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Περὶ περιτομῆς.

1 Τὰ μὲν γένη τῶν ἐν εἴδει νόμων, οἱ προσαγορευόμενοι δέκα λόγοι, διὰ τῆς προτέρας ἠκρίβωνται συντάξεως, τὰ δ’ ἐν μέρει διατάγματα
κατὰ τὴν τῆς γραφῆς ἀκολουθίαν νῦν ἐπισκεπτέον. ἄρξομαι δ’ ἀπὸ τοῦ γελωμένου παρὰ τοῖς πολλοῖς.

[2] γελᾶται δὲ ἡ τῶν γεννητικῶν περιτομή, πρᾶγμα σπουδαζόμενον οὐ μετρίως καὶ παρ’ ἑτέροις ἔθνεσι καὶ μάλιστα τῷ Αἰγυπτιακῷ, ὃ καὶ πολυανθρωπότατον καὶ ἀρχαιότατον καὶ φιλοσοφώτατον εἶναι δοκεῖ.

[3] παρὸ καὶ προσῆκον ἦν παιδικὴν χλεύην
μεθεμένους φρονιμώτερον καὶ σεμνότερον ἀναζητῆσαι τὰς αἰτίας, ὧν χάριν ἐκράτησε τὸ ἔθος, καὶ μὴ προεξαναστάντας καταγινώσκειν μεγάλων ἐθνῶν εὐχέρειαν, λογιζομένους, ὡς εἰκός, τοσαύτας p. 211 M. μυριάδας καθ’ ἑκάστην γενεὰν ἀποτέμνεσθαι, μετὰ χαλεπῶν ἀλγηδόνων ²³ ἀκρωτηριαζούσας τά τε ἑαυτῶν καὶ τῶν οἰκειοτάτων σώματα, πολλὰ δ’ εἶναι τὰ προτρέποντα τὴν εἰσήγησιν τῶν παλαιῶν διατηρεῖν καὶ ἐπιτελεῖν, τὰ δ’ ἀνωτάτω τέτταρα·

[4] ἓν μὲν χαλεπῆς νόσου καὶ δυσιάτου, ποσθένης, ἀπαλλαγήν, ἣν ἄνθρακα καλοῦσιν, ἀπὸ τοῦ καίειν ἐντυφόμενον, ὡς οἶμαι, ταύτης τῆς προσηγορίας τυχόντα, ὅπερ εὐκολώτερον τοῖς ἀκροποσθίας
ἔχουσιν ἐγγίνεται·

[5] δεύτερον δὲ τὴν δι’ ὅλου τοῦ σώματος καθαριότητα πρὸς τὸ ἁρμόττον τάξει ἱερωμένῃ, παρὸ καὶ ξυρῶνται τὰ σώματα προσυπερβάλλοντες οἱ ἐν Αἰγύπτῳ τῶν ἱερέων·

[6] ὑποσυλλέγεται γὰρ καὶ ὑποστέλλει καὶ θριξὶ καὶ ποσθίαις ἔνια τῶν ὀφειλόντων καθαίρεσθαι· τρίτον δὲ τὴν πρὸς καρδίαν ὁμοιότητα τοῦ περιτμηθέντος μέρους· πρὸς γὰρ
γένεσιν ἄμφω παρεσκεύασται, τὸ μὲν ἐγκάρδιον πνεῦμα νοημάτων, τὸ δὲ γόνιμον ὄργανον ζῴων· ἐδικαίωσαν γὰρ οἱ πρῶτοι τῷ ἀφανεῖ καὶ κρείττονι, δι’ οὗ τὰ νοητὰ συνίσταται, τὸ ἐμφανὲς καὶ ὁρατόν, ᾧ τὰ αἰσθητὰ γεννᾶσθαι πέφυκεν, ἐξομοιῶσαι·

[7] τέταρτον δὲ καὶ ἀναγκαιότατον τὴν πρὸς πολυγονίαν παρασκευήν· λέγεται γὰρ ὡς εὐοδεῖ τὸ σπέρμα μήτε σκιδνάμενον
μήτε περιρρέον εἰς τοὺς τῆς ποσθίας κόλπους· ὅθεν καὶ τὰ περιτεμνόμενα τῶν ἐθνῶν πολυγονώτατα καὶ πολυανθρωπότατα εἶναι δοκεῖ.

[8] 2 Ταῦτα μὲν οὖν εἰς ἀκοὰς ἦλθε τὰς ἡμετέρας, ἀρχαιολογούμενα παρὰ θεσπεσίοις ἀνδράσιν, οἳ τὰ Μωυσέως οὐ παρέργως διηρεύνησαν. ἐγὼ δὲ πρὸς τοῖς εἰρημένοις καὶ σύμβολον ἡγοῦμαι τὴν περιτομὴν δυοῖν
⁴⁵ εἶναι τοῖν ἀναγκαιοτάτοιν·

[9] ἑνὸς μὲν ἡδονῶν ἐκτομῆς, αἳ καταγοητεύουσι διάνοιαν· ἐπειδὴ γὰρ τὰ νικητήρια φέρεται τῶν ἐν ἡδοναῖς φίλτρων ἡ ἀνδρὸς πρὸς γυναῖκα συνουσία, τὸ ὑπηρετοῦν ταῖς τοιαύταις ὁμιλίαις ὄργανον ἀκρωτηριάζειν ἔδοξε τοῖς νομοθέταις, αἰνιττομένοις περιτομὴν
περιττῆς ἐκτομὴν καὶ πλεοναζούσης ἡδονῆς, οὐ μιᾶς, ἀλλὰ διὰ μιᾶς τῆς βιαστικωτάτης καὶ τῶν ἄλλων ἁπασῶν·

[10] ἑτέρου δὲ τοῦ γνῶναί τινα ἑαυτὸν καὶ τὴν βαρεῖαν νόσον, οἴησιν, ψυχῆς ἀπώσασθαι· ἔνιοι γὰρ ὡς ἀγαθοὶ ζῳοπλάσται ζῴων τὸ κάλλιστον, ἄνθρωπον, ηὔχησαν δύνασθαι δημιουργεῖν καὶ φυσηθέντες ὑπ’ ἀλαζονείας ἑαυτοὺς ἐξεθείωσαν, p. 212 M. τὸν
ὡς ἀληθῶς αἴτιον γενέσεως ὄντα θεὸν παρακαλυψάμενοι, καίτοι γε ἐκ τῶν συνήθων ἐπανορθώσασθαι τὴν ἀπάτην δυνάμενοι·

[11] πολλοὶ μὲν γὰρ παρ’ αὐτοῖς εἰσιν ἄνδρες ἄγονοι, πολλαὶ δὲ στεῖραι γυναῖκες, ὧν ἀτελεῖς αἱ ὁμιλίαι καταγηρασάντων ἐν ἀπαιδίᾳ. πονηρὰν οὖν δόξαν ἐκτμητέον τῆς διανοίας καὶ τὰς ἄλλας ὅσαι μὴ φιλόθεοι.

[12] τούτων μὲν δὴ πέρι
τοσαῦτα· τρεπτέον δ’ ἐπὶ τοὺς κατὰ μέρος ἤδη νόμους καὶ πρώτους, ἀφ’ ὧν ἄρχεσθαι καλόν, τοὺς περὶ μοναρχίας ὁρισθέντας.

⁶

Οἱ περὶ μοναρχίας νόμοι.

1 Τινὲς ἥλιον καὶ σελήνην καὶ τοὺς ἄλλους ἀστέρας ὑπέλαβον εἶναι θεοὺς αὐτοκράτορας, οἷς τὰς τῶν γινομένων ἁπάντων αἰτίας ἀνέθεσαν. ⁷⁸ Μωυσεῖ δ’ ὁ κόσμος ἔδοξεν εἶναι καὶ γενητὸς καὶ καθάπερ πόλις ἡ μεγίστη, ἄρχοντας ἔχουσα καὶ ὑπηκόους, ἄρχοντας μὲν τοὺς ἐν οὐρανῷ πάντας ὅσοι πλάνητες καὶ ἀπλανεῖς ἀστέρες, ὑπηκόους δὲ τὰς μετὰ σελήνην ἐν ἀέρι καὶ περιγείους φύσεις·

[14] τοὺς δὲ λεχθέντας ἄρχοντας οὐκ αὐτεξουσίους, ἀλλ’ ἑνὸς τοῦ πάντων πατρὸς ὑπάρχους, οὗ μιμουμένους
τὴν ἐπιστασίαν κατορθοῦν πρυτανεύοντος κατὰ δίκην καὶ νόμον ἕκαστον τῶν γεγονότων· τοὺς δὲ μὴ βλέποντας τὸν ἐπιβεβηκότα ἡνίοχον τοῖς ὑπεζευγμένοις ὡς αὐτουργοῖς τῶν ἐν τῷ κόσμῳ γινομένων ἀνάψαι τὰς αἰτίας.

[15] ὧν τὴν ἄγνοιαν ὁ ἱερώτατος νομοθέτης εἰς ἐπιστήμην μεθαρμόζεται λέγων ὧδε· „μὴ ἰδὼν τὸν ἥλιον καὶ τὴν σελήνην καὶ
τοὺς ἀστέρας καὶ πάντα τὸν κόσμον τοῦ οὐρανοῦ πλανηθεὶς προσκυνήσῃς αὐτοῖς“ (Deut. 4,19). εὐθυβόλως πάνυ καὶ καλῶς πλάνον εἶπε τὴν τῶν εἰρημένων ὡς θεῶν ἀποδοχήν.

[16] οἱ γὰρ ἰδόντες ἡλίου μὲν προσόδοις καὶ ἀναχωρήσεσι τὰς ἐτησίους ὥρας συνισταμένας, ἐν αἷς αἱ p. 214 Μ. ζῴων καὶ φυτῶν καὶ καρπῶν γενέσεις ὡρισμέναις χρόνων περιόδοις τελεσφοροῦνται,
σελήνην δ’ ὑπηρέτιν καὶ διάδοχον ἡλίου νύκτωρ τὴν ἐπιμέλειαν καὶ προστασίαν ἀνειληφυῖαν ὧν μεθ’ ἡμέραν ἥλιος, καὶ τοὺς ἄλλους ἀστέρας κατὰ τὴν πρὸς τὰ ἐπίγεια συμπάθειαν μυρία τῶν ἐπὶ διαμονῇ τοῦ παντὸς ἐνεργοῦντάς τε καὶ δρῶντας, πλάνον ἐπλανήθησαν ἀνήνυτον μόνους εἶναι τούτους θεοὺς ὑποτοπήσαντες.

[17] εἰ δ’ ἐσπούδασαν διὰ τῆς ἀπλανοῦς βαδίζειν
ὁδοῦ, κἂν εὐθὺς ἔγνωσαν ὅτι, καθάπερ αἴσθησις ὑποδιάκονος νοῦ γέγονε, τὸν αὐτὸν τρόπον καὶ οἱ αἰσθητοὶ πάντες ὑπηρέται τοῦ νοητοῦ κατέστησαν, ⁹¹⁰ ἀγαπήσαντες εἰ δευτερείων ἐφίξονται.

[18] παγγέλοιον γὰρ οἴεσθαι, ὅτι ὁ μὲν νοῦς ὁ ἐν ἡμῖν βραχύτατος ὢν καὶ ἀόρατος ἡγεμὼν τῶν αἰσθητικῶν ὀργάνων ἐστίν, ὁ δὲ τοῦ παντὸς ὁ μέγιστος καὶ τελειότατος οὐχὶ βασιλεὺς βασιλέων εἶναι πέφυκε, βλεπομένων οὐ βλεπόμενος.

[19] πάντας οὖν τοὺς κατ’
οὐρανὸν οὓς αἴσθησις ἐπισκοπεῖ θεοὺς οὐκ αὐτοκρατεῖς νομιστέον, τὴν ὑπάρχων τάξιν εἰληφότας, ὑπευθύνους μὲν φύσει γεγονότας, ἕνεκα δ’ ἀρετῆς εὐθύνας οὐχ ὑφέξοντας.

[20] ὥσθ’ ὑπερβάντες τῷ λογισμῷ πᾶσαν τὴν ὁρατὴν οὐσίαν ἐπὶ τὴν τοῦ ἀειδοῦς καὶ ἀοράτου καὶ μόνῃ διανοίᾳ καταληπτοῦ τιμὴν ἴωμεν, ὃς οὐ μόνον θεὸς θεῶν ἐστι νοητῶν τε καὶ
αἰσθητῶν ἀλλὰ καὶ πάντων δημιουργός. ἐὰν δέ τις τὴν τοῦ ἀιδίου καὶ ποιητοῦ θεραπείαν ἄλλῳ προσνέμῃ νεωτέρῳ καὶ γενητῷ, φρενοβλαβὴς ἀναγεγράφθω καὶ ἔνοχος ἀσεβείᾳ τῇ μεγίστῃ.

[21] 2 Εἰσὶ δέ τινες οἳ χρυσὸν καὶ ἄργυρον ἀνδριαντοποιοῖς ὡς θεοπλαστεῖν ἱκανοῖς παρέδοσαν· οἱ δὲ λαβόντες ἀργὴν ὕλην θνητῷ παραδείγματι
προσχρησάμενοι, τὸ παραλογώτατον, θεοὺς ὅσα τῷ δοκεῖν ἐμόρφωσαν· καὶ νεὼς κατασκευάσαντες καὶ ἱδρυσάμενοι βωμοὺς ἐδείμαντο θυσίαις τε καὶ πομπαῖς καὶ ταῖς ἄλλαις ἱερουργίαις τε καὶ ἁγιστείαις ἐπιμελῶς πάνυ καὶ πεφροντισμένως γεραίρουσιν, ἱερέων τε καὶ ἱερειῶν τὸν περὶ ταῦτα τῦφον ὡς ἔνι μάλιστα σεμνοποιούντων.

[22] οἷς ὁ τῶν ὅλων
πατὴρ προαγορεύει λέγων· „οὐ ποιήσετε μετ’ ἐμοῦ θεοὺς ἀργυροῦς καὶ ¹¹¹² χρυσοῦς“ (Exod. 20,23), μόνον οὐκ ἄντικρυς ἀναδιδάσκων, ὅτι οὐδ’ ἐξ ἑτέρας ὕλης χειρόκμητον οὐδὲν τὸ παράπαν θεοπλαστήσετε διακωλυθέντες ἐκ τῶν ἀρίστων· ἄργυρος γὰρ καὶ χρυσὸς τὰ πρωτεῖα τῶν ἐν ὕλαις φέρονται.

[23] δίχα δὲ τῆς ῥητῆς ἀπαγορεύσεως καὶ ἕτερον αἰνίττεσθαί μοι δοκεῖ τῶν πρὸς ἠθοποιΐαν μάλιστα συντεινόντων, διελέγχων
οὐ μετρίως τοὺς φιλοχρημάτους, p. 215 Μ. οἳ πανταχόθεν μὲν ἀργύριον καὶ χρυσίον ἐκπορίζουσι, τὸ δὲ πορισθὲν ὡς ἄγαλμα θεῖον ἐν ἀδύτοις θησαυροφυλακοῦσιν, ἀγαθῶν αἴτιον καὶ τῆς συμπάσης εὐδαιμονίας τοῦτ’ εἶναι νομίζοντες.

[24] καὶ ὅσοι μέντοι τῶν ἀπόρων κεκράτηνται χαλεπῇ νόσῳ, φιλαργυρίᾳ, οὐκ ἔχοντες ἴδιον πλοῦτον, ὃν θεραπείας ἀξιώσουσι,
τὸν τῶν πλησίον τεθηπότες καὶ προσκυνοῦντες ἕωθεν εἰς τὰς τῶν περιουσιαζόντων οἰκίας ἀφικνοῦνται καθάπερ εἰς ἱερὰ μέγιστα, προσευξόμενοι καὶ τἀγαθὰ παρὰ τῶν δεσποτῶν ὡς θεῶν αἰτησόμενοι.

[25] πρὸς οὓς καὶ ἐν ἑτέροις φησίν· „οὐκ ἐπακολουθήσετε εἰδώλοις καὶ θεοὺς χωνευτοὺς οὐ ποιήσετε“ (Lev. 19,4), διὰ συμβόλων ἀναδιδάσκων, ὅτι πλούτῳ τιμὰς
ἰσοθέους ἀπονέμειν οὐ προσήκει· πλούτου γὰρ αἱ περιβόητοι ὗλαι χρυσὸς καὶ ἄργυρος εἶναι πεφύκασιν, αἷς ἀκολουθοῦσιν οἱ πολλοὶ τὰ τοῦ λεγομένου τυφλοῦ πλούτου μόνα ἢ μάλιστα εὐδαιμονίας αἴτια νομίζοντες.

[26] τάδ’ ἐστὶν ἅ φησιν „εἴδωλα“, σκιαῖς ἐοικότα καὶ φάσμασιν, οὐδενὸς ἠρτημένα ἰσχυροῦ καὶ βεβαίου· φέρεται γὰρ πνεύματος τρόπον ἀστάτου
τροπὰς καὶ μεταβολὰς παντοίας ἐνδεχόμενα. σημεῖον δ’ ἐστὶ τούτων ἐναργές· μὴ προλαβόντων ἐξαπιναίως ἔστιν ὅτε προσέπτη, παγίως ¹³¹⁴ ἐνειλῆφθαι νομιζόντων πάλιν ἀπεπήδησε, καὶ ὅτε μέντοι πάρεστι, καθάπερ τὰ διὰ τῶν κατόπτρων εἴδωλα φαντάζεται τὴν αἴσθησιν ἀπατῶντα καὶ καταγοητεύοντα καὶ ὡς ἂν ὑφεστηκότα τὰ μὴ ὑπομένοντα.

[27] καὶ τί δεῖ τὸν ἀνθρώπινον πλοῦτον ἢ τῦφον, ὃν ἀναζωγραφοῦσιν αἱ κεναὶ δόξαι,
δηλοῦν ὡς ἔστιν ἀβέβαιος; ἤδη γάρ τινες καὶ τὰ ἄλλα πάντα ζῷα καὶ φυτά, ὧν γένεσίς ἐστι καὶ φθορά, συνεχῶς μὲν καὶ ἀπαύστως φασὶ ῥεῖσθαι, τῆς δ’ ἀπορροίας ἀδηλοτέραν αἴσθησιν εἶναι, ἀεὶ νικώσης τῆς περὶ τὴν ῥύσιν ὀξύτητος τὴν δι’ ὄψεως ἀκριβῆ προσβολήν.

[28] 3 Ἀλλ’ οὐ μόνον πλοῦτος καὶ δόξα καὶ τὰ τοιαῦτα εἴδωλα
καὶ ἀμενηναὶ σκιαί, ἀλλὰ καὶ πάντες, οὓς οἱ μυθογράφοι διαπλάσαντες ἐξετύφωσαν ἐπιτειχίσαντες τὰς ψευδεῖς δόξας κατὰ τῆς ἀληθείας, θεοὺς καινοὺς ὥσπερ ἀπὸ μηχανῆς εἰσαγαγόντες ἕνεκα τοῦ τὸν ἀίδιον καὶ ὄντα ὄντως θεὸν λήθῃ παραδοθῆναι. πρὸς δὲ τὸ εὐπαράγωγον μέλεσι καὶ ῥυθμοῖς καὶ μέτροις ἐνηρμόσαντο τὸ ψεῦδος, νομίζοντες ῥᾳδίως καταγοητεύσειν
τοὺς ἐντυγχάνοντας.

[29] οὐ μὴν ἀλλὰ καὶ πλαστικὴν καὶ ζωγραφίαν συνεργοὺς τῆς ἀπάτης p. 216 Μ. προσπαρέλαβον, ἵνα χρωμάτων καὶ σχημάτων καὶ ποιοτήτων εὖ δεδημιουργημέναις ἰδέαις ὑπαγάγωνται τοὺς ὁρῶντας καὶ τὰς ἡγεμονίδας αἰσθήσεις ὄψιν καὶ ἀκοὴν δελεάσαντες, τὴν μὲν ἀψύχοις εὐμορφίαις, τὴν δ’ εὐφωνίᾳ ποιητικῇ, συναρπάσωσι τὴν ψυχὴν
ἀβέβαιον καὶ ἀνίδρυτον αὐτὴν ἀπεργασάμενοι.

[30] διὰ τοῦτ’ ἐπιστάμενος ¹⁵¹⁶ ἐπὶ μέγα δυνάμεως προεληλυθότα τὸν τῦφον καὶ δορυφορούμενον ὑπὸ τοῦ πλείστου γένους ἀνθρώπων οὐκ ἐξ ἀνάγκης ἀλλ’ ἑκουσίοις γνώμαις, εὐλαβηθεὶς μή ποτε καὶ οἱ ζηλωταὶ τῆς ἀδεκάστου καὶ ἀληθοῦς εὐσεβείας καθάπερ ὑπὸ χειμάρρου παρασυρῶσιν, ἐνσφραγίζεται βαθεῖς τύπους ταῖς διανοίαις ἐγχαράττων ὁσιότητος, ὑπὲρ τοῦ μὴ συγχυθέντας
ἢ ἐπιλεανθέντας ἀμαυρωθῆναί ποτε χρόνῳ, καὶ συνεχῶς ἐπᾴδει ποτὲ μὲν λέγων ὅτι θεὸς εἷς ἐστι καὶ κτίστης καὶ ποιητὴς τῶν ὅλων, ποτὲ δὲ ὅτι κύριος τῶν γεγονότων, ἐπειδὴ τὸ βέβαιον καὶ πάγιον καὶ τὸ κῦρος ὡς ἀληθῶς περὶ αὐτὸν μόνον πέφυκε.

[31] λέλεκται δ’ ὅτι „οἱ προσκείμενοι τῷ ὄντι θεῷ ζῶσι πάντες“ (Deut. 4,4). ἆρ’ οὐχ οὗτός ἐστιν ὁ τρισμακάριος
καὶ τρισευδαίμων βίος, ἀγαπητικῶς ἔχεσθαι τῆς θεραπείας τοῦ πρεσβυτάτου πάντων αἰτίου καὶ μὴ τοὺς ὑποδιακόνους καὶ πυλωροὺς πρὸ τοῦ βασιλέως θεραπεύειν ἀξιοῦν; ἀθάνατος ἥδε ἡ ζωὴ καὶ μακραίων ἐν ταῖς τῆς φύσεως στήλαις ἀναγέγραπται· ταυτὶ δὲ τὰ γράμματα τῷ κόσμῳ συνδιαιωνίζειν ἀναγκαῖον.

[32] 4 Δυστόπαστος μὲν οὖν καὶ δυσκατάληπτος ὁ πατὴρ καὶ ἡγεμὼν τῶν συμπάντων ἐστίν, ἀλλ’ οὐ διὰ τοῦτ’ ἀποκνητέον τὴν ζήτησιν αὐτοῦ. δύο δ’ ἐν ταῖς περὶ θεοῦ ζητήσεσι τὰ ἀνωτάτω ταῦτ’ ἐπαπορεῖ ἡ διάνοια τοῦ φιλοσοφοῦντος ἀνόθως· ἓν μὲν εἰ ἔστι τὸ θεῖον, ἕνεκα τῶν ἐπιτηδευσάντων ἀθεότητα, κακιῶν τὴν μεγίστην· ἕτερον δὲ τὸ τί ἐστι κατὰ
τὴν οὐσίαν. τὸ μὲν οὖν πρότερον οὐ πολὺς πόνος ἰδεῖν, τὸ δὲ δεύτερον οὐ χαλεπὸν μόνον ἀλλὰ καὶ ἴσως ἀδύνατον. ἐπισκεπτέον δ’ ἑκάτερον.

[33] ¹⁷ ἀεὶ τοίνυν γνωρίσματα τῶν δημιουργῶν πέφυκέ πως εἶναι τὰ δημιουργηθέντα· τίς γὰρ ἀνδριάντας ἢ γραφὰς θεασάμενος οὐκ εὐθὺς ἐνενόησεν ἀνδριαντοποιὸν ἢ ζωγράφον; τίς δὲ ἐσθῆτας ἢ ναῦς ἢ οἰκίας ἰδὼν οὐκ ἔννοιαν ἔλαβεν ὑφάντου καὶ ναυπηγοῦ καὶ οἰκοδόμου; παρελθὼν δέ τις
εἰς πόλιν εὔνομον, ἐν ᾗ τὰ τῆς πολιτείας σφόδρα καλῶς διακεκόσμηται, τί ἕτερον ὑπολήψεται ἢ ὅτι ἐπιστατεῖται ἥδε ἡ πόλις ὑπ’ ἀρχόντων p. 117 M. ἀγαθῶν;

[34] τὸν οὖν ἀφικόμενον εἰς τὴν ὡς ἀληθῶς μεγαλόπολιν, τόνδε τὸν κόσμον, καὶ θεασάμενον τὴν ὀρεινὴν καὶ πεδιάδα βρίθουσαν ζῴων καὶ φυτῶν καὶ ποταμῶν αὐθιγενῶν καὶ χειμάρρων φορὰς καὶ πελαγῶν
ἀναχύσεις καὶ εὐκρασίας ἀέρος καὶ τῶν ἐτησίων ὡρῶν τροπάς, εἶτα ἥλιον καὶ σελήνην, τοὺς ἡμέρας καὶ νυκτὸς ἡγεμόνας, καὶ τὰς τῶν ἄλλων πλανήτων τε καὶ ἀπλανῶν καὶ τοῦ σύμπαντος οὐρανοῦ περιπολήσεις καὶ χορείας, οὐκ εἰκότως, μᾶλλον δὲ ἀναγκαίως, ἔννοιαν λήψεσθαι δεῖ τοῦ ποιητοῦ καὶ πατρὸς καὶ προσέτι ἡγεμόνος;

[35] οὐδὲν γὰρ τῶν τεχνικῶν
ἔργων ἀπαυτοματίζεται· τεχνικώτατον δὲ καὶ ἐπιστημονικώτατον ὅδε ὁ κόσμος, ὡς ὑπό τινος τὴν ἐπιστήμην ἀγαθοῦ καὶ τελειοτάτου πάντως δεδημιουργῆσθαι. τοῦτον τὸν τρόπον ἔννοιαν ἐλάβομεν ὑπάρξεως θεοῦ.

[36] 5 Τὴν δ’ οὐσίαν, εἰ καὶ δυσθήρατον καὶ δυσκατάληπτον εἶναι συμβέβηκεν, ὅμως καθ’ ὅσον ἐνδέχεται διερευνητέον. ἄμεινον γὰρ
οὐδὲν τοῦ ζητεῖν τὸν ἀληθῆ θεόν, κἂν ἡ εὕρεσις αὐτοῦ διαφεύγῃ δύναμιν ἀνθρωπίνην, ἐπειδὴ καὶ ἡ περὶ τὸ βούλεσθαι μαθεῖν σπουδὴ καθ’ αὑτὴν ἀλέκτους ἡδονὰς καὶ εὐφροσύνας ἐργάζεται.

[37] μάρτυρες δὲ οἱ μὴ χείλεσιν ¹⁸ ἄκροις γευσάμενοι φιλοσοφίας, ἀλλὰ τῶν λόγων καὶ δογμάτων αὐτῆς ἐπὶ πλέον ἑστιαθέντες· τούτων γὰρ ὁ λογισμὸς ἀπὸ γῆς ἄνω μετέωρος ἀρθεὶς αἰθεροβατεῖ καὶ συμπεριπολῶν ἡλίῳ καὶ σελήνῃ καὶ τῷ σύμπαντι οὐρανῷ, τἀκεῖ πάντα γλιχόμενος ἰδεῖν, ἀμυδροτέραις χρῆται ταῖς προσβολαῖς, ἀκράτου καὶ πολλοῦ φέγγους ἐκχεομένου, ὡς τὸ τῆς ψυχῆς ὄμμα
ταῖς μαρμαρυγαῖς σκοτοδινιᾶν.

[38] ἀλλ’ οὐ διὰ τοῦτο προκαμὼν ἀπαγορεύει, γνώμῃ δ’ ἀηττήτῳ πρὸς τὴν ἐνδεχομένην θέαν ἵεται, καθάπερ ἐν ἄθλοις δευτερείων μεταποιούμενος, ἐπειδὴ τῶν πρώτων ἐσφάλη. φαντασίας δ’ ἀληθοῦς δεύτερά ἐστιν εἰκασία καὶ στοχασμὸς καὶ ὅσα εἰς τὴν τῶν εὐλόγων καὶ πιθανῶν ἰδέαν ἀνάγεται.

[39] καθάπερ οὖν οἷός ἐστι τῶν
ἀστέρων ἕκαστος κατὰ τὴν οὐσίαν εἱλικρινῶς οὔτ’ εἰδότες οὔτε δυνάμενοι σαφῶς διαγνῶναι ζητεῖν ὅμως προθυμούμεθα, τερπόμενοι τοῖς εἰκόσι λόγοις ἕνεκα τοῦ φύσει φιλομαθοῦς, τὸν αὐτὸν τρόπον,

[40] εἰ καὶ τῆς κατὰ τὸν ὄντως ὄντα θεὸν ἐναργοῦς φαντασίας ἀμοιροῦμεν, ὀφείλομεν μὴ ἀπολείπεσθαι τῆς ζητήσεως αὐτοῦ, διὰ τὸ τὴν σκέψιν καὶ ἄνευ τῆς
εὑρέσεως καθ’ αὑτὴν τριπόθητον εἶναι, ἐπεὶ καὶ τοὺς τοῦ p. 218 Μ. σώματος ὀφθαλμοὺς οὐδεὶς αἰτιᾶται, παρόσον ἥλιον αὐτὸν ἰδεῖν ἀδυνατοῦντες τὴν φερομένην ἀπόρροιαν τῶν ἀκτίνων ἐπὶ γῆν ὁρῶσιν, ἡλιακῶν αὐγῶν ἔσχατον

[41] φέγγος. 6 εἰς ἅπερ ἀπιδὼν ὁ ἱεροφάντης καὶ θεοφιλέστατος Μωυσῆς ἱκετεύει τὸν θεὸν λέγων· „ἐμφάνισόν μοι σαυτόν“ (Exod. 33,13), μόνον
οὐ κατασχεθεὶς καὶ ἐκβοῶν ἄντικρυς, ὅτι „τοῦ μὲν εἶναί σε καὶ ὑπάρχειν διδάσκαλος καὶ ὑφηγητής μοι γέγονεν ὅδε ὁ κόσμος, καὶ ὡς υἱὸς ἀναδιδάξας με περὶ τοῦ πατρὸς καὶ ὡς ἔργον περὶ τοῦ τεχνίτου· ¹⁹ τίς δὲ κατὰ τὴν οὐσίαν τυγχάνεις ὢν διαγνῶναι ποθῶν οὐδένα τούτου τοῦ μαθήματος ὑφηγητὴν ἐν οὐδενὶ τῶν τοῦ παντὸς μερῶν ἀνευρίσκω.

[42] διὸ δὴ δέομαι καὶ ποτνιῶμαι προσέσθαι τὴν ἱκεσίαν ἀνδρὸς ἱκέτου καὶ φιλοθέου καὶ μόνον σὲ θεραπεύειν ἀξιοῦντος· ὡς γὰρ τὸ φῶς ὑφ’ ἑτέρου
μὴ γνωριζόμενον αὐτὸ ἑαυτοῦ γνώρισμά ἐστιν, οὕτως καὶ σὺ σεαυτὸν μόνος ἂν φῆναι δύναιο. διὸ συγγνώμης ἀξιῶ τυχεῖν, εἰ σπάνει τοῦ διδάξοντος ἐπὶ σὲ καταφυγεῖν ἐθάρρησα περὶ σοῦ σπεύδων μαθεῖν“.

[43] ὁ δὲ „τὴν μὲν προθυμίαν“ φησίν „ἐπαινετὴν οὖσαν ἀποδέχομαι, τὸ δ’ αἴτημα οὐδενὶ τῶν εἰς γένεσιν ἡκόντων ἐφαρμόζει. χαρίζομαι δ’ ἐγὼ
τὰ οἰκεῖα τῷ ληψομένῳ· οὐ γὰρ ὅσα μοι δοῦναι ῥᾴδιον καὶ ἀνθρώπῳ λαβεῖν δυνατόν· ὅθεν ὀρέγω τῷ χάριτος ἀξίῳ πάσας ὅσας ἂν οἷός τε ᾖ δέξασθαι δωρεάς.

[44] τὴν δ’ ἐμὴν κατάληψιν οὐχ οἷον ἀνθρώπου φύσις ἀλλ’ οὐδ’ ὁ σύμπας οὐρανός τε καὶ κόσμος δυνήσεται χωρῆσαι. γνῶθι δὴ σαυτὸν καὶ μὴ συνεκφέρου ταῖς ὑπὲρ δύναμιν ὁρμαῖς καὶ ἐπιθυμίαις, μηδέ
σε τῶν ἀνεφίκτων ἔρως αἰρέτω καὶ μετεωριζέτω· τῶν γὰρ ἐφικτῶν οὐδενὸς ἀμοιρήσεις“.

[45] ταῦτα ἀκούσας ἐπὶ δευτέραν ἱκεσίαν ἦλθε καί φησι· „πέπεισμαι μὲν ταῖς σαῖς ὑφηγήσεσιν, ὅτι οὐκ ἂν ἴσχυσα δέξασθαι τὸ τῆς σῆς φαντασίας ἐναργὲς εἶδος. ἱκετεύω δὲ τὴν γοῦν περὶ σὲ δόξαν θεάσασθαι (Exod. 33,18)· δόξαν δὲ σὴν εἶναι νομίζω τὰς περὶ σὲ
δορυφορούσας δυνάμεις, ὧν διαφεύγουσα ἡ κατάληψις ἄχρι τοῦ παρόντος οὐ μικρὸν ἐνεργάζεταί μοι πόθον τῆς διαγνώσεως“.

[46] ὁ δὲ ἀμείβεται καί φησιν· "ἃς ἐπιζητεῖς δυνάμεις εἰσὶν ἀόρατοι καὶ νοηταὶ πάντως ἐμοῦ τοῦ ἀοράτου καὶ νοητοῦ· λέγω δὲ νοητὰς οὐχὶ τὰς ἤδη ὑπὸ νοῦ ²⁰²¹ καταλαμβανομένας, ἀλλ’ ὅτι εἰ καταλαμβάνεσθαι οἷαί τε εἶεν, οὐκ ἂν αἴσθησις αὐτὰς ἀλλ’ ἀκραιφνέστατος νοῦς καταλαμβάνοι.

[47] πεφυκυῖαι δ’ ἀκατάληπτοι κατὰ τὴν οὐσίαν ὅμως παραφαίνουσιν ἐκμαγεῖόν τι καὶ ἀπεικόνισμα τῆς ἑαυτῶν ἐνεργείας· οἷαι αἱ παρ’ ὑμῖν σφραγῖδες — ὅταν γὰρ προσενεχθῇ κηρὸς ἤ τις ὁμοιότροπος ὕλη, μυρίους ὅσους τύπους ἐναπομάττονται,
μηδὲν ἀκρωτηριασθεῖσαι μέρος, p. 219 Μ. ἀλλ’ ἐν ὁμοίῳ μένουσαι —, τοιαύτας ὑποληπτέον καὶ τὰς περὶ ἐμὲ δυνάμεις περιποιούσας ἀποίοις ποιότητας καὶ μορφὰς ἀμόρφοις καὶ μηδὲν τῆς ἀιδίου φύσεως μήτ’ ἀλλαττομένας μήτε μειουμένας.

[48] ὀνομάζουσι δ’ αὐτὰς οὐκ ἀπὸ σκοποῦ τινες τῶν παρ’ ὑμῖν ἰδέας, ἐπειδὴ ἕκαστα τῶν ὄντων εἰδοποιοῦσι τὰ ἄτακτα τάττουσαι καὶ
τὰ ἄπειρα καὶ ἀόριστα καὶ ἀσχημάτιστα περατοῦσαι καὶ περιορίζουσαι καὶ σχηματίζουσαι καὶ συνόλως τὸ χεῖρον εἰς τὸ ἄμεινον μεθαρμοζόμεναι.

[49] μήτ’ οὖν ἐμὲ μήτε τινὰ τῶν ἐμῶν δυνάμεων κατὰ τὴν οὐσίαν ἐλπίσῃς ποτὲ δυνήσεσθαι καταλαβεῖν. τῶν δ’ ἐφικτῶν, ὡς εἶπον, ἑτοίμως καὶ προθύμως μεταδίδωμι· ταῦτα δ’ ἐστὶν ἐπὶ τὴν τοῦ κόσμου καὶ τῶν ἐν
αὐτῷ καλέσαι θέαν, ἣν οὐ σώματος ὀφθαλμοῖς ἀλλὰ τοῖς διανοίας ἀκοιμήτοις ὄμμασι συμβαίνει καταλαμβάνεσθαι.

[50] μόνον ὁ σοφίας ἵμερος συνεχὴς ἔστω καὶ πυκνός, ἣ δογμάτων ἀοιδίμων καὶ περικαλλεστάτων ἀναπίμπλησι τοὺς φοιτητὰς καὶ γνωρίμους αὐτῆς“. ταῦτα ἀκούσας οὐκ ἐπαύσατο τῆς ἐπιθυμίας, ἀλλ’ ἔτι τὸν ἐπὶ τοῖς ἀοράτοις πόθον ἐζωπύρει.

[51] 7 Καὶ πάντας τοὺς ὁμοιοτρόπους εἴτ’ οὖν φύντας ἐξ ἀρχῆς εἴτε καὶ ἐκ τοῦ μεταβάλλεσθαι πρὸς τὴν ἀμείνω τάξιν κρείττους γεγονότας ἀποδέχεται, τοὺς μὲν ὅτι τὴν εὐγένειαν οὐ κατέλυσαν, τοὺς δ’ ὅτι πρὸς ²² εὐσέβειαν ἠξίωσαν μεθορμίσασθαι — τούτους δὲ καλεῖ προσηλύτους ἀπὸ τοῦ προσεληλυθέναι καινῇ καὶ φιλοθέῳ πολιτείᾳ —, οἳ μυθικῶν μὲν ἀλογοῦσι πλασμάτων, περιέχονται δὲ ἀκραιφνοῦς ἀληθείας.

[52] ἰσοτιμίαν γοῦν ἅπασιν ἐπηλύταις διδοὺς καὶ χαρισάμενος ὅσα καὶ τοῖς αὐτόχθοσι παραινεῖ
τοῖς εὐπατρίδαις, μὴ μόνον αὐτοὺς τιμαῖς γεραίρειν ἀλλὰ καὶ ἐξαιρέτῳ φιλίᾳ καὶ εὐνοίᾳ περιττῇ. καὶ μήποτ’ εἰκότως· „ἀπολελοιπότες“ φησί „πατρίδα καὶ φίλους καὶ συγγενεῖς δι’ ἀρετὴν καὶ ὁσιότητα μὴ ἀμοιρείτωσαν ἑτέρων πόλεων καὶ οἰκείων καὶ φίλων, ἀλλ’ ἔστωσαν ἔφεδροι καταφυγαὶ τοῖς πρὸς εὐσέβειαν αὐτομολοῦσι· φίλτρον γὰρ ἀνυσιμώτατον καὶ δεσμὸς ἄλυτος
εὐνοίας ἑνωτικῆς ἡ τοῦ ἑνὸς θεοῦ τιμή“.

[53] προστάττει δὲ μή, παρόσον αὐτοῖς ἰσονομίαν καὶ ἰσοτέλειαν [ἐπηλύταις] παρέχει κατεγνωκόσι τοῦ πατρῴου καὶ προγονικοῦ τύφου, στομαργίᾳ χρήσασθαι καὶ ἀχαλίνῳ γλώσσῃ βλασφημοῦντας οὓς ἕτεροι νομίζουσι θεούς, ἵνα μὴ κἀκεῖνοι διακινηθέντες ἃ μὴ θέμις φθέγξωνται κατὰ τοῦ ὄντως ὄντος· ἀγνοίᾳ γὰρ τῆς p. 220 M. διαφορᾶς, ἅτε τὸ ψεῦδος ὡς ἀληθὲς προμαθόντες ἐκ παίδων καὶ
σύντροφον ἔχοντες, ἐξαμαρτήσονται.

[54] Τῶν δ’ ἀπὸ τοῦ ἔθνους εἴ τινες καθυφίενται τὴν τοῦ ἑνὸς τιμήν, ὡς λιπόντες τὴν ἀναγκαιοτάτην τάξιν εὐσεβείας καὶ ὁσιότητος ταῖς ἀνωτάτω τιμωρίαις ὀφείλουσι κολάζεσθαι, σκότος αἱρούμενοι πρὸ αὐγοειδεστάτου
φωτὸς καὶ τυφλὴν ἀπεργαζόμενοι διάνοιαν ὀξὺ καθορᾶν δυναμένην.

[55] καὶ ἐπιτετράφθαι δὲ καλὸν ἅπασι τοῖς ζῆλον ἔχουσιν ἀρετῆς ἐκ χειρὸς ἀναπράττειν ἀνυπερθέτως τὰς τιμωρίας, μήτ’ εἰς δικαστήριον μήτ’ εἰς ²³²⁴ βουλευτήριον μήτε συνόλως ἐπ’ ἀρχὴν ἄγοντας, ἀλλὰ τῷ παραστάντι μισοπονήρῳ πάθει καὶ φιλοθέῳ καταχρῆσθαι πρὸς τὰς τῶν ἀσεβῶν ἀπαραιτήτους κολάσεις, νομίσαντας αὐτοὺς ὑπὸ τοῦ καιροῦ τὰ πάντα γεγενῆσθαι, βουλευτάς, δικαστάς, στρατηγούς, ἐκκλησιαστάς, κατηγόρους, μάρτυρας, νόμους, δῆμον, ἵνα μηδενὸς ὄντος ἐμποδὼν ἄφοβοι σὺν ἀδείᾳ πολλῇ προαγωνίζωνται

[56] ὁσιότητος. 8 ἀναγέγραπταί τις ἐν τοῖς νόμοις τὸ καλὸν τοῦτο τόλμημα τολμήσας. ἐπειδὴ γὰρ ἐθεάσατό τινας ἀλλοφύλοις συνόντας γυναιξὶ καὶ ἕνεκα τῶν πρὸς αὐτὰς φίλτρων ἀλογοῦντας μὲν τῶν πατρίων, τελουμένους δὲ τὰς μυθικὰς τελετάς, ἕνα τὸν ἔξαρχον καὶ ἡγεμόνα τῆς παρανομίας καταθαρροῦντα ἤδη παρεπιδείκνυσθαι δημοσίᾳ τὸ ἀνοσιούργημα καὶ θυσίας
ἀγάλμασι καὶ ξοάνοις ἀθύτους φανερῶς ἐπιτελοῦντα παρόντος ἅπαντος τοῦ πλήθους ἐνθουσιῶν, ἀνείρξας τοὺς παρ’ ἑκάτερα ἐπὶ τὴν θέαν ἠθροισμένους, οὐδὲν εὐλαβηθεὶς ἀναιρεῖ σὺν τῇ γυναικί, τὸν μὲν ἕνεκα τῆς εὐμαθείας τῶν ἃ λυσιτελὲς ἀπομανθάνειν, τὴν δ’ ὅτι διδάσκαλος κακῶν ἐγένετο.

[57] τουτὶ τὸ ἔργον ἐξαίφνης δρασθὲν ἐν θερμῷ παραστήματι μυρίους
ἐνουθέτησε τῶν ἐπὶ ταῦτα παρασκευαζομένων. ἐπαινέσας οὖν ὁ θεὸς τὴν ἀριστείαν αὐτοκελεύστῳ καὶ ἐθελουργῷ σπουδῇ γενομένην διτταῖς αὐτὸν ἀναστέφει δωρεαῖς, εἰρήνῃ καὶ ἱερωσύνῃ, τῇ μὲν κρίνας ἄξιον ἀπολέμου μεταποιεῖσθαι βίου τὸν ἀράμενον τοὺς ὑπὲρ θεοῦ τιμῆς ἀγῶνας, τῇ δ’ ὅτι γέρας οἰκειότατον εὐσεβοῦς ἀνδρὸς ἱερωσύνη θεραπείαν ἐπαγγελλομένη
τοῦ πατρός, ᾧ τὸ δουλεύειν οὐκ ἐλευθερίας μόνον ἀλλὰ καὶ ²⁵²⁶ βασιλείας ἄμεινον.

[58] ἔνιοι δὲ τοσαύτῃ κέχρηνται μανίας ὑπερβολῇ, ὥστ’ οὐδ’ ἀναχώρησιν αὑτοῖς εἰς μετάνοιαν p. 221 M. ἀπολείποντες ἵενται πρὸς δουλείαν τῶν χειροκμήτων, γράμμασιν αὐτὴν ὁμολογοῦντες, οὐκ ἐν χαρτιδίοις, ἀλλ’, ὡς ἐπὶ τῶν ἀνδραπόδων ἔθος, [ἀλλ’] ἐν τοῖς σώμασι καταστίζοντες αὐτὰ
σιδήρῳ πεπυρωμένῳ πρὸς ἀνεξάλειπτον μονήν· οὐδὲ γὰρ χρόνῳ ταῦτα ἀμαυροῦται.

[59] 9 Τὴν δ’ ὁμοίαν προαίρεσιν ὁ ἱερώτατος Μωυσῆς καὶ ἐπὶ τῶν ἄλλων ἅπαξ ἁπάντων σῴζειν ἔοικεν ἀληθείας ἐραστὴς ὢν καὶ διδάσκαλος, ἣν καὶ πᾶσι τοῖς γνωρίμοις ἐγχαράττειν καὶ ἐνσφραγίζεσθαι ποθεῖ τὰς
ψευδεῖς δόξας μακρὰν τῆς διανοίας αὐτῶν ἀποικίζων.

[60] ἐπιστάμενος γοῦν τῷ πλάνῳ τῶν πολλῶν βίῳ συμπράττουσαν οὐ μετρίως εἰς ἀνοδίαν μαντικήν, οὐδενὶ τῶν εἰδῶν αὐτῆς ἐᾷ χρῆσθαι, πάντας δὲ τοὺς κολακεύοντας αὐτὴν ἐλαύνει τῆς ἰδίου πολιτείας, θύτας, καθαρτάς, οἰωνοσκόπους, τερατοσκόπους, ἐπᾴδοντας, κλῃδόσιν ἐπανέχοντας.

[61] στοχασταὶ γὰρ
πάντες οὗτοι πιθανῶν καὶ εἰκότων, ἄλλοτε ἄλλας ἀπὸ τῶν αὐτῶν φαντασίας λαμβάνοντες, διὰ τὸ μήτε τὰ ὑποκείμενα φύσιν ἔχειν πάγιον μήτε τὴν διάνοιαν ἀκριβῆ βάσανον περιπεποιῆσθαι, ᾗ βασανισθήσεται τὰ δόκιμα. παρασκευαὶ δὲ πάντα ταῦτ’ εἰσὶν ἀσεβείας· διὰ τί;

[62] ὅτι ὁ προσέχων καὶ πειθόμενος αὐτοῖς ἀλογεῖ τοῦ πάντων αἰτίου μόνα ταῦθ’ ὑπολαμβάνων
ἀγαθῶν εἶναι καὶ κακῶν αἴτια, καὶ οὐκ αἰσθάνεται τὰς τοῦ ²⁷²⁸ βίου φροντίδας ἐξάπτων ἀβεβαιοτάτων πεισμάτων, ὀρνίθων καὶ πτερῶν καὶ φορᾶς ἐν ἀέρι τῆς ὧδε κἀκεῖσε καὶ χαμαιζήλων ἑρπετῶν, ἃ τῶν φωλεῶν ἀνέρπει πρὸς ζήτησιν τροφῆς, ἔτι δὲ σπλάγχνων καὶ αἵματος καὶ νεκρῶν σωμάτων, ἃ στερόμενα ψυχῆς εὐθὺς ἐπισυμπίπτει καὶ συγχεῖται καὶ ἑτεροιούμενα τὰς οἰκείας φύσεις ἐξαλλάττει πρὸς τὴν χείρω μεταβολήν.

[63] ἀξιοῖ γὰρ τὸν ἐγγραφόμενον τῇ κατὰ τοὺς νόμους πολιτείᾳ „τέλειον“ εἶναι, μὴ ἐν οἷς οἱ πολλοὶ πεπαιδοτρίβηνται, μαντείαις καὶ κλῃδόσι καὶ πιθαναῖς εἰκασίαις, ἀλλ’ ἐν τοῖς πρὸς θεὸν οὐδὲν ἔχουσιν ἐπαμφοτερίζον ἢ ἀμφίβολον ἀλλ’ ἀνενδοίαστον καὶ γυμνὴν ἀλήθειαν.

[64] ἐπεὶ δὲ πᾶσιν ἀνθρώποις ἔρως τῆς τῶν μελλόντων ἐπιστήμης ἐνίδρυται καὶ διὰ τὸν
ἔρωτα τοῦτον ἐπὶ θυτικὴν καὶ τὰ ἄλλα εἴδη τρέπονται μαντικῆς, ὡς δι’ αὐτῶν τὸ σαφὲς ἀνευρήσοντες, τὰ δ’ ἀσαφείας γέμει πολλῆς καὶ ἐξ ἑαυτῶν ἀεὶ διελέγχεται, τούτοις μὲν σφόδρα εὐτόνως ἐπακολουθεῖν ἀπαγορεύει, φησὶ δ’ ὅτι, ἐὰν ἀκλινῶς εὐσεβῶσιν, οὐκ p. 222 M. ἀμοιρήσουσι τῆς τῶν μελλόντων ἐπιγνώσεως,

[65] ἀλλά τις ἐπιφανεὶς ἐξαπιναίως προφήτης θεοφόρητος
θεσπιεῖ καὶ προφητεύσει, λέγων μὲν οἰκεῖον οὐδέν — οὐδὲ γάρ, εἰ λέγει, δύναται καταλαβεῖν ὅ γε κατεχόμενος ὄντως καὶ ἐνθουσιῶν —, ὅσα δ’ ἐνηχεῖται, διελεύσεται καθάπερ ὑποβάλλοντος ἑτέρου· ἑρμηνεῖς γάρ εἰσιν οἱ προφῆται θεοῦ καταχρωμένου τοῖς ἐκείνων ὀργάνοις πρὸς δήλωσιν ὧν ἂν ἐθελήσῃ. ταῦτα καὶ τὰ τούτοις παραπλήσια περὶ τῆς τοῦ ἑνὸς θεοῦ
καὶ ὄντως ὄντος ἐννοίας ὑπειπών, ὃν χρὴ τρόπον ἀπονέμειν αὐτῷ τὰς τιμὰς ἑξῆς ὑπογράφει.

²⁹³⁰

Περὶ ἱεροῦ.

1 Τὸ μὲν ἀνωτάτω καὶ πρὸς ἀλήθειαν ἱερὸν θεοῦ νομίζειν τὸν σύμπαντα χρὴ κόσμον εἶναι, νεὼ μὲν ἔχοντα τὸ ἁγιώτατον τῆς τῶν ὄντων οὐσίας μέρος, οὐρανόν, ἀναθήματα δὲ τοὺς ἀστέρας, ἱερέας δὲ τοὺς
ὑποδιακόνους αὐτοῦ τῶν δυνάμεων ἀγγέλους, ἀσωμάτους ψυχάς, οὐ κράματα ἐκ λογικῆς καὶ ἀλόγου φύσεως, οἵας τὰς ἡμετέρας εἶναι συμβέβηκεν, ἀλλ’ ἐκτετμημένας τὸ ἄλογον, ὅλας δι’ ὅλων νοεράς, λογισμοὺς ἀκραιφνεῖς, μονάδι ὁμοιουμένας.

[67] τὸ δὲ χειρόκμητον· ἔδει γὰρ ὁρμὰς ἀνθρώπων μὴ ἀνακόψαι φορὰς τὰς εἰς εὐσέβειαν συντελούντων καὶ θυσίαις βουλομένων ἢ ἐπὶ τοῖς συμβαίνουσιν ἀγαθοῖς εὐχαριστεῖν ἢ ἐφ’ οἷς p. 223 M. ἂν
ἁμαρτάνωσι συγγνώμην καὶ παραίτησιν αἰτεῖσθαι. προὐνόησε δ’ ὡς οὔτε πολλαχόθι οὔτ’ ἐν ταὐτῷ πολλὰ κατασκευασθήσεται ἱερά, δικαιώσας, ἐπειδὴ εἷς ἐστιν ὁ θεός, καὶ ἱερὸν ἓν εἶναι μόνον.

[68] εἶτα τοῖς βουλομένοις ἐν ταῖς οἰκίαις αὐτῶν ἱερουργεῖν οὐκ ἐφίησιν, ἀλλ’ ἀνισταμένους ἀπὸ
περάτων γῆς εἰς τοῦτ’ ἀφικνεῖσθαι κελεύει, ἅμα καὶ τῶν τρόπων ἀναγκαιοτάτην λαμβάνων βάσανον· ὁ γὰρ μὴ μέλλων θύειν εὐαγῶς οὐκ ἂν ὑπομείναι ποτὲ πατρίδα καὶ φίλους καὶ συγγενεῖς ἀπολιπὼν ξενιτεύειν, ἀλλ’ ἔοικεν ὑπὸ δυνατωτέρας ὁλκῆς ἀγόμενος τῆς πρὸς εὐσέβειαν ὑπομένειν τῶν συνηθεστάτων καὶ φιλτάτων ὥσπερ τινῶν ἡνωμένων μερῶν
ἀπαρτᾶσθαι.

[69] καὶ τοῦδε σαφεστάτη πίστις τὰ γινόμενα· μυρίοι γὰρ ἀπὸ ³¹³² μυρίων ὅσων πόλεων, οἱ μὲν διὰ γῆς, οἱ δὲ διὰ θαλάττης, ἐξ ἀνατολῆς καὶ δύσεως καὶ ἄρκτου καὶ μεσημβρίας καθ’ ἑκάστην ἑορτὴν εἰς τὸ ἱερὸν καταίρουσιν οἷά τινα κοινὸν ὑπόδρομον καὶ καταγωγὴν ἀσφαλῆ πολυπράγμονος καὶ ταραχωδεστάτου βίου, ζητοῦντες εὐδίαν εὑρεῖν καὶ φροντίδων ἀνεθέντες, αἷς ἐκ πρώτης ἡλικίας καταζεύγνυνται καὶ πιέζονται,
βραχύν τινα διαπνεύσαντες χρόνον ἐν ἱλαραῖς διάγειν εὐθυμίαις·

[70] ἐλπίδων τε χρηστῶν γεμισθέντες σχολάζουσι τὴν ἀναγκαιοτάτην σχολὴν ὁσιότητι καὶ τιμῇ θεοῦ, φιλίαν καὶ πρὸς τοὺς τέως ἀγνοουμένους συντιθέμενοι καὶ κρᾶσιν ἠθῶν ἐπὶ θυσιῶν καὶ σπονδῶν εἰς βεβαιοτάτην πίστιν ὁμονοίας ποιούμενοι.

[71] 2 Τούτου τοῦ ἱεροῦ ὁ μὲν ἐξωτάτω περίβολος καὶ μήκει καὶ πλάτει μέγιστος ὢν τέσσαρσι στοαῖς εἰς πολυτέλειαν ἠσκημέναις ὠχύρωται· διπλῆ δ’ ἐστὶν αὐτῶν ἑκάστη, ξύλων καὶ λίθων ὕλαις καὶ χορηγίαις ἀφθόνοις καὶ δημιουργῶν ἐμπειρίαις καὶ τῶν ἐφεστηκότων ἐπιμελείαις κατεσκευασμένη, τελειότατον ἔργον· οἱ δ’ εἴσω βραχύτεροι μέν, αὐστηροτέραν
δ’ ἔχοντες τὴν κατασκευήν.

[72] κατὰ δὲ τὸ μεσαίτατον αὐτὸς ὁ νεὼς παντὸς λόγου κρείττων, ὡς ἐκ τῶν φαινομένων ἔστι τεκμήρασθαι· τὰ γὰρ ἔνδον ἀόρατα παντί τῳ πλὴν ἑνὶ τῷ ἀρχιερεῖ, καὶ τούτῳ μέντοι, δι’ ἔτους ἐπιτετραμμένον ἅπαξ εἰσιέναι, πάντ’ ἐστὶν ἀθέατα· πυρεῖον γὰρ ἀνθράκων πλῆρες καὶ θυμιαμάτων εἰσκομίζει, πολλῆς δ’ ἀναδιδομένης
ὡς εἰκὸς ἀτμίδος κατέχεται τἀν κύκλῳ πάντα καὶ ἡ ὄψις ἐπισκιάζεται ³³³⁴ καὶ ἀνακοπὴν ἴσχει πρόσω χωρεῖν ἀδυνατοῦσα.

[73] μέγιστος δὲ ὢν καὶ ὑψηλότατος, καίτοι ἐν χθαμαλωτέρῳ κείμενος, τῶν περιμηκεστάτων ὀρῶν οὐδενὸς p. 224 M. ἀποδεῖ. τὰ μὲν οὖν ἐν οἰκοδομίαις ὑπερβολὰς ἔχοντα περίβλεπτά τ’ ἐστὶ καὶ θαυμάζεται πρὸς τῶν ὁρώντων καὶ μάλιστα τῶν ἐπιφοιτώντων
ξένων, οἳ συγκρίνοντες ταῖς οἰκιῶν δημοσίων κατασκευαῖς ἐκπλήττονται τό τε κάλλος ὁμοῦ καὶ τὴν πολυτέλειαν.

[74] ἄλσος δὲ οὐδέν ἐστιν ἐν τῷ περιβόλῳ προστάξει νόμου, διὰ πολλά· πρῶτον μὲν ὅτι οὐχ ἡδονὴν καὶ τέρψιν εὐδιάγωγον ἐπιζητεῖ τὸ πρὸς ἀλήθειαν ἱερὸν ἀλλ’ αὐστηρὰν ἁγιστείαν· δεύτερον δ’ ὅτι τὰ συντείνοντα πρὸς τὴν τῶν δένδρων χλόην
οὐ θέμις εἰσκομίζεσθαι, τὰ δ’ ἐστὶν ἀνθρώπων καὶ ζῴων ἀλόγων περιττώματα· τρίτον δ’ ὅτι τὰ μὲν τῆς ἀγρίας ὕλης πρὸς οὐδὲν ὄφελος, „ἄχθος” δ’ ὡς οἱ ποιηταί φασι „γῆς“, τὰ δὲ τῆς ἡμέρου, καρπῶν ἡμέρων οἰστικά, μεθέλξει τοὺς ὀλιγόφρονας ἀπὸ τῆς περὶ τὴν ἱερουργίαν σεμνότητος.

[75] πρὸς δὲ τούτοις λάσια χωρία καὶ δρυμοὶ βαθεῖς κακούργων
εἰσὶν ἐνδιαιτήματα τὴν ἐκ τοῦ συσκιάζεσθαι ποριζομένων ἀσφάλειαν καὶ τὰς ἐξ ἐνέδρας καθ’ ὧν ἂν ἐθελήσωσιν αἰφνιδίους ἐπιθέσεις. αἱ δ’ εὐρυχωρίαι καὶ τὸ ἀναπεπταμένον καὶ τὸ ἀνειμένον πάντῃ, μηδενὸς τὰς ὄψεις ἐμποδίζοντος, πρὸς τὴν τῶν εἰσιόντων καὶ ἐνδιατριβόντων ἀκριβῆ θέαν ἱερῷ πρεπωδέστατον.

[76] 3 Προσόδους δ’ ἔχει τὸ ἱερὸν οὐ μόνον ἀποτομὰς γῆς ἀλλὰ καὶ πολὺ μείζους ἑτέρας, αἳ μηδενὶ χρόνῳ φθαρήσονται· ἐφ’ ὅσον γὰρ τὸ ἀνθρώπων γένος διαμενεῖ — διαμενεῖ δ’ εἰς ἀεί —, καὶ αἱ πρόσοδοι τοῦ ἱεροῦ φυλαχθήσονται συνδιαιωνίζουσαι παντὶ τῷ κόσμῳ.

[77] προστέτακται ³⁵³⁶ γὰρ ἕκαστον ἀνὰ πᾶν ἔτος ἀπαρχὰς εἰσφέρειν ἀπὸ εἰκοσαετίας ἀρξάμενον. αἱ δ’ εἰσφοραὶ „λύτρα“ προσονομάζονται· διὸ καὶ προθυμότατα ποιοῦνται τὰς ἀπαρχάς, φαιδροὶ καὶ γεγηθότες, ὡς ἅμα τῇ καταθέσει μέλλοντες ἢ δουλείας ἀπαλλαγὴν ἢ νόσων ἄκεσιν εὑρίσκεσθαι καὶ βεβαιοτάτην ἐλευθερίαν ὁμοῦ καὶ σωτηρίαν εἰς ἅπαν καρποῦσθαι.

[78] πολυανθρωποτάτου δ’
ἔθνους ὡς εἰκὸς καὶ τὰς ἀπαρχὰς ἀφθονωτάτας εἶναι συμβέβηκε· σχεδὸν γοῦν ἀνὰ πᾶσαν πόλιν ταμεῖα τῶν ἱερῶν χρημάτων ἐστίν, εἰς ἃ παραγινομένοις ἔθος ἀπάρχεσθαι· καὶ χρόνοις ὡρισμένοις ἱεροπομποὶ τῶν χρημάτων ἀριστίνδην ἐπικριθέντες, ἐξ ἑκάστης οἱ δοκιμώτατοι, χειροτονοῦνται, σώους τὰς ἐλπίδας ἑκάστων παραπέμψοντες· ἐν γὰρ ταῖς νομίμοις
ἀπαρχαῖς αἱ τῶν εὐσεβούντων ἐλπίδες εἰσίν.

Περὶ ἱερέων.

4 p. 225 M. Φυλαὶ μέν εἰσι τοῦ ἔθνους δώδεκα, μία δ’ ἐκ πασῶν ἀριστίνδην ἐπικριθεῖσα ἱερᾶται, γέρας ἀνδραγαθίας καὶ φιλοθέου σπουδῆς τουτὶ λαβοῦσα, καθ’ ὃν καιρὸν ἔδοξεν ἡ πληθὺς ἁμαρτεῖν ἐπακολουθήσασα γνώμαις
ἐνίων ἀγνώμοσιν, οἳ τὴν Αἰγυπτιακὴν ἔπεισαν ζηλοῦν ἠλιθιότητα καὶ τὸν ἐγχώριον τῦφον, ὃν ἐπ’ ἀλόγοις ζῴοις καὶ μάλιστα ταύροις μυθοπλαστοῦσι· τοὺς γὰρ ἡγεμόνας τῆς ἀπονοίας ἅπαντας ἡβηδὸν αὐτοκέλευστοι κατακτείναντες εὐαγὲς ἔδοξαν ἔργον εἰργάσθαι, τοὺς ὑπὲρ εὐσεβείας ἀγῶνας διαθλήσαντες.

³⁷³⁸

[80] 5 Νόμοι δὲ ἱερέων εἰσὶν οἵδε. παντελῆ καὶ ὁλόκληρον εἶναι τὸν ἱερέα προστέτακται, μηδεμίαν ἐν τῷ σώματι λώβην ἔχοντα, μήτε κατ’ ἔνδειαν ἐπιλείποντος ἢ ἀκρωτηριασθέντος μέρους μήτε κατὰ πλεονασμὸν ἅμα τῇ γενέσει περιττεύσαντος ἢ ὕστερον ἐκ νόσου προσφύντος μήτε τῆς
χρόας μεταβαλούσης εἰς λέπραν ἢ λειχῆνας ἀγρίους ἢ μυρμηκίας ἤ τινας ἄλλας ἐξανθημάτων ἐκφύσεις· ἅ μοι δοκεῖ πάντα σύμβολα τῆς περὶ ψυχὴν εἶναι τελειότητος.

[81] εἰ γὰρ τὸ φύσει θνητὸν σῶμα τοῦ ἱερέως ἐπισκεπτέον, ἵνα περὶ μηδὲν ἀτύχημα κηραίνῃ, πολὺ πλέον ψυχὴν τὴν ἀθάνατον, ἥν φασι τυπωθῆναι κατὰ τὴν εἰκόνα τοῦ ὄντος· λόγος δ’ ἐστὶν εἰκὼν θεοῦ,
δι’ οὗ σύμπας ὁ κόσμος ἐδημιουργεῖτο.

[82] Μετὰ δὲ τὴν ἐξ εὐπατριδῶν εὐγένειαν καὶ παντέλειαν τὴν ἔν τε σώμασι καὶ ψυχαῖς περὶ ἐσθῆτος, ἣν ἀναλαμβάνειν χρὴ τὸν ἱερέα μέλλοντα λειτουργεῖν τὰς ἱερὰς λειτουργίας, νενομοθέτηται.

[83] ἡ δ’ ἐσθής ἐστι χιτὼν λινοῦς καὶ περίζωμα, τὸ μὲν εἰς αἰδοίων σκέπην, ἃ μὴ πρὸς τῷ θυσιαστηρίῳ
γυμνοῦσθαι θέμις, ὁ δὲ χιτὼν ἕνεκα τῆς πρὸς τὴν ὑπηρεσίαν ὀξύτητος· ἀνείμονες γὰρ ἐν μόνοις χιτωνίσκοις τά τε ἱερεῖα καὶ τὰς εὐχὰς καὶ τὰς σπονδὰς καὶ ὅσα ἄλλα θυσίαις χρήσιμα προσάγουσιν εἰς ἀνυπέρθετον τάχος ἠσκημένοι.

[84] τῷ δ’ ἀρχιερεῖ διείρηται μὲν τὴν παραπλησίαν ³⁹⁴⁰ ἐσθῆτα ἀναλαμβάνειν, ἡνίκα ἂν εἰς τὰ ἄδυτα ἐπιθυμιάσων εἰσίῃ, διὰ τὸ τὴν ὀθόνην ἐκ μηδενὸς τῶν ἀποθνῃσκόντων ὥσπερ τὰ ἔρια γεννᾶσθαι, προστέτακται δὲ καὶ ἑτέρᾳ χρῆσθαι πάνυ ποικίλην ἐχούσῃ κατασκευήν, ὡς ἀπεικόνισμα καὶ μίμημα τοῦ κόσμου δοκεῖν εἶναι. σαφὴς δὲ πίστις ἡ κατασκευή.

[85] πρῶτον μὲν γὰρ ἔνδυμα περιφερές ἐστιν, ὅλον δι’ ὅλων
ὑακίνθινον, ποδήρης χιτών, ἀέρος σύμβολον, ἐπειδήπερ ὁ ἀὴρ καὶ φύσει μέλας ἐστὶ καὶ τρόπον τινὰ ποδήρης, ἄνωθεν ἀπὸ τῶν μετὰ σελήνην p. 226 M. τόπων ταθεὶς ἄχρι τῶν κατωτάτω γῆς μυχῶν.

[86] εἶθ’ ὕφασμα θωρακοειδὲς ἐπὶ τούτῳ, σύμβολον οὐρανοῦ· δύο τε γὰρ ἐπὶ τῶν ἀκρωμίων λίθοι σμαράγδου τῆς τιμαλφεστάτης ὕλης εἰσίν, ὁ μὲν ἔνθεν, ὁ δ’ ἔνθεν, εἷς
ἑκατέρωθεν, περιφερεῖς, δείγματα τῶν ἡμισφαιρίων, ὧν τὸ μὲν ὑπὲρ γῆν τὸ δ’ ὑπὸ γῆν ἐστιν.

[87] εἶτα πρὸς τοῖς στέρνοις δώδεκα λίθοι πολυτελεῖς τὰς χρόας διαφέροντες, ἐκ τριῶν τεταγμένοι τετραστοιχεί, πρὸς παράδειγμα τοῦ ζῳδιακοῦ τυπωθέντες· καὶ γὰρ ἐκεῖνος ἐκ δώδεκα συνεστὼς ζῳδίων τὰς ἐτησίους τέτταρας ὥρας ἀποτελεῖ τρία νείμας εἰς ἑκάστην.

[88] σύμπας δ’ ὁ τόπος
καλεῖται λογεῖον ἐτύμως, ἐπειδὴ τὰ ἐν οὐρανῷ πάντα λόγοις καὶ ἀναλογίαις δεδημιούργηται καὶ συντέτακται· τῶν γὰρ ἐκεῖ τὸ παράπαν ἄλογον οὐδέν. ἐπὶ δὲ τοῦ λογείου διττὰ ὑφάσματα καταποικίλλει προσαγορεύων τὸ μὲν δήλωσιν, τὸ δὲ ἀλήθειαν.

[89] αἰνίττεται δὲ διὰ μὲν τῆς ἀληθείας, ὅτι οὐρανοῦ τὸ παράπαν ψεῦδος ἐπιβαίνειν οὐ θεμιτόν, ἀλλὰ τοῦθ’ ἅπαν
εἰς τὸν περίγειον πεφυγάδευται χῶρον ψυχαῖς ἐναγῶν ἀνθρώπων εἰσοικιζόμενον, διὰ δὲ τῆς δηλώσεως, ὅτι αἱ κατ’ οὐρανὸν φύσεις ἕκαστα δηλοῦσι τῶν παρ’ ἡμῖν, ἃ καθ’ αὑτὰ πάντως ἂν ἦν ἄγνωστα.

[90] σημεῖον δ’ ἐναργέστατον· εἰ μὴ φῶς, ἡλίου ἥλιος, ἀνέλαμψε, πῶς ἂν αἱ τῶν σωμάτων ⁴¹ ἀμύθητοι ποιότητες διεφάνησαν, πῶς δ’ ἂν αἱ πολύμορφοι τῶν χρωμάτων καὶ σχημάτων ἰδέαι; ἡμέρας δὲ καὶ νύκτας μῆνάς τε καὶ ἐνιαυτοὺς καὶ συνόλως χρόνον τίς ἀνέδειξεν ὅτι μὴ σελήνης καὶ ἡλίου καὶ τῶν ἄλλων ἀστέρων αἱ ἐναρμόνιοι καὶ παντὸς λόγου κρείττους περιφοραί;

[91] τίς δὲ τὴν
ἀριθμοῦ φύσιν εἰ μὴ τὰ λεχθέντα κατὰ τὰς τῶν μερῶν τοῦ χρόνου συνθέσεις; τίς δὲ τὰς ἐν θαλάσσῃ καὶ τοσούτοις πελάγεσιν ὁδοὺς ἀνέτεμε καὶ διέδειξε πλωτῆρσιν εἰ μὴ αἱ τῶν ἀστέρων στροφαὶ καὶ περίοδοι;

[92] σοφοὶ δ’ ἄνδρες καὶ μυρία ἄλλα παρατηρήσαντες ἀνέγραψαν, ἐκ τῶν οὐρανίων σημειωσάμενοι νηνεμίας καὶ βίας πνευμάτων, φορὰς καὶ ἀφορίας
καρπῶν, ἀνειμένα καὶ φλογωδέστατα θέρη, χειμῶνας ἐξαισίους καὶ ἐαρίζοντας, αὐχμοὺς καὶ ἐπομβρίας, εὐγονίας ζῴων καὶ φυτῶν καὶ τοὐναντίον ἑκατέρων ἀγονίας | καὶ ὅσα τοιουτότροπα· πάντων γὰρ ἐστηλίτευται τῶν ἐπὶ γῆς ἐν οὐρανῷ τὰ σημεῖα.

[93] 6 πρὸς δὲ τοῖς κατωτάτω μέρεσι τοῦ ποδήρους ἀπῃώρηνται χρυσοῖ ῥοΐσκοι κώδωνές τε καὶ ἄνθινα· τὰ δ’ ἐστὶ σύμβολα
γῆς καὶ ὕδατος, γῆς μὲν τὰ ἄνθινα, παρόσον βλαστάνει καὶ ἀνθεῖ πάντα ἐκ ταύτης, ὕδατος δὲ οἱ ῥοΐσκοι λεχθέντες ἐτύμως παρὰ τὴν ῥύσιν, τὴν δ’ ἁρμονίαν καὶ συμφωνίαν καὶ συνήχησιν τῶν τοῦ κόσμου μερῶν οἱ κώδωνες ἐμφαίνουσιν.

[94] εὖ δ’ ἔχει καὶ ἡ θέσις· ἀνωτάτω μέν, ἐν ᾧ οἱ λίθοι, τὸ καλούμενον περιστήθιον, οὐρανοῦ μίμημα, διότι καὶ ὁ οὐρανὸς
ἀνωτάτω, ὁ δὲ ποδήρης ὑπ’ αὐτῷ, ὅλος δι’ ὅλων ὑακίνθινος, ἐπειδὴ p. 227 M καὶ ὁ ἀὴρ μέλας ὢν τὴν μετ’ οὐρανὸν δευτέραν τάξιν κεκλήρωται, τὰ δ’ ἄνθινα καὶ οἱ ῥοΐσκοι πρὸς τοῖς ἐσχάτοις, διότι γῆ καὶ ὕδωρ τὴν κατωτάτω τοῦ παντὸς μοῖραν ἔλαχον.

[95] ἥδ’ ἐστὶν ἡ τῆς ἱερᾶς ἐσθῆτος κατασκευή, μίμημα τοῦ παντός, θαυμάσιον ἔργον καὶ ὀφθῆναι καὶ νοηθῆναι· ⁴² καὶ γὰρ ὄψιν ἔχει καταπληκτικωτάτην οἵαν οὐδὲν ὕφασμα τῶν παρ’ ἡμῖν ἕνεκα ποικιλίας ὁμοῦ καὶ πολυτελείας καὶ νόησιν τὴν περὶ τῶν αὐτῆς μερῶν φιλόσοφον.

[96] βούλεται γὰρ τὸν ἀρχιερέα πρῶτον μὲν εἰκόνα τοῦ παντὸς ἔχειν ἐμφανῆ περὶ ἑαυτόν, ἵν’ ἐκ τῆς συνεχοῦς θέας ἄξιον παρέχῃ τὸν ἴδιον βίον τῆς τῶν ὅλων φύσεως, ἔπειθ’ ὅπως ἐν ταῖς ἱερουργίαις
συλλειτουργῇ πᾶς ὁ κόσμος αὐτῷ· πρεπωδέστατον δὲ τὸ τὸν ἱερώμενον τῷ τοῦ κόσμου πατρὶ καὶ τὸν υἱόν, τὸ πᾶν, ἐπάγεσθαι πρὸς θεραπείαν τοῦ δεδημιουργηκότος καὶ γεγεννηκότος.

[97] ἔστι δὲ καὶ τρίτον τι τῆς ἱερᾶς ἐσθῆτος σύμβολον ἀναγκαῖον μὴ ἡσυχασθῆναι· τῶν μὲν γὰρ ἄλλων οἱ ἱερεῖς ὑπὲρ οἰκείων καὶ φίλων καὶ πολιτῶν αὐτὸ μόνον εἰώθασι τάς τε
εὐχὰς καὶ θυσίας ἐπιτελεῖν, ὁ δὲ τῶν Ἰουδαίων ἀρχιερεὺς οὐ μόνον ὑπὲρ ἅπαντος ἀνθρώπων γένους ἀλλὰ καὶ ὑπὲρ τῶν τῆς φύσεως μερῶν, γῆς, ὕδατος, ἀέρος, πυρός, τάς τε εὐχὰς καὶ τὰς εὐχαριστίας ποιεῖται, τὸν κόσμον, ὅπερ ἐστὶ ταῖς ἀληθείαις, ἑαυτοῦ πατρίδα εἶναι νομίζων, ὑπὲρ ἧς ἱκεσίαις καὶ λιταῖς εἴωθεν ἐξευμενίζεσθαι τὸν ἡγεμόνα ποτνιώμενος
τῆς ἐπιεικοῦς καὶ ἵλεω φύσεως αὐτοῦ μεταδιδόναι τῷ γενομένῳ.

[98] 7 Ταῦθ’ ὑπειπὼν προσνομοθετεῖ κελεύων τὸν προσιόντα τῷ βωμῷ καὶ ψαύοντα θυσιῶν, ἐν ᾧ χρόνῳ τέτακται τὰς ἱερὰς λειτουργίας ἐπιτελεῖν, μήτ’ οἶνον μήτε τι ἄλλο μέθυσμα πίνειν, τεττάρων ἕνεκα τῶν ἀναγκαιοτάτων, ὄκνου καὶ λήθης καὶ ὕπνου καὶ ἀφροσύνης.

[99] ἄκρατος γὰρ τὰς μὲν
⁴³⁴⁴ τοῦ σώματος δυνάμεις ἀνιεὶς δυσκινητότερα τὰ μέλη ποιεῖ καὶ ὀκνηροτέρους ἀπεργάζεται καὶ βίᾳ καταδαρθάνειν ἀναγκάζει, τοὺς δὲ τῆς ψυχῆς τόνους ἐπιχαλῶν λήθης ὁμοῦ καὶ ἀφροσύνης αἴτιος γίνεται· νήφοντος δὲ τά τε μέρη τοῦ σώματος ἐπελαφριζόμενα εὐκινητότερα αἵ τε αἰσθήσεις καθαρώτεραι
καὶ εἱλικρινέστεραι ὅ τε νοῦς ὀξυωπέστερος, ὡς καὶ προϊδέσθαι πράγματα δύνασθαι καὶ ἃ πρότερον εἶδεν ἀπομνημονεῦσαι.

[100] συνόλως μὲν οὖν τὴν οἴνου χρῆσιν ἅπασι τοῖς κατὰ τὸν βίον ἀλυσιτελεστάτην ὑποληπτέον, ψυχῆς πιεζομένης, αἰσθήσεων ἀμαυρουμένων, βαρυνομένου σώματος — ἐλεύθερον γὰρ καὶ ἄφετον οὐδὲν ἐᾷ τῶν παρ’ ἡμῖν, ἀλλ’ ἑκάστῳ
πρὸς ὃ πέφυκεν ἐμπόδιός ἐστιν —, ἐν δὲ ταῖς ἁγιστείαις καὶ ἱερουργίαις τὸ βλάβος p. 228 M. ἀργαλεώτερον, ὅσῳ καὶ τὸ περὶ θεὸν ἐξαμαρτεῖν τοῦ περὶ ἄνθρωπον ἀφορητότερον. ὅθεν εἰκότως προστέτακται νηφαλίους θύειν, „εἰς διαστολὴν καὶ διάκρισιν ἁγίων καὶ βεβήλων καὶ καθαρῶν καὶ ἀκαθάρτων“ καὶ νομίμων καὶ παρανόμων.

[101] 8 Ἐπεὶ δ’ ὁ ἱερεὺς πολὺ πρότερον ἀνήρ ἐστι καὶ ταῖς πρὸς συνουσίαν ὁρμαῖς ἐξ ἀνάγκης ὀφείλει χρῆσθαι, γάμον αὐτῷ μνᾶται παρθένου καθαρᾶς καὶ ἐκ καθαρῶν γονέων καὶ πάππων καὶ προγόνων εἴς τε καλοκἀγαθίαν καὶ εὐγένειαν ἀριστίνδην ἐπικριθέντων.

[102] πόρνῃ μὲν γὰρ καὶ βεβήλῳ σῶμα καὶ ψυχὴν οὐδὲ προσελθεῖν ἐᾷ, κἂν τὴν ἐργασίαν
ἀποθεμένη σχῆμα κόσμιον καὶ σῶφρον ὑποδύηται, διὰ τὸ τὴν ἀρχαίαν προαίρεσιν ἀνίερον αὐτῇ γενέσθαι. αὕτη δὲ πρὸς μὲν τὰ ἄλλα ἐπιτιμίαν ⁴⁵⁴⁶ ἐχέτω σπουδάσασα μιασμάτων καθαρεῦσαι· μετάνοια γὰρ ἀδικημάτων ἐπαινετόν· καὶ μηδεὶς ἕτερος αὐτὴν ἄγεσθαι κεκωλύσθω, ἱερεῖ δὲ μὴ προσίτω· τὰ γὰρ ἱερωσύνης ἐξαίρετα δίκαια συμφωνίαν ἐπιζητούσης τὴν ἀπὸ γενέσεως [ἀρχῆς] ἄχρι τελευτῆς ἀνυπαίτιον.

[103] εὔηθες γὰρ διὰ μὲν τὰς ἐκ τῶν τραυμάτων ἐπιγενομένας οὐλὰς ἐν τοῖς σώμασιν εἴργεσθαί
τινας ἱερωσύνης, αἳ σύμβολον ἀτυχίας, οὐ μοχθηρίας, εἰσί, τὰς δὲ μὴ κατ’ ἀνάγκην μόνον ἀλλ’ ἔστιν ὅτε καὶ ἑκουσίοις γνώμαις πεπρακυίας τὴν ἰδίαν ὥραν, ἐπειδήπερ ὀψὲ καὶ μόλις μετέγνωσαν, εὐθὺς ἀπὸ ἐραστῶν ἱερεῦσιν ἁρμόζεσθαι καὶ ἀπὸ χαμαιτυπείων εἰς ἱερὰ χωρία μετοικίζεσθαι· μένουσι γὰρ οὐδὲν ἧττον ἐν ταῖς ψυχαῖς τῶν μετανοούντων
οὐλαὶ καὶ τύποι τῶν ἀρχαίων ἀδικημάτων.

[104] εὖ καὶ παγκάλως ἐν ἑτέροις διείρηται „μηδὲ μίσθωμα πόρνης εἰσκομίζειν εἰς τὸ ἱερόν“ (Deut. 23, 18)· καίτοι τό γε νόμισμα καθ’ αὑτὸ οὐκ ἔνοχον, ἀλλὰ διὰ τὴν λαβοῦσαν καὶ τὴν πρᾶξιν ἐφ’ ᾗ δέδοται. σχολῇ γ’ ἂν ἔτι προσοῖτό τις εἰς κοινωνίαν ἱερέων γυναῖκας, ὧν καὶ τὰ χρήματα βέβηλα καὶ παράσημα, εἰ καὶ ταῖς
ὕλαις καὶ τοῖς χαρακτῆρσι δόκιμα.

⁴⁷⁴⁸

[105] 9 Τὰ μὲν οὖν περὶ γάμον οὕτως ἠκρίβωται τῷ ἀρχιερεῖ, ὥστ’ οὐδὲ χήραν ἐφεῖται γαμεῖν αὐτῷ, οὔτε τετελευτηκότος ἀνδρὸς μονωθεῖσαν οὔτε ἀπηλλαγμένην ἔτι ζῶντος, ἵνα πρῶτον μὲν εἰς ἄβατον καὶ καθαρὰν ἄρουραν ὁ ἱερὸς σπόρος χωρῇ καὶ μηδεμίαν κρᾶσιν αἱ γοναὶ πρὸς ἑτέραν
οἰκίαν λαμβάνωσιν, εἶτα δ’ ὅπως ἀκακωτάταις καὶ ἀδιαστρόφοις ταῖς ψυχαῖς συνερχόμενοι ῥᾳδίως διαπλάττωσι τὰ p. 229 M. ἤθη καὶ τοὺς τρόπους αὐτῶν· ὁλκοὶ γὰρ καὶ εὐάγωγοι διάνοιαι παρθένων πρὸς ἀρετήν, εἰς διδασκαλίαν ἑτοιμόταται·

[106] ἡ δ’ ἑτέρου πεῖραν ἀνδρὸς λαβοῦσα κατὰ τὸ εἰκὸς ἀπειθεστέρα πρὸς μάθησιν, ἅτε τὴν ψυχὴν ἀκραιφνεστάτην οὐκ ἔχουσα
καθάπερ τινὰ λελειασμένον κηρὸν εἰς τρανότητα τῶν ἐγγραφησομένων δογμάτων, ἀλλὰ τραχεῖαν ὑπὸ τῶν προεγχαραχθέντων τύπων, οἳ δυσεξάλειπτοι παραμένοντες ἢ οὐ παραδέχονται σφραγῖδας ἑτέρας ἢ παραδεξάμενοι συγχέουσι ταῖς ἑαυτῶν ἀνωμαλίαις.

[107] παρθένον οὖν ὁ ἀρχιερεὺς ἀγέσθω γάμων ἁγνήν· λέγω δὲ παρθένον οὐ μόνον ᾗ μὴ ἕτερος ὡμίλησεν,
ἀλλὰ καὶ ἐφ’ ᾗ μηδεὶς ἄλλος ἀνὴρ ὠνομάσθη διά τινων ὁμολογιῶν, κἂν ἁγνεύῃ τὸ σῶμα.

[108] 10 Τοῖς δὲ κατὰ μέρος ἱερεῦσι τὰ μὲν ἄλλα περὶ γάμων διατέτακται ταὐτὰ ἃ καὶ τοῖς τὴν μεγίστην ἔχουσιν ἱερωσύνην, ἐφεῖται δ’ οὐ μόνον παρθένους ἀλλὰ καὶ χήρας, οὐ πάσας ἀλλ’ ὧν τετελευτήκασιν
ἄνδρες, μετ’ ἀδείας ἄγεσθαι. φιλονεικίας γὰρ καὶ στάσεις ἐκ τοῦ βίου τῶν ἱερέων οἴεται δεῖν ὁ νόμος ἀναιρεῖν· πρὸς μὲν οὖν τοὺς ζῶντας γένοιντ’ ἂν ἴσως ἔριδες ἐκ πάθους γυναικείου, ζηλοτυπίας, τοῖς δ’ ⁴⁹⁵⁰ ἀποθανοῦσι συναποθνῄσκει καὶ τὰ τῆς πρὸς τοὺς δευτέρους ἄνδρας ἔχθρας.

[109] ἄλλως τε τὸν ἀρχιερέα πλείονος ἐδικαίωσεν ἁγιστείας καὶ καθάρσεως ὥσπερ ἐν ἅπασι τοῖς ἄλλοις καὶ ἐν γάμου κοινωνίᾳ μεταλαχεῖν, οὐκ ἐάσας ὅτι μὴ κόρην ἄγεσθαι· τοῖς δὲ τῆς δευτέρας τάξεως ὑπανῆκε τὰ περὶ συνόδους γυναικῶν, ἐφιεὶς καὶ πεπειραμένας ἑτέρων ἀνδρῶν ἐγγυᾶσθαι.

[110] 11 πρὸς δὲ τούτῳ καὶ τὸ γένος ἠκρίβωσε τῶν μελλουσῶν γαμεῖσθαι, προστάξας τῷ μὲν ἀρχιερεῖ μνᾶσθαι μὴ παρθένον μόνον ἀλλὰ καὶ ἱέρειαν ἐξ ἱερέων, ἵν’ ἐκ μιᾶς οἰκίας καὶ τρόπον τινὰ τοῦ αὐτοῦ αἵματος ὦσι νυμφίος τε καὶ νύμφη πρὸς ἁρμονίαν ἐπιδειξάμενοι παρ’ ὅλον τὸν βίον κρᾶσιν ἠθῶν βεβαιοτάτην.

[111] ἐπετράπη δὲ τοῖς ἄλλοις καὶ
μὴ ἱερέων γαμεῖν θυγατέρας, τῇ μὲν ὅτι μικρὰ τούτων καθάρσια, τῇ δ’ ὅτι τὸ ἔθνος οὐκ ἐβουλήθη γενεᾶς εἰς ἅπαν ἱερατικῆς ἀμοιρῆσαί τε καὶ παντελῶς ἀπεζεῦχθαι. δι’ ἣν αἰτίαν οὐκ ἐκώλυσε τοὺς ἄλλους ἱερέας ἐπιγαμίας ποιεῖσθαι πρὸς τοὺς ἀπὸ τοῦ ἔθνους, p. 230 M. αἵπερ εἰσὶ δεύτεραι συγγένειαι· γαμβροὶ γὰρ ἀνθ’ υἱῶν πενθεροῖς καὶ ἀντὶ πατέρων γαμβροῖς
πενθεροί.

[112] 12 Τὰ μὲν δὴ περὶ γάμου ταῦτα καὶ τὰ τούτοις ὅμοια χάριν παίδων γενέσεως. ἐπεὶ δ’ ἕπεται γενέσει φθορά, καὶ τοὺς ἐπὶ τελευταῖς ἀνέγραψε τοῖς ἱερεῦσι νόμους, κελεύσας μὴ ἐφ’ ἅπασιν αὐτοὺς μιαίνεσθαι τοῖς ὁπωσοῦν ἢ κατὰ φιλίαν ἢ κατὰ συγγένειαν ᾠκειωμένοις, ἀλλ’ ἐπὶ
μόνοις πατράσι καὶ μητράσιν, υἱοῖς καὶ θυγατράσιν, ἀδελφοῖς καὶ ἀδελφαῖς παρθένοις.

[113] τὸν δ’ ἀρχιερέα παντὸς πένθους ὑπεξείλετο· καὶ μήποτ’ εἰκότως· τὰς μὲν γὰρ τῶν ἄλλων ἱερέων ὑπηρεσίας ἀνθ’ ἑτέρων ἕτεροι λειτουργεῖν δύνανται, ὡς, κἂν πενθῶσί τινες, μηδὲν τῶν ἐξ ἔθους ⁵¹⁵² ὑστερίζειν, τὰς δὲ τοῦ ἀρχιερέως οὐδενὶ δρᾶν ἐφεῖται. παρ’ ἣν αἰτίαν ἀμίαντος ἀεὶ διατελείτω μὴ προσαπτόμενος νεκροῦ σώματος, ὅπως τὰς ὑπὲρ τοῦ ἔθνους εὐχὰς καὶ θυσίας ἕτοιμος ὢν ἐν καιροῖς τοῖς προσήκουσιν ἀκωλύτως ἐπιτελῇ.

[114] καὶ γὰρ ἄλλως προσκεκληρωμένος θεῷ καὶ τῆς ἱερᾶς τάξεως
γεγονὼς ταξίαρχος ὀφείλει πάντων ἀλλοτριοῦσθαι τῶν ἐν γενέσει, μὴ γονέων, μὴ τέκνων, μὴ ἀδελφῶν εὐνοίας οὕτως ἡττώμενος, ὡς ἢ παρελθεῖν ἢ ὑπερθέσθαι τι τῶν ὁσίων, ὃ πραχθῆναι πάντως αὐτίκα ἄμεινον.

[115] κελεύει δὲ μήτε τὰ ἱμάτια περιρρήττειν ἐπὶ τοῖς οἰκειοτάτοις ἀποθανοῦσι μήτε ἀφαιρεῖν ἀπὸ τῆς κεφαλῆς τὰ παράσημα τῆς ἱερωσύνης μήτε συνόλως
ἐκ τῶν ἁγίων ἐξιέναι κατὰ πρόφασιν πένθους, ἵνα καὶ τὸν τόπον αἰδούμενος καὶ τὰ περὶ ἑαυτὸν προκοσμήματα οἷς ἀνέστεπται, κρείττων οἴκτου γενόμενος, ἄλυπος εἰς ἀεὶ διατελῇ.

[116] βούλεται γὰρ αὐτὸν ὁ νόμος μείζονος μεμοιρᾶσθαι φύσεως ἢ κατ’ ἄνθρωπον, ἐγγυτέρω προσιόντα τῆς θείας, μεθόριον, εἰ δεῖ τἀληθὲς λέγειν, ἀμφοῖν, ἵνα διὰ μέσου τινὸς ἄνθρωποι
μὲν ἱλάσκωνται θεόν, θεὸς δὲ τὰς χάριτας ἀνθρώποις ὑποδιακόνῳ τινὶ χρώμενος ὀρέγῃ καὶ χορηγῇ.

[117] 13 Ταῦτ’ εἰπὼν ἑξῆς εὐθὺς νομοθετεῖ περὶ τῶν χρησομένων ταῖς ἀπαρχαῖς. ἐὰν οὖν τις, φησί, τῶν ἱερέων ὀφθαλμοὺς ἢ χεῖρας ἢ βάσεις ἤ τι μέρος ἄλλο πηρωθῇ τοῦ σώματος ἢ καί τινα μῶμον ἐνδέξηται,
λειτουργιῶν μὲν ἀνεχέτω διὰ τὰς ἐγγενομένας κῆρας, τὰ δὲ κοινὰ τῶν ἱερέων γέρα καρπούσθω διὰ τὴν ἀνυπαίτιον εὐγένειαν.

[118] ἐὰν μέντοι λέπραι τινὸς ἐξανθήσασαι κατάσχωσιν ἢ καὶ γονορρυής τις γένηται τῶν ἱερέων, μήτε τραπέζης ἱερᾶς ψαυέτω μήτε τῶν προκειμένων ἄθλων τῷ γένει, μέχρις ἂν ἥ τε ῥύσις ἐπίσχῃ καὶ ἡ λέπρα μεταβαλοῦσα τῷ τῆς
ὑγιοῦς σαρκὸς ἐξομοιωθῇ χρώματι.

[119] κἂν προσάψηται μέντοι τις ὅτου ⁵³⁵⁴ δήποτε τῶν p. 231 M. ἀκαθάρτων ἱερεὺς ἢ καὶ νύκτωρ, οἷα φιλεῖ πολλάκις, ὀνειρώξῃ, τὴν ἡμέραν ἐκείνην μηδὲν προσφερέσθω τῶν καθιερωθέντων, λουσάμενος δ’ ἐπιγενομένης ἑσπέρας χρῆσθαι μὴ κεκωλύσθω.

[120] πάροικος δ’ ἱερέως καὶ μισθωτὸς εἰργέσθω τῶν ἀπαρχῶν, ὁ μὲν πάροικος, ἐπειδὴ γείτονες τὰ πολλὰ συνέστιοι καὶ ὁμοτράπεζοι· δέος γάρ, μὴ προῆταί τις
τὰ καθιερωθέντα προφάσει καταχρησάμενος εἰς ἀσέβειαν ἀκαίρῳ φιλανθρωπίᾳ· μεταδοτέον γὰρ οὐ πᾶσι πάντων, ἀλλὰ τῶν ἐφαρμοζόντων τοῖς ληψομένοις· εἰ δὲ μή, τὸ κάλλιστον καὶ λυσιτελέστατον τῶν ἐν τῷ βίῳ, τάξις, ἀναιρεθήσεται ὑπὸ τοῦ βλαβερωτάτου παρευημερηθεῖσα, συγχύσεως.

[121] εἰ γὰρ ἴσον μὲν μέρος ἐν ὁλκάσιν οἴσονται ναῦται κυβερνήταις, ἴσον δὲ
ἐν ταῖς μακραῖς τριήρεσι τριηράρχοις καὶ ναυάρχοις ἐρέται καὶ τὸ ἐπιβατικόν, ἐν δὲ στρατοπέδοις ἴσον ἱππεῖς μὲν ἱππάρχοις, ὁπλῖται δὲ ταξιάρχοις, λοχαγοὶ δὲ στρατηγοῖς, ἐν δὲ πόλεσι κρινόμενοι δικασταῖς καὶ βουλευταὶ προβούλοις καὶ συνόλως ἄρχουσιν ἰδιῶται, ταραχαὶ καὶ στάσεις γενήσονται καὶ ἡ διὰ λόγων ἰσότης τὴν δι’ ἔργων ἀνισότητα
γεννήσει· τὸ γὰρ τοῖς τὰς ἀξίας ἀνομοίοις ὅμοια ἀπονέμειν ἄνισον, τὸ δ’ ἄνισον πηγὴ κακῶν.

[122] οὗ χάριν καὶ τὰ γέρα τῶν ἱερέων οὐ δοτέον ὥσπερ ἄλλοις οὐδὲ τοῖς παροίκοις ἕνεκα τοῦ γειτνιᾶν ἐφαψομένοις ὧν οὐ θέμις· οὐ γὰρ οἰκίας ἀλλὰ γένους ἐστὶν ἡ τιμή.

[123] 14 ὁμοίως μέντοι μηδὲ μισθωτῷ μηδεὶς παρεχέτω μήτε μισθὸν
μήθ’ ὑπηρεσίας ἀμοιβὴν ἱερὸν γέρας· χρήσεται γὰρ ὁ λαβὼν ἔστιν ὅτε ⁵⁵⁵⁶ πρὸς ἃ μὴ δεῖ, βέβηλα τὰ τῆς εὐγενείας ἆθλα καὶ τῆς περὶ τὸν νεὼν λειτουργίας ἀπεργασάμενος.

[124] δι’ ἣν αἰτίαν οὐδ’ ἀλλογενεῖ συνόλως ὁ νόμος ἐπιτρέπει μεταλαμβάνειν τῶν ἁγίων, κἂν εὐπατρίδης ὢν τυγχάνῃ τῶν αὐτοχθόνων καὶ πρὸς ἀνδρῶν καὶ πρὸς γυναικῶν ἀνεπίληπτος [ὤν], ἵνα αἱ
τιμαὶ μὴ νοθεύωνται, μένωσι δ’ ἐν τῇ ἱερατικῇ τάξει βεβαίως φυλαττόμεναι.

[125] καὶ γὰρ ἄτοπον τὰς μὲν θυσίας καὶ ἱερουργίας καὶ ὅσα ἄλλα περὶ τὸν βωμὸν ἁγιστεύεται μὴ πᾶσιν ἀλλὰ τοῖς ἱερεῦσι μόνοις ἐπιτετράφθαι, τὰ δὲ ἀντὶ τούτων ἆθλα κοινὰ γίνεσθαι καὶ τῶν ἐπιτυχόντων, ὡς δέον μὲν πόνοις πολλοῖς καὶ καμάτοις καὶ ταῖς μεθ’ ἡμέραν καὶ νύκτωρ φροντίσιν
ἀποτρύχειν τοὺς ἱερέας, τὰ δ’ ἆθλα κοινὰ καὶ τοῖς ἀργοῦσιν ἀποφαίνειν.

[126] οἰκογενεῖ δέ, φησίν, καὶ ἀργυρωνήτῳ μεταδιδότω δεσπότης ἱερεὺς σιτίων καὶ ποτῶν ἐκ τῶν ἀπαρχῶν· πρῶτον μὲν ὅτι θεράποντι πόρος εἷς ὁ δεσπότης, ὁ δὲ τοῦ δεσπότου κλῆρος αἱ ἱεραὶ φιλανθρωπίαι, ἐξ ὧν ἀνάγκη τὸν δοῦλον τρέφεσθαι·

[127] δεύτερον δ’ ὅτι τὰ γενησόμενα πάντως ἀνάγκη
δρᾶν ἑκόντας· οἱ δ’ οἰκέται, κἂν μὴ θέλωμεν, ἅτε ἀεὶ συνόντες καὶ συνδιαιτώμενοι, σιτία p. 232 M. τε καὶ ποτὰ καὶ ὄψα τοῖς δεσπόταις προευτρεπιζόμενοι καὶ τραπέζαις ἐφεστῶτες καὶ τὰ λείψανα ἐκκομίζοντες, κἂν μὴ φανερῶς λαμβάνωσι, λάθρα γοῦν ὑφαιρήσονται, κλέπτειν ὑπὸ τῆς ἀνάγκης βιασθέντες, ὡς ἀνθ’ ἑνὸς ἐγκλήματος, εἴπερ ἐστὶν ἀδίκημα τὸ ἐκ
τῶν δεσποτικῶν τρέφεσθαι, καὶ ἕτερον προσκατασκευάζεσθαι, κλοπήν, ἵνα οἷα φῶρες πρὸ τῶν ἀνυπαιτίως ζώντων ἀπολαύσωσι τῶν καθιερωθέντων, ὅπερ ἐστὶν ἀτοπώτατον·

[128] τρίτον κἀκεῖνο χρὴ λογίζεσθαι, ὅτι τὰ τῶν ἀπαρχῶν οὐ παρόσον ἐπινέμεται τοῖς οἰκέταις ὀλιγωρηθήσεται, διὰ τὸν δεσποτικὸν φόβον· ἱκανὸς γὰρ οὗτος ἐπιστομίζειν τήν τινων εὐχέρειαν
ῥᾳθυμεῖν οὐκ ἐφιείς.

⁵⁷⁵⁸

[129] 15 Ταῦθ’ ὑπειπὼν φιλανθρωπίας μεστὸν νόμον ἑξῆς ἀναγράφει. ἐὰν θυγάτηρ, φησίν, ἱερέως γημαμένη μὴ ἱερεῖ χηρεύσῃ, τελευτήσαντος ἀνδρὸς ἢ καὶ ἔτι ζῶντος, ἄπαις καταλειφθεῖσα, πάλιν ἐπὶ τὸν πατρῷον οἶκον ἐπανερχέσθω μεταληψομένη τῶν ἀπαρχῶν, ὧν καὶ ἡνίκα παρθένος ἦν ἐκοινώνει· τρόπον γάρ τινα καὶ νῦν ἐστι δυνάμει παρθένος ἡ καὶ
ἀνδρὸς καὶ παίδων ἔρημος, οὐδεμίαν ἑτέραν ἔχουσα καταφυγὴν ὅτι μὴ τὸν πατέρα.

[130] υἱῶν δὲ ὄντων ἢ θυγατέρων, ἀνάγκη τὴν μητέρα τοῖς τέκνοις συντετάχθαι· υἱοὶ γὰρ καὶ θυγατέρες τῆς τοῦ γεννήσαντος οἰκίας ὄντες εἰς ταύτην συνεφέλκονται καὶ τὴν μητέρα.

Γέρα ἱερέων.

1 Τοῖς ἱερεῦσιν οὐκ ἀπένειμε χώρας ἀποτομὴν ὁ νόμος, ἵν’ ὡς ἕτεροι τὰς ἀπὸ τῆς γῆς καρπούμενοι προσόδους τῶν ἀναγκαίων εὐπορῶσιν, ἀλλ’ ὑπερβολῇ χρησάμενος τιμῆς τὸν θεὸν ἔφη κλῆρον αὐτῶν εἶναι (Num. 18,20. Deut. 18,2), κατ’ ἀναφορὰν τὴν ἐπὶ τὰ καθιερούμενα, δυεῖν ἕνεκα, τῆς τε ἀνωτάτω τιμῆς, ἐπεὶ κοινωνοὶ τῶν κατ’ εὐχαριστίαν
ἀπονεμομένων γίνονται θεῷ, καὶ τοῦ περὶ μόνα πραγματεύεσθαι δεῖν τὰ περὶ τὰς ἁγιστείας ὥσπερ τινὰς κλήρων ἐπιμελητάς.

[132] ἃ δὲ p. 233 M. προτίθησιν ἆθλα καὶ ἀριστεῖα ταῦτ’ ἐστί. πρῶτον μὲν ἄπονον καὶ ἀταλαίπωρον τροφὴν ἑτοίμην· κελεύει γὰρ τοὺς σιτοπονοῦντας ἀπὸ παντὸς στέατός τε καὶ φυράματος ἄρτον ἀφαιρεῖν ἀπαρχὴν εἰς ἱερέων χρῆσιν, προνοούμενος
ἅμα καὶ τῆς εἰς εὐσέβειαν ἀγούσης ὁδοῦ νομίμῳ διδασκαλίᾳ τῶν ἀφαιρούντων.

[133] ἐθιζόμενοι γὰρ ἀεὶ καὶ τῆς ἀναγκαίας τροφῆς ἀπάρχεσθαι τὴν θεοῦ μνήμην ἄληστον ἕξουσιν, οὗ μεῖζον ἀγαθὸν οὐκ ἔστιν εὑρεῖν. ⁵⁹⁶⁰ πολυανθρωποτάτου δ’ ἔθνους ἀναγκαῖον εἶναι καὶ τὰς ἀπαρχὰς ἀφθόνους, ὡς καὶ τὸν ἀπορώτατον τῶν ἱερέων ἕνεκα περιουσίας τροφῶν εὐπορώτατον δοκεῖν εἶναι.

[134] δεύτερον δὲ προστάττει καὶ ἀπὸ τῆς ἄλλης ἁπάσης κτήσεως ἀπάρχεσθαι, καθ’ ἑκάστην μὲν ληνὸν οἶνον, καθ’ ἑκάστην δ’
ἅλωνα σῖτόν τε καὶ κριθήν, ὁμοίως δ’ ἐξ ἐλαιῶν ἔλαιον καὶ ἀπὸ τῶν ἄλλων ἀκροδρύων ἡμέρους καρπούς, ἵνα μὴ τἀναγκαῖα μόνον ἔχοντες αὐχμηρότερον ἀποζῶσιν, ἀλλὰ καὶ τῶν πρὸς ἁβροδίαιτον βίον εὐποροῦντες ἱλαρώτερον ἐξ ἀφθόνων τρυφῶσι μετὰ κόσμου τοῦ προσήκοντος.

[135] τρίτον ἐστὶ γέρας τὰ πρωτότοκα ἀρρενικὰ πάντα τῶν χερσαίων ὅσα πρὸς ὑπηρεσίαν
καὶ χρῆσιν ἀνθρώπων· ταῦτα γὰρ κελεύει διαδίδοσθαι τοῖς ἱερεῦσι, βοῶν μὲν καὶ προβάτων καὶ αἰγῶν αὐτὰ τὰ ἔκγονα, μόσχους καὶ κριοὺς καὶ χιμάρους, ἐπειδὴ καθαρὰ καὶ πρὸς ἐδωδὴν καὶ πρὸς θυσίας ἐστί τε καὶ νενόμισται, λύτρα δὲ τῶν ἄλλων κατατιθέναι, ἵππων καὶ ὄνων καὶ καμήλων καὶ τῶν παραπλησίων, μὴ μειοῦντας τὴν ἀξίαν.

[136] ἔστι δὲ
καὶ ταῦτα παμπληθῆ· κτηνοτροφοῦσι γὰρ καὶ ζῳοτροφοῦσιν ἐν τοῖς μάλιστα οἱ ἀπὸ τοῦ ἔθνους αἰπόλια καὶ βουκόλια καὶ ποίμνας καὶ μυρίας ἄλλας ἀγέλας παντοδαπῶν ζῴων ἐκνέμοντες.

[137] ἤδη μέντοι καὶ προσυπερβάλλων ὁ νόμος οὐ μόνον ἀπὸ τῆς κτήσεως καθ’ ἑκάστην ἰδέαν ἀπάρχεσθαι προστάττει, ἀλλὰ καὶ ἀπὸ τῶν οἰκείων ψυχῶν τε καὶ σωμάτων·
μέρη γὰρ διαιρετὰ γονέων παῖδές εἰσιν, εἰ δὲ δεῖ τἀληθὲς εἰπεῖν, ⁶¹⁶² ἀδιαίρετα, συγγενικῷ αἵματι καὶ λόγοις προγόνων, ἀοράτοις εἴδεσιν, εἰς ἐκγόνους διήκουσι φίλτροις τε ἑνωτικῆς εὐνοίας καὶ φύσεως δεσμοῖς ἀλύτοις ἡρμοσμένοι.

[138] ἀλλ’ ὅμως καὶ τούτων τοὺς πρωτοτόκους ἄρρενας τρόπον ἀπαρχῆς καθιεροῖ, χαριστήρια εὐτεκνίας καὶ εὐγονίας οὔσης τε καὶ ἐλπιζομένης, καὶ ἅμα βουλόμενος οὐ μόνον ἀμέμπτους ἀλλὰ καὶ σφόδρα ἐπαινετοὺς
εἶναι τοὺς γάμους, ἐξ ὧν ὁ πρῶτος βλαστήσας καρπὸς καθιεροῦται· ὅπερ χρὴ λογιζομένους καὶ ἄνδρας καὶ γυναῖκας σωφροσύνης καὶ οἰκουρίας καὶ ὁμονοίας περιέχεσθαι καὶ συμπνέοντας ἀλλήλοις ἔν τε λόγῳ καὶ ἔργῳ τὴν λεγομένην κοινωνίαν ἀληθείᾳ παγίως βεβαιοῦσθαι.

[139] τῆς δὲ τῶν πρωτοτόκων | υἱῶν καθιερώσεως, ὑπὲρ τοῦ μήτε γονεῖς τέκνων ⁶³ μήτε τέκνα γονέων διαζεύγνυσθαι, τιμᾶται τὴν ἀπαρχὴν ἀργυρίῳ ῥητῷ,
προστάξας ἴσον εἰσφέρειν καὶ πένητα καὶ πλούσιον, οὐ πρὸς ἀξίωμα τῶν εἰσφερόντων οὐδὲ πρὸς εὐεξίαν καὶ κάλλος τῶν γεννηθέντων ἀπιδών, ἀλλ’ ὅσον δυνατὸν εἰσενεγκεῖν καὶ τῷ λίαν ἀπόρῳ σταθμησάμενος.

[140] ἐπειδὴ γὰρ ἡ παίδων γένεσις ἐν ἴσῳ καὶ τοῖς λαμπροτάτοις καὶ τοῖς ἀφανεστάτοις
εἴωθε συμβαίνειν, ἴσην ἐδικαίωσε καὶ τὴν εἰσφορὰν νομοθετῆσαι

[141] στοχασάμενος, ὡς ἔφην, μάλιστα τοῦ πᾶσι δυνατοῦ. 2 μετὰ δὲ ταῦτα καὶ ἄλλον πόρον οὐ βραχὺν ἐπινέμει τοῖς ἱερεῦσιν, ἕκαστον τῶν προσόδων ἀπάρχεσθαι κελεύσας, ἀπό τε σίτου καὶ οἴνου καὶ ἐλαίου καὶ ἔτι θρεμμάτων ἐπιγονῆς κατά τε ποίμνας καὶ βουκόλια
καὶ αἰπόλια καὶ τὰς ἄλλας ἀγέλας. ὅση δὲ καὶ τούτων ἐστὶν ἀφθονία, τεκμήραιτ’ ἄν τις ἐκ τῆς περὶ τὸ ἔθνος πολυανθρωπίας.

[142] ἐξ ὧν ἁπάντων δῆλόν ἐστιν, ὅτι βασιλέων σεμνότητα καὶ τιμὴν περιάπτει ⁶⁴⁶⁵ τοῖς ἱερεῦσιν ὁ νόμος· ὡς γοῦν ἡγεμόσι φόρους ἀπὸ παντὸς μέρους κτήσεως δίδοσθαι κελεύει, καὶ δίδονται τὸν ἐναντίον τρόπον ἢ ὃν αἱ πόλεις τοῖς δυνάσταις εἰσφέρουσιν·

[143] αἱ μὲν γὰρ ἐξ ἀνάγκης καὶ μόλις, ἐπιστένουσαι, τοὺς ἐκλογεῖς τῶν χρημάτων ὡς κοινοὺς λυμεῶνας ὑποβλεπόμεναι
καὶ προφάσεις ἄλλοτε ἀλλοίας σκηπτόμεναι καὶ τῶν προθεσμιῶν ἀλογοῦσαι τὰ ὁρισθέντα τέλη καὶ δασμοὺς κατατιθέασιν·

[144] οἱ δ’ ἀπὸ τοῦ ἔθνους [τὰ ἱερατικὰ] γεγηθότες, χαίροντες, τοὺς αἰτοῦντας φθάνοντες, τὰς προθεσμίας ἐπιτέμνοντες, λαμβάνειν ἀλλ’ οὐ διδόναι νομίζοντες, μετ’ εὐφημίας καὶ εὐχαριστίας καθ’ ἑκάστην τῶν ἐτησίων ὡρῶν ποιοῦνται
τὰς εἰσφοράς, ἄνδρες ὁμοῦ καὶ γυναῖκες, αὐτοκελεύστῳ προθυμίᾳ καὶ ἑτοιμότητι καὶ σπουδῇ παντὸς λόγου κρείττονι.

[145] 3 Καὶ ταῦτα μὲν ἀπὸ τῆς ἑκάστου κτήσεως ἐπινέμεται· ἄλλαι δέ εἰσιν ἐξαίρετοι πρόσοδοι πρεπωδέσταται ἱερεῦσιν αἱ ἀπὸ τῶν ἀναγομένων θυσιῶν. παντὸς γὰρ ἱερείου προστέτακται δύο τοῖς ἱερεῦσιν ἀπὸ
δυεῖν δίδοσθαι μελῶν, βραχίονα μὲν ἀπὸ χειρὸς δεξιᾶς, ἀπὸ δὲ τοῦ στήθους ὅσον πῖον, τὸ μὲν ἰσχύος καὶ ἀνδρείας καὶ πάσης νομίμου πράξεως ἔν τε τῷ διδόναι καὶ λαμβάνειν καὶ ἐνεργεῖν σύμβολον, τὸ δὲ τῆς περὶ τὸν θυμὸν ἵλεω πραότητος.

[146] ἐνοικεῖν γὰρ αὐτὸν λόγος ἔχει τοῖς στήθεσιν, ἐπειδὴ χωρίον οἰκειότατον ἡ φύσις ἀπένειμε τὰ στέρνα
θυμῷ πρὸς ἐνδιαίτησιν, ᾧ καθάπερ στρατιώτῃ περιέβαλεν εἰς τὸ δυσάλωτον ἕρκος ὀχυρώτατον, τὸν ἐπικαλούμενον θώρακα, ὃν ἐκ πολλῶν καὶ συνεχῶν καὶ κραταιοτάτων ὀστέων ἀπειργάσατο p. 235 Μ. σφίγξας αὐτὸν εὖ μάλα νεύροις ἀρραγέσιν.

[147] ἀπὸ δὲ τῶν ἔξω τοῦ βωμοῦ θυομένων ἕνεκα κρεωφαγίας τρία προστέτακται τῷ ἱερεῖ δίδοσθαι, βραχίονα καὶ σιαγόνας
καὶ τὸ ἔνυστρον καλούμενον, τὸν μὲν βραχίονα διὰ τὴν ὀλίγῳ πρότερον εἰρημένην αἰτίαν, τὰς δὲ σιαγόνας τοῦ τε κυριωτάτου τῶν ⁶⁶⁶⁷ μελῶν, κεφαλῆς, καὶ λόγου τοῦ κατὰ προφορὰν ἀπαρχήν, οὗ τὸ νᾶμα ῥεῖν ἔξω δίχα τῆς τούτων κινήσεως οὐκ ἂν δύναιτο· σειομένων γὰρ—ἀφ’ οὗ καὶ προσωνομάσθησαν ἐτύμως—ὅταν πληχθῶσιν ὑπὸ γλώττης, ἅπασα ἡ τῆς φωνῆς ὀργανοποιΐα συνηχεῖ.

[148] τὸ δὲ ἔνυστρον ἔκφυσις κοιλίας ἐστί· κοιλίαν δὲ φάτνην ἀλόγου θρέμματος, ἐπιθυμίας, εἶναι συμβέβηκεν,
ἥτις ὑπ’ οἰνοφλυγίας καὶ ὀψοφαγίας ἀρδομένη τροφαῖς ἐπαλλήλοις σιτίων ὁμοῦ καὶ ποτῶν ἀεὶ κατακλύζεται καὶ συὸς τρόπον ἐν βορβόρῳ διαιτωμένη χαίρει· παρὸ καὶ τόπος ἀπενεμήθη σφόδρα οἰκειότατος ὁ τῶν περιττωμάτων ἀκολάστῳ καὶ ἀπρεπεστάτῳ θρέμματι.

[149] ἀντίπαλον δὲ ἐπιθυμίας ἐγκράτεια, ἣν ἀσκητέον καὶ διαπονητέον καὶ σπουδαστέον μηχανῇ
πάσῃ περιποιεῖσθαι ὡς μέγιστον ἀγαθὸν καὶ τελειότατον ἰδίᾳ τε καὶ κοινῇ συμφέρον.

[150] ἐπιθυμία μὲν οὖν βέβηλος καὶ ἀκάθαρτος καὶ ἀνίερος οὖσα πέρα τῶν ἀρετῆς ὅρων ἐλήλαται καὶ πεφυγάδευται δεόντως· ἐγκράτεια δέ, καθαρὰ καὶ ἀκηλίδωτος ἀρετή, πάντων ὅσα πρὸς βρῶσιν καὶ πόσιν ἀλογοῦσα καὶ ἐπάνω τῶν γαστρὸς ἡδονῶν αὐχοῦσα
ἵστασθαι, βωμῶν ἱερῶν ψαυέτω καὶ τὴν πρόσφυσιν ἐπιφερομένη τῆς κοιλίας, ὑπόμνημα τοῦ καταφρονητικῶς ἔχειν ἀπληστίας καὶ λαιμαργίας

[151] καὶ πάντων ὅσα τὰ εἰς τὰς ἐπιθυμίας ἀναφλέγει. 4 ἐφ’ ἅπασι μέντοι καὶ τὰς τῶν ὁλοκαυτωμάτων—ἀμύθητα δὲ ταῦτ’ ἐστί—δορὰς προστάττει τοὺς ὑπηρετοῦντας ταῖς θυσίαις ἱερεῖς
λαμβάνειν, οὐ βραχεῖαν ἀλλ’ ἐν τοῖς μάλιστα πολυχρήματον δωρεάν. ἐξ ὧν δῆλόν ἐστιν, ὅτι κλῆρον ἕνα μὴ παρασχὼν τῇ ἱερωμένῃ φυλῇ ⁶⁸⁶⁹ κατὰ ταὐτὰ ταῖς ἄλλαις τοῦ πασῶν ἔδωκε σεμνότερον πόρον καὶ ἁγιώτερον, κατὰ πρόφασιν ἀπαρχῶν τῶν ἐξ ἅπαντος θυσίας εἴδους.

[152] ὑπὲρ δὲ τοῦ μηδένα τῶν διδόντων ὀνειδίζειν τοῖς λαμβάνουσι, κελεύει τὰς ἀπαρχὰς εἰς τὸ ἱερὸν κομίζεσθαι πρότερον, εἶτ’ p. 236 M. ἐνθένδε τοὺς ἱερεῖς
λαμβάνειν· ἥρμοττε γὰρ θεῷ μὲν τοὺς εὐεργετουμένους ἐν ἅπασι τοῖς κατὰ τὸν βίον χαριστηρίους ἀνάγειν ἀπαρχάς, τὸν δὲ ἅτε μηδενὸς ἐπιδεᾶ τοῖς ἀμφὶ τὸ ἱερὸν ὑπηρέταις καὶ λειτουργοῖς χαρίζεσθαι μετὰ σεμνότητος καὶ τιμῆς τῆς ἁπάσης· τὸ γὰρ μὴ παρ’ ἀνθρώπων ἀλλὰ παρὰ τοῦ πάντων εὐεργέτου δοκεῖν λαμβάνειν ἀδυσώπητον ἔχει δωρεάν.

[153] 5 Τοσούτων οὖν προκειμένων ἄθλων, ἐάν τινες ἀπορῶσι τῶν ἱερέων κοσμίως καὶ ἀνυπαιτίως ζῶντες, τῆς ἡμετέρας παρανομίας ἐφεστᾶσι κατήγοροι, κἂν ἡσυχάζωσιν· εἰ γὰρ ἐπειθαρχοῦμεν τοῖς κελευσθεῖσι καὶ τὰς ἀπαρχὰς ἐποιούμεθα ᾗ προστέτακται, οὐκ ἂν μόνον ἐκεῖνοι τῶν ἀναγκαίων εὐπόρουν, ἀλλὰ καὶ τῶν ἄλλων ὅσα πρὸς ἁβροδιαίτους χορηγίας
ἀνεπίμπλαντο.

[154] κἂν ἄρα ποτὲ αὖθις ἡ φυλὴ τῶν ἱερέων ἐν ἅπασι τοῖς κατὰ τὸν βίον ἀφθόνοις ἐξετάζηται, μέγα δεῖγμα γενήσεται τοῦτο κοινῆς ὁσιότητος καὶ τῆς τῶν νομίμων ἐπ’ ἀκριβὲς εἰς ἅπαν φυλακῆς. ἀλλ’ ἥ τινων ὀλιγωρία—ἅπαντας γὰρ οὐκ ἀσφαλὲς αἰτιᾶσθαι—γέγονεν αἰτία πενίας τοῖς ἱερωμένοις, εἰ δὲ δεῖ τἀληθὲς εἰπεῖν, καὶ αὐτοῖς
ἐκείνοις.

[155] τὸ γὰρ παρανομεῖν ἐπιζήμιον τοῖς παρανομοῦσι, κἂν πρὸς ὀλίγον δελεάζῃ χρόνον· τὸ δὲ ἕπεσθαι τοῖς τῆς φύσεως νόμοις ὠφελιμώτατον, κἂν παραυτίκα αὐστηρὸν ᾖ καὶ μηδὲν προσηνὲς ἐμφαίνῃ.

[156] 6 Τοσαύτας προσόδων ἀφορμὰς χαρισάμενος τοῖς ἱερεῦσιν οὐδὲ τῶν ἐν τῇ δευτέρᾳ τάξει κατωλιγώρησεν· εἰσὶ δὲ νεωκόροι. τούτων οἱ
μὲν ἐπὶ θύραις ἵδρυνται παρ’ αὐταῖς ταῖς εἰσόδοις πυλωροί, οἱ δ’ εἴσω κατὰ τὸ πρόναον ὑπὲρ τοῦ μή τινα ὧν οὐ θέμις ἑκόντα ἢ καὶ ἄκοντα ἐπιβῆναι, οἱ δ’ ἐν κύκλῳ περινοστοῦσιν ἐν μέρει διακληρωσάμενοι νύκτα ⁷⁰ καὶ ἡμέραν, ἡμεροφύλακες καὶ νυκτοφύλακες, ἕτεροι δὲ τὰς στοὰς καὶ τὰ ἐν ὑπαίθρῳ κοροῦντες τὸν φορυτὸν ἐκκομίζουσιν ἐπιμελούμενοι καθαριότητος· οἷς ἅπασι μισθὸς ὡρίσθησαν αἱ δεκάται, κλῆρος γὰρ νεωκόρων οὗτος.

[157] οὐ πρότερον γοῦν εἴασεν ὁ νόμος αὐταῖς χρῆσθαι τοὺς λαβόντας ἢ πάλιν ἄλλας δεκάτας ὡς ἀπὸ κτημάτων ἰδίων ἀπάρξασθαι καὶ δοῦναι
τοῖς τῆς ἀμείνονος τάξεως ἱερεῦσι· τηνικαῦτα γὰρ ἐφῆκεν ἀπολαύειν, πρότερον δ’ οὐκ ἐᾷ.

[158] ἀπένειμε δὲ καὶ πόλεις αὐτοῖς ὀκτὼ πρὸς ταῖς τεσσαράκοντα καὶ καθ’ ἑκάστην προάστεια εἰς δισχιλίους πήχεις ἐν κύκλῳ πρὸς νομὰς θρεμμάτων καὶ τὰς ἄλλας ὧν δεῖ πόλεσιν ἀναγκαίας ὑπηρεσίας. ἐκ δὲ τούτων ἀπεκληρώθησαν ἕξ, αἱ μὲν ἐκτὸς αἱ δὲ ἐντὸς
Ἰορδάνου τοῦ ποταμοῦ, τρεῖς ἑκατέρωθεν, εἰς καταφυγὴν τοῖς ἀκούσιον φόνον δράσασιν.

[159] ἐπειδὴ γὰρ p. 237 M. τὸν ὁπωσοῦν γενόμενον ἀνθρώπῳ τελευτῆς παραίτιον οὐκ ἦν εὐαγὲς εἴσω περιρραντηρίων παρέρχεσθαι χρώμενον πρὸς ἀσφάλειαν καταφυγῇ τῷ ἱερῷ, τὰς εἰρημένας ἀνῆκε πόλεις, ἱερὰ δεύτερα, πολλὴν ἀσυλίαν ἐχούσας ἕνεκα τῆς περὶ τοὺς οἰκήτορας
προνομίας τε καὶ τιμῆς, οἳ τοὺς ἱκέτας διασῴζειν ἔμελλον, εἰ βιάζοιτό τις ἐχυρωτέρα δύναμις, οὐ παρασκευαῖς ταῖς εἰς πόλεμον οὔσαις, ἀλλ’ ἀξιώμασι καὶ προνομίαις, ἅπερ ἐκ τῶν νόμων διὰ τὴν σεμνότητα τῆς ⁷¹⁷² ἱερωσύνης εἶχον.

[160] ὁ δὲ φυγὰς ἐντὸς ὅρων τῆς πόλεως, εἰς ἣν πεφυγάδευται, κατακεκλείσθω διὰ τοὺς ἐφέδρους κολαστάς, οἳ γένει προσήκοντες τῷ τεθνεῶτι πόθῳ τοῦ συγγενοῦς, κἂν μὴ ὑφ’ ἑκόντος ἀναιρεθῇ, κατὰ τοῦ κτείναντος φονῶσι, νικῶντος τοῦ οἰκείου πάθους τὸν ἀκριβῆ τῶν
δικαίων λογισμόν. ἔξω δὲ προϊὼν ἐπ’ ὀλέθρῳ ἀνενδοιάστῳ προελευσόμενος ἴστω· λήσεται γὰρ οὐδένα τῶν ἀφ’ αἵματος, ὑφ’ ὧν αὐτίκα λίνοις καὶ πάγαις σαγηνευθεὶς οἰχήσεται.

[161] προθεσμία δ’ ἔστω τῆς φυγῆς ὁ βίος τοῦ μεγάλου ἱερέως, οὗ τελευτήσαντος ἀμνηστίας ἀξιωθεὶς κατίτω. ταῦτα καὶ τὰ τούτοις παραπλήσια νομοθετήσας περὶ τῶν ἱερέων
ἑξῆς ἀναδιδάσκει περὶ ζῴων, ἃ πρὸς θυσίας ἐστὶν ἐπιτήδεια.

Περὶ ζῴων τῶν εἰς τὰς ἱερουργίας καὶ τίνα τῶν θυσιῶν τὰ εἴδη.

1 Τῶν εἰς τὰς ἱερουργίας ζῴων τὰ μέν ἐστι χερσαῖα, τὰ δὲ ἀεροπόρα. τὰ μὲν οὖν τῶν πτηνῶν ἔθνη μυρία ὅσα παρελθὼν δύο μόνα
ἐξ ἁπάντων εἵλετο, περιστερὰν καὶ τρυγόνα, διότι περιστερὰ μὲν τῶν φύσει p. 238 Μ. τιθασῶν καὶ ἀγελαστικῶν ἡμερώτατον, τρυγὼν δὲ τῶν φύσει μονωτικῶν τιθασώτατον.

[163] τὰς δὲ τῶν χερσαίων ἀμυθήτους ἀγέλας, ὧν οὐδ’ ἀριθμὸν εὑρεῖν εὔπορον, ὑπερβὰς τρεῖς ἀριστίνδην ἐπέκρινε, βοῶν καὶ προβάτων καὶ αἰγῶν· ἡμερώταται γὰρ αὗται καὶ χειροηθέσταται·
βουκόλια γοῦν μεγάλα καὶ ποίμνια καὶ αἰπόλια πρὸς ἑνὸς ἄγεται τοῦ τυχόντος, οὐκ ἀνδρὸς μόνον ἀλλὰ καὶ κομιδῇ νηπίου παιδός, εἴς τε ⁷³⁷⁴ νομὴν ἐξιόντα καὶ ὁπότε δέοι πάλιν εἰς σηκοὺς ὑποστρέφοντα ἐν κόσμῳ.

[164] τῆς δ’ ἡμερότητος πολλὰ μὲν καὶ ἄλλα σημεῖα, σαφέστατα δὲ ταυτί· τό τε πάντα εἶναι χλοηφάγα καὶ μηδὲν αὐτῶν σαρκοβόρον καὶ τὸ μήτε γαμψοὺς ἔχειν ὄνυχας μήτε τὴν ἔκφυσιν τῶν ὀδόντων παντελῆ· τὸ γὰρ ἀνωτέρω φάτνιον οὐκ ὀδοντοφυεῖ, ἀλλ’ ὅσοι τομίαι
τῶν ὀδόντων κατ’ αὐτὸ ἐπιλελοίπασι.

[165] πρὸς δὲ τούτοις καὶ βιωφελέστατα τῶν ζῴων ἐστί· κριοὶ μὲν εἰς ἐσθῆτας, τὴν ἀναγκαιοτάτην σκέπην σωμάτων, βόες δὲ εἰς τὸ ἀρόσαι γῆν καὶ προετοιμάσασθαι πρὸς σπόρον καὶ τὸν γενόμενον ἀλοῆσαι καρπὸν εἰς μετουσίαν καὶ ἀπόλαυσιν τροφῆς, αἰγῶν δὲ αἱ τρίχες καὶ δοραὶ συνυφαινόμεναί τε καὶ συρραπτόμεναι
φορηταὶ γεγόνασιν ὁδοιπόροις οἰκίαι καὶ μάλιστα τοῖς ἐν στρατείαις, οὓς ἔξω πόλεως ἐν ὑπαίθρῳ τὰ πολλὰ διατρίβειν ἀναγκάζουσιν αἱ χρεῖαι.

[166] 2 πάντα δ’ ὁλόκληρα, περὶ μηδὲν μέρος κηραίνοντα τοῦ σώματος, ὅλα δι’ ὅλων ἀσινῆ, μώμων ἀμέτοχα· τοσαύτη γοῦν ἐστι πρόνοια, οὐ μόνον τοῖς ἀνάγουσι τὰς θυσίας ἀλλὰ καὶ τοῖς ἱερωμένοις, ὥστε οἱ
δοκιμώτατοι τῶν ἱερέων ἀριστίνδην ἐπικριθέντες εἰς τὴν τῶν μώμων ἐπίσκεψιν ἀπὸ κεφαλῆς ἄχρι ποδῶν ἄκρων ἐρευνῶσιν ὅσα τε ἐμφανῆ καὶ ὅσα ὑπὸ γαστρὶ καὶ μηροῖς ἀποκέκρυπται, μή που τις βραχεῖα λώβη διαλέληθε.

[167] τὸ δ’ ἀκριβὲς καὶ περιττὸν τῆς ἐξετάσεως οὐχ ἕνεκα ⁷⁵⁷⁶ τῶν καταθυομένων ἀλλὰ τοῦ περὶ τοὺς καταθύοντας ἀνυπαιτίου γίνεται· βούλεται γὰρ αὐτοὺς ἀναδιδάξαι διὰ συμβόλων, ὁπότε προσέρχοιντο βωμοῖς ἢ εὐξόμενοι ἢ εὐχαριστήσοντες, μηδὲν ἀρρώστημα ἢ νόσημα ἢ πάθος ἐπιφέρεσθαι τῇ ψυχῇ, πειρᾶσθαι δ’ ὅλην δι’ ὅλων ἀκηλίδωτον
ἁγιάζειν, ὡς ἰδόντα μὴ ἀποστραφῆναι θεόν.

[168] 3 Ἐπεὶ δὲ τῶν θυσιῶν αἱ μέν εἰσιν ὑπὲρ ἅπαντος τοῦ ἔθνους, εἰ δὲ δεῖ τἀληθὲς εἰπεῖν, ὑπὲρ ἅπαντος ἀνθρώπων γένους, αἱ δ’ ὑπὲρ ἑκάστου p. 239 M. τῶν ἱερουργεῖν ἀξιούντων, λεκτέον πρότερον περὶ τῶν κοινῶν. θαυμαστὴ τούτων ἡ τάξις ἐστίν· αἱ μὲν γὰρ ἀνάγονται καθ’ ἑκάστην
ἡμέραν, αἱ δὲ ταῖς ἑβδόμαις, αἱ δὲ νουμηνίαις καὶ ἱερομηνίαις, αἱ δὲ νηστείαις, αἱ δὲ τρισὶ καιροῖς ἑορτῶν.

[169] καθ’ ἑκάστην μὲν οὖν ἡμέραν δύο ἀμνοὺς ἀνάγειν διείρηται, τὸν μὲν ἅμα τῇ ἕῳ, τὸν δὲ δείλης ἑσπέρας, ὑπὲρ εὐχαριστίας ἑκάτερον, τὸν μὲν ὑπὲρ τῶν μεθ’ ἡμέραν, τὸν δ’ ὑπὲρ τῶν νύκτωρ εὐεργεσιῶν, ἃς ἀπαύστως καὶ ἀδιαστάτως ὁ θεὸς
τῷ γένει τῶν ἀνθρώπων χορηγεῖ.

[170] ταῖς δ’ ἑβδόμαις διπλασιάζει τὸν τῶν ἱερείων ἀριθμόν, ἴσα προστιθεὶς ἴσοις, ἰσότιμον ἡγούμενος αἰῶνι τὴν ἑβδόμην, ἣν καὶ γενέθλιον τοῦ κόσμου παντὸς ἀνέγραψεν· οὗ χάριν τὴν τῆς ἑβδόμης θυσίαν ἐξομοιῶσαι τῇ „ἐνδελεχείᾳ“ τῶν ἡμερησίων ἀμνῶν διενοήθη.

[171] δὶς δὲ καθ’ ἑκάστην ἡμέραν ἐπιθυμιᾶται τὰ πάντων
εὐωδέστατα θυμιαμάτων εἴσω τοῦ καταπετάσματος, ἀνίσχοντος ἡλίου καὶ δυομένου, πρό τε τῆς ἑωθινῆς θυσίας καὶ μετὰ τὴν ἑσπερινήν, ὡς εἶναι τὰ μὲν ἔναιμα εὐχαριστίαν ὑπὲρ ἡμῶν τῶν ἐναίμων, τὰ δὲ θυμιάματα ὑπὲρ τοῦ ἡγεμονικοῦ, τοῦ ἐν ἡμῖν λογικοῦ πνεύματος, ὅπερ ⁷⁷⁷⁸ ἐμορφώθη πρὸς ἀρχέτυπον ἰδέαν εἰκόνος θείας.

[172] ἄρτοι δὲ προτίθενται ταῖς ἑβδόμαις ἐπὶ τῆς ἱερᾶς τραπέζης ἰσάριθμοι τοῖς μησὶ τοῦ ἐνιαυτοῦ, δυσὶ θέμασιν ἀνὰ ἕξ, [δώδεκα,] κατὰ τὸν λόγον τῶν ἰσημεριῶν ἑκάτερα —δύο γάρ εἰσιν ἀνὰ πᾶν ἔτος, ἐαρινή τε καὶ μετοπωρινή, αἳ μησὶν ἓξ καταριθμοῦνται —· δι’ ἣν αἰτίαν * * * ἐαρινῇ μὲν τὰ σπαρτὰ
πάντα τελειογονεῖται, καθ’ ὃν χρόνον τὰ δένδρα γεννᾶν ἄρχεται, μετοπωρινῇ δὲ καὶ ὁ τῶν δένδρων καρπὸς τελεσφορεῖται, ἐν ᾧ καιρῷ πάλιν ἀρχὴ σπορᾶς. οὕτως δολιχεύουσα ἡ φύσις τὸν αἰῶνα ἄλλας ἐπ’ ἄλλαις ἀμείβει δωρεὰς ἀνθρώπων γένει, ὧν εἰσι σύμβολα αἱ διτταὶ τῶν προκειμένων ἄρτων ἑξάδες.

[173] αἰνίττονται δὲ καὶ τὴν ὠφελιμωτάτην τῶν
ἀρετῶν ἐγκράτειαν, ἣ δορυφορεῖται πρὸς εὐτελείας καὶ εὐκολίας καὶ ὀλιγοδεΐας, διὰ τὸν ἐξ ἀκολασίας καὶ πλεονεξίας βλαβερώτατον ἐπιτειχισμόν· ἄρτος γὰρ ἐραστῇ σοφίας διαρκὴς τροφή, παρέχουσα καὶ τὰ σώματα ἄνοσα καὶ τὸν λογισμὸν ὑγιῆ καὶ ἐν τοῖς μάλιστα νηφάλιον·

[174] ὄψα δὲ καὶ μελίπηκτα καὶ ἡδύσματα καὶ ὅσα σιτοπόνων καὶ ὀψαρτυτῶν
περιεργίαι τεχνιτεύουσι καταγοητεύουσαι τὴν ἄμουσον καὶ ἀφιλόσοφον καὶ ἀνδραποδωδεστάτην τῶν αἰσθήσεων γεῦσιν, ὑπηρετοῦσαν καλῷ μὲν οὐδενὶ θεάματι ἢ ἀκούσματι, γαστρὸς δὲ τῆς ταλαίνης ἐπιθυμίαις, νόσους σώματι καὶ ψυχῇ κατασκευάζει πολλάκις ἀνιάτους.

[175] συνεπιτίθεται δὲ τοῖς ἄρτοις λιβανωτὸς καὶ p. 240 Μ. ἅλες, ὁ μὲν σύμβολον τοῦ μηδὲν ἥδυσμα ⁷⁹⁸⁰ εὐωδέστερον ὀλιγοδεΐας εἶναι καὶ ἐγκρατείας παρὰ σοφίᾳ δικαζούσῃ, οἱ δ’ ἅλες διαμονῆς τε τῶν συμπάντων—οἷς γὰρ ἂν παραπασθῶσι διατηροῦσι —καὶ ἱκανοῦ προσοψήματος.

[176] οἶδ’ ὅτι γέλωτα καὶ χλεύην ταῦτα θήσονται οἱ περὶ τὰ συμπόσια καὶ τὰς εὐωχίας πραγματευόμενοι
καὶ πολυτελεῖς τραπέζας μεταδιώκοντες, οἱ ὀρνέων καὶ ἰχθύων καὶ κρεῶν καὶ τῆς ὁμοιοτρόπου φλυαρίας ἄθλιοι δοῦλοι, μηδ’ ὄναρ ἀληθοῦς ἐλευθερίας γεύσασθαι δυνάμενοι. ὧν ὀλίγα φροντιστέον τοῖς κατὰ θεὸν καὶ πρὸς τὴν τοῦ ὄντως ὄντος ἀρέσκειαν ζῆν ἐγνωκόσιν, οἳ τῶν σαρκὸς ἀλογεῖν ἡδονῶν πεπαιδευμένοι τὰς διανοίας χαρὰς καὶ εὐπαθείας θεωρίᾳ
τῶν τῆς φύσεως ἐνασκούμενοι μεταδιώκουσι.

[177] Ταῦτα περὶ τῆς ἑβδόμης διαταξάμενος ταῖς νουμηνίαις φησὶ δεῖν θύειν ὁλόκαυτα δέκα τὰ σύμπαντα· μόσχους δύο, κριὸν ἕνα, ἀμνοὺς ἑπτά. ἐπειδὴ γὰρ ὁ μὴν τέλειος, ἐν ᾧ σελήνη τὸν ἑαυτῆς κύκλον περατοῦται, τέλειον ἀριθμὸν ζῴων ἠξίωσεν ἱερουργεῖσθαι.

[178] ἡ δεκὰς δὲ
παντελὴς ἀριθμός, ὃν εὖ μάλα διένειμεν εἰς τὰ λεχθέντα, τοὺς μὲν δύο μόσχους, ἐπειδὴ δύο κινήσεις εἰσὶ σελήνης ἀεὶ διαυλοδρομούσης, ἡ μὲν κατ’ αὔξησιν ἄχρι πλησιφαοῦς, ἡ δὲ κατὰ μείωσιν ἄχρι συνόδου, τὸν δ’ ἕνα κριόν, ἐπειδὴ λόγος εἷς ἐστι, καθ’ ὃν αὔξεταί τε καὶ μειοῦται τοῖς ἴσοις διαστήμασι καὶ φωτιζομένη καὶ ἐπιλείπουσα, τοὺς δὲ ἑπτὰ
ἀμνούς, ὅτι καθ’ ἑβδομάδας ἐπιδέχεται τοὺς τελείους σχηματισμούς, πρώτῃ μὲν ἑβδομάδι τῇ ἀπὸ συνόδου τὸν διχότομον, δευτέρᾳ δὲ τὸν πλησιφαῆ, καὶ ὅταν ἀνακάμπτῃ πάλιν, εἰς διχότομον τὸ πρῶτον, ἔπειτ’ εἰς σύνοδον ἀπολήγει.

[179] μετὰ δὲ τῶν ἱερείων σεμίδαλιν ἀναδεδευμένην ἐλαίῳ προσφέρειν καὶ οἶνον εἰς σπονδὰς μέτροις ὡρισμένοις διετάξατο,
διότι καὶ ταῦτα σελήνης περιόδοις κατὰ τὰς ἐτησίους ὥρας τελεσφορεῖται διαφερόντως τοὺς καρποὺς πεπαινούσης, σῖτος δὲ καὶ οἶνος καὶ ⁸¹⁸² ἔλαιον, βιωφελέσταται οὐσίαι καὶ πρὸς χρῆσιν ἀνθρώποις ἀναγκαιόταται, πάσαις εἰκότως θυσίαις συγκαθιεροῦνται.

[180] Τῇ δ’ ἱερομηνίᾳ διττὰ θύματα προσάγεται προσηκόντως, ἐπεὶ καὶ διττὸς ὁ περὶ αὐτῆς λόγος, ὁ μὲν ὡς νουμηνίας, ὁ δὲ ὡς ἱερομηνίας. ᾗ μὲν οὖν νουμηνία, τὰ ἴσα ταῖς ἄλλαις ἱερουργεῖσθαι διείρηται, ᾗ δὲ
καὶ ἱερομηνία, διπλασιάζεται τὰ δῶρα, δίχα τῶν μόσχων· εἷς γὰρ ἀντὶ δυεῖν προσάγεται, τοῦ βραβευτοῦ δικαιώσαντος ἀδιαιρέτῳ φύσει μονάδος πρὸ διαιρετῆς δυάδος χρήσασθαι ἐν ἀρχῇ τοῦ ἐνιαυτοῦ.

[181] Ἐν δὲ τῷ πρώτῳ καιρῷ—πρῶτον δὲ καιρὸν τὴν ἐαρινὴν ὥραν καὶ ἰσημερίαν καλεῖ—προστάξας ἑπτὰ ἡμέρας ἑορτὴν ἄγειν τὴν ἐπικαλουμένην
τῶν ἀζύμων ἰσοτίμους ἀπέφηνε πάσας ἐν ταῖς ἱερουργίαις· δέκα γὰρ ὅσα καὶ ταῖς νουμηνίαις θύειν καθ’ ἑκάστην κελεύει, τὰ σύμπαντα ὁλόκαυτα, δίχα τῶν περὶ πλημμελείας, ἀριθμὸν ἑβδομήκοντα.

[182] τὸν γὰρ αὐτὸν ἔχειν ᾠήθη λόγον πρὸς μῆνα νουμηνίαν ὃν πρὸς ἰσημερίαν ἑβδόμῳ μηνὶ γινομένην τὰς ἑπτὰ τῆς ἑορτῆς ἡμέρας, ἵν’ ἀποφήνῃ καὶ
τὴν ἀρχὴν ἑκάστου μηνὸς ἱερὰν καὶ ἀθρόων τῶν ἑπτὰ τὰς ἰσαρίθμους ταῖς νουμηνίαις ἡμέρας.

[183] Μεσοῦντος δὲ ἔαρος ἄμητος ἐνίσταται, καθ’ ὃν καιρὸν χαριστήρια μὲν ἀνάγεται τῷ θεῷ τῆς πεδιάδος ἐπὶ τῷ πλήρη τὸν καρπὸν ἐνηνοχέναι καὶ τὰ θέρη συγκομίζεσθαι, δημοτελεστάτη δ’ ἄγεται ἑορτὴ προσαγορευομένη
πρωτογεννημάτων ἐτύμως ἀπὸ τοῦ συμβεβηκότος, ἐπειδὴ τῶν γεννημάτων τὰ πρῶτα, αἱ ἀπαρχαί, τότε καθιεροῦνται.

[184] προστέτακται δ’ ἀνάγειν θυσίας μόσχους δύο, κριὸν ἕνα καὶ ἑπτὰ ἀμνούς, ταῦτα μὲν δέκα ἱερεῖα ὁλόκαυτα, δύο δ’ ἀμνοὺς εἰς βρῶσιν ἱερέων, οὓς ἐπικαλεῖ σωτηρίου διὰ τὸ τὰς τροφὰς ἀνθρώποις ἐκ πολλῶν καὶ παντοδαπῶν
διασεσῶσθαι· φθοραὶ γὰρ εἰώθασι καταλαμβάνειν, αἱ μὲν ἐπομβρίαις, αἱ δ’ αὐχμοῖς, αἱ δ’ ἄλλαις ἀμυθήτοις νεωτεροποιΐαις, αἱ δ’ αὖ ⁸³⁸⁴ χειροποίητοι κατ’ ἐφόδους ἐχθρῶν τὴν τῶν πέλας γῆν δῃοῦν ἐπιχειρούντων.

[185] εἰκότως οὖν τὰ σῶστρα τῷ πάσας ἀποσκεδάσαντι τὰς ἐπιβουλὰς ἀνάγεται χαριστήρια καὶ ἀνάγεται ἄρτοις, οὓς προσενεγκόντες τῷ βωμῷ καὶ ἄνω πρὸς οὐρανὸν ἀνατείναντες ἐπιδιανέμουσι τοῖς ἱερεῦσι μετὰ τῶν κρεῶν
τῆς τοῦ σωτηρίου θυσίας εἰς ἱεροπρεπεστάτην εὐωχίαν.

[186] Ὅταν δ’ ὁ τρίτος ἐνστῇ καιρὸς ἐν τῷ ἑβδόμῳ μηνὶ κατ’ ἰσημερίαν μετοπωρινήν, ἐν ἀρχῇ μὲν ἱερομηνία ἄγεται προσαγορευομένη σαλπίγγων, περὶ ἧς ἐλέχθη πρότερον, δεκάτῃ δ’ ἡ νηστεία, περὶ ἣν ἐσπουδάκασιν οὐ μόνον οἷς ζῆλος εὐσεβείας καὶ ὁσιότητος, ἀλλὰ καὶ οἷς κατὰ τὸν
ἄλλον βίον εὐαγὲς οὐδὲν δρᾶται· πάντες γὰρ ἡττώμενοι τοῦ περὶ αὐτὴν ἱεροπρεποῦς τεθήπασι καὶ οἱ χείρους τοῖς βελτίοσι τότε γοῦν εἰς ἐγκράτειαν καὶ ἀρετὴν ἁμιλλῶνται.

[187] διττοὺς δ’ ἔχει λόγους τὸ ἀξίωμα τῆς ἡμέρας, τοὺς μὲν ὡς ἑορτῆς, τοὺς δὲ ὡς καθάρσεως καὶ φυγῆς ἁμαρτημάτων, ἐφ’ οἷς ἀμνηστία δέδοται χάρισι τοῦ ἵλεω θεοῦ μετάνοιαν
ἐν ἴσῳ τῷ μηδὲ ἁμαρτάνειν τετιμηκότος.

[188] τὰς μὲν οὖν ὡς ἑορτῆς θυσίας ἰσαρίθμους ἀπέφηνε ταῖς τῶν ἱερομηνιῶν, μόσχον καὶ κριὸν καὶ ἑπτὰ ἄρνας, ἀνακερασάμενος μονάδα ἑβδομάδι καὶ πρὸς ἀρχὴν τὸ τέλος ἀπευθύνας—τέλος μὲν γὰρ ἔργων ἑβδομάς, ἀρχὴν δὲ μονὰς κεκλήρωται —, τὰς δ’ ὡς καθάρσεως τρεῖσ· προστάττει γὰρ δύο χιμάρους
ἀνάγειν καὶ κριόν, εἶτά φησι δεῖν τὸν μὲν ὁλοκαυτοῦν, διακληροῦν δὲ τοὺς χιμάρους, καὶ τὸν μὲν λαχόντα τῷ θεῷ θύειν, τὸν δ’ ἕτερον εἰς ἀτριβῆ καὶ ἄβατον ἐρημίαν ἐκπέμπειν ἐφ’ ἑαυτῷ κομίζοντα τὰς ὑπὲρ τῶν πλημμελησάντων ἀράς, οἳ μεταβολαῖς ταῖς πρὸς τὸ βέλτιον ἐκαθάρθησαν, εὐνομίᾳ καινῇ παλαιὰν ἀνομίαν ἐκνιψάμενοι.

[189] Τῇ δὲ πεντεκαιδεκάτῃ τῆς πλησιφαοῦς σελήνης ἄγεται ἡ ἐπικαλουμένη σκηνῶν ἑορτή, καθ’ ἣν πλείους εἰσὶν αἱ χορηγίαι τῶν θυσιῶν· καταθύονται γὰρ ἐφ’ ἡμέρας ἑπτὰ μόσχοι μὲν ἑβδομήκοντα, κριοὶ δὲ ⁸⁵⁸⁶ τέσσαρες καὶ δέκα, ἄρνες δὲ δυοῖν δεόντων ἑκατόν, ἅπαντα ζῷα ὁλόκαυτα. προστέτακται δὲ καὶ τὴν ὀγδόην ἱερὰν νομίζειν, περὶ ἧς ἀκριβωτέον, ὅταν σύμπας ὁ περὶ τῶν ἑορτῶν ἐξετάζηται λόγος, ἐν ᾗ προσάγεται ὅσα καὶ ἐν ταῖς ἱερομηνίαις.

[190] Αἱ μὲν οὖν ὑπὲρ τοῦ ἔθνους ἢ κυριώτερον εἰπεῖν ὑπὲρ παντὸς
ἀνθρώπων γένους κοιναὶ καὶ ὁλόκαυτοι θυσίαι κατ’ ἐμὴν δύναμιν εἴρηνται. ταῖς δ’ ὁλοκαύτοις καθ’ ἑκάστην ἡμέραν ἑορτῆς παρέπεται χίμαρος, ὃς καλεῖται μὲν περὶ ἁμαρτίας, καταθύεται δὲ εἰς ἁμαρτημάτων ἄφεσιν, οὗ τὰ κρέα τοῖς ἱερεῦσιν εἰς ἐδωδὴν ἀπονέμεται. τίς οὖν αἰτία;

[191] ἢ ὅτι ἑορτὴ καιρός ἐστιν εὐφροσύνης, ἡ δ’ ἀψευδὴς καὶ πρὸς ἀλήθειαν
εὐφροσύνη φρόνησίς ἐστιν ἐνιδρυμένη ψυχῇ βεβαίως, φρόνησιν δ’ ἀκλινῆ λαβεῖν οὐκ ἔνεστιν ἄνευ θεραπείας ἁμαρτημάτων καὶ παθῶν ἐκτομῆς; ἄτοπον γὰρ ἕκαστον μὲν τῶν ὁλοκαυτουμένων ἀσινὲς καὶ ἀβλαβὲς ἀνευρισκόμενον καθιεροῦσθαι, τὴν δὲ τοῦ θύοντος διάνοιαν μὴ οὐ κεκαθάρθαι πάντα τρόπον καὶ πεφαιδρύνθαι λουτροῖς καὶ περιρραντηρίοις χρησαμένην,
ἅπερ ὁ τῆς φύσεως ὀρθὸς λόγος δι’ ὑγιαινόντων καὶ ἀδιαφθόρων ὤτων ψυχαῖς φιλοθέοις ἐπαντλεῖ.

[192] πρὸς δὲ τούτῳ κἀκεῖνο δεόντως ἂν λέγοιτο· αἱ ἑορτώδεις ἀνέσεις αὗται καὶ ἐκεχειρίαι μυρίας ἤδη πολλάκις ἁμαρτημάτων ὁδοὺς ἀνέτεμον· ἄκρατος γὰρ καὶ αἱ μετ’ οἰνοφλυγίας ὀψοφαγίαι τὰς γαστρὸς ἀκορέστους ἐπιθυμίας ἐγείρουσαι προσαναφλέγουσι καὶ τὰς
ὑπὸ γαστέρα, καὶ ῥέουσαι καὶ χεόμεναι πάντῃ φορὰν ἀμυθήτων ἀπεργάζονται κακῶν τὸ τῆς ἑορτῆς ἀδεὲς ὁρμητήριον ἔχουσαι καὶ πρὸς τὸ μηδὲν παθεῖν καταφυγήν.

[193] ἅπερ συνιδὼν οὐκ ἐφῆκε κατὰ τὰ αὐτὰ τοῖς ἄλλοις ἑορτάζειν, ἀλλ’ ἐν αὐτῷ τῷ τῆς εὐφροσύνης καιρῷ πρῶτον μὲν ἐκέλευσεν ἁγνεύειν ἐπιστομίζοντας τὰς ἐφ’ ἡδονὴν ὁρμάς, εἶτα εἰς τὸ
ἱερὸν ἐπὶ μετουσίαν ὕμνων καὶ εὐχῶν καὶ θυσιῶν ἐκάλεσεν, ἵνα κἀκ ⁸⁷⁸⁸ τοῦ τόπου κἀκ τῶν ὁρωμένων καὶ λεγομένων διὰ τῶν κυριωτάτων αἰσθήσεων, ὄψεως καὶ ἀκοῆς, ἐγκρατείας ἅμα καὶ εὐσεβείας ἐρασθῶσιν, εἶτ’ ἐπὶ πᾶσιν ὑπέμνησε τοῦ μὴ ἁμαρτάνειν διὰ τῆς θυσίας τοῦ περὶ ἁμαρτίας· ὁ γὰρ ἀμνηστίαν ἐφ’ οἷς ἥμαρτεν αἰτούμενος οὐχ οὕτως
ἐστὶ κακοδαίμων, ὥστ’ ἐν ᾧ χρόνῳ παλαιῶν ἀδικημάτων αἰτεῖται λύσιν ἕτερα καινοτομεῖν.

[194] 4 Τοσαῦτα περὶ τούτων διαλεχθεὶς ἄρχεται διαιρεῖν τὰ τῶν θυσιῶν γένη καὶ τέμνων εἰς εἴδη τρία τὰ ἀνωτάτω τὸ μὲν ὁλόκαυτον καλεῖ, τὸ δὲ σωτήριον, τὸ δὲ περὶ ἁμαρτίας· εἶθ’ ἕκαστον τοῖς ἁρμόττουσιν ἐπικοσμεῖ
τοῦ πρέποντος ἅμα καὶ εὐαγοῦς οὐ μετρίως στοχασάμενος.

[195] παγκάλη δὲ καὶ προσφυεστάτη τοῖς πράγμασιν ἡ διαίρεσις ἀκολουθίαν ἔχουσα καὶ εἱρμόν· εἰ γὰρ βούλοιτό τις ἐξετάζειν ἀκριβῶς τὰς αἰτίας, ὧν ἕνεκα τοῖς πρώτοις ἔδοξεν ἀνθρώποις ἐπὶ τὰς διὰ θυσιῶν εὐχαριστίας ὁμοῦ καὶ λιτὰς ἐλθεῖν, εὑρήσει δύο τὰς ἀνωτάτω· μίαν μὲν τὴν πρὸς θεὸν
τιμήν, τὴν ἄνευ τινὸς ἑτέρου δι’ αὐτὸν μόνον γινομένην ὡς ἀναγκαῖον καὶ καλόν, ἑτέραν δὲ τὴν τῶν θυόντων προηγουμένην ὠφέλειαν· διττὴ δ’ ἐστίν, ἡ μὲν ἐπὶ μετουσίᾳ ἀγαθῶν, ἡ δὲ ἐπὶ κακῶν ἀπαλλαγῇ.

[196] τῇ μὲν οὖν κατὰ θεὸν καὶ δι’ αὐτὸν μόνον γινομένῃ προσήκουσαν ὁ νόμος ἀπένειμε θυσίαν τὴν ὁλόκαυτον, ὁλοκλήρῳ καὶ παντελεῖ μηδὲν
ἐπιφερομένῃ τῆς θνητῆς φιλαυτίας ὁλόκληρον καὶ παντελῆ· τὴν δὲ χάριν ἀνθρώπων, ἐπειδὴ διαίρεσιν ἐπεδέχετο ἡ δόξα, καὶ αὐτὸς διεῖλε, κατὰ μὲν τὴν μετουσίαν τῶν ἀγαθῶν ὁρίσας θυσίαν ἣν ὠνόμασε σωτήριον, τῇ δὲ φυγῇ τῶν κακῶν ἀπονείμας τὴν περὶ ἁμαρτίας. ⁸⁹⁹⁰ ὡς τρεῖς εἶναι δεόντως ἐπὶ τρισί,

[197] τὴν μὲν ὁλόκαυτον δι’ αὐτὸν μόνον τὸν p. 241 M. θεόν, ὃν καλὸν τιμᾶσθαι, μὴ δι’ ἕτερον, τὰς δ’ ἄλλας δι’ ἡμᾶς, τὴν μὲν σωτήριον ἐπὶ σωτηρίᾳ καὶ βελτιώσει τῶν ἀνθρωπίνων πραγμάτων, τὴν δὲ περὶ ἁμαρτίας ἐπὶ θεραπείᾳ ὧν ἐπλημμέλησεν ἡ ψυχή.

[198] 5 Λεκτέον δὲ περὶ ἑκάστης τὰ νομοθετηθέντα τὴν ἀρχὴν
ποιησαμένους ἀπὸ τῆς ἀρίστης· ἀρίστη δ’ ἐστὶν ἡ ὁλόκαυτος. ἔστω δή, φησί, πρῶτον μὲν τὸ ἱερεῖον ἄρρεν, ἐκ τῶν πρὸς τὰς θυσίας ἀριστίνδην ζῴων ἐπικριθέντων, μόσχος ἢ ἀμνὸς ἢ ἔριφος· ἔπειτα δ’ ἀπονιψάμενος ὁ προσάγων τὰς χεῖρας ἐπιφερέτω τῇ τοῦ ἱερείου κεφαλῇ·

[199] καὶ μετὰ ταῦτα λαβών τις τῶν ἱερέων καταθυέτω καὶ φιάλην ἕτερος
ὑποσχὼν καὶ δεξάμενος τοῦ αἵματος ἐν κύκλῳ περιϊὼν τὸν βωμὸν ἐπιρραινέτω, καὶ τὸ ἱερεῖον ἀποδαρὲν εἰς ὁλόκληρα μέλη διανεμέσθω, κοιλίας ἀποπλυνομένης καὶ ποδῶν· εἶτα σύμπαν τῷ ἱερῷ πυρὶ τοῦ βωμοῦ παραδιδόσθω, γεγονὸς καὶ ἐξ ἑνὸς πολλὰ καὶ ἐκ πολλῶν ἕν.

[200] ταῦτα μὲν ἡ ῥητὴ πρόσταξις περιέχει. μηνύεται δὲ καὶ νοῦς ἕτερος
αἰνιγματώδη λόγον ἔχων τὸν διὰ συμβόλων· σύμβολα δ’ ἐστὶ τὰ λεχθέντα φανερὰ ἀδήλων καὶ ἀφανῶν. ἄρρεν εὐθέως τὸ ὁλόκαυτον ἱερεῖον, ἐπειδὴ τοῦ θήλεος καὶ τελειότερον καὶ ἡγεμονικώτερον καὶ συγγενέστερον αἰτίῳ δραστικῷ· τὸ γὰρ θῆλυ ἀτελές, ὑπήκοον, ἐν τῷ πάσχειν μᾶλλον ἢ ποιεῖν ἐξεταζόμενον.

[201] δυοῖν δ’ ὄντων, ἐξ ὧν ἡ ἡμετέρα ψυχὴ συνέστη,
λογικοῦ τε καὶ ἀλόγου, τὸ μὲν λογικὸν τῆς ἄρρενος γενεᾶς ἐστιν, ὅπερ νοῦς καὶ λογισμὸς κεκλήρωται, τὸ δ’ ἄλογον τῆς πρὸς γυναικῶν, ὅπερ ἔλαχεν αἴσθησις. νοῦς δὲ αἰσθήσεως, ὡς ἀνὴρ γυναικός, καθ’ ὅλον γένος ἀμείνων, ὃς ἄμωμος ὢν καὶ καθαρθεὶς καθάρσεσι ταῖς ἀρετῆς ⁹¹⁹² τελείας αὐτός ἐστιν ἡ εὐαγεστάτη θυσία καὶ ὅλη δι’ ὅλων εὐάρεστος θεῷ.

[202] τὰς δὲ ἐπιτιθεμένας τῇ τοῦ ζῴου κεφαλῇ χεῖρας δεῖγμα σαφέστατον εἶναι συμβέβηκε πράξεων ἀνυπαιτίων καὶ βίου μηδὲν ἐπιφερομένου τῶν εἰς κατηγορίαν ἀλλὰ τοῖς τῆς φύσεως νόμοις καὶ θεσμοῖς
συνᾴδοντος.

[203] βούλεται γὰρ τοῦ θύοντος πρῶτον μὲν τὸν νοῦν ὡσιῶσθαι γνώμαις ἀγαθαῖς καὶ συμφερούσαις ἐνασκούμενον, ἔπειτα δὲ τὸν βίον ἐξ ἀρίστων συνεστάναι πράξεων, ὡς ἅμα τῇ τῶν χειρῶν ἐπιθέσει δύνασθαί τινα παρρησιασάμενον ἐκ καθαροῦ τοῦ συνειδότος τοιαῦτα εἰπεῖν·

[204] αἱ χεῖρες αὗται οὔτε δῶρον ἐπ’ ἀδίκοις ἔλαβον οὔτε τὰς ἐξ ἁρπαγῆς καὶ πλεονεξίας διανομὰς οὔτε αἵματος p. 242 M. ἀθῴου προσήψαντο, οὐ πήρωσιν,
οὐχ ὕβριν, οὐ τραῦμα, οὐ βίαν ἐξειργάσαντο, οὐκ ἄλλο τὸ παράπαν οὐδὲν τῶν κατηγορίαν καὶ ψόγον ἐχόντων ὑπηρέτησαν, ἀλλ’ ὑποδιάκονοι πάντων ἐγένοντο τῶν καλῶν καὶ συμφερόντων, ἃ παρὰ σοφίᾳ καὶ νόμοις καὶ σοφοῖς καὶ νομίμοις ἀνδράσι τετίμηται.

[205] 6 τὸ δ’ αἷμα κύκλῳ
προσχεῖται τῷ βωμῷ, διότι κύκλος σχημάτων τὸ τελειότατον καὶ ὑπὲρ τοῦ μέρος μηδὲν ἔρημον καὶ κενὸν ἀπολειφθῆναι ψυχικῆς σπονδῆς· ψυχῆς γὰρ κυρίως εἰπεῖν ἐστι σπονδὴ τὸ αἷμα. συμβολικῶς οὖν ἀναδιδάσκει τὴν διάνοιαν ὅλην δι’ ὅλων ἐν κύκλῳ χορεύουσαν ἐν πάσαις ἰδέαις λόγων καὶ βουλευμάτων καὶ ἔργων ἐπιδείκνυσθαι τὴν πρὸς τὸν
θεὸν ἀρέσκειαν.

[206] ἀποπλύνεσθαι δὲ κοιλίαν καὶ πόδας διείρηται, πάνυ συμβολικῶς· διὰ μὲν γὰρ τῆς κοιλίας αἰνίττεται τὴν ἐπιθυμίαν, ἣν ἐκνίπτεσθαι συμφέρον κηλίδων καὶ μιασμάτων καὶ μέθης καὶ παροινίας μεστήν, κακὸν βλαβερώτατον ἐπὶ λύμῃ τοῦ βίου τῶν ἀνθρώπων συγκροτούμενόν τε καὶ συνασκούμενον·

[207] διὰ δὲ τοῦ τοὺς πόδας ἀπολούεσθαι ⁹³⁹⁴ τὸ μηκέτι βαίνειν ἐπὶ γῆς, ἀλλ’ αἰθεροβατεῖν· ἡ γὰρ τοῦ φιλοθέου ψυχὴ πρὸς ἀλήθειαν ἀπὸ γῆς ἄνω πρὸς οὐρανὸν πηδᾷ καὶ πτερωθεῖσα μετεωροπολεῖ συντάττεσθαι γλιχομένη καὶ συγχορεύειν ἡλίῳ καὶ σελήνῃ καὶ τῇ τῶν ἄλλων ἀστέρων ἱερωτάτῃ καὶ παναρμονίῳ στρατιᾷ, ταξιαρχοῦντος καὶ ἡγεμονεύοντος τοῦ θεοῦ τοῦ τὴν ἀνανταγώνιστον καὶ ἀναφαίρετον
βασιλείαν ἔχοντος, δι’ ἧς ἐνδίκως ἕκαστα πρυτανεύεται.

[208] ἡ δὲ εἰς μέλη τοῦ ζῴου διανομὴ δηλοῖ, ἤτοι ὡς ἓν τὰ πάντα ἢ ὅτι ἐξ ἑνός τε καὶ εἰς ἕν, ὅπερ οἱ μὲν κόρον καὶ χρησμοσύνην ἐκάλεσαν, οἱ δ’ ἐκπύρωσιν καὶ διακόσμησιν, ἐκπύρωσιν μὲν κατὰ τὴν τοῦ θερμοῦ δυναστείαν τῶν ἄλλων ἐπικρατήσαντος, διακόσμησιν δὲ κατὰ τὴν τῶν
τεττάρων στοιχείων ἰσονομίαν, ἣν ἀντιδιδόασιν ἀλλήλοις.

[209] ἐμοὶ δὲ εὐθυβολώτερον σκοπουμένῳ δοκεῖ τοῦτο δηλοῦσθαι· ἡ τιμῶσα ψυχὴ τὸ ὂν δι’ αὐτὸ τὸ ὂν ὀφείλει μὴ ἀλόγως μηδ’ ἀνεπιστημόνως ἀλλὰ σὺν ἐπιστήμῃ καὶ λόγῳ τιμᾶν. ὁ δὲ περὶ αὐτοῦ λόγος τομὴν ἐπιδέχεται καὶ διαίρεσιν καθ’ ἑκάστην τῶν θείων δυνάμεων καὶ ἀρετῶν·
ὁ γὰρ θεὸς ἀγαθός τέ ἐστι καὶ ποιητὴς καὶ γεννητὴς τῶν ὅλων καὶ προνοητικὸς ὧν ἐγέννησε, σωτήρ τε καὶ εὐεργέτης, μακαριότητος καὶ πάσης εὐδαιμονίας ἀνάπλεως· ὧν ἕκαστον καὶ καθ’ αὑτὸ ἰδίᾳ σεμνὸν καὶ ἐπαινετὸν καὶ μετὰ τῶν ὁμογενῶν ἐξεταζόμενον.

[210] ἔχει δὲ καὶ τὰ ἄλλα ταύτῃ. ὅταν p. 243 Μ. βουληθῇς, ὦ διάνοια, εὐχαριστῆσαι περὶ γενέσεως κόσμου θεῷ, καὶ περὶ τοῦ ὅλου ποιοῦ τὴν εὐχαριστίαν καὶ περὶ τῶν
ὁλοσχερεστάτων αὐτοῦ μερῶν ὡς ἂν ζῴου τελειοτάτου μελῶν, οἷον οὐρανοῦ λέγω καὶ ἡλίου καὶ σελήνης, πλανήτων καὶ ἀπλανῶν ἀστέρων, ⁹⁵⁹⁶ εἶτα γῆς καὶ τῶν ἐν αὐτῇ ζῴων καὶ φυτῶν, εἶτα πελαγῶν καὶ ποταμῶν αὐθιγενῶν τε καὶ χειμάρρων καὶ τῶν ἐν αὐτοῖς, ἔπειτα ἀέρος καὶ τῶν κατ’ αὐτὸν μεταβολῶν· χειμὼν γὰρ καὶ θέρος, ἔαρ τε καὶ μετόπωρον, αἱ ἐτήσιοι καὶ βιωφελέσταται ὧραι, παθήματα ἀέρος γεγόνασιν
ἐπὶ σωτηρίᾳ τῶν μετὰ σελήνην τρεπομένου.

[211] κἂν ἄρα ποτὲ περὶ ἀνθρώπων εὐχαριστῇς, μὴ μόνον περὶ τοῦ γένους ἀλλὰ καὶ περὶ τῶν εἰδῶν καὶ ἀναγκαιοτάτων μερῶν εὐχαρίστει, ἀνδρῶν, γυναικῶν, Ἑλλήνων, βαρβάρων, τῶν ἐν ἠπείροις, τῶν τὰς νήσους εἰληχότων· κἂν περὶ ἑνὸς ἀνδρός, τέμε τῷ λόγῳ τὴν εὐχαριστίαν, μὴ εἰς τὰ λεπτότατα μέχρι
τῶν ἐσχάτων, ἀλλὰ εἰς τὰ συνεκτικώτατα, σῶμα καὶ ψυχὴν τὸ πρῶτον, ἐξ ὧν συνέστηκεν, εἶτα εἰς λόγον καὶ νοῦν καὶ αἴσθησιν· οὐ γὰρ ἂν γένοιτο ἀναξία θεοῦ ἀκοῆς καὶ ἡ ὑπὲρ ἑκάστου τούτων εὐχαριστία καθ’ αὑτήν.

[212] 7 Ἀπόχρη τοσαῦτα περὶ τῆς ὁλοκαύτου θυσίας λελέχθαι. τὴν
δὲ τοῦ σωτηρίου λεγομένην ἑξῆς ἐπισκεπτέον. ἐπὶ ταύτης ἀδιαφορεῖ, ἐάν τε ἄρρεν ᾖ τὸ ἱερεῖον ἐάν τε καὶ θῆλυ. σφαγέντος δὲ τρία ταῦτα ὑπεξαιρεῖται τῷ βωμῷ, τὸ στέαρ καὶ λοβὸς ἥπατος καὶ νεφροὶ δύο· τὰ δ’ ἄλλα τῷ καταθύσαντι εὐωχία.

[213] διὰ τί δὲ τὰ μέρη ταῦτα τῶν ἐντοσθιδίων καθιεροῦται, μετὰ ἀκριβείας ἐπισκεπτέον ἐκεῖνο μὴ παρελθόντας·
διαλογιζόμενος ἐν ἐμαυτῷ πολλάκις ταῦτα καὶ διερευνώμενος ἐπηπόρησα, τί δήποτε λοβὸν μὲν ἥπατος καὶ νεφροὺς καὶ στέαρ ἀπαρχὰς τῶν καταθυομένων ζῴων ὑπεξείλετο ὁ νόμος, οὔτε δὲ καρδίαν οὔτε ἐγκέφαλον, τοῦ ἡγεμονικοῦ τῷ ἑτέρῳ τούτων ἐνδιαιτωμένου.

[214] τὸ δ’ αὐτὸ νομίζω καὶ ἄλλους οὐκ ὀλίγους τῶν διανοίᾳ μᾶλλον ἢ ὀφθαλμοῖς ταῖς ἱεραῖς ⁹⁷⁹⁸ γραφαῖς ἐντυγχανόντων ἐπιζητήσειν· ἐὰν μὲν οὖν ἐπισκεψάμενοι πιθανωτέραν αἰτίαν εὕρωσιν, ἑαυτούς τε καὶ ἡμᾶς ὠφελήσουσιν· εἰ δὲ μή, τὴν ἐπινοηθεῖσαν ὑφ’ ἡμῶν ἐπικρινάτωσαν, εἰ δόκιμος. ἔστι δὲ ἥδε· τὸ ἡγεμονικὸν μόνον τῶν ἐν ἡμῖν ἀφροσύνην καὶ ἀδικίαν καὶ δειλίαν καὶ τὰς ἄλλας κακίας δέχεταί τε καὶ χωρεῖ· τούτου δὲ οἶκος τὸ ἕτερον
τῶν λεχθέντων ἐστίν, p. 244 M. ἐγκέφαλος ἢ καρδία.

[215] ἐδικαίωσεν οὖν ὁ ἱερὸς λόγος τῷ τοῦ θεοῦ βωμῷ, δι’ οὗ πάντων ἁμαρτημάτων καὶ παρανομημάτων ἀπολύσεις γίνονται καὶ παντελεῖς ἀφέσεις, μὴ προσφέρειν ἀγγεῖον, ἐν ᾧ ποτε φωλεύσας ὁ νοῦς ἐπὶ τὴν ἀδικίας καὶ ἀσεβείας ἀνοδίαν ἐχώρησεν ἐκτραπόμενος τὴν ἐπ’ ἀρετὴν καὶ καλοκἀγαθίαν ἄγουσαν
ὁδόν· εὔηθες γὰρ τὰς θυσίας ὑπόμνησιν ἁμαρτημάτων ἀλλὰ μὴ λήθην αὐτῶν κατασκευάζειν. τοῦτ’ αἴτιον εἶναί μοι δοκεῖ τοῦ μηδέτερον τῶν ἡγεμονίαν ἐχόντων, ἐγκέφαλον ἢ καρδίαν, προσφέρεσθαι.

[216] ἃ δὲ διείρηται, λόγον ἔχει προσήκοντα· τὸ μὲν στέαρ, ὅτι καὶ πιότατον καὶ τῶν σπλάγχνων φυλακτήριον—ἐπαμπίσχει γὰρ αὐτὰ καὶ πιαίνει καὶ τῇ μαλακότητι
τῆς ἐπαφῆς ὠφελεῖ —, οἱ δὲ νεφροὶ διὰ τοὺς παραστάτας καὶ τὰ γεννητικά, οἷς παροικοῦντες ἀγαθῶν τρόπον γειτόνων βοηθοῦσι καὶ συμπράττουσιν, ὅπως ὁ τῆς φύσεως σπόρος εὐοδῇ, μηδενὸς τῶν πλησίον ἐμποδίζοντος—αὐτοὶ μὲν γὰρ αἱμοειδεῖς εἰσι δεξαμεναί, οἷς ἡ τῶν περιττωμάτων ὑγρὰ κάθαρσις ἀποκρίνεται, οἱ δὲ παραστάται πλησίον,
δι’ ὧν ἄρδεται ὁ σπόρος —, λοβὸς δ’ ἥπατος τοῦ κυριωτάτου τῶν σπλάγχνων ἐστὶν ἀπαρχή, δι’ οὗ τὴν τροφὴν ἐξαιματοῦσθαι συμβέβηκε καὶ ἐποχετευομένην τῇ καρδίᾳ φέρεσθαι διὰ φλεβῶν εἰς τὴν τοῦ ὅλου σώματος διαμονήν.

[217] στόμαχος μὲν γὰρ παρακείμενος τῇ καταπόσει τὴν ⁹⁹¹⁰⁰ ὑπὸ τῶν ὀδόντων τμηθεῖσαν πρότερον καὶ λεανθεῖσαν αὖθις τροφὴν ὑποδέχεται καὶ προκατεργάζεται κοιλίᾳ· κοιλία δὲ παρὰ στομάχου λαμβάνουσα τὴν δευτέραν ὑπηρεσίαν ἐπιτελεῖ, πρὸς ἣν ὑπὸ φύσεως ἐτάχθη, χύλωσιν ἀπεργαζομένη τῆς τροφῆς· αὐλοὶ δὲ δύο τῆς κοιλίας σωληνοειδεῖς
ἐκπεφύκασιν εἰς ἧπαρ ἐπαντλοῦντες ταῖς διαπεφυκυίαις ἐν αὐτῷ δεξαμεναῖς.

[218] ἔχει δὲ διττὴν δύναμιν ἧπαρ, διακριτικήν τε καὶ τὴν πρὸς ἐξαιμάτωσιν· ἡ μὲν οὖν διακριτικὴ πᾶν ὅσον ἀτέραμνον καὶ δυσκατέργαστον εἰς τὸ παρακείμενον χολῆς ἀγγεῖον ἀποκρίνει, ἡ δ’ ἑτέρα τὸ καθαρὸν καὶ διηθημένον τῷ περὶ αὐτὴν φλογμῷ τρέπει μὲν εἰς αἷμα
ζωτικώτατον, ἀναθλίβει δ’ εἰς καρδίαν, ἀφ’ ἧς ὡς ἐλέχθη ταῖς φλεψὶν ἐποχετευόμενον διὰ παντὸς εἱλεῖται τοῦ σώματος γινόμενον αὐτῷ τροφή.

[219] πρόσεστι δὲ κἀκεῖνο τοῖς εἰρημένοις· τὴν τοῦ ἥπατος φύσιν μετέωρον καὶ λειοτάτην οὖσαν [καὶ] διὰ λειότητα φανοτάτου κατόπτρου λόγον ἔχειν συμβέβηκεν, ἵν’ ἐπειδὰν τῶν ἡμερινῶν φροντίδων ἀναχωρήσας ὁ
νοῦς, ὕπνῳ μὲν παρειμένου τοῦ σώματος, μηδεμιᾶς δὲ τῶν αἰσθήσεων p. 245 M. ἱσταμένης ἐμποδών, ἀνακυκλεῖν αὑτὸν ἄρξηται καὶ τὰ νοήματα καθαρῶς ἐφ’ αὑτοῦ σκοπεῖν, οἷα εἰς κάτοπτρον ἀποβλέπων τὸ ἧπαρ ἕκαστα εἱλικρινῶς καταθεᾶται τῶν νοητῶν καὶ περιβλεπόμενος ἐν κύκλῳ τὰ εἴδωλα, μή τι πρόσεστιν αἶσχος, [ἵνα] τὸ μὲν φύγῃ, τὸ δ’ ἐναντίον ἕληται,
καὶ πάσαις ταῖς φαντασίαις εὐαρεστήσας προφητεύῃ διὰ τῶν ὀνείρων τὰ μέλλοντα.

[220] 8 Δυσὶ δὲ μόναις ἡμέραις ἐπιτρέπει τὴν χρῆσιν τῆς τοῦ σωτηρίου θυσίας ποιεῖσθαι μηδὲν εἰς τὴν τρίτην ἀπολείποντας, πολλῶν χάριν· ἑνὸς μὲν ὅτι τὰ τῆς ἱερᾶς τραπέζης πάντα καιρίως δεῖ ¹⁰¹¹⁰² προσφέρεσθαι σπουδὴν ποιουμένους, ὡς μὴ μεταβάλῃ μήκει χρόνου· κρεῶν δὲ ἑώλων εὔσηπτος ἡ φύσις, κἂν ἡδύσμασι παραρτυθῇ.

[221] ἑτέρου δ’ ὅτι τὰς θυσίας ἀταμιεύτους εἶναι προσήκει καὶ πᾶσιν εἰς μέσον προκεῖσθαι τοῖς δεομένοις· εἰσὶ γὰρ οὐκέτι τοῦ τεθυκότος, ἀλλ’ ᾧ τέθυται τὸ ἱερεῖον, ὃς εὐεργέτης καὶ φιλόδωρος ὢν κοινωνὸν ἀπέφηνε τοῦ βωμοῦ
καὶ ὁμοτράπεζον τὸ συμπόσιον τῶν τὴν θυσίαν ἐπιτελούντων, οἷς παραγγέλλει μὴ νομίζειν ἑστιᾶν· ἐπίτροποι γὰρ εὐωχίας εἰσίν, οὐχ ἑστιάτορες, ὁ δ’ ἑστιάτωρ ἐστὶν οὗ συμβέβηκεν εἶναι καὶ τὴν παρασκευήν, ἣν οὐ θέμις ἀποκρύπτειν φειδωλίαν, ἀνελεύθερον κακίαν, φιλανθρωπίας, ἀρετῆς εὐγενοῦς, προκρίνοντας.

[222] τελευταίου δ’ ὅτι τὴν τοῦ σωτηρίου
θυσίαν ὑπὲρ δυεῖν προσάγεσθαι συμβέβηκε, ψυχῆς τε καὶ σώματος, ὧν ἑκατέρῳ μίαν ἡμέραν ἀπένειμεν εἰς εὐωχίαν τῶν κρεῶν· ἥρμοττε γὰρ ἰσάριθμον χρόνον ὁρισθῆναι τοῖς πεφυκόσι σῴζεσθαι τῶν ἐν ἡμῖν, ὡς τῇ μὲν προτεραίᾳ λαμβάνειν ἅμα τῇ βρώσει τῆς ψυχικῆς σωτηρίας ὑπόμνησιν, τῇ δ’ ὑστεραίᾳ τῆς κατὰ τὸ σῶμα ὑγείας.

[223] ἐπεὶ δὲ τρίτον
οὐδὲν ἦν ὃ κυρίως πέφυκε σωτηρίαν ἐνδέχεσθαι, τὴν εἰς τὴν τρίτην ἡμέραν χρῆσιν ἀνὰ κράτος ἀπηγόρευσε προστάξας, εἰ καὶ τύχοι τι κατ’ ἄγνοιαν ἢ λήθην ἀπολειφθέν, εὐθὺς ἀναλίσκεσθαι πυρί. τὸν δὲ γευσάμενον αὐτὸ μόνον ἔνοχον ἀποφαίνει καί φησιν αὐτῷ· τεθυκέναι νομίζων, ὦ καταγέλαστε, οὐ τέθυκας· οὐ προσηκάμην ἀθύτων, ἀνιέρων,
βεβήλων, ἀκαθάρτων, ὧν ἥψηκας κρεῶν, ὦ γατρίμαργε, θυσιῶν οὐδ’ ὄναρ ἐπῃσθημένος.

¹⁰³¹⁰⁴

[224] 9 Τῆς δὲ τοῦ σωτηρίου θυσίας ἐν εἴδει περιλαμβάνεται ἡ λεγομένη τῆς αἰνέσεως, ἥτις λόγον ἔχει τοιόνδε· ὁ μηδενὶ τὸ παράπαν ἀβουλήτῳ περιπεσών, μήτε κατὰ σῶμα μήτε κατὰ τὰ ἐκτός, ἀλλ’ ἀπολέμῳ καὶ εἰρηνικῷ βίῳ χρώμενος ἐν εὐπαθείαις τε καὶ εὐτυχίαις ἐξεταζόμενος,
ἀπήμων καὶ ἄπταιστος ὢν καὶ τὸ μακρὸν τοῦ βίου πέλαγος εὐθύνων ἐν εὐδίᾳ καὶ γαλήνῃ πραγμάτων, ἐπιπνεούσης ἀεὶ κατ’ οἰάκων εὐπραγίας, p. 246 M. ἀναγκαίως ὀφείλει τὸν κυβερνήτην θεὸν καὶ ἄνοσον μὲν σωτηρίαν ἀζημίους δ’ ὠφελείας καὶ συνόλως ἀμιγῆ κακῶν τὰ ἀγαθὰ δωρούμενον ὕμνοις τε καὶ εὐδαιμονισμοῖς καὶ εὐχαῖς θυσίαις τε καὶ
ταῖς ἄλλαις εὐχαριστίαις εὐαγῶς ἀμείβεσθαι· ἃ δὴ πάντα ἀθρόα συλλήβδην ἓν ὄνομα τὸ αἰνέσεως ἔλαχε.

[225] ταύτην τὴν θυσίαν οὐχ ὥσπερ τὴν προτέραν τοῦ σωτηρίου δυσὶν ἡμέρας ἀναλίσκεσθαι προστάττει, μιᾷ δ’ αὐτὸ μόνον, ἵν’ οἱ ἐπιτυχόντες ἑτοίμων καὶ προχείρων εὐεργεσιῶν ἑτοίμην καὶ ἀνυπέρθετον ποιῶνται τὴν μετάδοσιν.

[226] 10 Ταῦτα μὲν ἐπὶ τοσοῦτον. τὴν δὲ τρίτην ἑξῆς ἐπισκεπτέον, ἣ καλεῖται περὶ ἁμαρτίας. αὕτη τέτμηται πολλαχῇ, κἀν τοῖς προσώποις κἀν τοῖς τῶν ἱερείων εἴδεσι, προσώποις μὲν ἀρχιερέως καὶ τοῦ σύμπαντος ἔθνους καὶ ἄρχοντος ἐν μέρει καὶ ἰδιώτου, ἱερείοις δὲ μόσχου καὶ χιμάρου καὶ χιμαίρας ἢ ἀμνάδος.

[227] διακέκριται δὲ καὶ μάλιστ’ ἦν
ἀναγκαῖον διακεκρίσθαι τά θ’ ἑκούσια καὶ ἀκούσια, τροπὰς λαμβανόντων τὰς πρὸς τὸ βέλτιον τῶν δοξάντων ἁμαρτεῖν καὶ κακιζόντων μὲν αὑτοὺς ἐφ’ οἷς ἐπλημμέλησαν, μεθορμιζομένων δὲ πρὸς ζωὴν ἀνυπαίτιον.

[228] τὰ μὲν οὖν τοῦ ἀρχιερέως ἁμαρτήματα καὶ τοῦ ἔθνους ἰσοτίμῳ καθαίρεται ¹⁰⁵¹⁰⁶ ζῴῳ — μόσχον γὰρ ἀνάγεσθαι περὶ ἑκατέρου προστέτακται —, τὰ δὲ τοῦ ἄρχοντος ἐλάττονι μέν, ἄρρενι δὲ καὶ τούτῳ—χίμαρος γάρ ἐστι τὸ ἱερεῖον —, τὰ δὲ τοῦ ἰδιώτου καταδεεστέρῳ τὸ εἶδος—θῆλυ γὰρ ἀλλ’ οὐκ ἄρρεν θῦμα, χίμαιρα, καταθύεται —.

[229] ἔδει γὰρ ἰδιώτου μὲν πλέον ἄρχοντα φέρεσθαι κἀν ταῖς ἱερουργίαις, ἄρχοντος δὲ τὸ ἔθνος,
ἐπεὶ τὸ ὅλον τοῦ μέρους ἀεὶ κρεῖττον εἶναι δεῖ, τὸν δ’ ἀρχιερέα τῷ ἔθνει τῆς αὐτῆς ἠξιῶσθαι προνομίας ἐν τῷ καθαίρεσθαι καὶ παρὰ τῆς ἵλεω τοῦ θεοῦ δυνάμεως ἀμνηστίαν ἀδικημάτων αἰτεῖσθαι· τὸ δ’ ἰσότιμον οὐ δι’ αὑτόν, ὡς ἔοικε, καρποῦται μᾶλλον ἢ διότι τοῦ ἔθνους ὑπηρέτης ἐστὶ τὰς κοινὰς ὑπὲρ ἁπάντων ποιούμενος εὐχαριστίας ἐν ταῖς
ἱερωτάταις εὐχαῖς καὶ ἐν ταῖς εὐαγεστάταις θυσίαις.

[230] σεμνὴ δὲ καὶ θαυμάσιος καὶ ἡ περὶ ταῦτα διάταξις· „ἐὰν“ φησίν „ὁ ἀρχιερεὺς ἄκων ἁμάρτῃ,“ καὶ προστίθησιν „ὥστε τὸν λαὸν ἁμαρτεῖν" (cf. Lev. 4, 3), μόνον οὐκ ἄντικρυς ἀναδιδάσκων, ὅτι ὁ πρὸς ἀλήθειαν ἀρχιερεὺς καὶ μὴ ψευδώνυμος ἀμέτοχος ἁμαρτημάτων ἐστίν, εἰ δ’ ὀλισθήσοι
ποτέ, πείσεται τοῦτο οὐ δι’ αὑτόν, ἀλλὰ διὰ κοινὸν τοῦ ἔθνους σφάλμα· τὸ δὲ σφάλμα οὐκ ἀνίατον, ἀλλὰ ῥᾳδίως τὴν θεραπείαν ἐνδεχόμενον.

[231] ὅταν οὖν σφαγιασθῇ ὁ μόσχος, κελεύει τοῦ αἵματος ἐπιρραίνειν ἑπτάκις τῷ δακτύλῳ ἀντικρὺ τοῦ πρὸς τοῖς ἀδύτοις καταπετάσματος, ἐσωτέρω τοῦ προτέρου, καθ’ ὃν τόπον ἵδρυται τὰ ἱερώτατα σκεύη,
κἄπειτα τὰ τοῦ p. 247 θυμιατηρίου τέτταρα κέρατα—τετράγωνον γάρ ἐστι— χρίειν καὶ ἐπαλείφειν, τὸ δ’ ἄλλο αἷμα προσχεῖν παρὰ τῇ βάσει τοῦ ἐν ὑπαίθρῳ βωμοῦ·

[232] ἐφ’ ὃν ἀναφέρειν τρία διείρηται, στέαρ καὶ λοβὸν ¹⁰⁷¹⁰⁸ ἥπατος καὶ διττοὺς νεφρούς, κατὰ τὴν ἐπὶ τοῦ σωτηρίου διάταξιν, δορὰν δὲ καὶ κρέα καὶ σύμπαν ἀπὸ κεφαλῆς ἄχρι ποδῶν τὸ ἄλλο σῶμα τοῦ μόσχου μετὰ τῶν ἐντοσθιδίων προφέρειν ἔξω καὶ κατακαίειν ἐν χωρίῳ καθαρῷ, ἔνθα τὴν ἱερὰν ἀπὸ τοῦ βωμοῦ τέφραν ἐκκομίζεσθαι συμβέβηκε.

[233]
τὰ δ’ αὐτὰ νομοθετεῖ καὶ περὶ παντὸς τοῦ ἔθνους ἁμαρτόντος. εἰ δέ τις ἄρχων πλημμελήσειε, χιμάρῳ ποιεῖται τὴν κάθαρσιν, ὡς εἶπον, ἐὰν δὲ ἰδιώτης, χιμαίρᾳ ἢ ἀμνάδι· τῷ μὲν γὰρ ἄρρεν, τῷ δ’ ἰδιώτῃ θῆλυ ζῷον ἀπένειμε, τὰ δ’ ἄλλα διαταξάμενος ἐπ’ ἀμφοῖν ὅμοια, χρίσαι τὰ κέρατα τοῦ ἐν ὑπαίθρῳ βωμοῦ τῷ αἵματι, στέαρ καὶ λοβὸν ἥπατος καὶ
διττοὺς νεφροὺς ἀνενεγκεῖν, τὰ δ’ ἄλλα τοῖς ἱερεῦσι παρασχεῖν ἐδωδήν.

[234] 11 ἐπεὶ δὲ τῶν ἁμαρτημάτων τὰ μὲν εἰς ἀνθρώπους, τὰ δ’ εἰς ἱερὰ καὶ ἅγια δρᾶται, περὶ μὲν τῶν εἰς ἀνθρώπους γινομένων ἀκουσίως διείλεκται, τὴν δ’ ἐπὶ τοῖς ἱεροῖς κάθαρσιν ἱλάσκεσθαι κριῷ νομοθετεῖ, πρότερον ἀποτίσαντας ἐκεῖνο περὶ ὃ γέγονεν ἡ πλημμέλεια, τὸ πέμπτον
προσεπιτιθέντας τῆς ἀξίας τιμῆς.

[235] Ταῦτα καὶ τὰ τούτοις ὅμοια νομοθετήσας ἐπὶ τοῖς ἀκουσίοις καὶ περὶ τῶν ἑκουσίων ἑξῆς διατάττεται. ἐάν τις, φησί, ψεύσηται περὶ κοινωνίας ἢ περὶ παρακαταθήκης ἢ ἁρπαγῆς ἢ εὑρέσεως ὧν ἀπώλεσεν ἕτερος καὶ ὑπονοηθείς, ὅρκου προταθέντος, ὀμόσῃ καὶ δόξας ἐκπεφευγέναι
τὸν ἀπὸ τῶν κατηγόρων ἔλεγχον αὐτὸς ἑαυτοῦ γένηται κατήγορος, ἔνδον ὑπὸ τοῦ συνειδότος ἐλεγχθείς, καὶ κακίσῃ μὲν ἑαυτὸν ὧν ἠρνήσατο καὶ ἐπιώρκησεν, ὁμολογῶν δ’ ἄντικρυς τὸ πραχθὲν ἀδίκημα συγγνώμην αἰτῆται, κελεύει τῷ τοιούτῳ παρέχειν ἀμνηστίαν,

[236] ἐπαληθεύσαντι τὴν μετάνοιαν οὐχ ὑποσχέσει ἀλλ’ ἔργοις, ἀποδόσει τῆς παρακαταθήκης καὶ ¹⁰⁹¹¹⁰ ὧν ἥρπασεν ἢ εὗρεν ἢ συνόλως ἐσφετερίσατο τοῦ πλησίον, προσαποτίσας καὶ τὸ ἐπίπεμπτον εἰς παρηγορίαν τοῦ πλημμεληθέντος.

[237] ὅταν δὲ ἱλάσηται τὸν ἠδικημένον πρότερον, ἴτω, φησί, μετὰ ταῦτα καὶ εἰς τὸ ἱερὸν αἰτησόμενος ὧν ἐξήμαρτεν ἄφεσιν, ἐπαγόμενος παράκλητον οὐ μεμπτὸν τὸν κατὰ ψυχὴν ἔλεγχον, ὃς ἀνιάτου συμφορᾶς αὐτὸν ἐρρύσατο τὴν
θανατοῦσαν νόσον ἀνεὶς καὶ πρὸς ὑγείαν παντελῆ μεταβαλών.

[238] κριὸν δ’ εἶναι καὶ τούτῳ διείρηται σφάγιον, καθὰ p. 248 M. καὶ τῷ πρὸς τὰ ἅγια πλημμελήσαντι· τὸ γὰρ ἐν τοῖς ἁγίοις ἀκούσιον ἁμάρτημα ἰσότιμον ἀπέφηνε τῷ περὶ τὰ ἀνθρώπινα ἑκουσίῳ, εἰ μὴ ἄρα καὶ τοῦτ’ ἐστί τι ἅγιον, ἐπειδὴ προσγέγονεν ὅρκος, ὃν οὐκ ἐφ’ ὑγιεῖ γενόμενον ἐπηνωρθώσατο
τροπῇ τῇ πρὸς τὸ βέλτιον.

[239] Παρατηρητέον δ’ ὅτι τὰ μὲν ἐπιφερόμενα τῷ βωμῷ ἐκ τοῦ περὶ ἁμαρτίας ἱερείου ταὐτά ἐστιν ἃ καὶ ἐπὶ τῆς τοῦ σωτηρίου θυσίας, λοβὸς ἥπατος καὶ στέαρ καὶ νεφροί· τρόπον γάρ τινα καὶ ὁ μετανοῶν σῴζεται, τὴν χαλεπωτέραν τῶν ἐν τῷ σώματι παθῶν νόσον ψυχῆς ἐκτρεπόμενος.

[240] τὰ δ’ ἄλλα μέρη τοῦ ζῴου πρὸς ἐδωδὴν ἀπονέμεται διαφερόντως. ἐν τρισὶ δ’ ἡ διαφορά· τόπῳ, χρόνῳ, τοῖς λαμβάνουσι· τόπος μὲν οὖν τὸ ἱερόν, χρόνος δὲ ἀντὶ δυεῖν ἡμερῶν μία, οἱ δὲ μεταλαμβάνοντες ἱερεῖς, ἀλλ’ οὐχ ὧν ἐστιν ἡ θυσία, καὶ ἱερέων ἄρσενες.

[241] ἔξω μὲν οὖν οὐκ ἐᾷ τοῦ ἱεροῦ προφέρειν βουλόμενος, εἴ τι τῷ μετανοοῦντι πρότερον ἡμάρτηται,
μὴ περίφημον εἶναι βασκάνων καὶ φιλαπεχθημόνων γνώμαις ¹¹¹¹¹² ἀγνώμοσι καὶ στόμασιν ἀχαλίνοις, ἐπ’ ὀνείδει καὶ διαβολαῖς ἐκδεδομένον, ἀλλ’ ἐντὸς ὅρων ἱερῶν, ἐν οἷς καὶ ἡ κάθαρσις γέγονεν, εἶναι.

[242] 12 τοῖς δ’ ἱερεῦσιν εὐωχεῖσθαι τὴν θυσίαν κελεύει διὰ πολλά· πρῶτον μὲν ἵνα τιμήσῃ τοὺς τεθυκότας, ἡ γὰρ τῶν ἑστιωμένων ἀξίωσις ἐπικοσμεῖ
τοὺς ἑστιάτορας· δεύτερον δὲ ἵνα βεβαιότατα πιστεύσωσιν, ὅτι οἷς ἁμαρτημάτων εἰσέρχεται μεταμέλεια ἵλεω τὸν θεὸν ἔχουσιν· οὐ γὰρ ἂν τοὺς προσπόλους αὐτοῦ καὶ θεράποντας ἐπὶ μετουσίαν τῆς τοιαύτης τραπέζης ἐκάλεσεν, εἰ μὴ παντελὴς ἐγεγένητο ἀμνηστία· τρίτον δ’ ὅτι λειτουργεῖν οὐδενὶ τῶν ἱερέων ἔξεστιν, ὃς ἂν μὴ ὁλόκληρος ᾖ· καὶ γὰρ τῷ βραχυτάτῳ
μώμῳ σκορακίζεται.

[243] παρηγορεῖ δὴ τοὺς μηκέτι τὴν τῶν ἀδικημάτων ὁδὸν ἰόντας ὡς ἱερατικοῦ γένους ἕνεκα προαιρέσεως καθαρᾶς μεταλαχόντας καὶ πρὸς ἱερέων ἰσοτιμίαν ἐπαχθέντας. ὅθεν καὶ μιᾷ ἡμέρᾳ τὸ περὶ ἁμαρτίας ἱερεῖον ἀναλίσκεται, ὡς δέον ὑπερτίθεσθαι μὲν τὸ ἁμαρτάνειν μέλλοντας ἀεὶ πρὸς αὐτὸ καὶ βραδύνοντας, πρὸς δὲ τὸ
κατορθοῦν ἐπεσπευσμένῳ τάχει χρῆσθαι.

[244] τὰ δ’ ὑπὲρ τοῦ ἀρχιερέως ἢ τοῦ ἔθνους ἕνεκα πλημμελείας σφαγιαζόμενα πρὸς μὲν ἐδωδὴν οὐ σκευάζεται, κατακαίεται δ’ ἐπὶ τῆς ἱερᾶς τέφρας, ὡς ἐλέχθη· κρείττων γὰρ οὐδεὶς ἀρχιερέως ἢ τοῦ ἔθνους ἐστίν, ὃς ἁμαρτησάντων γενήσεται παραιτητής.

[245] εἰκότως οὖν ἀναλίσκεται τὰ κρέα πυρί, κατὰ μίμησιν τῶν
ὁλοκαυτουμένων, ἐπὶ τιμῇ τῶν προσώπων, οὐχ ὅτι πρὸς ἀξίωσιν αἱ ἱεραὶ γίνονται κρίσεις, ἀλλ’ ὅτι τῶν τὰς ἀρετὰς μεγάλων καὶ ὡς ἀληθῶς ἁγίων ἁμαρτήματα τοιαῦτά ἐστιν, ὡς ἑτέρων κατορθώματα νομίζεσθαι.

[246] καθάπερ γὰρ ἡ βαθεῖα καὶ p. 249 M. ἀρετῶσα πεδιάς, κἂν ἀφορήσῃ ποτέ, τῆς λυπρόγεω φύσει καρπὸν φέρει πλείονα, τὸν αὐτὸν τρόπον καὶ τῶν
σπουδαίων καὶ φιλοθέων συμβαίνει τὰς πρὸς καλοκἀγαθίαν ἀφορίας ¹¹³ ἀμείνους εἶναι ὧν ἐκ τύχης οἱ φαῦλοι κατορθοῦσι· γνώμῃ γὰρ οὐδὲν ὑγιὲς δρᾶν ὑπομένουσι.

[247] 13 Ταῦτα διαταξάμενος περὶ ἑκάστης ἰδέας τῶν θυσιῶν ἐν μέρει, τῆς τε ὁλοκαύτου καὶ σωτηρίου καὶ περὶ ἁμαρτίας, ἄλλην προσνομοθετεῖ κοινὴν τῶν τριῶν, ἵνα ταύτας ἐπιδείξῃ φίλας καὶ συγγενεῖς
οὔσας· ἡ δὲ συναγωγὸς αὐτῶν εὐχὴ μεγάλη καλεῖται.

[248] διὰ τί δὲ ταύτης ἔτυχε τῆς προσρήσεως, λεκτέον· ὅταν ἀπάρξωνταί τινες ἀπὸ παντὸς μέρους κτήσεως, πυρούς, κριθάς, ἔλαιον, οἶνον, τὰ κάλλιστα τῶν ἀκροδρύων, ἔπειτα τῶν ζῴων τὰ πρωτότοκα ἀρρενικά, τὰ μὲν ἐκ τῶν καθαρῶν καθιερώσαντες, τὰ δ’ ἐκ τῶν μὴ καθαρῶν κατ’ ἀξίαν
τιμησάμενοι, μηκέτ’ ἔχοντες ὕλας, ἐν αἷς διαθήσονται τὴν εὐσέβειαν, αὑτοὺς ἀνατιθέασι καὶ καθιεροῦσιν, ἄλεκτον ἐπιδεικνύμενοι ὁσιότητα καὶ ὑπερβολήν τινα γνώμης φιλοθέου. διὸ καὶ μεγάλη προσηκόντως εὐχὴ καλεῖται· κτημάτων γὰρ τὸ μέγιστον αὐτός τίς ἐστιν αὑτῷ· οὗ παραχωρεῖ καὶ ἐξίσταται.

[249] ποιησαμένῳ δὲ τὴν εὐχὴν τάδε διαγορεύει·
πρῶτον μὲν ἄκρατον μὴ προσφέρεσθαι μηδ’ „ὅσα ἐκ σταφυλῆς κατεργάζεται“ μηδ’ ἄλλο τι μέθυσμα πίνειν ἐπὶ καθαιρέσει λογισμοῦ, νομίζοντα τὸν χρόνον ἐκεῖνον ἱερᾶσθαι· καὶ γὰρ τοῖς λειτουργοῖς τῶν ἱερέων δίψαν ἀκουμένοις ὕδατι τὰ περὶ μέθην ἀπείρηται·

[250] δεύτερον δὲ τὰς τρίχας τῆς κεφαλῆς μὴ ἀποκείρεσθαι, σύμβολον ἐναργὲς τοῖς ὁρῶσι
παρέχοντα τοῦ μὴ παρακόπτειν τὸ νόμισμα τῆς εὐχῆς· τρίτον δὲ τὸ σῶμα φυλάττειν καθαρὸν καὶ ἀμίαντον, ὡς μὴ γονεῦσιν ἐπεισιέναι τετελευτηκόσι μηδ’ ἀδελφοῖς, τὴν φυσικὴν εὔνοιαν καὶ συμπάθειαν πρὸς τὰ οἰκεῖα καὶ φίλτατα νικώσης εὐσεβείας, ἣν ἀεὶ νικᾶν καλὸν ὁμοῦ καὶ

[251] συμφέρον. 14 ἡκούσης δὲ τῆς προθεσμίας, τρία ζῷα κελεύει προσάγειν
ἐπὶ λύσει τῆς εὐχῆς, ἄρνα καὶ ἀμνάδα καὶ κριόν, τὸν μὲν ¹¹⁴¹¹⁵ εἰς ὁλοκαύτωσιν, τὴν δὲ περὶ ἁμαρτίας, τὸν δὲ κριὸν εἰς θυσίαν τοῦ σωτηρίου.

[252] πᾶσι γὰρ τούτοις ἐμφέρεταί πως ὁ εὐξάμενος, τῇ μὲν ὁλοκαύτῳ θυσίᾳ διὰ τὸ μὴ τῶν ἄλλων μόνον ἀπαρχῶν ἀλλὰ καὶ ἑαυτοῦ παραχωρεῖν, τῇ δὲ περὶ ἁμαρτίας διὰ τὸ ἄνθρωπος εἶναι—καὶ γὰρ ὁ τέλειος ᾗ
γενητὸς οὐκ ἐκφεύγει τὸ διαμαρτάνειν —, τῇ δὲ τοῦ σωτηρίου, διότι τὸν σωτῆρα ὄντως θεὸν ἐπιγέγραπται τῆς σωτηρίας αἴτιον, ἀλλ’ οὐκ ἰατροὺς καὶ τὰς παρ’ αὐτοῖς δυνάμεις· οἱ p. 250 M. μὲν γὰρ ἐπίκηροι καὶ θνητοὶ μηδ’ αὑτοῖς ὑγείαν ἱκανοὶ παρασχεῖν, αἱ δ’ οὔτε πάντας οὔτ’ ἀεὶ τοὺς αὐτοὺς ὠφελοῦσιν, ἀλλ’ ἔστιν ὅτι καὶ μέγα βλάπτουσιν, ἐπειδὴ τὸ κῦρος
ἕτερος ἀνῆπται καὶ τῶν δυνάμεων καὶ τῶν χρωμένων αὐταῖς.

[253] ἐκπλήττει δέ με τὸ τῶν τριῶν ζῴων προσαγομένων εἰς διαφερούσας θυσίας μηδὲν εἶναι ἑτερογενές, ἀλλὰ ταὐτοῦ γένους τὰ πάντα, κριὸν καὶ ἄρνα καὶ ἀμνάδα· βούλεται γάρ, ὅπερ ἔφην μικρῷ πρότερον, διὰ τούτου παραστῆσαι, ὅτι ἀδελφαὶ καὶ συγγενεῖς εἰσιν αἱ τρεῖς ἰδέαι τῶν θυσιῶν, τῷ
καὶ τὸν μετανοοῦντα σῴζεσθαι καὶ τὸν σῳζόμενον ἐκ τῶν ψυχικῶν ἀρρωστημάτων μετανοεῖν καὶ ἑκάτερον σπεύδειν πρὸς ὁλόκληρον καὶ παντελῆ διάθεσιν, ἧς ἡ ὁλόκαυτος θυσία σύμβολον.

[254] ἐπεὶ δ’ αὑτὸν ηὔξατο προσαγαγεῖν, τὸν δ’ ἱερὸν βωμὸν οὐ θέμις αἵματι ἀνθρωπίνῳ μιαίνεσθαι, ἔδει δέ τι πάντως μέρος ἱερουργηθῆναι, μέρος ἐσπούδασε λαβεῖν, ὅπερ
ἀφαιρεθὲν οὔτ’ ἀλγηδόνας οὔτε λώβην ἀπεργάζεται· τοῦ γὰρ κατὰ τὸ σῶμα φυτικοῦ καθάπερ δένδρου περιττοὺς κλάδους τὰς τῆς κεφαλῆς τρίχας ἀπέκειρε καὶ παρέδωκε πυρί, ᾧ τὰ κρέα τῆς τοῦ σωτηρίου θυσίας ἕψεται· προσηκόντως, ἵνα τι τῶν τοῦ εὐξαμένου μέρος, ὃ μὴ ἐπιφέρειν ¹¹⁶ ἔξεστι τῷ βωμῷ, θυσίας γοῦν εἴδει συνανακραθῇ, γενόμενον ὕλη φλογὸς ἱερᾶς.

[255] 15 Ταῦτα μὲν κοινὰ τῶν ἄλλων. ἔδει δὲ καὶ τοὺς ἱερεῖς ἀπάρξασθαί τι τῷ βωμῷ, μὴ νομίσαντας ἀσυλίαν εὑρῆσθαι τὰς ὑπηρεσίας καὶ λειτουργίας ἐφ’ ὧν ἐτάχθησαν. ἡ δ’ ἀπαρχὴ πρέπουσα ἱερεῦσιν
ἀπ’ οὐδενὸς τῶν ἐναίμων, ἀλλ’ ἀπὸ τοῦ καθαρωτάτου τῆς ἀνθρωπίνης τροφῆς·

[256] σεμίδαλις γάρ ἐστιν ἡ ἐνδελεχὴς αὐτῶν θυσία, μέτρου ἱεροῦ τὸ δέκατον καθ’ ἑκάστην ἡμέραν, οὗ τὸ μὲν ἥμισυ πρωΐας, τὸ δὲ ἥμισυ δείλης προσάγεται, ταγηνισθὲν ἐν ἐλαίῳ, μηδενὸς εἰς βρῶσιν ὑπολειφθέντος· χρησμὸς γάρ ἐστι, πᾶσαν θυσίαν ἱερέως ὁλόκαυτον εἶναι καὶ
μηδὲν αὐτῆς εἰς ἐδωδὴν ἀπονέμεσθαι. εἰρηκότες οὖν, ὡς οἷόν τε ἦν, τὰ περὶ θυσιῶν ἑξῆς καὶ περὶ τῶν θυόντων λέξομεν.

Περὶ θυόντων.

1 p. 251 M. Βούλεται τὸν ἀνάγοντα θυσίας ὁ νόμος καθαρὸν εἶναι σῶμα καὶ ¹¹⁷ ψυχήν, ψυχὴν μὲν ἀπό τε τῶν παθῶν καὶ νοσημάτων καὶ ἀρρωστημάτων
καὶ κακιῶν τῶν ἔν τε λόγοις καὶ πράξεσι, τὸ δὲ σῶμα ἀφ’ ὧν ἔθος

[258] αὐτῷ μιαίνεσθαι. κάθαρσιν δ’ ἐπενόησεν ἑκατέρῳ τὴν προσήκουσαν, ψυχῇ μὲν διὰ τῶν πρὸς τὰς θυσίας εὐτρεπιζομένων ζῴων, σώματι δὲ διὰ λουτρῶν καὶ περιρραντηρίων, περὶ ὧν μικρὸν ὕστερον ἐροῦμεν· ἄξιον ¹¹⁸¹¹⁹ γὰρ τῷ κρείττονι καὶ ἡγεμονικωτέρῳ τῶν ἐν ἡμῖν, ψυχῇ, καὶ τὰ τῶν λόγων ἀπονεῖμαι πρεσβεῖα. τίς οὖν ἡ ταύτης κάθαρσις;

[259] ἴδε, φησίν, ᾧ οὗτος, ὃ προσάγεις ἱερεῖον, ὡς ἔστιν ὁλόκληρον καὶ παντελῶς μώμων ἀμέτοχον, ἐπικριθὲν ἐκ πολλῶν ἀριστίνδην διανοίαις μὲν ἀδεκάστοις
ἱερέων ὀξυωπεστάταις δ’ αὐτῶν ὄψεσι καὶ τῷ συνεχεῖ τῆς ἀσκήσεως συγκεκροτημέναις εἰς ἀνυπαίτιον ἐπίσκεψιν· ἐὰν γὰρ μὴ τοῖς ὀφθαλμοῖς μᾶλλον ἢ τῷ λογισμῷ τοῦτο κατίδῃς, ἐκνίψῃ τὰ ἁμαρτήματα καὶ ὅσας ἐν ἅπαντι τῷ βίῳ κηλῖδας ἀπεμάξω, τὰ μὲν ἀβουλήτοις συντυχίαις, τὰ δὲ καθ’ ἑκούσιον γνώμην.

[260] εὑρήσεις γὰρ τὴν τοσαύτην περὶ τὸ ζῷον
ἀκριβολογίαν αἰνιττομένην διὰ συμβόλου τὴν τῶν σῶν βελτίωσιν ἠθῶν· οὐ γὰρ ὑπὲρ ἀλόγων ὁ νόμος, ἀλλ’ ὑπὲρ τῶν νοῦν καὶ λόγον ἐχόντων, ὥστε οὐ τῶν θυομένων φροντίς ἐστιν, ἵνα μηδεμίαν ἔχῃ λώβην, ἀλλὰ τῶν θυόντων, ἵνα περὶ μηδὲν πάθος κηραίνωσι.

[261] τό γε μὴν σῶμα, ὡς εἶπον, λουτροῖς καὶ περιρραντηρίοις καθαίρει καὶ οὐκ ἐᾷ περιρρανάμενον
εἰς ἅπαξ ἢ ἀπολουσάμενον εὐθὺς εἴσω περιβόλων ἱερῶν παρέρχεσθαι, ἀλλὰ ἑπτὰ ἡμέρας ἔξω διατρίβειν κελεύει καὶ δὶς περιρραίνεσθαι τῇ τρίτῃ καὶ ἑβδόμῃ καὶ μετὰ ταῦτα λουσαμένῳ παρέχει τάς τε εἰσόδους καὶ τὰς ἱερουργίας ἀδεεῖς.

[262] 2 p. 252 M. ὅσον δὲ κἀν τούτῳ τὸ προμηθὲς καὶ φιλόσοφον, ἐπισκεπτέον. οἱ μὲν ἄλλοι σχεδὸν ἅπαντες ἀμιγεῖ
ὕδατι περιρραίνονται, θαλάττῃ μὲν οἱ πολλοί, τινὲς δὲ ποταμοῖς, οἱ δὲ καὶ κάλπεσιν ἐκ πηγῶν ἀρυόμενοι· Μωυσῆς δὲ τέφραν προετοιμασάμενος ¹²⁰¹²¹ ὑπολειφθεῖσαν ἐξ ἱεροῦ πυρὸς — ὃν δὲ τρόπον, αὐτίκα δηλωθήσεται — ἀπὸ ταύτης φησὶ δεῖν ἀναιρεῖσθαι καὶ ἐμβάλλοντας εἰς ἀγγεῖον αὖθις ὕδωρ ἐπιφέρειν, εἶτα ἐκ τοῦ κράματος βάπτοντας ὑσσώπου κλάδους τοῖς καθαιρομένοις ἐπιρραίνειν.

[263] αἰτία δ’ οὐκ ἀπὸ σκοποῦ λέγοιτ’ ἂν ἥδε· βούλεται τοὺς ἐπὶ τὴν τοῦ ὄντος θεραπείαν ἰόντας γνῶναι πρότερον
ἑαυτοὺς καὶ τὴν ἰδίαν οὐσίαν· ὁ γὰρ ἀνεπιστήμων ἑαυτοῦ πῶς ἂν δυνηθείη καταλαβεῖν τὴν ἀνωτάτω καὶ πάνθ’ ὑπερβάλλουσαν θεοῦ δύναμιν;

[264] ἔστιν οὖν ἡμῶν ἡ κατὰ τὸ σῶμα οὐσία, γῆ καὶ ὕδωρ, ἧς ὑπομιμνῄσκει διὰ τῆς καθάρσεως, αὐτὸ τοῦθ’ ὑπολαμβάνων εἶναι τὴν ὠφελιμωτάτην κάθαρσιν, τὸ γνῶναί τινα ἑαυτὸν καὶ ἐξ οἵων ὡς οὐδεμιᾶς
σπουδῆς ἀξίων, τέφρας καὶ ὕδατος, συνεκράθη.

[265] τοῦτο γὰρ ἐπιγνοὺς τὴν ἐπίβουλον οἴησιν εὐθὺς ἀποστραφήσεται καὶ καθελὼν τὸ ὑπέραυχον εὐαρεστήσει θεῷ καὶ μεταποιήσεται τῆς ἵλεω δυνάμεως αὐτοῦ τοῦ μισοῦντος ἀλαζονείαν. εἴρηται γάρ που καλῶς, ὅτι ὁ ἐγχειρῶν ὑπεραύχοις ἢ λόγοις ἢ ἔργοις οὐκ ἀνθρώπους μόνον ἀλλὰ καὶ „θεὸν παροξύνει“ τὸν
ἰσότητος καὶ παντὸς τοῦ ἀρίστου δημιουργόν (Num. 15,30).

[266] ἐν οὖν τῷ περιρραίνεσθαι πληττομένοις καὶ διεγειρομένοις μόνον οὐκ ἄντικρυς αὐτὰ τὰ στοιχεῖα, γῆ καὶ ὕδωρ, φωνὴν ἀφιέντα φησίν· ἡμεῖς ἐσμεν ἡ τοῦ σώματος ὑμῶν οὐσία, ἡμᾶς ἡ φύσις κερασαμένη θείᾳ τέχνῃ διέπλασεν εἰς ἀνθρωπόμορφον ἰδέαν, ἐξ ἡμῶν παγέντες, ὅτε ἐγένεσθε, πάλιν εἰς
ἡμᾶς ἀναλυθήσεσθε, ὅταν δέῃ θνῄσκειν· οὐδὲν γὰρ εἰς τὸ μὴ ὂν φθείρεσθαι πέφυκεν, ἀλλ’ ἐξ ὧν ἡ ἀρχή, πρὸς ταῦτα καὶ τὸ τέλος.

[267] 3 Ἤδη δ’ ἀναγκαῖον καὶ τὴν ὑπόσχεσιν ἀποδοῦναι τῆς περὶ τὴν τέφραν ταύτην ἰδιότητος· ἔστι γὰρ οὐ ξύλων αὐτὸ μόνον δαπανηθέντων ὑπὸ πυρός, ἀλλὰ καὶ ζῴου πρὸς τὴν τοιαύτην κάθαρσιν ἐπιτηδείου.

[268] κελεύει γὰρ δάμαλιν πυρρὰν ἄζυγον ἄμωμον ἀχθεῖσαν ¹²²¹²³ σφαγιασθῆναι μὲν ἔξω πόλεως, τὸν δ’ ἀρχιερέα λαμβάνοντα ἀπὸ τοῦ αἵματος ἑπτάκις ἐπιρραίνειν ἀντικρὺ τοῦ νεὼ πάντα, εἶθ’ ὅλην κατακαίειν σὺν δορᾷ καὶ κρέασι καὶ αἵματι καὶ πλήρει τῇ κοιλίᾳ περιττωμάτων· ἤδη δ’ ὑπομαραινομένης τῆς φλογὸς εἰς τὸ μεσαίτατον p. 253 M. τρία ταῦτα ἐμβάλλειν,
ξύλον κέδρινον καὶ ὕσσωπον καὶ κόκκινον, κελεύει, εἶτ’ ἐὰν ἀποσβεσθῇ, τὴν τέφραν συλλέγειν καθαρὸν ἄνθρωπον καὶ ἀποτιθέναι πάλιν ἔξω πόλεως ἐν χωρίῳ καθαρῷ.

[269] τίνα δὲ διὰ τούτων ὡς διὰ συμβόλων αἰνίττεται, δι’ ἑτέρων ἠκριβώσαμεν ἀλληγοροῦντες. ἀναγκαῖον οὖν τοὺς μέλλοντας φοιτᾶν εἰς τὸ ἱερὸν ἐπὶ μετουσίᾳ θυσίας τό τε σῶμα φαιδρύνεσθαι καὶ
τὴν ψυχὴν πρὸ τοῦ σώματος· δεσπότις γὰρ καὶ βασιλὶς καὶ ἐν ἅπασι κρείττων ἅτε θειοτέρας φύσεως μεταλαχοῦσα. τὰ δὲ φαιδρύνοντα διάνοιάν ἐστι σοφία καὶ τὰ σοφίας δόγματα πρὸς τὴν θεωρίαν τοῦ κόσμου καὶ τῶν ἐν αὐτῷ ποδηγετοῦντα καὶ ὁ τῶν ἄλλων ἀρετῶν ἱερὸς χορὸς καὶ αἱ κατ’ ἀρετὰς καλαὶ καὶ σφόδρα ἐπαινεταὶ πράξεις.

[270] ὁ μὲν οὖν τούτοις
διακεκοσμημένος ἴτω θαρρῶν εἰς οἰκειότατον αὐτῷ τὸν νεών, ἐνδιαίτημα πάντων ἄριστον, ἱερεῖον ἐπιδειξόμενος αὑτόν· ὅτῳ δ’ ἐγκάθηνται καὶ ἐλλοχῶσιν αἱ πλεονεξίαι καὶ ἐπιθυμίαι τῶν ἀδικιῶν, ἐγκαλυψάμενος ἠρεμείτω τὴν ἀναίσχυντον ἀπόνοιαν καὶ τὸ λίαν θράσος ἐν οἷς εὐλάβεια λυσιτελὲς ἐπισχών· τὸ γὰρ τοῦ ὄντως ὄντος ἱερὸν ἀνιέροις ἄβατον θυσίαις.

[271]
εἴποιμ’ ἄν· ὦ γενναῖε, ὁ θεὸς οὐ χαίρει, κἂν ἑκατόμβας ἀνάγῃ τις· κτήματα γὰρ αὐτοῦ τὰ πάντα, κεκτημένος ὅμως οὐδενὸς δεῖται· χαίρει δὲ φιλοθέοις γνώμαις καὶ ἀνδράσιν ἀσκηταῖς ὁσιότητος, παρ’ ὧν ψαιστὰ καὶ κριθὰς καὶ τὰ εὐτελέστατα ὡς τιμιώτατα πρὸ τῶν πολυτελεστάτων ἄσμενος δέχεται·

[272] κἂν μέντοι μηδὲν ἕτερον κομίζωσιν, αὑτοὺς φέροντες
πλήρωμα καλοκἀγαθίας τελειότατον τὴν ἀρίστην ἀνάγουσι θυσίαν, ὕμνοις καὶ εὐχαριστίαις τὸν εὐεργέτην καὶ σωτῆρα θεὸν γεραίροντες, τῇ μὲν διὰ ¹²⁴¹²⁵ τῶν φωνητηρίων ὀργάνων, τῇ δὲ ἄνευ γλώττης καὶ στόματος, μόνῃ ψυχῇ τὰς νοητὰς ποιούμενοι διεξόδους καὶ ἐκβοήσεις, ὧν ἓν μόνον οὖς ἀντιλαμβάνεται τὸ θεῖον· αἱ γὰρ τῶν ἀνθρώπων οὐ φθάνουσιν ἀκοαὶ συναισθέσθαι.

[273] 4 Ὡς δ’ ἀψευδής ἐστιν οὗτος ὁ λόγος καὶ οὐκ ἐμὸς ἀλλὰ τῆς φύσεως, μαρτυρεῖ μέν πως καὶ ἡ ἐνάργεια τρανὴν παρέχουσα πίστιν
τοῖς μὴ διὰ τὸ φιλόνεικον ἐπιτηδεύουσιν ἀπιστίαν, μαρτυρεῖ δὲ καὶ ὁ νόμος προστάξας δύο κατασκευασθῆναι βωμοὺς καὶ ταῖς ὕλαις καὶ τοῖς τόποις καὶ ταῖς χρείαις διαφέροντας·

[274] ὁ μὲν γὰρ ἐκ λίθων λογάδων ἀτμήτων συνῳκοδόμηται καὶ ἐν ὑπαίθρῳ παρὰ ταῖς τοῦ νεὼ προσβάσεσιν ἵδρυται καὶ γέγονε πρὸς χρείαν τὴν τῶν ἐναίμων· ὁ δὲ χρυσοῦ μὲν τοῦ
καθαρωτάτου κατεσκεύασται, ἵδρυται δ’ ἐν ἀδύτοις εἴσω τοῦ προτέρου καταπετάσματος, ὃς οὐδενὶ τῶν ἄλλων ἐστὶν p. 264 M. ὁρατὸς ὅτι μὴ τοῖς ἁγνεύουσι τῶν ἱερέων καὶ γέγονε πρὸς χρείαν τὴν τῶν θυμιαμάτων.

[275] ἐξ οὗ δῆλόν ἐστιν, ὅτι καὶ βραχύτατον λιβανωτὸν παρ’ ἀνδρὸς ὁσίου τιμιώτερον ὁ θεὸς νομίζει μυρίων θρεμμάτων, ὅσα ἄν τις ἱερουργῇ μὴ σφόδρα ἀστεῖος
ὤν· ὅσῳ γάρ, οἶμαι, λίθων μὲν εἰκαίων ἀμείνων χρυσός, τὰ δ’ ἐν ἀδύτοις τῶν ἐκτὸς ἁγιώτερα, τοσούτῳ κρείττων ἡ διὰ τῶν ἐπιθυμιωμένων εὐχαριστία τῆς διὰ τῶν ἐναίμων.

[276] ὅθεν οὐ μόνον ὕλης πολυτελείᾳ καὶ κατασκευῇ καὶ τόπῳ τετίμηται ὁ τῶν θυμιαμάτων βωμός, ἀλλὰ καὶ τῷ πρότερον καθ’ ἑκάστην ἡμέραν ὑπηρετεῖν ταῖς πρὸς θεὸν ἀνθρώπων
εὐχαριστίαις· οὐ γὰρ ἐφεῖται τὴν ὁλόκαυτον θυσίαν ἔξω προσαγαγεῖν, πρὶν ἔνδον περὶ βαθὺν ὄρθρον ἐπιθυμιᾶσαι.

[277] τὸ δ’ ἐστὶ σύμβολον οὐχ ἑτέρου τινὸς ἢ τοῦ παρὰ θεῷ μὴ τὸ πλῆθος τῶν καταθυομένων εἶναι ¹²⁶¹²⁷ τίμιον, ἀλλὰ τὸ καθαρώτατον τοῦ θύοντος πνεῦμα λογικόν· εἰ μὴ ἄρα δικαστὴς μέν, ᾧ μέλει τῆς ὁσίας κρίσεως, παρά τινος τῶν κρινομένων οὐκ ἂν λάβοι δῶρα ἢ λαβὼν ἔνοχος ἔσται δωροδοκίᾳ, οὐδ’ ἀνὴρ ἀστεῖος παρὰ μοχθηροῦ τινος, ἄνθρωπος παρ’ ἀνθρώπου πλουτοῦντος αὐτὸς ἴσως
δεόμενος, σὺ δ’ ᾠήθης τὸν θεὸν δεκάζεσθαι, τὸν αὐταρκέστατον ἑαυτῷ καὶ μηδενὸς τῶν ἐν γενέσει χρεῖον, ὅστις ὢν τὸ πρῶτον ἀγαθόν, τὸ τελειότατον, ἡ ἀέναος πηγὴ φρονήσεως καὶ δικαιοσύνης καὶ πάσης ἀρετῆς, ἀποστρέφεται τὰς παρὰ τῶν ἀδίκων δωρεάς.

[278] ὁ δὲ κομίζων οὐ πάντων ἀναισχυντότατος ἐξ ὧν ἔκλεψεν ἢ ἥρπασεν ἢ ἠρνήσατο ἢ ἀπεστέρησε
μέρος ὡς κοινωνῷ τῆς ἑαυτοῦ κακίας καὶ πλεονεξίας διδούς; πάντων κακοδαιμονέστατε, εἴποιμ’ ἂν τῷ τοιούτῳ, δυοῖν θάτερον ἢ λήσεσθαι προσδοκᾷς ἢ καταφανήσεσθαι·

[279] λήσεσθαι μὲν οὖν ὑπολαμβάνων ἀνεπιστήμων εἶ θεοῦ δυνάμεως, καθ’ ἣν ἅμα πάντα ὁρᾷ καὶ πάντων ἀκούει· νομίζων δ’ ἐμφανήσεσθαι θρασύτατος εἶ· δέον ἐφ’ οἷς ἥμαρτες ἐγκαλύπτεσθαι,
προφέρεις εἰς μέσον τὰ δείγματα ὧν ἠδίκησας καὶ ἐπισεμνυνόμενος διανέμῃ πρὸς θεόν, ἀπαρχὰς αὐτῷ κομίζων ἀνοσίους, καὶ οὐκ ἐλογίσω τοῦθ’ ὅτι οὔτε νόμος ἀνομίαν παραδέχεται οὔτε φῶς ἡλιακὸν σκότος. ὁ δὲ θεὸς καὶ νόμων ἐστὶ παράδειγμα ἀρχέτυπον καὶ ἡλίου ἥλιος, νοητὸς αἰσθητοῦ, παρέχων ἐκ τῶν ἀοράτων πηγῶν ὁρατὰ φέγγη τῷ βλεπομένῳ.

¹²⁸

Περὶ τοῦ μίσθωμα πόρνης εἰς τὸ ἱερὸν μὴ κομίζειν.

Πάνυ καλῶς ἐν ταῖς ἱεραῖς τοῦ νόμου στήλαις κἀκεῖνο ἀναγέγραπται, μίσθωμα πόρνης εἰς τὸ ἱερὸν μὴ κομίζειν πεπρακυίας τὴν ἰδίαν ὥραν, ¹²⁹¹³⁰ ἑλομένης ἕνεκα λημμάτων αἰσχρῶν ἐπονείδιστον βίον.

[281] εἰ δὲ τὰ παρὰ γυναικὸς ἡταιρηκυίας δῶρα ἀνίερα, πῶς οὐχὶ μᾶλλον τὰ παρὰ ψυχῆς πεπορνευμένης, ἥτις παρέρριψεν p. 265 M. ἑαυτὴν ἐπ’ αἰσχύνῃ καὶ ὕβρεσι ταῖς ἐσχάταις, οἰνοφλυγίαις, ὀψοφαγίαις, φιλαργυρίαις, φιλοδοξίαις, φιληδονίαις, ἄλλαις μυρίαις παθῶν τε αὖ καὶ νοσημάτων καὶ κακιῶν ἰδέαις; ὧν τὰ μιάσματα
ἐκεῖνα τίς ἂν ἐκνίψαι χρόνος; ἔγωγε οὐκ οἶδα.

[282] τῶν μὲν γὰρ ἑταιρῶν τὴν ἐργασίαν κατέλυσε πολλάκις γῆρας, ἐπειδήπερ ἐξώροις γενομέναις οὐδεὶς ἔτι πρόσεισιν, ἀπομαρανθείσης ὥσπερ τινῶν ἀνθῶν τῆς ἀκμῆς· ψυχῆς δὲ πορνείαν ἀκολασίᾳ συντρόφῳ καὶ συνήθει πεπαιδοτριβημένης τίς ἂν αἰὼν μεταβάλοι πρὸς εὐκοσμίαν; αἰὼν μὲν οὔ, θεὸς δὲ μόνος, ᾧ δυνατὰ
τὰ παρ’ ἡμῖν ἀδύνατα.

[283] δεῖ δὴ τὸν μέλλοντα θύειν σκέπτεσθαι, μὴ εἰ τὸ ἱερεῖον ἄμωμον, ἀλλ’ εἰ ἡ διάνοια ὁλόκληρος αὐτῷ καὶ παντελὴς καθέστηκε. διερευνάτω μέντοι καὶ τὰς αἰτίας, ὧν ἕνεκα ἀνάγειν ἀξιοῖ θυσίας· ἤτοι γὰρ εὐχαριστῶν ἐπὶ προϋπηργμέναις εὐεργεσίαις ἢ βεβαιότητα παρόντων ἢ μελλόντων κτῆσιν ἀγαθῶν αἰτούμενος ἢ κακῶν παρόντων
ἢ προσδοκωμένων ἀποτροπήν, ἐφ’ οἷς ἅπασιν ὑγείαν καὶ σωτηρίαν ἐκπορίζειν ὀφείλει τῷ λογισμῷ.

[284] εἴτε γὰρ ἐπὶ προϋπηργμέναις εὐχαριστεῖ, μὴ ἀχαριστησάτω φαῦλος γενόμενος — σπουδαίῳ γὰρ ἐδόθησαν αἱ χάριτες —, εἴτε βεβαιούμενος τὰ παρόντα ἀγαθὰ καὶ χρηστὰ περὶ τῶν μελλόντων προσδοκῶν, ἄξιον αὑτὸν παρεχέτω τῶν εὐπραγιῶν ἀστεῖος
ὤν, εἴτε κακῶν τινων φυγὴν αἰτούμενος, μὴ δράτω κολάσεων ἐπάξια καὶ τιμωριῶν.

¹³¹¹³²

Τὰ ἄλλα περὶ τὸ θυσιαστήριον.

5 Πῦρ, φησίν, ἐπὶ τοῦ θυσιαστηρίου καυθήσεται διὰ παντὸς ἄσβεστον· εἰκότως, οἶμαι, καὶ προσηκόντως· ἐπειδὴ γὰρ αἱ τοῦ θεοῦ χάριτες ἀέναοι καὶ ἀνελλιπεῖς καὶ ἀδιάστατοι, ὧν μεθ’ ἡμέραν καὶ νύκτωρ οἱ ἄνθρωποι
τυγχάνουσιν, καὶ τὸ σύμβολον τῆς εὐχαριστίας, ἡ ἱερὰ φλόξ, ζωπυρείσθω καὶ ἀεὶ ἄσβεστος p. 255 M. ἔστω.

[286] τάχα μέντοι καὶ διὰ τοῦδε βούλεται τὰς παλαιὰς ταῖς νέαις θυσίαις ἁρμόσασθαι καὶ ἑνῶσαι τῇ μονῇ καὶ παρουσίᾳ τοῦ αὐτοῦ πυρός, ᾧ πᾶσαι καθιεροῦνται, πρὸς ἔνδειξιν τοῦ τελείας ἐν εὐχαριστίαις εἶναι, κἂν ἀπὸ μυρίων ὅσων ἀφορμῶν γίνωνται κατὰ περιουσίας ἀφθόνους
ἢ τοὐναντίον ἐνδείας τῶν προσαγομένων.

[287] τὰ μὲν ῥητὰ ταῦτα [σύμβολα νοητῶν], τὰ δὲ πρὸς διάνοιαν τοῖς τῆς ἀλληγορίας κανόσιν ἐπισκεπτέον· πρὸς ἀλήθειαν τοῦ θεοῦ θυσιαστήριόν ἐστιν ἡ εὐχάριστος τοῦ σοφοῦ ψυχὴ παγεῖσα ἐκ τελείων ἀρετῶν ἀτμήτων καὶ ἀδιαιρέτων· οὐδὲν γὰρ μέρος ἀρετῆς ἀχρεῖον.

[288] ἐπὶ ταύτης ἀεὶ τὸ ἱερὸν φῶς ἀνακαίεται φυλαττόμενον
ἄσβεστον· διανοίας δὲ φῶς ἐστι σοφία, ἐπεὶ καὶ τοὐναντίον σκότος ψυχῆς ἀφροσύνη· ὅπερ γὰρ αἰσθητὸν φῶς ὀφθαλμοῖς πρὸς κατάληψιν σωμάτων, τοῦτ’ ἐπιστήμη λογισμῷ πρὸς θεωρίαν τῶν ἀσωμάτων καὶ νοητῶν, ἧς ἀεὶ τὸ φέγγος ἐπιλάμπει μηδέποτε ἀμαυρούμενον ἢ σβεννύμενον.

[289] 6 Μετὰ ταῦτά φησιν· „ἐπὶ παντὸς δώρου προσοίσετε ἅλα”, δι’
οὗ, καθάπερ καὶ πρότερον εἶπον, τὴν εἰς ἅπαν διαμονὴν αἰνίττεται· ¹³³¹³⁴ φυλακτήριον γὰρ οἱ ἅλες σωμάτων, τετιμημένοι ψυχῆς δευτερείοις· ὡς γὰρ αἰτία τοῦ μὴ διαφθείρεσθαι τὰ σώματα ψυχή, καὶ οἱ ἅλες ἐπὶ πλεῖστον αὐτὰ συνέχοντες καὶ τρόπον τινὰ ἀθανατίζοντες.

[290] διὸ καὶ κέκληκε θυσιαστήριον, ἴδιον καὶ ἐξαίρετον ὄνομα θέμενος αὐτῷ παρὰ τὸ διατηρεῖν, ὡς ἔοικε, τὰς θυσίας, καίτοι τῶν κρεῶν ἀναλισκομένων ὑπὸ
πυρός· ὡς εἶναι σαφεστάτην πίστιν, ὅτι οὐ τὰ ἱερεῖα θυσίαν ἀλλὰ τὴν διάνοιαν καὶ προθυμίαν ὑπολαμβάνει τοῦ καταθύοντος εἶναι, ἐν ᾗ τὸ μόνιμον καὶ βέβαιον ἐξ ἀρετῆς.

[291] προσέτι κἀκεῖνο προσνομοθετεῖ, κελεύων πᾶσαν θυσίαν δίχα ζύμης καὶ μέλιτος προσάγεσθαι, μηδέτερον ἀξιῶν ἀναφέρειν ἐπὶ τὸ θυσιαστήριον· μέλι μὲν ἴσως, ἐπειδήπερ ἡ συναγωγὸς αὐτοῦ
μέλιττα ζῷόν ἐστιν οὐ καθαρόν, ἐκ σήψεως καὶ φθορᾶς νεκρῶν, ὡς ὁ λόγος, βοῶν γεννώμενον, καθὰ καὶ οἱ σφῆκες ἐξ ἱππείων σωμάτων·

[292] ἢ κατὰ σύμβολον τοῦ πᾶσαν ἀνίερον εἶναι τὴν περιττὴν ἡδονήν, τὰ μὲν περὶ τὴν κατάποσιν γλυκαίνουσαν, πικρὰς δὲ καὶ δυσιάτους αὖθις ἐπιφέρουσαν ἀλγηδόνας, ὑφ’ ὧν ἀνάγκη τὴν ψυχὴν σείεσθαι καὶ κλονεῖσθαι
παγίως ἱδρυθῆναι μὴ δυναμένην·

[293] ζύμην δὲ διὰ τὴν γινομένην ἔπαρσιν ἐξ αὐτῆς, πάλιν συμβολικῶς, p. 256 M. ἵνα μηδεὶς προσιὼν τῷ θυσιαστηρίῳ τὸ παράπαν ἐπαίρηται φυσηθεὶς ὑπ’ ἀλαζονείας, ἀλλ’ εἰς τὸ τοῦ θεοῦ μέγεθος ἀποβλέπων αἴσθησιν λαμβάνῃ τῆς περὶ τὸ γενητὸν ἀσθενείας, κἂν εὐτυχίαις ἑτέρων διαφέρῃ, καὶ τὸν εἰκότα ποιησάμενος λογισμὸν
στέλλῃ τὸ τοῦ φρονήματος ὑπέραυχον ὕψος, τὴν ἐπίβουλον οἴησιν καθαιρῶν.

[294] εἰ γὰρ ὁ τῶν ὅλων κτίστης καὶ ποιητὴς καὶ πάντων ¹³⁵¹³⁶ ἀνεπιδεὴς ὧν ἐγέννησεν, οὐ πρὸς τὰς ὑπερβολὰς τοῦ κράτους αὑτοῦ καὶ τῆς ἐξουσίας ἀπιδὼν ἀλλὰ πρὸς τὴν σὴν ἀσθένειαν, μεταδίδωσί σοι τῆς ἵλεω δυνάμεως αὑτοῦ τὰς ἐνδείας ἀναπληρῶν αἷς κέχρησαι, σὲ τί ποιεῖν ἁρμόττει πρὸς ἀνθρώπους τοὺς φύσει συγγενεῖς καὶ ἀπὸ τῶν αὐτῶν
στοιχείων σπαρέντας, τὸν μηδὲν εἰς τὸν κόσμον ἀλλὰ μηδὲ σαυτὸν εἰσενηνοχότα;

[295] γυμνὸς μὲν γάρ, θαυμάσιε, ἦλθες, γυμνὸς δὲ πάλιν ἄπεις, τὸν μεταξὺ χρόνον γενέσεως καὶ θανάτου παρὰ τοῦ θεοῦ χρῆσιν λαβών, ἐν ᾧ τί ποιεῖν προσῆκον ἦν ἢ κοινωνίας καὶ ὁμονοίας ἰσότητός τε καὶ φιλανθρωπίας καὶ τῆς ἄλλης ἀρετῆς ἐπιμελεῖσθαι, ἀποβαλλόμενον τὴν
ἄνισον καὶ ἄδικον καὶ ἀσύμβατον κακίαν, ἣ τὸ ἡμερώτατον φύσει ζῷον, ἄνθρωπον, ὠμὸν καὶ ἀτίθασον ἐργάζεται;

[296] 7 Πάλιν ἀφ’ ἑσπέρας ἕως πρωίας προστάττει καίεσθαι λύχνους ἐπὶ τῆς ἱερᾶς λυχνίας εἴσω τοῦ καταπετάσματος, πολλῶν χάριν· ἑνὸς μὲν ἵνα ἐκ διαδοχῆς τοῦ μεθημερινοῦ φωτὸς καταλάμπηται τὰ ἅγια
γινόμενα ἀεὶ σκότους ἀμέτοχα καθ’ ὁμοιότητα τῶν ἀστέρων· καὶ γὰρ οὗτοι δύντος ἡλίου τὸ ἴδιον ἀναφαίνουσι φέγγος ἣν ἐτάχθησαν ἐν τῷ κόσμῳ τάξιν οὐ λείποντες·

[297] ἑτέρου δὲ τοῦ καὶ νύκτωρ ἀδελφόν τι καὶ συγγενὲς ταῖς μεθημεριναῖς θυσίαις ἐπιτελεῖσθαι πρὸς ἀρέσκειαν θεοῦ καὶ μηδένα χρόνον ἢ καιρὸν εὐχαριστίας παραλείπειν· ἐπιτηδειοτάτη δὲ καὶ
προσφυεστάτη νυκτὶ τῆς εὐχαριστίας θυσία — θυσίαν γὰρ αὐτὴν ἄξιον καλεῖν — ἡ τοῦ ἱερωτάτου φέγγους ἐν τοῖς ἀδύτοις αὐγή·

[298] τρίτου δὲ καὶ σφόδρα ἀναγκαίου· ἐπειδὴ γὰρ οὐ μόνον ἐγρηγορότες εὖ πάσχομεν ἀλλὰ ¹³⁷¹³⁸ καὶ καθεύδοντες, τοῦ φιλοδώρου θεοῦ μεγάλην ἐπικουρίαν, ὕπνον, τῷ θνητῷ γένει παρασχόντος ἐπ’ ὠφελείᾳ σώματός τε καὶ ψυχῆς, τοῦ μὲν σώματος τῶν μεθημερινῶν πόνων ἀφιεμένου, τῆς δὲ ψυχῆς ἐπικουφιζομένης τὰς φροντίδας καὶ ἀναχωρούσης εἰς ἑαυτὴν ἀπὸ τοῦ τῶν αἰσθήσεων ὄχλου καὶ θορύβου καὶ δυναμένης τότε γοῦν ἰδιάζειν καὶ ἐνομιλεῖν
ἑαυτῇ, προσηκόντως ἐδικαίωσεν ὁ νόμος τὰς εὐχαριστίας διακληρῶσαι, ὑπὲρ μὲν ἐγρηγόρσεως διὰ τῶν προσαγομένων ἱερείων, ὑπὲρ δὲ ὕπνου καὶ τῶν ἀπὸ τοῦδε ὠφελειῶν διὰ τῆς τῶν ἱερῶν λύχνων ἐξάψεως.

[299] 8 p. 257 Μ. Ἃ μὲν οὖν πρὸς εὐσέβειαν νομοθετεῖται κατὰ προστάξεις καὶ ἀπαγορεύσεις, ταῦτα καὶ τὰ τούτοις παραπλήσιά ἐστιν· ἃ δὲ κατὰ
τὰς φιλοσόφους ὑποθήκας καὶ παραινέσεις, ὧδε λεκτέον. αἰτεῖται γάρ, φησίν, ὦ διάνοια, παρὰ σοῦ ὁ θεὸς οὐδὲν βαρὺ καὶ ποικίλον ἢ δύσεργον ἀλλὰ ἁπλοῦν πάνυ καὶ ῥᾴδιον.

[300] ταῦτα δ’ ἐστὶν ἀγαπᾶν αὐτὸν ὡς εὐεργέτην, εἰ δὲ μή, φοβεῖσθαι γοῦν ὡς ἄρχοντα καὶ κύριον, καὶ διὰ πασῶν ἰέναι τῶν εἰς ἀρέσκειαν ὁδῶν καὶ λατρεύειν αὐτῷ μὴ παρέργως ἀλλὰ
ὅλῃ τῇ ψυχῇ πεπληρωμένῃ γνώμης φιλοθέου καὶ τῶν ἐντολῶν αὐτοῦ περιέχεσθαι καὶ τὰ δίκαια τιμᾶν. ἐξ ὧν ἁπάντων αὐτὸς μὲν ἐν ὁμοίᾳ μένει φύσει μὴ τρεπόμενος. ἔτι δὲ τῶν ἄλλων ὅσα κατὰ τὸν κόσμον ἐστὶ βελτίωσιν ἴσχει, ἥλιος ἢ σελήνη ἢ τὸ πλῆθος τῶν ἄλλων ἀστέρων ἢ ὁ σύμπας οὐρανός. ἀλλὰ
καὶ τῆς γῆς τὰ μὲν ὄρη πρὸς ὕψος αἴρεται περιμηκέστατον, ἡ δὲ πεδιὰς ὥσπερ αἱ χυταὶ οὐσίαι ἐπὶ πλεῖστον εὐρύνεται, καὶ ἡ θάλαττα μεταβάλλει πρὸς πότιμον ἢ οἱ ποταμοὶ πελαγῶν ἐξισοῦνται μεγέθεσιν. ἐπὶ μὲν οὖν τῶν αὐτῶν ὅρων ἕκαστον ἵδρυται ἐφ’ οἷς εὐθὺς ἐξ ἀρχῆς ὅτε ἐποίησεν ὁ θεὸς ἐτάχθη· σὺ δὲ βελτίων ἔσῃ ζῶν ἀνυπαιτίως.
¹³⁹¹⁴⁰ τί δὴ τούτων ἀργαλέον ἐστὶν ἢ ἐπίπονον;

[301] οὐκ ἄπλωτα πελάγη δεῖ περαιοῦσθαι καὶ μέσου χειμῶνος κλύδωνι καὶ βίαις ἐναντίων πνευμάτων κλονουμένους ἄνω καὶ κάτω θαλαττεύειν ἢ τραχείας καὶ ἀτριβεῖς πεζεύειν ἀνοδίας, οὐχ ὁδούς, λῃστῶν ἢ θηρίων ἐφόδους ἀεὶ κατεπτηχότας
ἢ τειχοφυλακεῖν ἐν ὑπαίθρῳ νυκτερεύοντας, ἐφεδρευόντων πολεμίων καὶ τοὺς ἀνωτάτω κινδύνους ἀπειλούντων — ἄπαγε, μηδὲν ἐπὶ καλοῖς λεγέσθω τῶν ἀηδῶν· εὐφημητέον ἐπὶ τοῖς οὕτω συμφέρουσιν.

[302] ἐπινεῦσαι μόνον δεῖ τὴν ψυχήν, καὶ πάρεστιν ἐν ἑτοίμῳ τὰ πάντα. ἢ τοῦτο ἀγνοεῖς, ὅτι τοῦ θεοῦ καὶ ὁ αἰσθητός ἐστιν οὐρανὸς καὶ ὁ νοητός, ὁ
κυρίως, εἴποι τις ἄν, „οὐρανὸς οὐρανοῦ”, καὶ πάλιν ἡ γῆ καὶ τὰ ἐν αὐτῇ καὶ σύμπας ὁ κόσμος, ὅ τε ὁρατὸς καὶ ὁ ἀόρατος καὶ ἀσώματος, τὸ παράδειγμα τοῦ ὁρατοῦ οὐρανοῦ;

[303] 9 ἀλλ’ ὅμως καὶ ἐξ ἅπαντος ἀνθρώπων γένους τοὺς πρὸς ἀλήθειαν ἀνθρώπους ἀριστίνδην ἐπιλέξας εἵλετο καὶ προνομίας ἠξίωσε τῆς πάσης, ἐπὶ τὴν θεραπείαν καλέσας
ἑαυτοῦ, τὴν ἀέναον τῶν καλῶν πηγήν, ἀφ’ ἧς καὶ τὰς ἄλλας ὤμβρησεν ἀρετὰς καὶ ἀνέχεεν εἰς ἀπόλαυσιν ὠφελιμωτάτην, νέκταρος μᾶλλον ἢ οὐχ ἧττον ἀθανατίζον ποτόν.

[304] οἰκτροὶ δὲ καὶ κακοδαίμονες ὅσοι μὴ τὸν ἀρετῆς πότον εὐωχήθησαν καὶ κακοδαιμονέστατοι διετέλεσαν οἱ εἰς ἅπαν ἄγευστοι καλοκἀγαθίας, παρὸν καὶ ἐνευφρανθῆναι καὶ p. 258 M. ἐντρυφῆσαι δικαιοσύνῃ
καὶ ὁσιότητι· ἀλλ’ εἰσὶν ἀπερίτμητοι τὴν καρδίαν, ᾗ φησιν ὁ νόμος, καὶ διὰ σκληρότητα τρόπων ἀφηνιασταί, σκιρτῶντες αὐθαδῶς καὶ ἀπαυχενίζοντες·

[305] οὓς νουθετεῖ φάσκων· „περιτέμνεσθε τὴν σκληροκαρδίαν” (Deut. 10, 16), τὸ δέ ἐστι, τὰς περιττευούσας φύσεις τοῦ ἡγεμονικοῦ, ¹⁴¹¹⁴² ἃς αἱ ἄμετροι τῶν παθῶν ἔσπειράν τε καὶ συνηύξησαν ὁρμαὶ καὶ ὁ κακὸς ψυχῆς γεωργὸς ἐφύτευσεν, ἀφροσύνη, μετὰ σπουδῆς ἀποκείρασθε.

[306] καὶ ὁ τράχηλος, φησίν, ὑμῶν μὴ σκληρὸς ἔστω, τουτέστι, μὴ ἀκαμπὴς ὁ νοῦς καὶ αὐθαδέστατος, μηδ’ ὑπὸ τῆς ἄγαν σκαιότητος ἐπιτηδευέτω τὴν βλαβερωτάτην ἀμαθίαν, ἀλλὰ τὸ φύσει δύσκολον καὶ δύστροπον ἀποθέμενος
ὡς ἐχθρὸν μεταβαλλέτω πρὸς τὸ εὔκολον, πειθαρχήσων νόμοις φύσεως.

[307] ἢ οὐχ ὁρᾷς, ὅτι περὶ τὸ ὂν αἱ πρῶται καὶ μέγισται τῶν δυνάμεών εἰσιν, ἥ τε εὐεργέτις καὶ κολαστήριος; καὶ προσηγόρευται ἡ μὲν εὐεργέτις θεός, ἐπειδὴ κατὰ ταύτην ἔθηκε καὶ διεκόσμησε τὸ πᾶν, ἡ δὲ ἑτέρα κύριος, καθ’ ἣν ἀνῆπται τῶν ὅλων τὸ κράτος. θεὸς δὲ
οὐκ ἀνθρώπων μόνον ἀλλὰ καὶ θεῶν ἐστι θεός, καὶ ἄρχων οὐκ ἰδιωτῶν μόνον ἀλλὰ καὶ ἀρχόντων, μέγας τέ ἐστιν ὢν ὄντως καὶ ἰσχυρὸς καὶ

[308] κραταιός. 10 ἀλλ’ ὅμως. ὁ τοσοῦτος ἐν ἀρεταῖς καὶ δυνάμεσιν ἔλεον καὶ οἶκτον λαμβάνει τῶν ἐν ἐνδείαις ἀπορωτάτων, οὐκ ἀπαξιῶν γενέσθαι κριτὴς προσηλύτοις ἢ ὀρφανοῖς ἢ χήραις, ἀλλὰ βασιλέων καὶ τυράννων
καὶ τῶν ἐν μεγάλαις δυναστείαις ὑπεριδὼν τὸ ταπεινὸν τῶν λεχθέντων ἀξιοῖ προνοίας.

[309] τῶν μὲν ἐπηλύτων διὰ τόδε· καταλιπόντες οὗτοι τὰ πάτρια οἷς ἐνετράφησαν ψευδῶν πλασμάτων γέμοντα καὶ τύφου, γενόμενοι ἀτυφίας καὶ ἀληθείας ἐρασταὶ γνήσιοι, μετεχώρησαν πρὸς εὐσέβειαν, ἱκέται τε καὶ θεραπευταὶ τοῦ ὄντως ὄντος ἀξίως ὄντες τῆς προνοίας
τῆς ἁρμοττούσης εἰκότως μεταλαγχάνουσι, καρπὸν εὑράμενοι τῆς ἐπὶ τὸν θεὸν καταφυγῆς τὴν ἀπ’ αὐτοῦ βοήθειαν.

[310] ὀρφανῶν δὲ καὶ χηρῶν, ἐπειδὴ κηδεμόνας ἀφῄρηνται, οἱ μὲν γονεῖς, αἱ δὲ ἄνδρας, καταφυγὴ δ’ οὐδεμία τοῖς οὕτως ἐρήμοις ἐξ ἀνθρώπων ἀπολείπεται· διὸ τῆς μεγίστης ¹⁴³¹⁴⁴ ἐλπίδος οὐκ ἀμοιροῦσι, τοῦ θεοῦ, διὰ τὴν ἵλεω φύσιν αὐτοῦ τὴν πρόνοιαν καὶ ἐπιμέλειαν μὴ ἀποστραφέντος τῶν οὕτως ἐρήμων.

[311] ἔστω δή, φησί, μόνος θεὸς αὔχημά σου καὶ μέγιστον κλέος, καὶ μήτ’ ἐπὶ πλούτῳ μήτε δόξῃ μήτε ἡγεμονίᾳ μήτε σώματος εὐμορφίᾳ μήτε ῥώμῃ μήτε τοῖς
παραπλησίοις, ἐφ’ οἷς εἰώθασιν οἱ κενοὶ φρενῶν ἐπαίρεσθαι, σεμνυνθῇς, λογισάμενος ὅτι πρῶτον μὲν ἀμέτοχα ταῦτ’ ἐστὶ τῆς τοῦ ἀγαθοῦ φύσεως, ἔπειτα δ’ ὅτι καιρὸν ὀξὺν ἔχει τῆς μεταβολῆς, μαραινόμενα τρόπον τινά, πρὶν ἀνθῆσαι βεβαίως.

[312] ὃ δὴ πάγιον καὶ ἄτρεπτον καὶ ἀμετάβλητον ἀγαθὸν μεταδιώκωμεν καὶ τῆς p. 259 M. ἱκεσίας καὶ θεραπείας αὐτοῦ περιεχώμεθα
καὶ μήτε κρατήσαντες ἐχθρῶν ζηλώσωμεν τὰς ἐκείνων ἐν αἷς εὐσεβεῖν δοκοῦσιν ἀσεβείας υἱοὺς καὶ θυγατέρας τοῖς αὑτῶν κατακαίοντες θεοῖς — οὐχ

[313] ὅτι τὰ τέκνα πᾶσι τοῖς βαρβάροις ἐμπιμπράναι δι’ ἔθους ἐστίν· οὐ γὰρ οὕτως ἐξηγρίωνται τὰς φύσεις, ὡς, ἃ μηδὲ πολεμίους καὶ ἐχθροὺς ἀσυμβάτους ἐν πολέμῳ, ταῦτα τοὺς φιλτάτους καὶ οἰκειοτάτους
ἐν εἰρήνῃ δρᾶν ὑπομένειν· ἀλλ’ ὅτι τὰς ψυχὰς τῷ ὄντι καταφλέγουσι καὶ διαφθείρουσιν ὧν ἐγέννησαν ἐξ ἔτι σπαργάνων ἁπαλαῖς ἔτι μὴ ἐγχαράττοντες τὰς ἀληθείας δόξας περὶ τοῦ ἑνὸς καὶ πρὸς ἀλήθειαν ὄντος θεοῦ — μήτ’ οὖν ἡττηθέντες ἀναπέσωμεν καὶ ὑπαχθῶμεν ταῖς ἐκείνων εὐτυχίαις ὡς δι’ εὐσέβειαν νενικηκότων·

[314] πολλοῖς γὰρ ἐπ’ ἐνέδρᾳ συμβαίνουσιν
αἱ παραυτίκα εὐπραγίαι δέλεαρ σφοδρῶν καὶ ἀνιάτων οὖσαι κακῶν· εἰκὸς δὲ καὶ ἀναξίους ὄντας κατορθοῦν, μὴ δι’ ἑαυτούς, ἀλλὰ ὑπὲρ τοῦ λυπεῖσθαι καὶ ἀνιᾶσθαι σφοδρότερον ἡμᾶς οὐχ ὅσια δρῶντας, οἳ γεννηθέντες ἐν πολιτείᾳ φιλοθέῳ καὶ ἐντραφέντες νόμοις ἐπὶ πᾶσαν ἀρετὴν ἀλείφουσι καὶ ἐκ πρώτης ἡλικίας παιδευόμενοι τὰ κάλλιστα ¹⁴⁵¹⁴⁶ παρὰ θεσπεσίοις ἀνδράσι τῶν μὲν ὀλιγωροῦμεν, τῶν δ’ ὡς ἀληθῶς ὀλιγωρίας ἀξίων περιεχόμεθα, παιδιὰν μὲν τὰ σπουδαῖα, σπουδὴν δὲ τὰ παιδιᾶς ἄξια ἡγούμενοι.

[315] 11 Κἂν μέντοι τις ὄνομα καὶ σχῆμα προφητείας ὑποδύς, ἐνθουσιᾶν καὶ κατέχεσθαι δοκῶν, ἄγῃ πρὸς τὴν τῶν νενομισμένων κατὰ πόλεις
θρησκείαν θεῶν, οὐκ ἄξιον προσέχειν ἀπατωμένους ὀνόματι προφήτου· γόης γὰρ ἀλλ’ οὐ προφήτης ἐστὶν ὁ τοιοῦτος, ἐπειδὴ ψευδόμενος λόγια καὶ χρησμοὺς ἐπλάσατο.

[316] κἂν ἀδελφὸς ἢ υἱὸς ἢ θυγάτηρ ἢ γυνὴ ἡ οἰκουρὸς ἢ γνήσιος φίλος ἤ τις ἕτερος εὔνους εἶναι δοκῶν εἰς τὰ ὅμοια ἐνάγῃ προτρέπων συνασμενίζειν τοῖς πολλοῖς καὶ ἐπὶ τὰ αὐτὰ ἱερὰ καὶ
τὰς αὐτὰς σπονδάς τε καὶ θυσίας ἀφικνεῖσθαι, κολαστέον ὡς δήμιον καὶ κοινὸν ἐχθρὸν ὄντα ὀλίγα φροντίσαντας οἰκειότητος καὶ τὰς παραινέσεις αὐτοῦ διαγγελτέον πᾶσι τοῖς εὐσεβείας ἐρασταῖς, οἳ ἀνυπερθέτῳ τάχει ταῖς κατ’ ἀνδρὸς ἀνοσίου τιμωρίαις ἐπιδραμοῦνται κρίνοντες εὐαγὲς τὸ κατ’ αὐτοῦ φονᾶν.

[317] ἔστω γὰρ ἡμῖν μία οἰκειότης καὶ φιλίας ἓν σύμβολον
ἡ πρὸς θεὸν ἀρέσκεια καὶ τὸ πάντα λέγειν τε καὶ πράττειν ὑπὲρ εὐσεβείας· αἱ δ’ ἐκ προγόνων ἀφ’ αἵματος αὗται λεγόμεναι συγγένειαι καὶ αἱ κατ’ ἐπιγαμίας ἤ τινας ἄλλας ὁμοιοτρόπους αἰτίας οἰκειότητες ἀπορριπτέσθωσαν, εἰ μὴ πρὸς τὸ αὐτὸ τέλος ἐπείγονται, τὴν τοῦ θεοῦ τιμήν, ἣ πάσης ἑνωτικῆς εὐνοίας ἄλυτος δεσμός ἐστιν· ἀντιλήψονται
γὰρ οἱ τοιοῦτοι σεμνοτέρας καὶ p. 260 M. ἱεροπρεπεστέρας συγγενείας.

[318] βεβαιοῦται δέ μου τὴν ὑπόσχεσιν ὁ νόμος λέγων, ὅτι οἱ „τὸ ἀρεστὸν” τῇ φύσει δρῶντες καὶ „τὸ καλὸν” υἱοί εἰσι τοῦ θεοῦ, φησὶ γάρ· „υἱοί ἐστε κυρίῳ τῷ θεῷ ὑμῶν” (Deut. 14, 1), δηλονότι προνοίας καὶ κηδεμονίας ¹⁴⁷¹⁴⁸ ἀξιωθησόμενοι τῆς ὡς ἐκ πατρός· ἡ δὲ ἐπιμέλεια τοσοῦτον διοίσει τῆς ἀπ’ ἀνθρώπων, ὅσονπερ, οἶμαι, καὶ ὁ ἐπιμελούμενος διαφέρει.

[319] 12 Πρὸς τούτοις ἔτι τὰ περὶ τελετὰς καὶ μυστήρια καὶ πᾶσαν τὴν τοιαύτην τερθρείαν καὶ βωμολοχίαν ἐκ τῆς ἱερᾶς ἀναιρεῖ νομοθεσίας,
οὐκ ἀξιῶν τοὺς ἐν τοιαύτῃ πολιτείᾳ τραφέντας ὀργιάζεσθαι καὶ μυστικῶν πλασμάτων ἐκκρεμαμένους ὀλιγωρεῖν ἀληθείας καὶ τὰ νύκτα καὶ σκότος προσκεκληρωμένα μεταδιώκειν παρέντας τὰ ἡμέρας καὶ φωτὸς ἄξια. μηδεὶς οὖν μήτε τελείτω μήτε τελείσθω τῶν Μωυσέως φοιτητῶν καὶ γνωρίμων· ἑκάτερον γὰρ καὶ τὸ διδάσκειν καὶ τὸ μανθάνειν τελετὰς οὐ
μικρὸν ἀνοσιούργημα.

[320] τί γάρ, εἰ καλὰ ταῦτ’ ἐστίν, ὦ μύσται, καὶ συμφέροντα, συγκλεισάμενοι ἑαυτοὺς ἐν σκότῳ βαθεῖ τρεῖς ἢ τέτταρας μόνους ὠφελεῖτε, παρὸν ἅπαντας ἀνθρώπους ἐν ἀγορᾷ μέσῃ τὰ τῆς ὠφελείας προθέντας, ἵνα πᾶσιν ἀδεῶς ἐξῇ βελτίονος καὶ εὐτυχεστέρου κοινωνῆσαι βίου; φθόνος γὰρ ἀρετῆς διῴκισται.

[321] οἱ μὲν γὰρ τὰ βλαβερὰ
πράττοντες αἰσχυνέσθωσαν καὶ καταδύσεις ἐπιζητοῦντες καὶ γῆς μυχοὺς καὶ βαθὺ σκότος ἐπικρυπτέσθωσαν τὴν πολλὴν ἀνομίαν αὑτῶν ἐπισκιάζοντες, ὡς μηδεὶς ἴδοι· τοῖς δὲ τὰ κοινωφελῆ δρῶσιν ἔστω παρρησία καὶ μεθ’ ἡμέραν διὰ μέσης ἴτωσαν ἀγορᾶς ἐντευξόμενοι πολυανθρώποις ὁμίλοις, ἡλίῳ καθαρῷ τὸν ἴδιον βίον ἀνταυγάσοντες καὶ διὰ τῶν κυριωτάτων
αἰσθήσεων τοὺς συλλόγους ὀνήσοντες, ὁρῶντας μὲν ἡδίστας ὁμοῦ καὶ καταπληκτικωτάτας ὄψεις, ἀκούοντας δὲ καὶ ἑστιωμένους λόγων ποτίμων, οἳ τὰς διανοίας τῶν μὴ σφόδρα ἀμούσων εἰώθασιν εὐφραίνειν. ¹⁴⁹¹⁵⁰ ἢ οὐχ

[322] ὁρᾷς, ὅτι καὶ ἡ φύσις τῶν ἑαυτῆς ἀοιδίμων καὶ παγκάλων ἔργων οὐδὲν ἀπέκρυψεν, ἀλλὰ ἀστέρας μὲν καὶ τὸν σύμπαντα οὐρανὸν εἴς τε τὴν δι’ ὄψεως τέρψιν καὶ πρὸς φιλοσοφίας ἵμερον ἀπέφηνεν, πελάγη δὲ καὶ πηγὰς καὶ ποταμοὺς καὶ τὰς ἀέρος εὐκρασίας δι’ ἀνέμων τε καὶ πνευμάτων εἰς τὰς ἐτησίους ὥρας, φυτῶν τε καὶ ζῴων ἔτι δὲ καρπῶν
ἀμυθήτους ἰδέας εἰς χρῆσιν καὶ ἀπόλαυσιν ἀνθρώπων;

[323] εἶτ’ οὐκ ἐχρῆν καὶ ἡμᾶς ἑπομένους τοῖς ἐκείνης βουλήμασι πάνθ’ ὅσα ἀναγκαῖα καὶ χρήσιμα p. 261 M. προτιθέναι πᾶσι τοῖς ἀξίοις ἐπ’ ὠφελείᾳ; νῦν δὲ συμβαίνει πολλάκις τῶν μὲν ἀγαθῶν ἀνδρῶν μηδένα μυεῖσθαι, λῃστὰς δ’ ἔστιν ὅτε καὶ καταποντιστὰς καὶ γυναικῶν θιάσους βδελυκτῶν καὶ ἀκολάστων,
ἐπειδὰν ἀργύριον παράσχωσι τοῖς τελοῦσι καὶ ἱεροφαντοῦσιν. ὑπερόριοι δὴ πάντες οὗτοι φυγαδευέσθωσαν πόλεως καὶ καταστάσεως, ἐν ᾗ τὸ καλὸν καὶ ἡ ἀλήθεια δι’ αὐτὰ τιμᾶται. ταῦτα μὲν ἐπὶ τοσοῦτον.

[324] 13 Κοινωνίας δὲ καὶ φιλανθρωπίας εἰσηγητὴς ὢν ἐν τοῖς μάλιστα ὁ νόμος ἑκατέρας ἀρετῆς τήν τε ἀξίωσιν καὶ τὴν σεμνότητα διετήρησεν,
οὐδενὶ τῶν ἀνιάτως ἐχόντων ἐπιτρέψας καταφυγεῖν ἐπ’ αὐτάς, ἀλλὰ πορρωτάτω σκορακίσας.

[325] ἐπιστάμενος γοῦν ἐν ταῖς ἐκκλησίαις οὐκ ὀλίγους τῶν μοχθηρῶν παρεισρέοντας καὶ διὰ τὸ συνειλεγμένον πλῆθος λανθάνοντας, ἵνα μὴ τοῦτο γένηται, προανείργει πάντας τοὺς ἀναξίους ἱεροῦ συλλόγου τὴν ἀρχὴν ποιούμενος ἀπὸ τῶν νοσούντων τὴν θήλειαν νόσον ἀνδρογύνων,
οἳ τὸ φύσεως νόμισμα παρακόπτοντες εἰς ἀκολάστων γυναικῶν πάθη καὶ μορφὰς εἰσβιάζονται· θλαδίας γὰρ καὶ ἀποκεκομμένους τὰ γεννητικὰ ἐλαύνει τό τε τῆς ὥρας ταμιεύοντας ἄνθος, ἵνα μὴ ῥᾳδίως μαραίνοιτο, καὶ τὸν ἄρρενα τύπον μεταχαράττοντας εἰς θηλύμορφον ἰδέαν. ¹⁵¹¹⁵² ἐλαύνει δὲ οὐ μόνον πόρνας ἀλλὰ καὶ τοὺς ἐκ πόρνης,

[326] ἐπιφερομένους μητρῷον αἶσχος, [καὶ] διότι ἡ πρώτη σπορὰ καὶ γένεσις αὐτοῖς κεκιβδήλευται καὶ συγκέχυται διὰ τὸ πλῆθος τῶν ὡμιληκότων ταῖς μητράσιν, ὡς μὴ δύνασθαι τὸν ἀληθῆ πατέρα διαγνῶναι καὶ διακρῖναι.

[327] ὁ δὲ τόπος
οὗτος, εἰ καί τις ἄλλος, ἀλληγορίαν ἐπιδέχεται φιλοσόφου θεωρίας ὢν ἀνάπλεως· τῶν γὰρ ἀσεβῶν καὶ ἀνοσίων οὐχ εἷς τρόπος, ἀλλὰ πολλοὶ καὶ διαφέροντες. οἱ μὲν γὰρ τὰς ἀσωμάτους ἰδέας ὄνομα κενὸν ἀμέτοχον ἀληθοῦς πράγματος εἶναί φασι, τὴν ἀναγκαιοτάτην οὐσίαν ἐκ τῶν ὄντων ἀναιροῦντες, ἥτις ἐστὶν ἀρχέτυπον παράδειγμα πάντων ὅσα ποιότητες
οὐσίας, καθ’ ἣν ἕκαστον εἰδοποιεῖτο καὶ διεμετρεῖτο.

[328] τούτους αἱ ἱεραὶ τοῦ νόμου στῆλαι μηνύουσι „θλαδίας“· ὡς γὰρ τὸ τεθλασμένον ἀφῄρηται τὴν ποιότητα καὶ τὸ εἶδος καὶ οὐδὲν ἕτερόν ἐστιν ἢ κυρίως εἰπεῖν ἄμορφος ὕλη, οὕτως καὶ ἡ ἀναιροῦσα δόξα ἰδέας πάντα συγχεῖ καὶ πρὸς τὴν ἀνωτέρω τῶν στοιχείων οὐσίαν τὴν ἄμορφον καὶ ἄποιον ἐκείνην ἄγει.

[329]
οὗ τί γένοιτ’ ἂν ἀτοπώτερον; ἐξ ἐκείνης γὰρ πάντ’ ἐγέννησεν ὁ θεός, οὐκ ἐφαπτόμενος αὐτός — οὐ γὰρ ἦν θέμις ἀπείρου καὶ πεφυρμένης ὕλης ψαύειν τὸν εὐδαίμονα καὶ μακάριον —, ἀλλὰ ταῖς ἀσωμάτοις δυνάμεσιν, ὧν ἔτυμον ὄνομα αἱ ἰδέαι, κατεχρήσατο πρὸς τὸ γένος ἕκαστον τὴν ἁρμόττουσαν λαβεῖν μορφήν. ἡ δὲ πολλὴν ἀταξίαν p. 262 M. εἰσηγεῖται καὶ
σύγχυσιν· ἀναιροῦσα γὰρ ταῦτα, δι’ ὧν αἱ ποιότητες, συναναιρεῖ ποιότητας.

[330] ἕτεροι δ’ ὡς ἐν ἄθλοις κακίας τὰ ἐπ’ ἀσεβείᾳ νικητήρια σπεύδοντες ¹⁵³¹⁵⁴ αἴρεσθαι προσυπερβάλλουσιν ἅμα ταῖς ἰδέαις καὶ ὕπαρξιν θεοῦ παρακαλυπτόμενοι ὡς οὐκ ὄντος λεγομένου δ’ εἶναι χάριν τοῦ συμφέροντος ἀνθρώποις, οἳ δὴ δι’ εὐλάβειαν τοῦ δοκοῦντος πάντῃ παρεῖναι καὶ πάντα καθορᾶν ὄμμασιν ἀκοιμήτοις [[οἷς]ἶς] ἔμελλον ἀνέξειν ἀδικημάτων. τούτους ὁ νόμος εὐθυβόλως „ἀποκόπους” προσαγορεύει τὴν περὶ τοῦ πάντα γεννῶντος
ἐκτετμημένους ὑπόληψιν, ἀγόνους μὲν σοφίας, ἐπιτηδεύοντας δὲ τὴν μεγίστην κακιῶν, ἀθεότητα.

[331] τρίτοι δ’ εἰσὶν οἳ τὴν ἐναντίαν ἔτεμον εἰσηγησάμενοι πλῆθος θεῶν ἀρρένων τε καὶ θηλειῶν, πρεσβυτέρων τε αὖ καὶ νεωτέρων, πολυαρχίας λόγῳ τὸν κόσμον ἀναπλήσαντες, ἵνα τὴν τοῦ ἑνὸς καὶ ὄντως ὄντος ὑπόληψιν ἐκ τῆς ἀνθρώπων διανοίας ἐκτέμωσιν.

[332] οὗτοι δ’ εἰσὶν
οἱ συμβολικῶς "ἐκ πόρνης“ ὑπὸ τοῦ νόμου προσαγορευόμενοι· καθάπερ γὰρ ὧν μητέρες πόρναι τὸν μὲν ἀληθῆ πατέρα οὔτε ἴσασιν οὔτ’ ἐπιγράψασθαι δύνανται, πολλοὺς δὲ καὶ σχεδὸν ἅπαντας τοὺς ἐραστὰς καὶ ὡμιληκότας, τὸν αὐτὸν τρόπον καὶ οἱ ἀγνοοῦντες τὸν ἕνα καὶ ἀληθινὸν θεὸν πολλοὺς καὶ ψευδωνύμους ἀναπλάττοντες περὶ τὸ ἀναγκαιότατον
τῶν ὄντων τυφλώττουσιν, ὅπερ ἢ μόνον ἢ πρώτιστον ἐξ αὐτῶν σπαργάνων εἰκὸς ἦν ἀναδιδάσκεσθαι· τί γὰρ μάθημα κάλλιον ἢ τοῦ ὄντως

[333] ὄντος θεοῦ; 14 τετάρτους δὲ καὶ πέμπτους ἐλαύνει πρὸς μὲν τὸ αὐτὸ τέλος ἐπειγομένους, οὐ μὴν ἀπὸ τῶν αὐτῶν βουλευμάτων· ἀμφότεροι γὰρ ζηλωταὶ μεγάλου κακοῦ, φιλαυτίας, ὄντες ὥσπερ τινὰ κοινὴν
οὐσίαν διενείμαντο τὴν ὅλην ψυχὴν ἐκ λογικοῦ καὶ ἀλόγου μέρους συνεστῶσαν· καὶ οἱ μὲν τὸ λογικόν, ὃ δὴ νοῦς ἐστι, διεκληρώσαντο, οἱ δὲ ¹⁵⁵¹⁵⁶ τὸ ἄλογον, ὅπερ εἰς τὰς αἰσθήσεις τέμνεται.

[334] οἱ μὲν οὖν τοῦ νοῦ προστάται τὴν ἡγεμονίαν καὶ βασιλείαν τῶν ἀνθρωπείων πραγμάτων ἀνάπτουσιν αὐτῷ καί φασιν ἱκανὸν εἶναι καὶ τὰ παρεληλυθότα μνήμῃ διασῴζειν καὶ τῶν παρόντων ἐρρωμένως ἀντιλαμβάνεσθαι καὶ τὰ μέλλοντα
εἰκότι στοχασμῷ φαντασιοῦσθαί τε καὶ λογίζεσθαι.

[335] οὗτος γάρ ἐστιν ὁ γῆν τὴν βαθύγειον καὶ ἀρετῶσαν τῆς ὀρεινῆς καὶ πεδιάδος κατασπείρας καὶ καταφυτεύσας καὶ τὴν βιωφελεστάτην γεωργίαν εὑρών· οὗτος ὁ ναῦν κατασκευάσας καὶ τὴν χέρσου φύσιν ἐπινοίαις παντὸς λόγου κρείττοσι πλωτὴν ἀπεργασάμενος καὶ ὁδοὺς ἐν θαλάττῃ πολυσχιδεῖς ἄχρι λιμένων
τῶν κατὰ πόλεις καὶ ὑποδρόμων λεωφόρους ἀνατεμὼν καὶ γνωρίσας ἠπειρώτας νησιώτας οὐκ ἄν ποτ’ εἰς ἑαυτοὺς ἐλθόντας, εἰ μὴ σκάφος ἐναυπηγήθη· οὗτος ὁ καὶ τῶν βαναύσων καὶ τῶν γλαφυρωτέρων τεχνῶν λεγομένων εὑρετής·

[336] οὗτος γράμματα καὶ ἀριθμοὺς καὶ μουσικὴν καὶ τὴν ἐγκύκλιον ἅπασαν παιδείαν ἐπενόησε καὶ συνηύξησε καὶ πρὸς τὸ τέλος ἤγαγεν·
οὗτος καὶ τὸ μέγιστον ἀγαθόν, φιλοσοφίαν, ἐγέννησε καὶ δι’ ἑκάστου τῶν μερῶν αὐτῆς ὠφέλησε τὸν ἀνθρώπινον βίον, διὰ μὲν τοῦ λογικοῦ πρὸς ἀνεξαπάτητον ἑρμηνείαν, διὰ p. 263 M. δὲ τοῦ ἠθικοῦ πρὸς τὴν τῶν τρόπων ἐπανόρθωσιν, διὰ δὲ τοῦ φυσικοῦ πρὸς ἐπιστήμην οὐρανοῦ τε καὶ κόσμου. καὶ ἄλλα μέντοι παμπληθῆ λέγουσιν ἐγκώμια νοῦ συμφορήσαντές τε καὶ
ἀγείραντες ἔχοντα τὴν ἀναφορὰν ἐπὶ τὰ λεχθέντα ἤδη, περὶ ὧν οὐ καιρὸς ἐνοχλεῖν.

[337] 15 οἱ δὲ τῶν αἰσθήσεων προστάται τὸν ἔπαινον αὐτῶν εὖ μάλα σεμνοποιοῦσι διανέμοντες τῷ λόγῳ τὰς ἀπ’ αὐτῶν ἐγγινομένας χρείας καί φασιν, ὅτι δύο μὲν αἴτια τοῦ ζῆν ἐστιν, ὄσφρησις ¹⁵⁷ καὶ γεῦσις, δύο δὲ τοῦ καλῶς ζῆν, ὅρασις καὶ ἀκοή.

[338] διὰ μὲν οὖν γεύσεως αἱ τῶν σιτίων τροφαὶ παραπέμπονται, διὰ δὲ μυκτήρων ὁ ἀήρ, οὗ πᾶν ζῷον ἐξήρτηται· τροφὴ δ’ ἐστὶ καὶ οὗτος ἡ συνεχὴς καὶ ἀδιάστατος, ὃς οὐκ ἐγρηγορότας μόνον ἀλλὰ καὶ κοιμωμένους διατρέφει τε καὶ διασῴζει· σαφὴς δὲ πίστις· εἰ γὰρ κἂν βραχύτατον ὁ τῆς ἀναπνοῆς
δίαυλος ἐπισχεθείη κατὰ τὴν τοῦ πεφυκότος ἔξωθεν ἐποχετεύεσθαι πνεύματος ἀποκοπήν, θάνατος ἀπαραίτητος ἐξ ἀνάγκης ἐπακολουθήσει.

[339] τῶν γε μὴν φιλοσόφων αἰσθήσεων, δι’ ὧν περιγίνεται τὸ εὖ ζῆν, ὅρασις μὲν φῶς τὸ κάλλιστον ἐν τοῖς οὖσιν ὁρᾷ, ὁρᾷ δὲ διὰ φωτὸς τἄλλα πάντα, ἥλιον, σελήνην, ἀστέρας, οὐρανόν, γῆν, θάλατταν, φυτῶν καὶ ζῴων
ἀμυθήτους διαφοράς, καὶ συνόλως πάντα σώματα καὶ σχήματα καὶ χρώματα καὶ μεγέθη, ὧν ἡ θέα περιττὴν φρόνησιν ἐξειργάσατο καὶ πολὺν ἵμερον ἐπιστήμης ἐγέννησε.

[340] παρέχεται δὲ καὶ ἄνευ τούτων ὠφελείας ὅρασις ἡμῖν τὰς μεγίστας, εἴς τε τὴν οἰκείων καὶ ἀλλοτρίων καὶ φίλων καὶ ἐχθρῶν διάκρισιν καὶ βλαβερῶν μὲν φυγήν, αἵρεσιν δὲ τῶν ἐπ’
ὠφελείᾳ. γέγονε μὲν οὖν καὶ τῶν ἄλλων ἕκαστον τοῦ σώματος μερῶν πρὸς ἁρμοττούσας χρείας καὶ σφόδρα ἀναγκαίας, ὡς βάσεις μὲν πρὸς περίπατον καὶ δρόμον καὶ τἄλλα ὅσα διὰ σκελῶν ἐνεργεῖται, χεῖρες δὲ πρὸς τὸ πρᾶξαί τι καὶ δοῦναι καὶ λαβεῖν· ὀφθαλμοὶ δὲ ὡσπερεί τι κοινὸν ἀγαθὸν τὴν τοῦ δύνασθαι κατορθοῦν αἰτίαν καὶ τούτοις καὶ τοῖς ἄλλοις
ἅπασι παρέχουσιν.

[341] ἀψευδέστατοι δ’ οἱ πεπηρωμένοι μάρτυρες, οἳ μήτε χερσὶ μήτε ποσὶ δύνανται χρῆσθαι κατὰ τὸ βέλτιον τὴν πρόσρησιν ἐπαληθεύοντες, ἣν οὐκ ἐπ’ ὀνείδει μᾶλλον ἢ οἴκτῳ θέσθαι φασὶ τοὺς πρότερον ἀδυνάτους ὀνομάσαντας· ἅμα γὰρ τῇ τῶν ὀμμάτων φθορᾷ καὶ αἱ τοῦ σώματος δυνάμεις οὐχ ὑποσκελίζονται μόνον ἀλλὰ καὶ φθείρονται.
¹⁵⁸ θαυμασιώτατον δὲ καὶ ἀκοὴ χρῆμα, δι’ ἧς μέλη καὶ μέτρα καὶ ῥυθμοί,

[342] ἔτι δὲ ἁρμονίαι καὶ συμφωνίαι καὶ τῶν γενῶν καὶ συστημάτων αἱ μεταβολαὶ καὶ πάνθ’ ὅσα κατὰ μουσικὴν ἐπικρίνεται, καὶ λόγων [τε] τῶν κατὰ διεξόδους [καὶ] παμπληθεῖς ἰδέαι δικανικῶν συμβουλευτικῶν ἐγκωμιαστικῶν,
ἔτι δὲ τῶν ἐν ἱστορίαις καὶ διαλόγοις καὶ τῶν ἐν ὁμιλίαις ἀναγκαίαις περὶ τῶν ἐν βίῳ πραγμάτων πρὸς τοὺς ἀεὶ πλησιάζοντας· συνόλως γὰρ διὰ φωνῆς διττὴν ἐχούσης δύναμιν, εἴς τε τὸ λέγειν καὶ τὸ ᾄδειν, ἑκάτερα ταῦτα διακρίνει πρὸς ὠφέλειαν ψυχῆς·

[343] ᾠδὴ γὰρ καὶ λόγος ὑγιεινὰ καὶ σωτήρια φάρμακα, ἡ μὲν τὰ πάθη κατεπᾴδουσα καὶ
τὸ ἄρρυθμον ἐν ἡμῖν ῥυθμοῖς, τὸ δ’ ἐκμελὲς μέλεσι, τὸ δ’ ἄμετρον μέτροις ἐπιστομίζουσα — ποικίλον δ’ ἐστὶ καὶ παντοδαπὸν ἕκαστον, ὡς μουσικοὶ καὶ ποιηταὶ μαρτυροῦσιν, οἷς p. 264 M. πιστεύειν ἀναγκαῖον ἐπιτήδευμα τοῖς εὖ πεπαιδευμένοις —, ὁ δὲ λόγος ἐπέχων καὶ ἀνακόπτων τὰς ἐπὶ κακίαν ὁρμὰς καὶ τοὺς κεκρατημένους ἀφροσύναις καὶ ἀηδίαις ἐκνοσηλεύων,
μαλακώτερον μὲν τοὺς ὑπείκοντας, σφοδρότερον δὲ τοὺς ἀφηνιάζοντας, αἴτιος γίνεται τῶν μεγίστων ὠφελειῶν.

[344] 16 τοιαῦτα συνείροντες οἵ τε τοῦ νοῦ θιασῶται καὶ οἱ τῶν αἰσθήσεων οἱ μὲν ἐκεῖνον οἱ δὲ ταύτας θεοπλαστοῦσιν ὑπὸ φιλαυτίας ἐκλαθόμενοι τοῦ πρὸς ἀλήθειαν ὄντος θεοῦ. διὸ πάντας εἰκότως ἀπήλασεν ἱεροῦ συλλόγου, τούς τε τὰς
ἰδέας ἀναιροῦντας, „θλαδίας“ ὑπειπών, καὶ τοὺς κατὰ τὸ παντελὲς ἀθέους, οἷς ὄνομα οἰκεῖον τὸ „ἀποκόπων“ ἔθετο, καὶ τοὺς ἐξ ἐναντίας εἰσηγητὰς θεογονίας, οὓς ἐκάλεσεν „ἐκ πόρνης“, καὶ ἐπὶ πᾶσι τοὺς φιλαύτους, ὧν οἱ μὲν τὸν λογισμόν, οἱ δ’ ἑκάστην τῶν αἰσθήσεων ἐξεθείωσαν· ἐπείγονται ¹⁵⁹ γὰρ πάντες οὗτοι πρὸς τὸ αὐτὸ τέλος, εἰ καὶ ἀπὸ διαφερόντων ἄγονται βουλευμάτων, τὸν ἕνα καὶ ὄντως ὄντα θεὸν παρησυχάζοντες.

[345] ἀλλ’ ἡμεῖς γε οἱ φοιτηταὶ καὶ γνώριμοι τοῦ προφήτου Μωυσέως τὴν τοῦ ὄντος ζήτησιν οὐ μεθησόμεθα, τὴν ἐπιστήμην αὐτοῦ τέλος εὐδαιμονίας εἶναι νομίζοντες καὶ ζωὴν μακραίωνα, καθὰ καὶ ὁ νόμος φησὶ τοὺς προσκειμένους
τῷ θεῷ ζῆν ἅπαντας (Deut. 4, 4), δόγμα τιθεὶς ἀναγκαῖον καὶ φιλόσοφον· ὄντως γὰρ οἱ μὲν ἄθεοι τὰς ψυχὰς τεθνᾶσιν, οἱ δὲ τὴν παρὰ τῷ ὄντι θεῷ τεταγμένοι τάξιν ἀθάνατον βίον ζῶσιν.

¹⁶⁰

De Specialibus Legibus (lib. i‑iv). Philo Judaeus. ed. Leopold Cohn, ed. Paul Wendland. Germany. 2014.

Funding provided by European Social Fund Saxony.

Current edition First1KGreek

De Specialibus Legibus (lib. i‑iv) (Greek) (Philo Judaeus. Opera quae supersunt, Volume 5. Cohn, Leonard, editor. Berlin: Reimer, 1906.)

Translations (1)

On the Creation of Magistrates First1KGreek (The works of Philo Judaeus, the contemporary of Josephus, Volume 3. Yonge, C. D., translator. London: Henry G. Bohn, 1855.) — 1 focus

A TREATISE ON CIRCUMCISION.

¹ 1 The genera and heads of all special laws, which are called "the ten commandments," have been discussed with accuracy in the former treatise. We must now proceed to consider the particular commands as we read them in the subsequent passages of the holy scriptures; and we will begin with that which is turned into ridicule by people in general.

[2] The ordinance of circumcision of the parts of generation is ridiculed, though it is an act which is practised to no slight degree among other nations also, and most especially by the Egyptians, who appear to me to be the most populous of all nations, and the most abounding in all kinds of wisdom.

[3] In consequence of which it would be most fitting for men to discard childish ridicule, and to investigate the real causes of the ordinance with more prudence and dignity, considering the reasons why the custom has prevailed, and not being precipitate, so as without examination to condemn the folly of mighty nations, recollecting that it is not probable that so many myriads should be circumcised in every generation, mutilating the bodies of themselves and of their nearest relations, in a manner which is accompanied with severe pain, without adequate cause; but that there are many reasons which might encourage men to persevere and continue a custom which has been introduced by previous generations, and that these are from reasons of the greatest weight and importance.

[4] First of all, that it is a preventive of a painful disease, and of an affliction difficult to be cured, which they call a carbuncle; ² because, I imagine, when it becomes inflamed it burns; from which fact it has derived that appellation. And this disease is very apt to be engendered among those who have not undergone the rite of circumcision.

[5] Secondly, it secures the cleanliness of the whole body in a way that is suited to the people consecrated to God; with which object the Egyptian priests, being extravagant in their case, shave the whole of their bodies; for some of these evils which ought to be got rid of are collected in and lodge under the hair and the prepuce.

[6] Thirdly, there is the resemblance of the part that is circumcised to the heart; for both parts are prepared for the sake of generation; for the breath contained within the heart is generative of thoughts, and the generative organ itself is productive of living beings. Therefore, the men of old thought it right to make the evident and visible organ, by which the objects of the outward senses are generated, resemble that invisible and superior part, by means of which ideas are formed.

[7] The fourth, and most important, is that which relates to the provision thus made for prolificness; for it is said that the seminal fluid proceeds in its path easily, neither being at all scattered, nor flowing on its passage into what may be called the bags of the prepuce. On which account those nations which practise circumcision are the most prolific and the most populous.

These considerations have come to our ears, having been discussed of old among men of divine spirit and wisdom, who have interpreted the writings of Moses in no superficial or careless manner. But, besides what has been already said, I also look upon circumcision to be a symbol of two things of the most indispensable importance.

[9] First of all, it is a symbol of the excision of the pleasures which delude the mind; for since, of all the delights which pleasure can afford, the association of man with woman is ³ the most exquisite, it seemed good to the lawgivers to mutilate the organ which ministers to such connections; by which rite they signified figuratively the excision of all superfluous and excessive pleasure, not, indeed, of one only, but of all others whatever, though that one which is the most imperious of all.

[10] The second thing is, that it is a symbol of a man’s knowing himself, and discarding that terrible disease, the vain opinion of the soul; for some men, like good statuaries, have boasted that they can make that most beautiful animal, man; and, being puffed up with arrogance, have deified themselves, hiding from sight the true cause of the creation of all things namely, God, although they might have corrected that error from a consideration of other persons among whom they live;

[11] for there are among them many men who have no children, and many barren women whose connections lead to nothing, so that they grow old in childlessness. We must therefore eradicate evil opinions from the mind, and all other ideas which are not devoted to God. This, then, is enough to say on these subjects.

A TREATISE ON MONARCHY. BOOK I.

But we must now turn to the special and particular laws; and first of all to those which relate to those people by whom it is well to be governed, those which have been enacted concerning monarchy. ⁴ 3

3 1

Some persons have conceived that the sun, and the moon, and the other stars are independent gods, to whom they have attributed the causes of all things that exist. But Moses was well aware that the world was created, and was like a very large city, having rulers and subjects in it; the rulers being all the bodies which are in heaven, such as planets and fixed stars;

[14] and the subjects being all the natures beneath the moon, hovering in the air and adjacent to the earth. But that the rulers aforesaid are not independent and absolute, but are the viceroys of one supreme Being, the Father of all, in imitation of whom they administer with propriety and success the charge committed to their care, as he also presides over all created things in strict accordance with justice and with law. Others, on the contrary, who have not discovered the supreme Governor, who thus rules everything, have attributed the causes of the different things which exist in the world to the subordinate powers, as if they had brought them to pass by their own independent act.

[15] But the most sacred lawgiver changes their ignorance into knowledge, speaking in the following manner: "Thou shalt not, when thou seest the sun, and the moon, and the stars, and all the host of heaven, be led astray and fall down and worship them." ⁵ With great felicity and propriety has he here called the reception of these bodies as gods, an error;

[16] for they who see that the different seasons of the year owe their existence to the advances and retreats of the sun, in which periods also the generation of animals, and plants, and fruits, are perfected according to well-defined times, and who see also that the moon is the servant and successor of the sun, taking that care and superintendence of the world by night which the sun takes by day; and also that the other stars, in accordance with their sympathy with things on earth, labour continually and do ten thousand things which contribute to the duration of the existing state of things, have been led into an inextricable error, imagining that these bodies are the only gods.

[17] But if they had taken pains to travel along the straight and true road, they would soon have known that just as the outward sense is the subordinate minister of the mind, so in the same manner all the objects of the outward senses are servants of that which is appreciable only by intellect, being well contented if they can attain to the second place in honour.

[18] But it is altogether ridiculous to imagine that the mind, which is the smallest thing in us, being in fact invisible, is the ruler of those organs which belong to the external senses, but that the greatest and most perfect ruler ⁶ of the whole universe is not the King of kings; that the being who sees, is not the ruler of those who do not see.

[19] We must, therefore, look on all those bodies in the heaven, which the outward sense regards as gods, not as independent rulers, since they are assigned the work of lieutenants, being by their intrinsic nature responsible to a higher power, but by reason of their virtue not actually called to render in an account of their doings.

[20] So that, transcending all visible essence by means of our reason, let us press forward to the honour of that everlasting and invisible Being who can be comprehended and appreciated by the mind alone; who is not only the God of all gods, whether appreciable only by the intellect or visible to the outward senses, but is also the creator of them all. And if any one gives up the service due to the everlasting and uncreated God, transferring it to any more modern and created being, let him be set down as mad and as liable to the charge of the greatest impiety.

4 2

But there are some persons who have given gold and silver to sculptors and statuaries, as people able to fashion gods for them. And they, taking the lifeless materials and using a mortal model, have (which is a most extraordinary thing) made gods, as far as appearance went, and have built temples and erected altars, and dedicated them to them, honouring them with excessive pains and diligence, with sacrifices and processions, and all kinds of other sacred ceremonies and purifications; the priests and priestesses exciting themselves to the very extremity of their power to extend this kind of pride and vanity.

[22] To whom the Father of the universe thus speaks, saying: "You shall not make to yourselves gods of silver and gold;" ⁷ all but teaching them in express words, "You shall not make to yourselves any gods whatever of this or of any other material, nor shall you worship anything made with hands," being forbidden expressly with respect to the two most excellent materials; for silver and gold are esteemed the most honourable of all materials.

[23] And, besides this distinct prohibition, there is another meaning which appears to me to be intended to be figuratively conveyed under these words, which is one of very ⁸ great influence as contributing to the formation of the moral character, and which convicts in no slight degree those who are covetous of money and who seek to procure silver and gold from all quarters, and when they have acquired it treasure it up, as though it were some divine image, in their inmost shrines, looking upon it as the cause of all good things and of all happiness.

[24] And all the poor men that are possessed of that terrible disease, the love of money, but who, from not having any riches of their own which they can think worthy of their attention, fix their admiration on the wealth of their neighbours, and, for the purpose of offering adoration to it, come the first thing in the morning to the houses of those who have abundance, as if they were noble temples at which they were going to offer prayers, and to entreat blessings from their owners as if from the gods.

[25] And to these men, Moses says, in another passage, "You shall not follow images, and you shall not make to yourselves molten gods." ⁹ Teaching them, by figurative language, that it is not right to pay such honours to wealth as one would pay to the gods; for those celebrated materials of wealth, silver and gold, are made to be used, which, however, the multitude follows, looking upon them as the only causes of wealth which is proverbially called blind, and the especial sources of happiness.

[26] These are the things which Moses calls idols, resembling shadows and phantoms, and having about them nothing strong, or trustworthy, or lasting; for they are tossed about like the unstable wind, and are subject to all kinds of variations and changes. And the greatest possible proof of this is that, when people have not at all expected it, it suddenly has descended upon them; and, again, when they fancied that they had taken firm hold of it, it has flown away. And when, indeed, it is present, then images appear as in a mirror, deceiving the outward senses and imposing upon them with traps, and appearing as if they would last for a long time, while in reality they do not endure.

[27] And why need I explain how unstable the wealth and pride of men are, which vain opinions decorate with showy colours? For, before now, some men have existed who have affirmed that ¹⁰ all other animals and plants, of which there is any birth or any decay, are in one continual and incessant state of transition, and that the external sense of this transition is somewhat indistinct, inasmuch as the swiftness of nature surpasses the very quickest and most precise glance of the vision.

5 3

But not only are wealth, and glory, and all other such things, mere phantoms and unsubstantial images, but also all the other deceits which the inventors of fables have devised, puffing themselves up by reason of their ingenuity, while they have been raising a fortification of false opinion in opposition to the truth, bringing in God as if by some theatrical machine, in order to prevent the everlasting and only true existing God from being consigned to oblivion, are so likewise. But such men have adapted their falsehood to melodies, and rhythm, and metres, with a reference to what is persuasive, thinking that by these means they should easily cajole all who read their works.

[29] Not but what they have also joined to themselves the arts of statuary and painting as co-partners in their system of deceit, in order that, bringing over the spectators by well-fabricated appearances of colours, and forms, and distinctive qualities, and having won over by their allurements those principal outward senses of sight and hearing, the one by the exquisite beauty of lifeless forms, and the other by a poetical harmony of numbers—they may ravish the unstable soul and render it feeble, and deprive it of any settled foundation.

[30] On this account, Moses, being well aware that pride had by that time advanced to a very high pitch of power, and that it was well guarded by the greater part of mankind, and that too not from compulsion but of their own accord, and fearing lest those men who are admirers of uncorrupted and genuine piety may be carried away as by a torrent, stamped a deep impression on the minds of men, engraving piety on them, in order that the impression he thus made might not become confused or weakened, so as at last to become wholly effaced by time. And he is constantly prophesying and telling his people that there is one God, the creator and maker of the universe; and at other times he teaches them that he is the Lord of all created things, since all that is firm, and solid, and really stable and sure, is by nature so framed as to be connected with him alone.

[31] And it is said in the scriptures that, "Those that are attached to the living God do all live." ¹¹ Is not this, then, a thrice happy life, a thrice blessed existence, to be contented with performing due service to the most venerable Cause of all things, and not to think fit to serve his subordinate ministers and door-keepers in preference to the King himself? And this life is an immortal one, and is recorded as one of great duration in the pillars of nature. And it is inevitably necessary that these writings should last to all eternity with the world itself.

6 4

But the Father and Ruler of the universe is a being whose character it is difficult to arrive at by conjecture and hard to comprehend; but still we must not on that account shrink from an investigation of it. Now, in the investigations which are made into the nature of God, there are two things of the greatest importance, about which the intellect of the man who devotes himself to philosophy in a genuine spirit is perplexed. One is, whether there is any Deity at all? this question arises from the atheism (which is the greatest of all vices) of those men who study philosophy. The other question is, supposing there to be a God, what he is as to his essence? Now the former question it is not very difficult to determine; but the second is not only difficult, but perhaps impossible. We must, however, consider both these matters.

[33] It has invariably happened that the works which they have made have been, in some degree, the proofs of the character of the workmen; for who is there who, when he looks upon statues or pictures, does not at once form an idea of the statuary or painter himself? And who, when he beholds a garment, or a ship, or a house, does not in a moment conceive a notion of the weaver, or shipbuilder, or architect, who has made them? And if any one comes into a well-ordered city, in which all parts of the constitution are exceedingly well arranged and regulated, what other idea will he entertain but that this city is governed by wise and virtuous rulers?

[34] He, therefore, who comes into that which is truly the greatest of cities, namely, this world, and who beholds all the land, both the ¹² mountain and the champaign district full of animals, and plants, and the streams of rivers, both overflowing and depending on the wintry floods, and the steady flow of the sea, and the admirable temperature of the air, and the varieties and regular revolutions of the seasons of the year; and then too the sun and moon, the rulers of day and night, and the revolutions and regular motions of all the other planets and fixed stars, and of the whole heaven; would he not naturally, or I should rather say, of necessity, conceive a notion of the Father, and creator, and governor of all this system;

[35] for there is no artificial work whatever which exists of its own accord? And the world is the most artificial and skilfully made of all works, as if it had been put together by some one who was altogether accomplished and most perfect in knowledge. It is in this way that we have received an idea of the existence of God.

7 5

Again, even if it is very difficult to ascertain and very hard properly to comprehend, we must still, as far as it is possible, investigate the nature of his essence; for there is no employment more excellent than that of searching out the nature of the true God, even though the discovery may transcend all human ability, since the very desire and endeavour to comprehend it is able by itself to furnish indescribable pleasures and delights.

[37] And the witnesses of this fact are those who have not merely tasted philosophy with their outermost lips, but who have abundantly feasted on its reasonings and its doctrines; for the reasoning of these men, being raised on high far above the earth, roams in the air, and soaring aloft with the sun, and moon, and all the firmament of heaven, being eager to behold all the things that exist therein, finds its power of vision somewhat indistinct from a vast quantity of unalloyed light being poured over it, so that the eye of his soul becomes dazzled and confused by the splendour.

[38] But he does not on that account faint and renounce the task which he has undertaken, but goes on with invincible determination towards the sight which he considers attainable, as if he were a competitor at the games, and were striving for the second prize, though he has missed the first. And guess and conjecture are inferior to true perception, as are all those notions which are classed under the description of reasonable and plausible opinions.

[39] Though, therefore, we do not know and cannot accurately ascertain what each of the stars is as to its pure and real essence, still we are eager to investigate the subject, delighting in probable reasonings, because of the fondness for learning which is implanted in our nature.

[40] And so in the same way, though we cannot attain to a distinct conception of the truly living God, we still ought not to renounce the task of investigating his character, because even if we fail to make the discovery, the very search itself is intrinsically useful and an object of deserved ambition; since no one ever blames the eyes of the body because they are unable to look upon the sun itself, and therefore shrink from the brilliancy which is poured upon them from its beams, and therefore look down upon the earth, shrinking from the extreme brilliancy of the rays of the sun.

8 6

Which that interpreter of the divine word, Moses, the man most beloved by God, having a regard to, besought God and said, "Show me thyself"—all but urging him, and crying out in loud and distinct words—"that thou hast a real being and existence the whole world is my teacher, assuring me of the fact and instructing me as a son might of the existence of his father, or the work of the existence of the workman. But, though I am very desirous to know what thou art as to thy essence, I can find no one who is able to explain to me anything relating to this branch of learning in any part of the universe whatever.

[42] On which account, I beg and entreat of thee to receive the supplication of a man who is thy suppliant and devoted to God’s service, and desirous to serve thee alone; for as the light is not known by the agency of anything else, but is itself its own manifestation, so also thou must alone be able to manifest thyself. For which reason I hope to receive pardon, if, from want of any one to teach me, I am so bold as to flee to thee, desiring to receive instruction from thyself."

[43] But God replied, "I receive, indeed, your eagerness, inasmuch as it is praiseworthy; but the request which you make is not fitting to be granted to any created being. And I only bestow such gifts as are appropriate to him who receives them; for it is not possible for a man to receive all that it is easy for me to give. On which account I give to him who is deserving of my favour all the gifts which he is able to receive.

[44] But not only is the nature of mankind, but even the whole heaven and the whole world is unable to attain to an adequate comprehension of me. So know yourself, and be not carried away with impulses and desires beyond your power; and let not a desire of unattainable objects carry you away and keep you in suspense. For you shall not lack anything which may be possessed by you."

[45] When Moses heard this he betook himself to a second supplication, and said, "I am persuaded by thy explanations that I should not have been able to receive the visible appearance of thy form. But I beseech thee that I may, at all events, behold the glory that is around thee. And I look upon thy glory to be the powers which attend thee as thy guards, the comprehension of which having escaped me up to the present time, worketh in me no slight desire of a thorough understanding of it."

[46] But God replied and said, "The powers which you seek to behold are altogether invisible, and appreciable only by the intellect; since I myself am invisible and only appreciable by the intellect. And what I call appreciable only by the intellect are not those which are already comprehended by the mind, but those which, even if they could be so comprehended, are still such that the outward senses could not at all attain to them, but only the very purest intellect.

[47] And though they are by nature incomprehensible in their essence, still they show a kind of impression or copy of their energy and operation; as seals among you, when any wax or similar kind of material is applied to them, make an innumerable quantity of figures and impressions, without being impaired as to any portion of themselves, but still remaining unaltered and as they were before; so also you must conceive that the powers which are around me invest those things which have no distinctive qualities with such qualities, and those which have no forms with precise forms, and that without having any portion of their own everlasting nature dismembered or weakened.

[48] And some of your race, speaking with sufficient correctness, call them ideas ( ἰδέαι), since they give a peculiar character ( ἰδιοποίουσι) to every existing thing, arranging what had previously no order, and limiting, and defining, and fashioning what was before destitute of all limitation, and defination, and fashion; and, in short, in all respects changing what was bad into a better condition.

[49] "Do not, then, ever expect to be able to comprehend me nor any one of my powers, in respect of our essence. But, as I have said, I willingly and cheerfully grant unto you such things as you may receive. And this gift is to call you to the beholding of the world and all the things that are in it, which must be comprehended, not indeed by the eyes of the body, but by the sleepless vision of the soul.

[50] The desire of wisdom alone is continual and incessant, and it fills all its pupils and disciples with famous and most beautiful doctrines." When Moses heard this he did not cease from his desire, but he still burned with a longing for the understanding of invisible things. ...... ¹³

9 7

And he receives all persons of a similar character and disposition, whether they were originally born so, or whether they have become so through any change of conduct, having become better people, and as such entitled to be ranked in a superior class; approving of the one body because they have not defaced their nobility of birth, and of the other because they have thought fit to alter their lives so as to come over to nobleness of conduct. And these last he calls proselytes ( προσηλύτους), from the fact of their having come over ( προσεληλυθέναι) to a new and God-fearing constitution, learning to disregard the fabulous inventions of other nations, and clinging to unalloyed truth.

[52] Accordingly, having given equal rank and honour to all those who come over, and having granted to them the same favours that were bestowed on the native Jews, he recommends those who are ennobled by truth not only to treat them with respect, but even with especial friendship and excessive benevolence. And is not this a reasonable recommendation? What he says is this. "Those men, who have left their country, and their friends, and their relations for the sake of virtue and holiness, ought ¹⁴ not to be left destitute of some other cities, and houses, and friends, but there ought to be places of refuge always ready for those who come over to religion; for the most effectual allurement and the most indissoluble bond of affectionate good will is the mutual honouring of the one God."

[53] Moreover, he also enjoins his people that, after they have given the proselytes an equal share in all their laws, and privileges, and immunities, on their forsaking the pride of their fathers and forefathers, they must not give a license to their jealous language and unbridled tongues, blaspheming those beings whom the other body looks upon as gods, lest the proselytes should be exasperated at such treatment, and in return utter impious language against the true and holy God; for from ignorance of the difference between them, and by reason of their having from their infancy learnt to look upon what was false as if it had been true, and having been bred up with it, they would be likely to err.

[54] And there are some of the Gentiles, who, not attending to the honour due to the one God alone, deserve to be punished with extreme severity of punishment, as having forsaken the most important classification of piety and holiness, and as having chosen darkness in preference to the most brilliant light, and having rendered their own intellect blind when it might have seen clearly.

[55] And it is well that a charge should be given to all those who have any admiration for virtue to inflict all such punishment out of hand without any delay, not bringing them before either any judgment seat, or any council, or any bench of magistrates, but giving vent to their own disposition which hates evil and loves God, so as to chastise the impious with implacable rigour, looking upon themselves as everything for the time being, counsellors, and judges, and generals, and members of the assembly, and accusers, and witnesses, and laws, and the people; that so, since there is no conceivable hindrance, they may with all their company put themselves forward fearlessly to fight as the champions of holiness.

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There is, in the history of the law, a record of one man who ventured on this exploit of noble daring, for when he saw some men connecting themselves with foreign women, and by reason of their allurements neglecting all their national customs and laws, and practising fabulous ceremonies, he was seized with a sudden enthusiasm in the presence of the whole multitude; and driving away all those on each side who were collected to see the sight, he slew one man who was so daring as to put himself forward as the leader and chief of this transgression of the law (for the impious deed had been already displayed and made a public exhibition of), and while he was openly performing sacrifices to images and unholy idols, he, I say, without being influenced by any fear, slew him, together with the woman who was with him; the one on account of his inclination to learn those things which it would have been more advantageous for him not to have learnt, and the woman because she was his preceptress in evil.

[57] This action being done of a sudden, in the warm impetuosity of the moment, admonished a vast multitude of those who were prepared to commit similar follies; therefore God, having praised this virtuous exploit done in this manner, out of a voluntary and spontaneous zeal, recompensed the doer with two rewards, namely, peace and the priesthood. With the one, because he judged him who had thus voluntarily encountered a contest for the sake of the honour of his God worthy to enjoy a life safe from war; and with the other, because the priesthood is the most fitting honour for a pious man, who professes an eagerness for the service of the Father of all, to serve whom is not only better than all freedom, but even than royal authority.

[58] But some men have gone to such a pitch of extravagant madness, that they have left themselves no retreat or way to repentance, but hasten onwards to the slavery and service of images made by hands, confessing it in distinct characters, not written on paper, as is the custom in the case of slaves, but branding the characters deep on their persons with a burning iron, in order that they may remain ineffacebly, for these things are not dimmed or weakened by time.

11 9

And the most sacred Moses appears to have preserved the same object and intention in all other cases whatever, being a lover and also a teacher of truth, which he desires to stamp and to impress upon all his disciples, expelling all false opinions, and compelling them to settle far from their minds.

[60] At all events, knowing that the act of divination co-operates in no slight degree with the errors of the lives of the multitude, so as to lead them out of the right way, he did not suffer his disciples to use any species of it whatever, but drove all who paid it any observance far from his everlasting constitution, and banished all sacrificers and purifiers, and augurs, and soothsayers, and enchanters, and men who applied themselves to the art of prophesying _ from sounds;

[61] for all these men are but guessers at what is probable and likely, at different times adopting different notions from the same appearances, because the subjects of their art have no stable and constant character, and because the intellect has never devised any accurate test by which those opinions which are approved may be examined.

[62] And all these things are but the furniture of impiety. How so? Because he who attends to them, and who allows himself to be influenced by them, disregards the cause of all things, looking upon those things alone as the causes of all things, whether good or evil; and he does not perceive that he is making all the cares of life to depend upon the most unstable supports, upon the motion of birds and feathers in the air, in this and that direction; and upon the paths of reptiles, crawling along the ground, which creep forth out of their holes in quest of food; and even upon entrails, and blood, and dead corpses, which, the moment that they are deprived of life, fall to pieces and become confused; and being deprived of their original nature which belonged to them, are changed, and subjected to a transformation for the worse.

[63] For he thinks it right, that the man who is legally enrolled as a citizen of his constitution must be perfect, not indeed in those things in which the multitude is educated, such as divination, and augury, and plausible conjectures, but in the observances due to God, which have nothing doubtful or uncertain about them, but only indubitable and naked truth.

[64] And since there is implanted in all men a desire of the knowledge of future events, and as, on account of this desire, they have recourse to sacrifices and to other species of divination, as if by these means they would be able to search out and discover the truth (but these things are, in reality, full of indistinctness and uncertainty, and are continually being convicted by themselves). He, with great energy, forbids his disciples to apply themselves to such sources of knowledge; and he says, that if they are truly pious they shall not be deprived of a proper knowledge of the future;

[65] but that some other prophet ¹⁵ will appear to them on a sudden, inspired like himself, who will preach and prophesy among them, saying nothing of his own (for he who is truly possessed and inspired, even when he speaks, is unable to comprehend what he is himself saying), but that all the words that he should utter would proceed from him as if another was prompting him; for the prophets are interpreters of God, who is only using their voices as instruments, in order to explain what he chooses. Having now then said this, and other things like this, concerning the proper idea to be entertained of the one real, and true, and living God; he proceeds to express in what manner one ought to pay him the honours that are his due. ¹⁶ 12

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A TREATISE ON MONARCHY, BOOK II.

We ought to look upon the universal world as the highest and truest temple of God, having for its most holy place that most sacred part of the essence of all existing things, namely, the heaven; and for ornaments, the stars; and for priests, the subordinate ministers of his power, namely, the angels, incorporeal souls, not beings compounded of irrational and rational natures, such as our bodies are, but such as have the irrational parts wholly cut out, being absolutely and wholly intellectual, pure reasonings, resembling the unit.

[67] But the other temple is made with hands; for it was desirable not to cut short the impulses of men who were eager to bring in contributions for the objects of piety, and desirous ¹⁷ either to show their gratitude by sacrifices for such good fortune as had befallen them, or else to implore pardon and forgiveness for whatever errors they might have committed. He moreover foresaw that there could not be any great number of temples built either in many different places, or in the same place, thinking it fitting that as God is one, his temple also should be one.

[68] In the next place, he does not permit those who desire to perform sacrifices in their own houses to do so, but he orders all men to rise up, even from the furthest boundaries of the earth, and to come to this temple, by which command he is at the same time testing their dispositions most severely; for he who was not about to offer sacrifice in a pure and holy spirit would never endure to quit his country, and his friends, and relations, and emigrate into a distant land, but would be likely, being under the influence of a more powerful attraction than that towards piety, to continue attached to the society of his most intimate friends and relations as portions of himself, to which he was most closely attached.

[69] And the most evident proof of this may be found in the events which actually took place. For innumerable companies of men from a countless variety of cities, some by land and some by sea, from east and from west, from the north and from the south, came to the temple at every festival, as if to some common refuge and safe asylum from the troubles of this most busy and painful life, seeking to find tranquillity, and to procure a remission of and respite from those cares by which from their earliest infancy they had been hampered and weighed down,

[70] and so, by getting breath as it were, to pass a brief time in cheerful festivities, being filled with good hopes and enjoying the leisure of that most important and necessary vacation which consists in forming a friendship with those hitherto unknown, but now initiated by boldness and a desire to honour God, and forming a combination of actions and a union of dispositions so as to join in sacrifices and libations to the most complete confirmation of mutual good will.

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Of this temple the outer circuit, being the most extensive both in length and width, was fortified by fortifications adorned in a most costly manner. And each of them is a double portico, built and adorned with the finest materials of wood and stone, and with abundant supplies of all kinds, and with the greatest skill of the workmen, and the most diligent care on the part of the superintendants. But the inner circuits were less extensive, and the fashion of their building and adorning was more simple.

[72] And in the centre was the temple itself, beautiful beyond all possible description, as one may conjecture from what is now seen around on the outside; for what is innermost is invisible to every human creature except the high priest alone, and even he is enjoined only to enter that holy place once in each year. Everything then is invisible. For he carries in a brasier full of coals and frankincense; and then, when a great smoke proceeds from it, as is natural, and when everything all around is enveloped in it, then the sight of men is clouded, and checked, and prevented from penetrating in, being wholly unable to pierce the cloud.

[73] But, being very large and very lofty, although built in a very low situation, it is not inferior to any of the greatest mountains around. The buildings of it are of most exceeding beauty and magnificence, so as to be universal objects of admiration to all who behold them, and especially to all foreigners who travel to those parts, and who, comparing them with their own public edifices, marvel both at the beauty and sumptuousness of this one.

[74] But there is no grove or plantation in the space which surrounds it, in accordance with the prohibitions of the law, which for many reasons forbid this. In the first place, because a building which is truly a temple does not aim at pleasure and seductive allurements, but at a rigid and austere sanctity. Secondly, because it is not proper that those things which conduce to the verdure of trees should be introduced, such as the dung of irrational animals and of men. Thirdly, because those trees which do not admit of cultivation are of no use, but are as the poets say, the burden of the earth; while those which do admit of cultivation, and which are productive of wholesome fruit, draw off the attention of the fickle-minded from the thoughts of the respect due to the holy place itself, and to the ceremonies in which they are engaged.

[75] And besides these reasons, shady places and dense thickets are places of refuge for evil doers, since by their enveloping them in darkness they give them safety and enable them, as from an ambuscade, suddenly to fall upon any whom they choose to attack. But wide spaces, open and uncovered in every direction, where there is nothing which can hinder the sight, are the most suitable for the distinct sight of all those who enter and remain in the temple.

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But the temple has for its revenues not only portions of land, but also other possessions of much greater extent and importance, which will never be destroyed or diminished; for as long as the race of mankind shall last, the revenues likewise of the temple will always be preserved, being coeval in their duration with the universal world.

[77] For it is commanded that all men shall every year bring their first fruits to the temple, from twenty years old and upwards; and this contribution is called their ransom. On which account they bring in the first fruits with exceeding cheerfulness, being joyful and delighted, inasmuch as simultaneously with their making the offering they are sure to find either a relaxation from slavery, or a relief from disease, and to receive in all respects a most sure freedom and safety for the future.

[78] And since the nation is the most numerous of all peoples, it follows naturally that the first fruits contributed by them must also be most abundant. Accordingly there is in almost every city a storehouse for the sacred things to which it is customary for the people to come and there to deposit their first fruits, and at certain seasons there are sacred ambassadors selected on account of their virtue, who convey the offerings to the temple. And the most eminent men of each tribe are elected to this office, that they may conduct the hopes of each individual safe to their destination; for in the lawful offering of the first fruits are the hopes of the pious.

15 4

Now there are twelve tribes of the nation, and one of them having been selected from the others for its excellence has received the priesthood, receiving this honour as a reward for its virtue, and fidelity, and its devout soul, which it displayed when the multitude appeared to be running into sin, following the foolish choices of some persons who persuaded their countrymen to imitate the vanity of the Egyptians, and the pride of the nations of the land, who had invented fables about irrational animals, and especially about bulls, making gods of them. For this tribe did of its own accord go forth and slay all the leaders of this apostacy from the youth upwards, in which they appeared to have done a holy action, encountering thus a contest and a labour for the sake of piety.

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Now these are the laws which relate to the priests. It is enjoined that the priest shall be entire and unmutilated, having no blemish on his body, no part being deficient, either naturally or through mutilation; and on the other hand, nothing having been superfluous either from his birth or having grown out subsequently from disease; his skin, also, must never have changed from leprosy, or wild lichen, or scab, or any other eruption or breaking out; all which things appear to me to be designed to be symbols of the purity of his soul.

[81] For if it was necessary to examine the mortal body of the priest that it ought not be imperfect through any misfortune, much more was it necessary to look into his immortal soul, which they say is fashioned in the form of the living God. Now the image of God is the Word, by which all the world was made.

[82] And after enjoining that the priest is to be of pure blood, and sprung from fathers of noble birth, and that he must be perfect in body and soul, laws are enacted also respecting the garments which the priest must wear when he is about to offer the sacred sacrifices and to perform the sacred ceremonies.

[83] And this dress is a linen tunic and a girdle, the latter to cover those parts which must not be displayed in their nakedness near the altar of sacrifice. And the tunic is for the sake of promptness in performing the requisite ministrations; for they are but lightly clad, only in their tunics, when they bring their victims, and the libations, and the other requisite offerings for sacrifice, being apparelled so as to admit of unhesitating celerity.

[84] But the high priest is commanded to wear a similar dress when he goes into the holy of holies to offer incense, because linen is not made of any animal that dies, as woollen garments are. He is also commanded to wear another robe also, having very beautiful embroidery and ornament upon it, so that it may seem to be a copy and representation of the world. And the description of the ornament is a clear proof of this;

[85] for in the first place the whole of the round robe is of hyacinthine colour, a tunic reaching to the feet, being an emblem of the air, since the air also is by nature black, and in a manner may be said to be reaching to the feet, as it is extended from above from the regions about the moon, to the lowest places of the earth.

[86] Next there was a woven garment in the form of a breastplate upon it, and this was a symbol of the heaven; for on the points of the shoulders are two emerald stones of most exceeding value, one on one side and one on the other, each perfectly round and single on each side, as emblems of the hemispheres, one of which is above the earth and the other under the earth.

[87] Then on his chest there are twelve precious stones of different colours, arranged in four rows of three stones in each row, being fashioned so as an emblem of the zodiac. For the zodiac also consists of twelve animals, and so divides the four seasons of the year, allotting three animals to each season.

[88] And the whole place is very correctly called the logeum (λογεῖον), since every thing in heaven has been created and arranged in accordance with right reason ( λόγοις) and proportion; for there is absolutely nothing there which is devoid of reason. And on the logeum he embroiders two woven pieces of cloth, calling the one manifestation and the other truth.

[89] And by the one which he calls truth he expresses figuratively that it is absolutely impossible for falsehood to enter any part of heaven, but that it is entirely banished to the parts around the earth, dwelling among the souls of impious men. And by that which he calls manifestation he implies that the natures in heaven make manifest every thing that takes place among us, which of themselves would be perfectly and universally unknown.

[90] And the clearest proof of this is that if there were no light, and if the sun did not shine, it would be impossible for the indescribable variety of qualities of bodies to be seen, and for all the manifold differences of colours and forms to be distinguished from one another. And what else could exhibit to us the days and the nights, and the months and the years, and in short the divisions of time, but the harmonious and inconceivable revolutions of the sun, and moon, and other stars?

[91] And what could exhibit the true nature of number, except those same bodies just mentioned in accordance with the observation of the combination of the parts of time? And what else could have cut the paths through the ocean and through such numerous and vast seas, and shown them to navigators, except the changes and periodical appearances of the stars? And wise OR men have observed,

[92] also, an innumerable quantity of other circumstances, and have recorded them, conjecturing from the heavenly bodies the advent of calm weather and of violent storms, and the fertility or barrenness of crops, and the mild or violently hot summers, and whether the winters will be severe or spring-like, whether there will be droughts or abundance of rain, whether the flocks and trees will be fruitful, or on the contrary barren, and all such matters as these. For the signs of every thing on earth are engraved and firmly fixed in heaven.

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And besides this, golden pomegranates are attached to the lower parts of the tunic, reaching to the feet, and bells and borders embroidered with flowers. And these things are the emblems of earth and of water; the flowers are the emblems of the earth, inasmuch as it is out of it that they all rise and derive strength to bloom. And the pomegranates ¹⁸ as above mentioned are the emblems of water, being so named from the flowing of the stream. And the harmony, and concord, and unison of sound of the different parts of the world is betokened by the bells.

[94] And the arrangement is a very excellent one; for the upper garment, on which the stones are placed, which is called the breast-plate, is a representation of heaven, because the heaven also is the highest of all things. And the tunic that reaches to the feet is in every part of a hyacinthine colour, since the air also is black, and is placed in the second classification next in honour to the heaven. And the embroidered flowers and pomegranates are on the hem, because the earth and water have been assigned the lowest situation in the universe.

[95] This is the arrangement of the sacred dress of the high priest, being a representation of the universe, a marvellous work to be beheld or to be contemplated. For it has an appearance thoroughly calculated to excite astonishment, such as no embroidered work conceived by man ever was for variety and costly magnificence;

[96] and it also attracts the intellect of philosophers to examine its different parts. For God intends that the high priest should in the first place have a visible representation of the universe about him, in order that from the ¹⁹ continual sight of it he may be reminded to make his own life worthy of the nature of the universe, and secondly, in order that the whole world may co-operate with him in the performance of his sacred rites. And it is exceedingly becoming that the man who is consecrated to the service of the Father of the world should also bring his son to the service of him who has begotten him.

[97] There is also a third symbol contained in this sacred dress, which it is important not to pass over in silence. For the priests of other deities are accustomed to offer up prayers and sacrifices solely for their own relations, and friends, and fellow citizens. But the high priest of the Jews offers them up not only on behalf of the whole race of mankind, but also on behalf of the different parts of nature, of the earth, of water, of air, and of fire; and pours forth his prayers and thanksgivings for them all, looking upon the world (as indeed it really is) as his country, for which, therefore, he is accustomed to implore and propitiate its governor by supplications and prayers, beseeching him to give a portion of his own merciful and humane nature to the things which he has created.

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After he has given these precepts, he issues additional commandments, and orders him, whenever he approaches the altar and touches the sacrifices, at the time when it is appointed for him to perform his sacred ministrations, not to drink wine or any other strong drink, on account of four most important reasons, hesitation, and forgetfulness, and sleep, and folly.

[99] For the intemperate man relaxes the powers of his body, and renders his limbs more slow of motion, and makes his whole body more inclined to hesitation, and compels it by force to become drowsy. And he also relaxes the energies of his soul, and so becomes the cause to it of forgetfulness and folly. But in the case of abstemious men all the parts of the body are lighter, and as such more active and moveable, and the outer senses are more pure and unalloyed, and the mind is gifted with a more acute sight, so that it is able to see things beforehand, and never forgets what it has previously seen;

[100] in short, therefore, we must look upon the use of wine to be a most unprofitable thing for all the purposes of life, inasmuch as by it the soul is weighed down, the outward senses are dimmed, and the body is enervated. For it does not leave any one of our faculties free and unembarrassed, but is a hindrance to every one of them, so as to impede its attaining that object to which it is by nature fitted. But in sacred ceremonies and holy rites the mischief is most grievous of all, in proportion as it is worse and more intolerable to sin with respect to God than with respect to man. On which account it probably is that it is commanded to the priest to offer up sacrifices without wine, in order to make a difference and distinction between sacred and profane things, and pure and impure things, and lawful and unlawful things.

19 8

But since the priest was a man before he was a priest, and since he is of necessity desirous to indulge the appetites which prompt him to seek for the connections of love, he procures for him a marriage with a pure virgin, and one who is born of pure parents, and grandfathers, and great-grandfathers, selected for their excellency with reference both to their virtue and to their noble birth.

[102] For God does not allow him even to look upon a harlot, or a profane body or soul, or upon any one who, having put away her pursuit of gain, now wears an elegant and modest appearance, because such a one is unholy in respect of her former profession and way of life; though in other respects she may be looked upon as honourable, by reason of her having purified herself of her former evil courses. For repentance for past sins is a thing to be praised; and no one else need be forbidden to marry her, only let her not come near a priest. For the especial property of the priesthood is justice and purity, which from the first beginning of its creation to the end, seeks a concord utterly irreproachable.

[103] For it would be mere folly that some men should be excluded from the priesthood by reason of the scars which exist on their bodies from ancient wounds, which are the emblem of misfortune indeed, but not of wickedness; but that those persons who, not at all out of necessity but from their own deliberate choice, have made a market of their beauty, when at last they slowly repent, should at once after leaving their lovers become united to priests, and should come from brothels and be admitted into the sacred precincts. For the - scars and impressions of their old offences remain not the less in the souls of those who repent.

[104] On which account it is wisely and truly said in another passage, that "One may not bring the hire of a harlot into the temple." ²⁰ And yet the money is not in itself liable to any reproach, except by reason of the woman who received it, and the action for which it was ²¹ given to her. How then could one possibly admit those women to consort with priests whose very money is looked upon as profane and base, even though as to its material and stamp it may be good and lawful money?

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The regulations, therefore, are laid down with precision in this manner for the high priest, so that he is not allowed either to marry a widow, nor one who is left desolate after the death of the man to whom she has been espoused, nor one who has been divorced from a husband who is still alive, in order that the sacred seed may be sown for the first time in a field which is hitherto untrodden and pure, and that his offspring may have no admixture of the blood of any other house. And in the second place, in order that the pair coming together with souls which have as yet known no defilement or perversion, may easily form their dispositions and characters in a virtuous manner. For the minds of virgins are easily attracted and drawn over to virtue, being exceedingly ready to be taught.

[106] But the woman who has had experience of another husband is very naturally less inclined to obedience and to instruction, inasmuch as she has not a soul perfectly pure, like thoroughly smooth wax, so as to receive distinctly the doctrines which are to be impressed upon it, but one which is to a certain degree rough from the impressions which have been already stamped upon it, which are difficult to be effaced, and so remain, and do not easily receive any other impression, or if they do they render it confused by the irregularity of their own surface.

[107] Let the high priest, therefore, take a pure virgin to be his wife; I say a virgin, meaning not only one with whom no other man has ever been connected, but one in connection with whom no other man has ever been named in reference to the agreement of marriage, even though her body may be pure.

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But besides this, injunctions are given to the particular and inferior priests concerning their marriages, which are the very same in most points, which are given to those who have the supreme priesthood. But they are permitted with impunity to marry not only maidens but widows also; not, indeed, all widows, but those whose husbands are dead. For the law thinks it fitting to remove all quarrels and disputes from the life of the priests. And if they had husbands living there very likely might be disputes from the jealousy which is caused by the love of men for women. But when the first husband is dead, then with him the hostility which could be felt towards the second husband dies also.

[109] And even on other accounts he might have thought that the high priest ought to be of superior purity and holiness, as in other matters so also in the connection of marriage, and on this account it may have been that God only allowed the high priest to marry a virgin. But to the priests of the second rank he remitted something of the rigour of his regulations concerning the connection with women, permitting them to marry women who have made trials of other husbands.

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And besides these commands, he also defined precisely the family of the women who might be married by the high priest, commanding him to marry not merely a woman who was a virgin, but also one who was a priestess, the daughter of a priest, that so both bridegroom and bride might be of one house, and in a manner of one blood, so as to display a most lasting harmony and union of disposition during the whole of their lives.

[111] The others also were permitted to marry women who were not the daughters of priests, partly because their purificatory sacrifices are of but small importance, and partly because he was not willing entirely to disunite and separate the whole nation from the order of the priesthood; for which reason he did not prevent the other priests from making intermarriages with any of their countrywomen, as that is relationship in the second degree; for sons-in-law are in the place of sons to their fathersin-law, and fathers-in-law are instead of fathers to their sons-in-law.

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These, then, are the ordinances which were established respecting marriage, and respecting what greatly resembles marriage, the procreation of children. But since destruction follows creation, Moses also gave the priests laws relating to death, ²² commanding them not to permit themselves to be defiled in respect of all people whatsoever, who might happen to die, and who might be connected with them through some bond of friendship, or distant relationship: but allowing them to mourn for six classes only, their fathers or their mothers, their sons of their daughters, their brothers or their sisters, provided that these last were virgins;

[113] but the high priest he absolutely forbade to mourn in any case whatever; and may we ²³ not say that this was rightly done? For as to the ministrations which belong to the other priests, one individual can perform them instead of another, so that, even if some be in mourning, still none of the usual observances need be omitted; but there is no one besides the high priest himself, who is permitted to perform his duties instead of him; for which reason, he must always be kept free from all defilement, never touching any dead body, in order that, being always ready to offer up prayers and sacrifices on behalf of the whole world at suitable seasons, he may continue to fulfil the duties of his office without hindrance.

[114] And otherwise too, besides this consideration, the man who has been assigned to God, and who has become the leader of his sacred band of worshippers, ought to be disconnected with, and alienated from, all things of creation, not being so much the slave of the love of either parents, or children, or brothers, as either to omit or to delay any one of those holy actions, which it is by all means better should be done at once;

[115] and God commands the high priest neither to rend his clothes over his very nearest relations when they die, nor to take from his head the ensign of the priesthood, nor in short to depart from the holy place on any plea of mourning, that, showing proper respect to the place, and to the sacred ornaments with which he himself is crowned, he may show himself superior to pity, and pass the whole of his life exempt from all sorrow.

[116] For the law designs that he should be the partaker of a nature superior to that of man; inasmuch as he approaches more nearly to that of the Deity; being, if one must say the plain truth, on the borders between the two, in order that men may propitiate God by some mediator, and that God may have some subordinate minister by whom he may offer and give his mercies and kindnesses to mankind.

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After he has said this, he immediately proceeds to lay down laws, concerning those who are to use the first fruits, "If therefore, any one," ²⁴ says he, "should mutilate the priests as to their eyes, or their feet, or any part of their bodies, or if he should have received any blemish, let him not partake of the sacred ministrations by reason of the defects which exist in him, but still let him enjoy those honours which are common to all the priests, because of his irreproachable ²⁵ nobility of birth."

[118] "Moreover, if any leprosies break out and attack him or if any one of the priests be afflicted with any flux, let him not touch the sacred table, nor any of the duties which are set apart for his race, until the flux stop, or the leprosy change, so that he become again resembling the complexion of sound flesh." ²⁶

[119] And, if any priest do by any chance whatever touch anything that is unclean, or if he should have impure dreams by night, as is very often apt to be the case, let him during all that day touch nothing that has been consecrated, but let him wash himself the ensuing evening, and after that let him not be hindered from touching them.

[120] And let the sojourner in the priest’s house, and the hireling, be prevented from approaching the first fruits; the sojourner, because it is not every one who is a neighbour who shares a man’s hearth and eats at his table; ²⁷ for there is reason to fear that some such person may cast away what is hallowed, using as a cloak for his impiety the pretence of some unseasonable humanity; for one might not give all men a share of all things, but only of such as are adapted to those who are to receive them; otherwise, that which is the most beautiful and most beneficial of all the things in this life, namely order, will be wasted away and destroyed by that which is the most mischievous of all things, namely, confusion.

[121] For if in merchant vessels the sailors were to receive an equal share with the pilot of the ship, and if in ships of war the rowers and the mariners were to receive an equal share with the captain, and if in military camps the cavalry of the line were to receive an equal share with their officers, the heavy armed infantry with their colonels, and the colonels with the generals; again, if in cities the parties before the court were to be placed on the same footing with the judges, the committeemen with the ministers, and in short private individuals with the magistrates, there would be incessant troubles and seditions, and the equality in words would produce inequality in fact; for it is an unequal measure to give equal honour to persons who are unequal in rank or desert; and inequality is the root of all evil.

[122] On which account one must not give the honours of the priests to sojourners, just as one must not give them to any one else, who in that case, ²⁸²⁹ because of their proximity, would be meddling with what they have no business; for the honour does not belong to the house, but to the race.

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In like manner, no one must give this sacred honour to a hireling, as his wages, or as a recompense for his service; for sometimes he who receives it being unholy will employ it for illegitimate purposes, making the honours due to purity of birth common, and profaning all the sacred ceremonies and observances relating to the temple;

[124] on which account the law altogether forbids any foreigner to partake in any degree of the holy things, even if he be a man of the noblest birth among the natives of the land, and irreproachable as respects both men and women, in order that the sacred honours may not be adulterated, but may remain carefully guarded in the family of the priests;

[125] for it would be absurd that the sacrifices and holy ordinances, and all the other sacred observances pertaining to the altar, should be entrusted not to all men but to the priests alone; but that the rewards for the performance of those things should be common and liable to fall to the share of any chance persons, as if it were reasonable that the priests should be worn out with labours and toils, and nightly and daily cares, but that the rewards for such pains should be common and open to those who do nothing.

[126] But, he proceeds, let the priest who is his master give to the slave who is born in his house, and to him who has been purchased with money, a share of meat and drink from the first fruits. In the first place, because the master is the only source of supply to the servant, and the inheritance of the master are the sacred offices of humanity, by which the slave must necessarily be supported.

[127] In the second place, because it is by all means necessary that they should not do what is to be done unwillingly; and servants, even though we may not like it, since they are always about us and living with us, preparing meat, and drink, and delicacies for their masters beforehand, and standing at their tables, and carrying away the fragments that are left, even though they may not take any openly, will at all events secretly appropriate some of the victuals, being compelled by necessity to steal, so that instead of one injury (if indeed it is an injury to their masters that they should be supported at their expense), they are compelled to add a second to it, namely, theft; in order that, like thieves, they may enjoy what has been consecrated by their masters who live irreproachably themselves; which is the most unreasonable thing possible.

[128] Thirdly, one ought to take this also into consideration, that shares of the first fruits will not be neglected merely because they are distributed to the servants, through their fear of their masters; for this is sufficient to stop their mouths, preventing the arrogance of such persons from showing itself.

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Having said thus much he proceeds next to put forth a law full of humanity. If, says he, the daughter of a priest, having married a man who is not a priest, becomes a widow by the death of her husband, or if she be left childless while he is still alive, let her return again to her father’s house, to receive her share of the first fruits which she enjoyed when she was a virgin; ³⁰ for in some degree and in effect she is now also a virgin, since she has neither husband nor children, and has no other refuge but her father;

[130] but if she has sons or daughters, then the mother must of necessity be classed with the children; and the sons and daughters, being ranked as of the family of their father, draw their mother also with them into his house. ³¹ 27

27 1

A TREATISE ON THE QUESTION WHAT THE REWARDS AND HONOURS ARE WHICH BELONG TO THE PRIESTS.

The law did not allot any share of the land to the priests, in order that they like others might derive revenues from the land, and so possess a sufficiency of necessary things; but admitting them to an excessive degree of honour, he said that God was their inheritance, having a reference to the things offered to God; for the sake of two objects, both that of doing them the highest honour, since they are thus made partners in those things which are offered up by pious men, out of gratitude to God; and also in order that they ³² might have no business about which to trouble themselves except the offices of religion, as they would have had, if they were forced to take care of their inheritance. and the following are the rewards and preeminent honours which he assigns to them;

[132] in the first place, that the necessary food for their support shall at all times be provided for them without any labour or toil of their own; for God commands those who are making bread, to take of all the fat and of all the dough, a loaf as first fruits for the use of the priests, making thus, by this legitimate instruction, a provision for those men who put aside these first fruits, proceeding in the way that leads to piety;

[133] for being accustomed at all times to offer first fruits of the necessary food, they will thus have an everlasting recollection of God, than which it is impossible to imagine a greater blessing; and it follows of necessity, that the first fruits offered by the most populous of nations must be very plentiful, so that even the very poorest of the priests, must, in respect of his abundance of all necessary food, appear to be very wealthy.

[134] In the second place, he commands the nation also to give them the first fruits of their other possessions; a portion of wine out of each winepress; and of wheat and barley from each threshing floor. And in like manner they were to have a share of oil from all the olive trees, and of eatable fruit from all the fruit trees, in order that they might not pass a squalid existence, having only barely enough of necessary food to support life, but that they might have sufficient for a certain degree of comfort and luxury, and so live cheerfully on abundant means, with all becoming ornament and refinement.

[135] The third honour allotted to them is an assignment of all the first-born males, of all kinds of land animals which are born for the service and use of mankind; for these are the things which God commands to be given to the men consecrated to the priesthood; the offspring of oxen, and sheep, and goats, namely calves, and lambs, and kids, inasmuch as they both are and are considered clean, both for the purposes of eating and of sacrifice, but he orders that money shall be given as a ransom for the young of other animals, such as horses, and asses and camels, and similar beasts, without disparaging their real value;

[136] and the supplies thus afforded them are very great; for the people of this nation breed sheep, and cattle, and flocks of all kinds above all other peoples, separating them with great care into flocks of goats, and herds of oxen, and flocks of sheep, and a vast quantity of other troops of animals of all kinds.

[137] Moreover the law, going beyond all these enactments in their favour, commands the people to bring them the first fruits, not only of all their possessions of every description, but also of their own lives and bodies; for the children are separable portions of their parents as one may say; but if one must tell the plain truth, they are inseparable as being of kindred blood, .... ³³ and being bound to them by the allurements of united good will, and by the indissoluble bonds of nature.

[138] But nevertheless, he consecrates also their own first-born male children after the fashion of other first fruits, as a sort of thanks-offering for fertility, and a number of children both existing and hoped for, and wishing at the same time that their marriages should be not only free from all blame, but even very deserving of praise, the first fruit arising from which is consecrated to God; and keeping this in their minds, both husbands and wives ought to cling to modesty, and to attend to their household concerns, and to cherish unanimity, agreeing with one another, so that what is called a communion and partnership may be so in solid truth, not only in word, but likewise in deed.

[139] And with reference to the dedication of the first-born male children, in order that the parents may not be separated from their children, nor the children from their parents, he values the first fruits of them himself at a fixed price in money ordering everyone both poor and rich to contribute an equal sum, not having any reference to the ability of the contributors, nor to the vigour or beauty of the children who were born; but considering how much even a very poor man might be able to give;

[140] for since the birth of children happens equally to the most noble and to the most obscure persons of the race, he thought it just to enact that their contribution should also be equal, aiming, as I have already said, particularly to fix a sum which should be in the power of everyone to give. ³⁴

28 2

After this he also appointed another source of revenue of no insignificant importance for the priests, bidding them to take the first fruits of every one of the revenues of the nation namely, the first fruits of the corn, and wine, and oil, and even of the produce of all the cattle, of the flocks of sheep, and herds of oxen, and flocks of goats, and of all other animals of all kinds; and how great an abundance of these animals there must be, any one may conjecture from the vast populousness of the nation;

[142] from all which circumstances it is plain that the law invests the priests with the dignity and honour that belongs to kings; since he commands contributions from every description of possession to be given to them as to rulers;

[143] and they are accordingly given to them in a manner quite contrary to that in which cities usually furnish them to their rulers; for cities usually furnish them under compulsion, and with great unwillingness and lamentation, looking upon the collectors of the taxes as common enemies and destroyers, and making all kinds of different excuses at different times, and neglecting all laws and ordinances, and with all this jumbling and evasion do they contribute the taxes and payments which are levied on them.

[144] But the men of this nation contribute their payments to the priests with joy and cheerfulness, anticipating the collectors, and cutting short the time allowed for making the contributions, and thinking that they are themselves receiving rather than giving; and so with words of blessing and thankfulness, they all, both men and women, bring their offerings at each of the seasons of the year, with a spontaneous cheerfulness, and readiness, and zeal, beyond all description.

29 3

And these things are assigned to the priests from the possessions of each individual, but there are also often especial revenues set apart for them exceedingly suitable for the priests, which are derived from the sacrifices which are offered up; for it is commanded that two portions from two limbs of every victim shall be given to the priests, the arm from the limb on the right side, and the fat from the chest; for the one is a symbol of strength and manly vigour, and of every lawful action in giving, and taking, and acting: and the other is an emblem of human gentleness as far as the angry passions are concerned;

[146] for it is said that these passions have their abode in the chest, since nature has assigned them the breast for their home as the most suitable place; around which as around a garrison she has thrown, in order more effectually to secure them from being taken, a very strong fence which is called the chest, which she has made of many continuous and very strong bones, binding it firmly with nerves which cannot be broken.

[147] But from the victims which are sacrificed away from the altar, in order to be eaten, it is commanded that three portions should be given to the priest, an arm, and a jaw-bone, and that which is called the paunch; the arm for the reason which has been mentioned a short time ago; the jaw-bone as a first fruit of that most important of all the members of the body, namely the head, and also of uttered speech, for the stream of speech could not flow out without the motion of these jaws; for they being agitated ³⁵ (and it is very likely from this, that they have derived their name), when they are struck by the tongue, all the organisation of the voice sounds simultaneously;

[148] and the paunch is a kind of excrescence of the belly. And the belly is a kind of stable of that irrational animal the appetite, which, being irrigated by much wine-bibbing and gluttony, is continually washed with incessant provision of meat and drink, and like a swine is delighted while wallowing in the mire; in reference to which fact, a very suitable place indeed has been assigned to that intemperate and most unseemly beast, namely, the place to which all the superfluities are conveyed.

[149] And the opposite to desire is temperance, which one must endeavour, and labour, and take pains by every contrivance imaginable to acquire, as the very greatest blessing and most perfect benefit both to an individual and to the state.

[150] Appetite therefore, being a profane, and impure, and unholy thing, is driven beyond the territories of virtue, and is banished as it ought to be; but temperance, being a pure and unblemished virtue, neglecting everything which relates to eating and drinking, and boasting itself as superior to the pleasures of the belly, may be allowed to approach the sacred altars, bringing forward as it does the excrescence of the body, as a memorial that it may be reminded to despise all insatiability and gluttony, and all those things which excite the appetites to this pitch.

30 4

And beyond all these things he also orders that the priests ³⁶ who minister the offering of the sacrifices, shall receive the skins of the whole burnt offerings (and they amount to an unspeakable number, this being no slight gift, but one of the most exceeding value and importance), from which circumstances it is plain, that although he has not given to the priesthood a portion of land as its inheritance, in the same manner that he has to others, he has yet assigned to them a more honourable and more untroubled share than any other tribe, granting them the first fruits of every description of sacrifice and offering.

[152] And to prevent anyone of those who give the offerings, from reproaching those who receive them, he commands that the first fruits should first of all be carried into the temple, and then orders that the priests shall take them out of the temple; for it was suitable to the nature of God, that those who had received kindness in all the circumstances of life, should bring the first fruits as a thank-offering, and then that he, as a being who was in want of nothing, should with all dignity and honour bestow them on the servants and ministers who attend on the service of the temple; for to appear to receive these things not from men, but from the great Benefactor of all men, appears to be receiving a gift which has in it no alloy of sadness.

31 5

Since, then, these honours are put forth for them, if any of the priests are in any difficulty while living virtuously and irreproachably, they are at once accusers of us as disregarding the law, even though they may not utter a word. For if we were to obey the commands which we have received, and if we were to take care to give the first fruits as we are commanded, they would not only have abundance of all necessary things, but would also be filled with all kinds of supplies calculated for enabling them to live in refinement and luxury.

[154] And if ever at any subsequent time the tribe of the priests is found to be blessed with a great abundance of all the necessaries and luxuries of life, this will be a great proof of their common holiness, and of their accurate observance of the laws and ordinances in every particular. But the neglect of some persons (for it is not safe to blame every one) is the cause of poverty to those who have been dedicated to God, and, if one must tell the truth, to the men themselves also.

[155] For to violate the law is injurious to those who offend, even though it may be an attractive course for a short time; but to obey the ordinances of nature is most beneficial, even if at the time it may wear a painful appearance and may show no pleasant character.

32 6

Having given all these supplies and revenues to the priests, he did not neglect those either who were in the second rank of the priesthood; and these are the keepers of the temple, of whom some are placed at the doors, at the very entrance of the temple, as door-keepers; and others are within, in the vestibule of the temple, in order that no one who ought not to do so might enter it, either deliberately or by accident. Others, again, stand all around, having had the times of their watches assigned to them by lot, so as to watch by turns night and day, some being day watchmen and others night watchmen. Others, again, had charge of the porticoes and of the courts in the open air, and carried out all the rubbish, taking care of the cleanliness of the temple, and the tenths were assigned as the wages of all these men; for these tenths are the share of the keepers of the temple.

[157] At all events the law did not permit those who received them to make use of them, until they had again offered up as first fruits other tenths as if from their own private property, and before they had given these to the priests of the superior rank, for then it permitted them to enjoy them, but before that time it would not allow it.

[158] Moreover, the law allotted to them forty-eight cities, and in every city, suburbs, extending two hundred cubits all round, for the pasture of their cattle, and for the other necessary purposes of which cities have need. But of these cities, six were set apart, some on the near side, and some on the further side of Jordan, three on each side, as cities of refuge for those who had committed unintentional murder.

[159] For as it was not consistent with holiness for one who had by any means whatever become the cause of death to any human being to come within the sacred precincts, using the temple as a place of refuge and as an asylum, Moses gave a sort of inferior sanctity to the cities above mentioned, allowing them to give great security, by reason of the privileges and honours conferred upon the inhabitants, who were to be justified in protecting their suppliants if any superior power endeavoured to bring force against them, not by warlike preparations, but by rank, and dignity, and honour, which they had from the laws by reason of the venerable character of the priesthood.

[160] But the fugitive, when he has once got within the borders of the city to which he has fled for refuge, must be kept close within it, because of the avengers waiting for him on the outside, being the relations by blood of the man who has been slain, and who, out of regret for their kinsman, even if he has been slain by one who did not intend to do so, are still eager for the blood of him who slew him, their individual and private grief overpowering their accurate notions of what is right. And should he go forth from the city, let him know that he is going forth to undoubted destruction; for he will not escape the notice of any one of the slain man’s relations, by whom he will at once be taken in nets and toils, and so he will perish.

[161] And the limit of his banishment shall be the life of the high priest; and when he is dead, he shall be pardoned and return to his own city. Moses, having promulgated these and similar laws about the priests, proceeds to enact others concerning animals, as to what beasts are suitable for sacrifice. ³⁷ 33

33 1

A TREATISE ON ANIMALS FIT FOR SACRIFICE, OR ON VICTIMS.

Or the creatures which are fit to be offered as sacrifices, some are land animals, and some are such as fly through the air. Passing over, therefore, the infinite varieties of birds, God chose only two classes out of them all, the turtledove and the pigeon; because the pigeon is by nature the most gentle of all those birds which are domesticated and gregarious, and the turtle-dove the most gentle of those which love solitude.

[163] Also, passing over the innumerable troops of land animals, whose very numbers it is not easy to ascertain, he selected these especially as the best—the oxen, and sheep, and goats; for these are the most gentle and the most manageable of all animals. At all events, great herds of oxen, and numerous flocks of goats and sheep, are easily driven by any one, not merely by any man, but by any little child, when they go forth to pasture, and in the same way they are brought back to their folds in good order when the time comes.

[164] And of this gentleness, there are many other proofs, and the most evident are these: that they all feed on herbage, and that no one of them is carnivorous, and that they have neither crooked talons, nor any projecting tusks or teeth whatever; for the back parts of the upper jaw do not hold teeth, but all the incisor teeth are deficient in them:

[165] and, besides these facts, they are of all animals the most useful to man. Rams are the most useful for the necessary covering of the body; oxen, for ploughing the ground and preparing the arable land for seed, and for the growth of the crops that shall hereafter come to be threshed out, in order that men may partake of and enjoy food; and the hair and fleeces of goats, where one is woven, or the other sewn together, make movable tents for travellers, and especially for men engaged in military expeditions, whom their necessities constantly compel to abide outside of the city in the open air.

34 2

And the victims must be whole and entire, without any blemish on any part of their bodies, unmutilated, perfect in every part, and without spot or defect of any kind. At all events, so great is the caution used with respect not only to those who offer the sacrifices, but also to the victims which are offered, that the most eminent of the priests are carefully selected to examine whether they have any blemishes or not, and scrutinise them from head to foot, inspecting not only those parts which are easily visible, but all those which are more out of sight, such as the belly and the thighs, lest any slight imperfection should escape notice.

[167] And the accuracy and minuteness of the investigation is directed not so much on account of the victims themselves, as in order that those who offer them should be irreproachable; for God designed to teach the Jews by these figures, whenever they went up to the altars, when there to pray or to give thanks, never to bring with them any weakness or evil passion in their soul, but to endeavour to make it wholly and entirely bright and clean, without any blemish, so that God might not turn away with aversion from the sight of it. .

35 3

And since, of the sacrifices to be offered, some are on behalf of the whole nation, and indeed, if one should tell the real truth, in behalf of all mankind, while others are only in behalf of each individual who has chosen to offer them; we must speak first of all of those which are for the common welfare of the whole nation, and the regulations with respect to this kind of sacrifice are of a marvellous nature.

[169] For some of them are offered up every day, and some on the days of the new moon, and at the festivals of the full moon; others on days of fasting; and others at three different occasions of festival. Accordingly, it is commanded that every day the priests should offer up two lambs, one at the dawn of day, and the other in the evening; each of them being a sacrifice of thanksgiving; the one for the kindnesses which have been bestowed during the day, and the other for the mercies which have been vouchsafed in the night, which God is incessantly and uninterruptedly pouring upon the race of men.

[170] And on the seventh day he doubles the number of victims to be offered, giving equal honour to equal things, inasmuch as he looks upon the seventh day as equal in dignity to eternity, since he has recorded it as being the birth-day of the whole world. On which account he has thought fit to make the sacrifice to be offered on the seventh day, equal to the continuation of what is usually sacrificed in one day.

[171] Moreover, the most fragrant of all incenses are offered up twice every day in the fire, being burnt within the veil, both when the sun rises and sets, before the morning and after the evening sacrifice, so that the sacrifices of blood display our gratitude for ourselves as being composed of blood, but the offerings of incense show our thankfulness for the dominant part within us, our rational spirit, which was fashioned after the archetypal model of the divine image.

[172] And loaves are placed on the seventh day on the sacred table, being equal in number to the months of the year, twelve loaves, arranged in two rows of six each, in accordance with the arrangement of the equinoxes; for there are two equinoxes every year, the vernal and the autumnal, which are each reckoned by periods of six months. At the vernal equinox all the seeds sown in the ground begin to ripen; about which time, also, the trees begin to put forth their fruit. And by the autumnal one the fruit of the trees has arrived at a perfect ripeness; and at this period, again, is the beginning of seed time. Thus nature, going through a long course of time, showers gifts after gifts upon the race of man, the symbols of which are the two sixes of loaves thus placed on the table.

[173] And these loaves, also, do figuratively intimate that most useful of all virtues, temperance; which is attended by frugality, and economy, and moderation as so many bodyguards, on account of the pernicious attacks which intemperance and covetousness prepare to make upon it. For, to a lover of wisdom, a loaf is a sufficient nourishment, keeping the bodies free from disease, and the intellect sound, and healthy, and sober.

[174] But high seasonings, and cheesecakes, and sweetmeats, and all the other delicacies which the superfluous skill of confectioners and cooks concoct to cajole the illiterate, and unphilosophical, and most slavish of all the outward senses, namely, taste, which is never influenced by any noble sight, or by any perceptible lesson, but only by desire to indulge the appetites of the miserable belly, constantly engenders incurable diseases both in the body and the mind.

[175] And with the loaves there is also placed on the table frankincense and salt. The one as a symbol that there is no sweetmeat more fragrant and wholesome than economy and temperance, if wisdom is to be the judge; while salt is an emblem of the duration of all things (for salt preserves everything over which it is sprinkled), and also of sufficient seasoning.

[176] I know that those men who devote themselves wholly to drinking parties and banquets, and who care only for costly entertainments, will make a mock at these things and turn them into ridicule, miserable slaves as they are of birds, and fishes, and meat, and all such nonsense as that, and not being able to taste of true freedom, not even in a dream. And all such men are to be disregarded and despised by those who seek to live in accordance with the will of God, in a manner pleasing to the true and living God; who, having learnt to despise the pleasures of the flesh, pursue the delights and luxuries of the mind, having exercised themselves in the contemplation of the objects of nature.

36 4

After the lawgiver has given these commands with reference to these subjects, he begins to distinguish between the different kinds of sacrifices, and he divides the victims into three classes. The most important of which he makes a whole burnt offering; the next an offering for preservation; the last, a sin-offering. And then he adapts suitable ceremonies and rites to each, aiming, in no inadequate manner, at what is at the same time decorous and holy.

[195] And the distinction which he makes is one of great beauty and propriety, having a close connection and a sort of natural kindred with the things themselves; for if any one were to wish to examine minutely the causes for which it seemed good to the first men to betake themselves at the same time to sacrifices to show their gratitude, and also to supplications, he will find two most especial reasons for this conduct. Firstly, that it conduces to the honour of God, which ought to be aimed at not for the sake of any other reason, but for itself alone, as being both honourable and necessary; and, secondly, for the benefits which have been poured upon the sacrificers themselves, as has been said before. And the benefit they derive is also twofold, being both an admission to a share of good things and a deliverance from evils.

[196] Therefore the law has assigned the whole burnt offering as a sacrifice adequate to that honour which is suited to God, and which belongs to God alone, enjoining that what is offered to the all-perfect and absolute God must be itself entire and perfect, having no taint of mortal selfishness in it. But that sacrifice which is offered for the sake of men, since its appearance admits of distinction, the law has distinguished also, appointing it to be a sacrifice for the participation in blessings which mankind has enjoined, and calling it a thank-offering for their preservation. And for the deliverance from evils it has allotted the sacrifice called a sin-offering, so that these are very appropriately their sacrifices for these causes;

[197] the whole burnt-offering being sacrificed for God himself alone, who must be honoured for his own sake, and not for that of any other being or thing; and the others for our sake; the thank-offering for our preservation, for the safety and amelioration of human affairs; and the sin-offering for the cure of those offences which the soul has committed.

37 5

And we must now enumerate the laws which have been enacted respecting each sacrifice, making our commencement with that which is the most excellent. Now, the most excellent sacrifice is the whole burnt-offering. The law says, "In the first place the victim shall be a male, carefully selected for its excellence from all the animals which are fit for sacrifice, a calf, or a lamb, or a kid. And then let him who brings it wash his hands, and lay his hands on the head of the victim.

[199] And after this let some one of the priests take the victim and sacrifice it, and let another hold a bowl under it, and, having caught some of the blood, let him go all around the altar and sprinkle it with the blood, and let him flay the victim and divide it into large pieces, having washed its entrails and its feet. And then let the whole victim be given to the fire of the altar of God, ³⁸ having become many things instead of one, and one instead of many."

[200] These things, then, are comprehended in express words of command. But there is another meaning figuratively concealed under the enigmatical expressions. And the words employed are visible symbols of what is invisible and uncertain. Now the victim which is to be sacrificed as a whole burnt offering must be a male, because a male is both more akin to domination than a female and more nearly related to the efficient cause; for the female is imperfect, subject, seen more as the passive than as the active partner.

[201] And since the elements of which our soul consists are two in number, the rational and the irrational part, the rational part belongs to the male sex, being the inheritance of intellect and reason; but the irrational part belongs to the sex of woman, which is the lot also of the outward senses. And the mind is in every respect superior to the outward sense, as the man is to the woman; who, when he is without blemish and purified with the proper purifications, namely, the perfect virtues, is himself the most holy sacrifice, being wholly and in all respects pleasing to God.

[202] Again, the hands which are laid upon the head of the victim are a most manifest symbol of irreproachable actions, and of a life which does nothing which is open to accusation, but which in all respects is passed in a manner consistent with the laws and ordinances of nature;

[203] for the law, in the first place, desires that the mind of the man who is offering the sacrifice shall be made holy by being exercised in good and advantageous doctrines; and, in the second place, that his life shall consist of most virtuous actions, so that, in conjunction with the imposition of hands, the man may speak freely out of his cleanly conscience, and may say,

[204] "These hands have never received any ³⁹ gift as a bribe to commit an unjust action, nor any division of what has been obtained by rapine or by covetousness, nor have they shed innocent blood. nor have they wrought mutilation, nor works of insolence, nor acts of violence, nor have they inflicted any wounds; nor, in fact, have they performed any action whatever which is liable to accusation or to reproach, but have been ministers in everything which is honourable and advantageous, and which is honoured by wisdom, or by the laws, or by honourable and virtuous men."

38 6

And the blood is poured out in a circle all round the altar, because a circle is the most complete of all figures, and also in order that no part whatever may be left empty and unoccupied by the libation of life; for, to speak properly, the blood is the libation of the life. Therefore the law here symbolically teaches us that the mind, which is always performing its dances in a circle, is by every description of words, and intentions, and actions which it adopts, always showing its desire to please God.

[206] And it is commanded that the belly and the feet shall be washed, which command is a figurative and very expressive one; for, by the belly it is figuratively meant to be signified that it is desirable that the appetites shall be purified, which are full of stains, and intoxication, and drunkenness, being thus a most pernicious evil, existing, and concocted, and exercised to the great injury of the life of mankind.

[207] And by the command that the feet of the victim should be washed, it is figuratively shown that we must no longer walk upon the earth, but soar aloft and traverse the air. For the soul of the man who is devoted to God, being eager for truth, springs upward and mounts from earth to heaven; and, being borne on wings, traverses the expanse of the air, being eager to be classed with and to move in concert with the sun, and moon, and all the rest of the most sacred and most harmonious company of the stars, under the immediate command and government of God, who has a kingly authority without any rival, and of which he can never be deprived, in accordance with which he justly governs the universe.

[208] And the division of the animal into limbs shows plainly that all things are but one, or that they are derived from one, and dissolved into one; which some persons have called satiety and also want, while others have called it combustion and arrangement: combustion, in accordance with the supreme power of God, who rules all other things in the world; and arrangement, according to the equality of the four elements which they all mutually allow to one another.

[209] And when I have been investigating these matters, this has appeared to me to be a probable conjecture; the soul which honours the living God, ought for that very reason to honour him not inconsiderately nor ignorantly, but with knowledge and reason; and the reasoning which we indulge in respecting God admits of division and partition, according to each of the divine faculties and excellencies; for God is both all good, and is also the maker and creator of the universe; and he also created it having a foreknowledge of what would take place, and being its preserver and most blessed benefactor, full of every kind of happiness; all which circumstances have in themselves a most dignified and praiseworthy character, both separately and when looked at in conjunction with their kindred qualities;

[210] and we must speak in the same way of other matters. When you wish to give thanks to God with your mind, and to assert your gratitude for the creation of the world, give him thanks for the creation of it as a whole, and of all its separate parts in their integrity, as if for the limbs of a most perfect animal; and by the parts I mean, for instance, the heaven, and the sun, and the moon, and the fixed stars; and secondly the earth, and the animals, and plants which spring from it; and next the seas and rivers, whether naturally springing from the ground or swollen by rain as winter torrents, and all the things in them: and lastly, the air and all the changes that take place in it; for winter, and summer, and spring, and autumn, being the seasons of the year, and being all of great service to mankind, are what we may call affections of the air for the preservation of all these things that are beneath the moon.

[211] And if ever you give thanks for men and their fortunes, do not do so only for the race taken generally, but you shall give thanks also for the species and most important parts of the race, such as men and women, Greeks and barbarians, men on the continent, and those who have their habitation in the islands; and if you are giving thanks for one individual, do not divide your thankfulness in expression into gratitude for minute trifles and inconsiderable matters, but take in your view the most comprehensive circumstances, first of all, his body and his soul, of which he consists, and then his speech, and his mind, and his outward senses; for such gratitude cannot of itself be unworthy of being listened to by God, when uttered, for each of these particulars.

39 7

These things are enough for us to say respecting the sacrifice of the whole burnt-offering. We must now proceed in due order to consider that offering which is called the sacrifice for preservation; for with respect to this one it is a matter of consequence whether the victim be male or female; and when it is slain, these three parts are especially selected for the altar, the fat, and the lobe of the liver, and the two kidneys; and all the other parts are left to make a feast for the sacrificer;

[213] and we must consider with great accuracy the reason why these portions of the entrails are in this case looked upon as sacred, and not pass this point by carelessly. Often when I have been considering this matter in my own mind, and investigating all these commandments, I have doubted why the law selected the lobe of the liver, and the kidneys, and the fat, as the first fruits of the animals thus sacrificed; and did not choose the heart or the brain, though the dominant part of the man resides in one of these parts;

[214] and I think also that many other persons who read the sacred scriptures with their mind, rather than merely with their eyes, will ask the same question. If therefore they, when they have considered the matter, can find any more probable reason, they will be benefiting both themselves and us; but if they cannot, let them consider the cause which has been discovered by us, and see whether it will stand the test; and this is it. The dominant power alone of all those that exist in us is able to restrain our natural folly, and injustice, and cowardice, and our other vices, and does restrain them; and the abode of this dominant power is one or other of the aforesaid portions of us, that is, it is either the brain or the heart;

[215] therefore the sacred commandment has thought fit that one should not bring to the altar of God, by means of which a remission and complete pardon of all sins and transgressions is procured, that vessel from which the mind having at one time been abiding in it, has gone forth on the trackless road of injustice and impiety, having turned out of the way which leads to virtue and excellence; for it would be folly to suppose that sacrifices were not to procure a forgetfulness of offences, but were to act as a reminder of them. This it is which appears to me to be the reason why neither of those two parts, which are of supreme importance, namely, the brain or the heart, is brought to the altar;

[216] and the parts which are commanded to be brought have a very suitable reason why they should be; the fat is brought because it is the richest part, and that which guards the entrails; for it envelops them and makes them to flourish, and benefits them by the softness of its touch. And the kidneys are commanded to be selected on account of the adjacent parts and the organs of generation, which they, as they dwell near them, do, like good neighbours, assist and co-operate with, in order that the seed of nature may prosper without anything in its vicinity being any obstacle to it; for they are channels resembling blood, by which that part of the purification of the superfluities of the body which is moist is separated from the body; and the testicles are near by which the seed is irrigated. And the lobe of the liver is the first fruit of the most important of the entrails, by means of which the food is digested, and being conveyed into the stomach is diffused through all the veins, and so conduces to the durability of the whole body;

[217] for the stomach, lying close to the gullet which swallows the food, receives it as soon after it has first been chewed by the teeth and been made smooth, and so digests it; and the body again receives it from the stomach and performs the second part of the service required, to which indeed it has been destined by nature, giving forth a juice to aid in liquefying the food; and there are two pipes like channels in the belly, which pour forth chyle into the liver, through the two channels which are originally placed in it.

[218] And the liver has a twofold power, a secretive one, and also a power of making blood. Now the secretive power secretes everything which is hard and difficult to be digested, and removes it into the adjacent vessels of gall; and the other power turns all that portion of the food which is pure and properly strained, by the means of its own innate flame, into life-like vivifying blood; and presses it into the heart, from which, as has been already said, it is conveyed through the veins and by these channels is diffused through the whole body to which it becomes the nourishment.

[219] We must also add to what has been here said, that the nature of the liver being of a lofty character and very smooth, by reason of its smoothness is looked upon as a very transparent mirror, so that when the mind, retreating from the cares of the day (while the body is lying relaxed in sleep, and while no one of the outward senses is any hindrance or impediment), begins to roll itself about, and to consider the objects of its thought by itself without any interruption, looking into the liver as into a mirror, it then sees, very clearly and without any alloy, every one of the proper objects of the intellect, and looking round upon all vain idols, and seeing that no disgrace can accrue to it, but taking care to avoid that and to choose the contrary, and being contented and pleased with all that it sees, it by dreams obtains a prophetic sight of the future.

40 8

And there are two days only during which God permits the nation to make use of the sacrifice for preservation, enjoining them to carve nothing of it till the third day, on many accounts, first of all, because all the things which are ever placed on the sacred table, ought to be made use of in due season, while the users take care that they shall suffer no deterioration from the lapse of time; but the nature of meat that has been kept is very apt to become putrid, even though it may have been seasoned in the cooking;

[221] secondly, because it is fitting that the sacrifices should not be stored up for food, but should be openly exposed, so as to afford a meal to all who are in need of it, for the sacrifice when once placed on the altar, is no longer the property of the person who has offered it, but belongs to that Being to whom the victim is sacrificed, who, being a beneficent and bounteous God, makes the whole company of those who offer the sacrifice, partakers at the altar and messmates, only admonishing them not to look upon it as their own feast, for they are but stewards of the feast, and not the entertainers; and the entertainer is the man to whom all the preparation belongs, which it is not lawful to conceal while preferring parsimony and illiberal meanness to humanity which is a noble virtue. i

[222] Lastly, this command was given because it so happens that the sacrifice for preservation is offered up for two things, the soul and the body, to each of which the lawgiver has assigned one day for feasting on the meats, for it was becoming that a number of days should be allotted for this purpose equal to the number of those parts in us which were designed to be sacred; so that in the first day we should, together with our eating of the food, receive a recollection of the salvation of our souls; and on the second day be reminded of the sound health of our bodies.

[223] And since there is no third object which is naturally appointed as one that should receive preservation, he has, with all possible strictness, forbidden the use of those meats being reserved to the third day, commanding that if it should so happen that, out of ignorance or forgetfulness, any portion was left, it should be consumed with fire; and he declares that the man who has merely tasted of it is blameable, saying to him, "Though thinking that you were sacrificing, O foolish man, you have not sacrificed; I have not accepted the unholy, unconsecrated, profane, unclean meats which you have roasted, O gluttonous man; never, even in a dream, having a proper idea of sacrifice."

41 9

To this species of sacrifice for preservation that other sacrifice also belongs, which is called the sacrifice of praise, and which rests on the following principle. ⁴⁰ The man who has never fallen into any unexpected disaster whatever, neither as to his body nor as to his external circumstances, but who has passed a tranquil and peaceful life, living in happiness and prosperity, being free from all calamity and all mishap, steering through the long voyage of life in calmness and serenity of circumstances, good fortune always blowing upon the stern of his vessel, is, of necessity, bound to requite God, who has been the pilot of his voyage, who has bestowed upon him untroubled salvation and unalloyed benefits, and, in short, all sorts of blessings unmingled with any evil, with hymns, and songs, an prayers, and also with sacrifices, and all other imaginable tokens of gratitude in a holy manner; all which things taken together have received the one comprehensive name of praise.

[225] This sacrifice the lawgiver has not commanded to be spread like the one before mentioned over two days, ⁴¹ but he has confined it to one only, in order that these men, who meet with ready benefits freely poured upon them, may offer up their requital freely and without any delay. ⁴²⁴³

42 10

This is sufficient to say on these subjects. We must now proceed, in due order, to consider the third sacrifice, which is called the sin-offering. This is varied in many ways, both in respect to the persons and to the description of victims offered; in respect of persons, that is, of the high priest, and of the whole nation, and of the ruler in his turn, and of the private individual; in respect of the victim offered, whether it be a calf, or a kid, or a she-goat, or a lamb.

[227] Also there is a distinction made, which is very necessary, as to whether they are voluntary or involuntary, with reference to those who, after they have erred, change for the better, confessing that they have sinned, and reproaching themselves for the offences that they have committed, and turning, for the future, to an irreproachable way of life.

[228] The sins therefore of the high priest, and of the whole nation, are atoned for by animals of equal value, for the priest is commanded to offer up a calf for each. The sins of the ruler are atoned for by an inferior animal, but still a male, for a kid is the appointed victim. The sins of the private individual by a victim of an inferior species, for it is a female, not a male, a she-goat, that is sacrificed;

[229] for it was fitting that a ruler should be ranked above a private individual, even in his performance of sacred ceremonies also: but the nation is superior to the ruler, since the whole must, at all times, be superior to the part. But the high priest is accounted worthy of the same honour as the whole nation, in respect of purification and of entreating a forgiveness of his sins from the merciful power of God. And he receives an equality of honour, not so much as it appears for his own sake, as because he is a servant of the nation, offering up a common thank-offering for them all in his most sacred prayers and most holy sacrifices.

[230] And the commandment given respecting these matters is one of great dignity and admirable solemnity. "If," says the law, "the high priest have sinned unintentionally," and then it adds, "so that the people has sinned too," all but affirming in express words that the true high priest, not the one incorrectly called so, has no participation in sin; and if ever he stumble, this will happen to him, not for his own sake, but for the common errors of the nation, and this error is not incurable, but is one which easily admits of a remedy.

[231] When, therefore, the calf has been sacrificed, the lawgiver commands the sacrificer to sprinkle some of the blood with his finger seven times in front of the veil which is before the holy of holies, within the former veil, in which place the sacred vessels are placed; and after that to smear and anoint the four horns of the altar, for it is square; and to pour out the rest of the blood at the foot of the altar, which is in the open air.

[232] And to this altar they are commanded to bring three things, the fat, and the lobe of the liver, and the two kidneys, in accordance with the commandment given with reference to the sacrifice for preservation; but the skin and the flesh, and all the rest of the body of the calf, from the head to the feet, with the entrails, they are commanded to carry out and to burn in an open place, to which the sacred ashes from the altar have been conveyed. The lawgiver also gives the same command with respect to the whole nation when it has sinned.

[233] But if any ruler has sinned he makes his purification with a kid, ⁴⁴ as I have said before; and if a private individual has sinned, he must offer a she-goat or a lamb; and for the ruler he appoints a male victim, but to the private individual a female, making all his other injunctions the same in both cases, to anoint the horns of the altar in the open air with blood, to bring the fat and the lobe of the liver, and the two kidneys, and to give the rest of the victim to the priests to eat.

43 11

But since, of offences some are committed against men, and some against holy and sacred things; he has hitherto been speaking with reference to those which are unintentionally committed against men; but for the purification of such as have been committed against sacred things he commands a ram to be offered up, after the offender has first paid the value of the thing to which the offence related, adding one fifth to the exact value.

[235] And after having put forth these and similar enactments with reference to sins committed unintentionally, he proceeds to lay down rules respecting intentional offences. "If any one," says the law, "shall speak falsely concerning a partnership, or about a deposit, or about a theft, or about the finding of something which another has lost, and being suspected and having had an oath proposed to him, shall swear, and when he appears to have escaped all conviction at the hands of this ⁴⁵ accusers, shall himself become his own accuser, being convicted by his own conscience residing within, and shall reproach himself for the things which he has denied, and as to which he has sworn falsely, and shall come and openly confess the sin which he has committed, and implore pardon;

[236] then pardon shall be given to such a man, who shows the truth of his repentance, not by promises but by works, by restoring the deposit which he has received, and by giving up the things which he has stolen or found, or of which in short he has in any way deprived his neighbour, paying also in addition one fifth of the value, as an atonement for the evil which he had done." ⁴⁶

[237] And then, after he has appeased the man who had been injured, the law proceeds to say, "After this let him go also into the temple, to implore remission of the sins which he has committed, taking with him an irreproachable mediator, namely, that conviction of the soul which has delivered him from his incurable calamity, curing him of the disease which would cause death, and wholly changing and bringing him to good health." And it orders that he should sacrifice a ram, and this victim is expressly mentioned, as it is in the case of the man who has offended in respect of the holy things;

[238] for the law speaks of an unintentional offence in the matter of holy things as of equal importance with an intentional sin in respect of men; if we may not indeed say that this also is holy, since an oath is added to it, which, as having been taken for an unjust cause, it has corrected by an alteration for the better.

[239] And we must take notice that the parts of the victim slain as a sin-offering which are placed upon the altar, are the same as those which are taken from the sacrifice for preservation, namely the lobe of the liver, and the fat, and the kidneys; for in a manner we may speak also of the man who repents as being preserved, since he is cured of a disease of the soul, which is worse than the diseases of the body;

[240] but the other parts of the animal are assigned to be eaten in a different manner; and the difference consists in three things; in the place, and time, and in those who receive it. ⁴⁷ Now the place is the temple; the time is one day instead of two; and the persons who partake of it are the priests, and the male servants of the priests, but not the men who offer the sacrifice. ⁴⁸⁴⁹

[241] Therefore the law does not permit the sacrifice to be brought out of the temple, with the intent that, if the man who repents has committed any previous offence also, he may not now be overwhelmed by envious and malicious men, with foolish dispositions and unbridled tongues, always lying in wait for reproach and false accusation; but it must be eaten in the sacred precincts, within which the purification has taken place.

44 12

And the law orders the priests to feast on what is offered in the sacrifice for many reasons; first of all, that by this command it may do honour to him who has offered the sacrifice, for the dignity of those who eat of the feast is an honour to those who furnish it; secondly, that they may believe the more firmly that those men who feel repentance for their sins do really have God propitious to them, for he would never have invited his servants and ministers to a participation in such a banquet, if his forgiveness of those who provided it had not been complete; and thirdly, because it is not lawful for any one of the priests to bear a part in the sacred ceremonies who is not perfect, for they are rejected for the slightest blemish.

[243] And God comforts those who have ceased to travel by the road of wickedness, as if they now, by means of the race of the priesthood, had received a pure purpose of life for the future, and had been sent forth so as to obtain an equal share of honour with the priests. And it is for this reason that the victim sacrificed as a sin-offering is consumed in one day, because men ought to delay to sin, being always slow and reluctant to approach it, but to exert all possible haste and promptness in doing well.

[244] But the sacrifices offered up for the sins of the high priest, or for those of the whole nation, are not prepared to be eaten at all, but are burnt to ashes, and the ashes are sacred as has been said; for there is no one who is superior to the high priest or to the whole nation, or who can as such be an intercessor for them, as to the sins which they have committed.

[245] Very naturally, therefore, is the meat of this sacrifice ordered to be consumed by fire, in imitation of the whole burnt offerings, and this to the honour of those who offer it; not because the sacred judgments of God are given with reference to the rank of those who come before his tribunal, but because the offences committed by men of preeminent virtue and real holiness are accounted of a character nearly akin to the good actions of others;

[246] for as a deep and fertile soil, even if it at times yields a bad crop, still bears more and better fruit than one which is naturally unproductive, so in the same manner it happens that the barrenness of virtuous and God-fearing men is more full of excellence than the best actions which ordinary people perform by chance; for these men cannot intentionally endure to do anything blameable.

45 13

Having given these commandments about every description of sacrifice in its turn, namely, about the burnt offering, and the sacrifice for preservation, and the sin-offering, he adds another kind of offering common to all the three, in order to show that they are friendly and connected with one another; and this combination of them all is called the great vow;

[248] and why it received this appellation we must now proceed to say. When any persons offer first fruits from any portion of their possessions, wheat, or barley, or oil, or wine, or the best of their fruits, or the first-born males of their flocks and herds, they do so actually dedicating those first fruits which proceed from what is clean, but paying a price as the value of what is unclean; and when they have no longer any materials left in which they can display their piety, they then consecrate and offer up themselves, displaying an unspeakable holiness, and a most superabundant excess of a God-loving disposition, on which account such a dedication is fitly called the great vow; for every man is his own greatest and most valuable possession, and this even he now gives up and abandons.

[249] And when a man has vowed this vow the law gives him the following command; first of all, to touch no unmixed wine, nor any wine that is made of the grape, nor to drink any other strong drink whatever, to the destruction of his reason, considering that during this period his reason also is dedicated to God; for all which could tend to drunkenness is forbidden to those of the priests who are employed in the sacred ministrations, they being commanded to quench their thirst with water; ⁵⁰

[250] in the second place they are commanded not to show their heads, giving thus a visible sign to all who see them that they are not debasing the pure coinage of their vow; thirdly, they are commanded to keep their body pure and undefiled, so as not even to approach their parents if they are dead, nor their ⁵¹ brothers; piety overcoming the natural good will and affection towards their relations and dearest friends, and it is both honourable and expedient that piety should at all times prevail.

46 14

But when the appointed time for their being released ⁵² from this vow has arrived, the law then commands the man who has dedicated himself to bring three animals to procure his release from his vow, a male lamb, and a female lamb, and a ram; the one for a burnt offering, the second for a sin-offering, and the ram as a sacrifice for preservation;

[252] for in some sense the man who has made such a vow resembles all these things. He resembles the sacrifice of the entire burnt offering, because he is dedicating to his preserver not only a portion of the first fruits of other things, but also of his own self. And he resembles the sin-offering, inasmuch as he is a man; for there is no one born, however perfect he may be, who can wholly avoid the commission of sin. He resembles also the offering for preservation, inasmuch as he has recorded that God the saviour is the cause of his preservation, and does not ascribe it to any physician or to any power of his; for those who have been born themselves, and who are liable to infirmity, are not competent to bestow health even on themselves. Medicine does not benefit all persons, nor does it always benefit the same persons; but there are times even when it does them great injury, since its power depends on different things, both on the thing itself and also on those persons who use it.

[253] And a great impression is made on me by the fact that of three animals offered up in these different sacrifices, there is no one of a different species from the others, but they are every one of the same kind, a ram, and a male lamb, and a female lamb; for God wishes, as I said a little while ago, by this commandment to point out that the three kinds of sacrifice are nearly connected with and akin to one another; because, both the man who repents is saved, and the man who is saved from the diseases of the soul repents, and because both of them hasten with eagerness to attain to an entire and perfect disposition, of which the sacrifice of the whole burnt-offering is a symbol.

[254] But since the man has begun to offer himself as his first fruits, and since it is not lawful for the sacred altar to be polluted with human blood, but yet it was by all means necessary ⁵³ that a portion should be consecrated, he has taken care to take a portion, which, being taken, should cause neither pain nor defilement; for he has cut off ⁵⁴ the hair of the head, the superfluities of the natural body, as if they were the superfluous branches of a tree, and he has committed them to the fire on which the meat of the sacrifice offered for preservation will be suitably prepared, ⁵⁵ in order that some portion of the man who has made the vow, which it is not lawful to place upon the altar, may still at all events be combined with the sacrifice, burning the fuel of the sacred flame.

47 15

These sacred fires are common to all the rest of the people. But it was fitting that the priests also should offer up something on the altar as first fruits, not thinking that the services and sacred ministrations to which they have been appointed have secured them an exemption from such duties. And the first fruits suitable for the priests to offer do not come from anything containing blood, but from the purest portion of human food;

[256] for the fine wheaten flour is their continual offering; a tenth part of a sacred measure every day; one half of which is offered up in the morning, and one half in the evening, having been soaked in oil, so that no portion of it can be left for food; for the command of God is, that all the sacrifices of the priests shall be wholly burnt, and that no portion of them shall be allotted for food. Having now, then, to the best of our ability, discussed the matters relating to the sacrifices, we will proceed in due order to speak concerning those who offer them. ⁵⁶ 48

48 1

A TREATISE ON THOSE WHO OFFER SACRIFICE.

The law chooses that a person who brings a sacrifice shall be pure, both in body and soul; —pure in soul from all passions, and diseases, and vices, which can be displayed either in word or deed; and pure in body from all such things as a body is usually defiled by.

[258] And it has appointed a burning purification for both these things; for the soul, by means of ⁵⁷⁵⁸ the animals which are duly fit for sacrifices; and for the body, by ablutions and sprinklings; concerning which we will speak presently; for it is fit to assign the pre-eminence in honour in every point to the superior and dominant part of the qualities existing in us, namely, to the soul.

[259] What, then, is the mode of purifying the soul? "Look," says the law, "take care that the victim which thou bringest to the altar is perfect, wholly without participation in any kind of blemish, selected from many on account of its excellence, by the uncorrupted judgments of the priests, and by their most acute sight, and by their continual practise derived from being exercised in the examination of faultless victims. For if you do not see this with your eyes more than with your reason, you will not wash off all the imperfections and stains which you have imprinted on your whole life, partly in consequence of unexpected events, and partly by deliberate purpose;

[260] for you will find that this exceeding accuracy of investigation into the animals, figuratively signifies the amelioration of your own disposition and conduct; for the law was not established for the sake of irrational animals, but for that of those who have intellect and reason." So that the real object taken care of is not the condition of the victims sacrificed in order that they may have no blemish, but that of the sacrificers that they may not be defiled by any unlawful passion.

[261] The body then, as I have already said, he purifies with ablutions and bespringklings, and does not allow a person after he has once washed and sprinkled himself, at once to enter within the sacred precincts, but bids him wait outside for seven days, and to be besprinkled twice, on the third day and on the seventh day; and after this it commands him to wash himself once more, and then it admits him to enter the sacred precincts and to share in the sacred ministrations.

49 2

We must consider what great prudence and philosophical wisdom is displayed in this law; for nearly all other persons are besprinkled with pure water, generally in the sea, some in rivers, and others again in vessels of water which they draw from fountains. But Moses, having previously prepared ashes which had been left from the sacred fire (and in what manner shall be explained hereafter), appointed that it should be right to take some of them and to put them in a vessel, and then to pour water upon them, and then, dipping some branches of hyssop in the mixture of ashes and water, to sprinkle it over those who were to be purified.

[263] And the cause of this proceeding may very probably be said to be this:—The lawgiver’s intention is that those who approach the service of the living God should first of all know themselves and their own essence. For how can the man who does not know himself ever comprehend the supreme and all-excelling power of God?

[264] Therefore, our bodily essence is earth and water, of which he reminds us by this purification, conceiving that this result—namely, to know one’s self, and to know also of what one is composed, of what utterly valueless substances mere ashes and water are—is of itself the most beneficial purification.

[265] For when a man is aware of this he will at once reject all vain and treacherous conceit, and, discarding haughtiness and pride, he will seek to become pleasing to God, and to conciliate the merciful power of that Being who hates arrogance. For it is said somewhere with great beauty, "He that exhibits over proud words or actions offends not men alone but God also, the maker of equality and of every thing else that is most excellent."

[266] Therefore, to us who are amazed and excited by this sprinkling the very elements themselves, earth and water, may almost be said to utter distinct words, and to say plainly, we are the essence of your bodies; nature having mixed us together, divine art has fashioned us into the figure of a man. Being made of us when you were born, you will again be dissolved into us when you come to die; for it is not the nature of any thing to be destroyed so as to become non-existent; but the end brings it back to those elements from which its beginnings come.

50 3

But now it is necessary to fulfil our promise and to explain the peculiar propriety involved in this use of ashes. For they are not merely the ashes of wood which has been consumed by fire, but also of an animal particularly suited for this kind of purification.

[268] For the law orders ⁵⁹that a red heifer, which has never been brought under the yoke, shall be sacrificed outside of the city, and that the high priest, taking some of the blood, shall seven times sprinkle with it all the things in front of the temple, and then shall burn the whole animal, with its hide and flesh, and with the belly full of all ⁶⁰ the entrails. And when the flame begins to pour down, then it commands that these three things shall be thrown into the middle of it, a stick of cedar, a stick of hyssop, and a bunch of saffron; and then, when the fire is wholly extinguished, it commands that some man who is clean shall collect the ashes, and shall again place them outside of the city in some open place.

[269] And what figurative meanings he conceals under these orders as symbols, we have accurately explained in another treatise, in which we have discussed the allegories. It is necessary, therefore, for those who are about to go into the temple to partake of the sacrifice, to be cleansed as to their bodies and as to their souls before their bodies. For the soul is the mistress and the queen, and is superior in every thing, as having received a more divine nature. And the things which cleanse the mind are wisdom and the doctrines of wisdom, which lead it to the contemplation of the world and the things in it; and the sacred chorus of the rest of the virtues, and honourable and very praiseworthy actions in accordance with the virtues.

[270] Let the man, therefore, who is adorned with these qualities go forth in cheerful confidence to the temple which most nearly belongs to him, the most excellent of all abodes to offer himself as a sacrifice. But let him in whom covetousness and a desire of unjust things dwell and display themselves, cover his head and be silent, checking his shameless folly and his excessive impudence, in those matters in which caution is profitable; for the temple of the truly living God may not be approached by unholy sacrifices.

[271] I should say to such a man: My good man, God is not pleased even though a man bring hecatombs to his altar; for he possesses all things as his own, and stands in need of nothing. But he delights in minds which love God, and in men who practise holiness, from whom he gladly receives cakes and barley, and the very cheapest things, as if they were the most valuable in preference to such as are most costly.

[272] And even if they bring nothing else, still when they bring themselves, the most perfect completeness of virtue and excellence, they are offering the most excellent of all sacrifices, honouring God, their Benefactor and Saviour, with hymns and thanksgivings; the former uttered by the organs of the voice, and the latter without the agency of tongue or mouth, the worshippers making their exclamations and invocations with their soul alone, and only appreciable by the intellect, and there is but one ear, namely, that of the Deity which hears them. For the hearing of men does not extend so far as to be sensible of them.

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And that this statement is true, and not mine but that of nature, is testified to a certain degree by the evident nature of the thing itself, which affords a manifest proof which none can deny who do not cleave to credulity out of a contentious disposition. It is testified also by the law which commands two altars to be prepared, differing both as to the materials of which they are made, as to the places in which they are erected, and as to the purposes to which they are applied;

[274] for one is made of stones, carefully selected so to fit one another, and unhewn, and it is erected in the open air, near the steps of the temple, and it is for the purpose of sacrificing victims which contain blood in them. And the other is made of gold, and is erected in the inner part of the temple, within the first veil, and may not be seen by any other human being except those of the priests who keep themselves pure, and it is for the purpose of offering incense upon;

[275] from which it is plain that God looks upon even the smallest offering of frankincense by a holy man as more valuable than ten thousand beasts which may be sacrificed by one who is not thoroughly virtuous. For in proportion, I imagine, as gold is more valuable than stones, and as the things within the inner temple are more holy than those without, in the same proportion is the gratitude displayed by offerings of incense superior to that displayed by the sacrifice of victims full of blood,

[276] on which account the altar of incense is honoured not only in the costliness of its materials, and in the manner of its erection, and in its situation, but also in the fact that it ministers every day before any thing else to the thanksgivings to be paid to God. For the law does not permit the priest to offer the sacrifice of the whole burnt offering outside before he has offered incense within at the earliest dawn. ⁶¹

[277] And this command is a symbol of nothing else but of the fact that in the eyes of God it is not the number of things sacrificed that is accounted valuable, but the purity of the rational spirit of the sacrificer. Unless, indeed, one can suppose that a judge who is anxious to pronounce a holy ⁶² judgment will never receive gifts from any of those whose conduct comes before his tribunal, or that, if he does receive such presents, he will be liable to an accusation of corruption; and that a good man will not receive gifts from a wicked person, not even though he may be poor and the other rich, and he himself perhaps in actual want of what he would so receive; and yet that God can be corrupted by bribes, who is most all-sufficient for himself and who has no need of any thing created; who, being himself the first and most perfect good thing, the everlasting fountain of wisdom, and justice, and of every virtue, rejects the gifts of the wicked.

[278] And is not the man who would offer such gifts the most shameless of all men, if he offers a portion of the things which he has acquired by doing injury, or by rapine, or by false denial, or by robbery, to God as if he were a partner in his wickedness? O most miserable of all men! I should say to such a man, "You must be expecting one of two things. Either that you will be able to pass undetected, or that you will be discovered.

[279] Therefore, if you expect to be able to pass undetected, you are ignorant of the power of God, by which he at the same time sees everything and hears everything. And if you think that you will be discovered, you are most audacious in (when you ought rather to endeavour to conceal the wicked actions which you have committed) bringing forward to light specimens of all your iniquitous deeds, and giving yourself airs, and dividing the fruits of them with God, bringing him unholy first fruits. And have you not considered this, that the law does not admit of lawlessness, nor does the light of the sun admit of darkness; but God is the archetypal model of all laws, and the sun, which can be appreciated only by the intellect, is the archetypal model of that which is visible to the senses, bringing forth from its invisible fountains visible light to afford to him who sees."

Moreover, there are other commandments relating to the altar. ⁶³

A TREATISE ON THE COMMANDMENT THAT THE WAGES OF A HARLOT ARE NOT TO BE RECEIVED IN THE SACRED TREASURY.

This injunction also is very admirably and properly set down in the sacred tablets of the law, that the wages of a harlot are not to be received into the temple, and inasmuch as she has earned them by selling her beauty, having chosen a most infamous life for the sake of shameful gain; ⁶⁴

[281] but if the gifts which proceed from a woman who has lived as a concubine are unholy, how can those be different which proceed from a soul which is defiled in the same manner, which has voluntarily abandoned itself to shame and to the lowest infamy, to drunkenness and gluttony, and covetousness and ambition, and love of pleasure, and to innumerable other kinds of passions, and diseases, and wickednesses? For what time can be long enough to efface those defilements, I indeed do not know.

[282] Very often in truth time has put an end to the occupation of a harlot, since, when women have outlived their beauty, no one any longer approaches them, their prime having withered away like that of some flowers; and what length of time can ever transform the harlotry of the soul which from its youth has been trained in early and habitual incontinence, so as to bring it over to good order? No time could do this, but God alone, to whom all things are possible, even those which among us are impossible.

[283] Accordingly, the man who is about to offer a sacrifice ought to examine and see, not whether the victim is without blemish, but whether his mind is sound, and entire, and perfect. Let him likewise investigate the causes for which he is about to offer the sacrifice; for it must be as an expression of thankfulness for kindnesses which have been shown to him, or else of supplication for the permanence of his present blessings, or for the acquisition of some future good, or else to avert some evil either present or expected; for all which objects he should labour to bring his reason into a state of good health and sanity;

[284] for if he is giving thanks for benefits conferred upon him, he must take care not to behave like an ungrateful man, ⁶⁵ becoming wicked, for the benefits are conferred on a virtuous man; or if his object be to secure the permanence of his present prosperity and happiness, and to be enabled to look forward to such for the future, he must still show himself worthy of his good fortune, and behave virtuously; or if he is asking to escape from evils, let him not commit actions deserving of correction and punishment. ⁶⁶

The law says, "A fire shall be kept burning on the altar which shall never be extinguished, but shall be kept burning for ever." ⁶⁷ I think with great reason and propriety; for, since the graces of God are everlasting, and unceasing, and uninterrupted, which we now enjoy day and night, and since the symbol of gratitude is the sacred flame, it is fitting that it ⁶⁸ should be kindled, and that it should remain unextinguished for ever.

[286] And, perhaps, the lawgiver designed by this command to connect the old with the new sacrifices, and to unite the two by the duration and presence of the same fire by which all such sacrifices are consecrated, in order to demonstrate the fact that all perfect sacrifices consisted in thanksgiving, although, according to the diversity of the occasions on which they are offered, more victims are offered at one time and fewer at another.

[287] But some are verbal symbols of things appreciable only by the intellect, and the mystical meaning which is concealed beneath them must be investigated by those who are eager for truth in accordance with the rules of allegory. The altar of God is the grateful soul of the wise man, being compounded of perfect numbers undivided and indivisible; for no part of virtue is useless.

[288] On this soul the sacred fire is continually kept burning, preserved with care and unextinguishable. But the light of the mind is wisdom; as, on the contrary, the darkness of the soul is folly. For what the light discernible by the outward senses is to the eyes, that is knowledge to reason with a view to the contemplation of incorporeal things discernible only by the intellect, the light of which is continually shining and never extinguished.

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After this the law says, "On every offering you shall add salt." ⁶⁹ By which injunction, as I have said before, he figuratively implies a duration for ever; for salt is calculated to preserve bodies, being placed in the second rank as inferior only to the soul; for as the soul is the cause of bodies not being destroyed, so likewise is salt, which keeps them together in the greatest degree, and to some extent makes them immortal.

[290] On which account the law calls the altar θυσιατήριον, giving it a peculiar name of especial honour, from its preserving ( διατηρέω) the sacrifices ( τὰς θυσίας) in a proper manner, and this too though the flesh is consumed by fire; so as to afford the most evident proof possible that God looks not upon the victims as forming the real sacrifice, but on the mind and willingness of him who offers them, that so the durability and firmness of the altar may be ensured by virtue.

[291] Moreover, it also ordains that every sacrifice shall be offered up without any leaven or honey, not thinking it fit that either of these things should be brought to the altar. The honey, ⁷⁰ perhaps, because the bee which collects it is not a clean animal, inasmuch as it derives its birth, as the story goes, from the putrefaction and corruption of dead oxen, ⁷¹ just as wasps spring from the bodies of horses.

[292] Or else this may be forbidden as a figurative declaration that all superfluous pleasure is unholy, making, indeed, the things which are eaten sweet to the taste, but inflicting bitter pains difficult to be cured at a subsequent period, by which the soul must of necessity be agitated and thrown into confusion, not being able to settle on any sure resting place.

[293] And leaven is forbidden on account of the rising which it causes; this prohibition again having a figurative meaning, intimating that no one who comes to the altar ought at all to allow himself to be elated, being puffed up by insolence; but that such persons may keep their eyes fixed on the greatness of God, ⁷² and so obtain a proper conception of the weakness of all created beings, even if they be very prosperous; and that so cherishing correct notions they may correct the arrogant loftiness of their minds, and discard all treacherous self-conceit.

[294] But if the Creator and maker of the universe, who has no need of anything which he has created, not looking at the exceeding greatness of his own power and at his own authority, but at your weakness, gives you a share of his own merciful power, supplying the deficiencies with which you are overwhelmed, how do you think it fitting that you should behave towards men who are akin to you by nature, and who are springing from the same elements with yourself, when you have brought nothing into the world, not even yourself?

[295] For, my fine fellow, you came naked into the world, and you shall leave it again naked, having received the interval between your birth and death as a loan from God; during which what ought you to do rather than take care to live in communion and harmony with your fellow creatures, studying equality, and humanity, and virtue, repudiating unequal, and unjust, and irreconcilable unsociable wickedness, which makes that animal which is by nature the most gentle of all, namely, man, a cruel and untractable monster?

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Again, the law commands that candles shall be kept burning from evening until morning ⁷³ on the sacred candlesticks within the veil, on many accounts. One of which is that the holy places may be kept illuminated without any interruption after the cessation of the light of day, being always kept free from any participation in darkness, just as the stars themselves are, for they too, when the sun sets, exhibit their own light, never forsaking the place which was originally appointed for them in the world.

[297] Secondly, in order that by night, also, a rite akin to and closely resembling the sacrifices by day may be performed so as to give pleasure to God, and that no time or occasion fit for offering thanksgiving may ever be left out, which is a duty most suitable and natural for night; for it is not improper to call the blaze of the most sacred light in the innermost shrine itself a sacrifice.

[298] The third, which is a reason of the very greatest importance, is this. Since we are not only well treated while we are awake, but also when we are asleep, inasmuch as the mighty God gives ⁷⁴ sleep as a great assistance to the human race, for the benefit of both their bodies and souls, of their bodies as being by it relieved of the labours of the day, and of their souls as being lightened by it of all their cares, and being restored to themselves after all the disorder and confusion caused by the outward senses, and as being then enabled to retire within and commune with themselves, the law has very properly thought fit to make a distinction of the actions of thanksgiving, so that sacrifices may be made on behalf of those who are awake by means of the victims which are offered, and on behalf of those who are asleep, and of those who are benefited by sleep, by the lighting of the sacred candles.

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These, then, and other commandments like them, are those which are established for the purpose of promoting piety, by express injunctions and prohibitions. But those which are in accordance with philosophical suggestions and recommendations must be explained in this manner; for the lawgiver, in effect, says, "God, O mind of man! demands nothing of you which is either oppressive, or uncertain, or difficult, but only such things as are very simple and easy.

[300] And these are, to love him as your benefactor; and if you fail to do so, at all events, to fear him as your Governor and Lord, and to enter zealously upon all the paths which may please him, and to serve him in no careless or superficial manner, but with one’s whole soul thoroughly filled as it ought to be with God-loving sentiments, and to cleave to his commandments, and to honour justice, by all which means the world itself continues constantly in the same nature without ever changing, and all other things which are contained in the world have a tendency towards improvement, such as the sun and the moon, and the whole multitude of the rest of the stars, and the entire heaven. But the mountains of the earth are elevated to the greatest possible height, and the champaign country, like other fusible essences, is spread over a body of wide extent, and the sea also changes so as to become united with sweet waters, and the rains also become in their turn similar to the sea. Therefore every one of those things is still fixed within the same boundaries as those within which it was originally created, when it was first disposed of in regular order. But you shall be better, living quite irreproachably.

[301] And what of all these things is either grievous or laborious? You are not compelled to pass over unnavigable seas; or, when tossed about by the billows of the middle of winter and the force of contrary winds, to wander about the sea in every direction; or to travel on foot over rough and pathless bye-ways, always being in dread of the haunts of robbers, or of the attacks of wild beasts; or to watch all night to protect your walls in the open air, while the enemy are lying in ambush for you, and threatening you with the very extremity of danger. Come, now, let no unpleasant topics be brought up in pleasant circumstances. We must use words of good omen with reference to such advantageous matters.

[302] It is only necessary for the mind to consent and everything will be ready. Are you not aware that both that heaven which is invisible to the outward senses, and that likewise which is appreciable only by the intellect, belongs to God: the heaven of heavens as we may call it; and again, that the earth and all that is in it, and the whole world, both that which is visible and that which is invisible and incorporeal, being a model of the real heaven?

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But, nevertheless, he selected out of the whole race of mankind those who were really men for their superior excellence; and he elected them and thought them worthy of the highest possible honour, calling them to the service of himself, to that everlasting fountain of all that is good; from which he has showered forth other virtues, drawing forth, at the same time, for our enjoyment, combined with the greatest possible advantage, a drink contributing more than ever nectar, or at all events not less, to make those who drink of it immortal.

[304] But those men are to be pitied, and are altogether miserable, who have never banquetted on the labours of virtue; and they have remained to the end the most miserable of all men who have been always ignorant of the taste of moral excellence, when it was in their power to have feasted on and luxuriated among justice and equality. But these men are uncircumcised in their hearts, as the law expresses it, and by reason of the hardness of their hearts they are stubborn, resisting and breaking their traces in a restive manner;

[305] whom the Lord reproves, saying, "Be ye circumcised as to your hard-heartedness;" ⁷⁵ that means, "do ye eradicate the overbearing character of your dominant part, which the immoderate impulses of the passing ⁷⁶ hour have sown and caused to grow within you, and which the wicked husbandman of the soul, folly, planted.

[306] Again, it says, "Let not your necks be stiff," ⁷⁷ that is to say, let not your mind be unbending and self-willed, and let it not admit into itself that most blameable ignorance of excessive perverseness. But discarding obstinacy and moroseness of nature as an enemy, let it change so as to become gentle, and inclined to obey the laws of nature.

[307] Do you not see that the most important and greatest of all the powers of the living God are his beneficent and his punishing power? And his beneficent power is called God, since it is by means of this that he made and arranged the universe. And the other, or punishing power, is called Lord, on which his sovereignty over the universe depends. And God is God, not only of men, but also of gods; and he is mighty, being truly strong and truly powerful. ⁷⁸

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But, nevertheless, though he is so great in excellence and in power, he feels pity and compassion for all those who are most completely sunk in want and distress, not considering it beneath his dignity to be the judge in the causes of proselytes, and orphans, and widows, and disregarding kings and tyrants, and men in high commands, and honouring the humility of those men above mentioned, I mean the proselytes, with precedence, on this account.

[309] These men, having forsaken their country and their national customs in which they were bred up, which, however, were full of the inventions of falsehood and pride, becoming genuine lovers of truth, have come over to piety; and becoming in all worthiness suppliants and servants of the true and living God, they very properly receive a precedence which they have deserved, having found the reward of their fleeing to God in the assistance which they now receive from him.

[310] And in the case of orphans and widows, since they have been deprived of their natural protectors, the one class having lost their parents, and the others their husbands, they have no refuge whatever to which they can flee, no aid which they can hope for from man, being utterly destitute; on which account they are not deprived of the greatest hope of all, the hope of relief from God, who, because of his merciful character, does not refuse to provide and to care for persons so wholly desolate. ⁷⁹⁸⁰

[311] "Let then," says the law, "God alone be thy boast, and thy greater glory," ⁸¹ And do not pride thyself either on thy wealth, or on thy glory, or on the beauty of thy person, or on thy strength, or on anything of the same kind as the objects at which foolish empty-headed persons are apt to be elated; considering that, in the first place, these things have no connection at all with the nature of good, and secondly, that they are liable to rapid changes, fading away in a manner before they have time to flourish permanently.

[312] And let us cling to the custom of addressing our supplications to him, and let us not, after we have subdued our enemies, imitate their impiety in those matters of conduct in which they fancy that they are acting piously, burning their sons and their daughters to their gods, not, indeed, that it is the custom of all the barbarians to burn their children.

[313] For they are not become so perfectly savage in their natures as to endure in time of peace to treat their nearest and dearest relatives as they would scarcely treat their irreconcilable enemies in time of war. But that they do in reality inflame and corrupt the souls of the children of whom they are the parents from the very moment that they are out of their swaddling clothes; not imprinting on their minds, while they are still tender, any true opinions respecting the one only and truly living God. Let us not then be overcome by, and fall down before, and yield to their good fortune as if they had prevailed by reason of their piety.

[314] For present prosperity is given to many persons for a snare, being only a bait to be followed by excessive and incurable evils. And it is very likely that even men who are unworthy may be allowed to be successful, not for their own sakes, but in order that we who act impiously may be more vehemently grieved and pained, who having been born in a God-fearing city, and having been bred up in laws which would imbue men with every virtue, and having been instructed from our earliest youth in all such pursuits as are most honourable to men, neglect them all, and cling only to such practises as deserve to be neglected, considering all good things as subjects for amusement, and looking upon things fit only for sport as seriously good.

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And if, indeed, any one assuming the name and appearance of a prophet, ⁸² appearing to be inspired and possessed ⁸³⁸⁴ by the Holy Spirit, were to seek to lead the people to the worship of those who are accounted gods in the different cities, it would not be fitting for the people to attend to him being deceived by the name of a prophet. For such an one is an impostor and not a prophet, since he has been inventing speeches and oracles full of falsehood,

[316] even though a brother, or a son, or a daughter, or a wife, or a steward, or a firm friend, or any one else who seems to be well-intentioned towards one should seek to lead one in a similar course; exhorting one to be cheerful among the multitude, and to approach the same temples and to adopt the same sacrifices; but such an one should be punished as a public and common enemy, and we should think but little of any relationship, and one should relate his recommendations to all the lovers of piety, who with all speed and without any delay would hasten to inflict punishment on the impious man, judging it a virtuous action to be zealous for his execution.

[317] For we should acknowledge only one relationship, and one bond of friendship, namely, a mutual zeal for the service of God, and a desire to say and do everything that is consistent with piety. And these bonds which are called relationships of blood, being derived from one’s ancestors, and those connections which are derived from intermarriages and from other similar causes, must all be renounced, if they do not all hasten to the same end, namely, the honour of God which is the one indissoluble bond of all united good will. For such men will lay claim to a more venerable and sacred kind of relationship;

[318] and the law confirms my assertion, where it says that those who do what is pleasing to nature and virtuous are the sons of God, for it says, "Ye are the sons of the Lord your God," ⁸⁵ inasmuch as you will be thought worthy of his providence and care in your behalf as though he were your father. And that care is as much superior to that which is shown by a man’s own parents, as I imagine the being who takes it is superior to them.

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In addition to this the lawgiver also entirely removes out of his sacred code of laws all ordinances respecting initiations, and mysteries, and all such trickery and buffoonery; not choosing that men who are brought up in such a constitution as that which he was giving should be busied about such ⁸⁶ matters, and, placing their dependence on mystic enchantments, should be led to neglect the truth, and to pursue those objects which have very naturally received night and darkness for their portion, passing over the things which are worthy of light and of day. Let no one, therefore, of the disciples or followers of Moses either be initiated himself into any mysterious rites of worship, or initiate any one else; for both the act of learning and that of teaching such initiations is an impiety of no slight order.

[320] For if these things are virtuous, and honourable, and profitable, why do ye, O ye men who are initiated, shut yourselves up in dense darkness, and limit your benefits to just three or four men, when you might bring down the advantages which you have to bestow into the middle of the market place, and benefit all men; so that every one might without hindrance partake of a better and more fortunate life?

[321] for envy is never found in conjunction with virtue. Let men who do injurious things be put to shame, and seeking hiding places and recesses in the earth, and deep darkness, hide themselves, concealing their lawless iniquity from sight, so that no one may behold it. But to those who do such things as are for the common advantage, let there be freedom of speech, and let them go by day through the middle of the market place where they will meet with the most numerous crowds, to display their own manner of life in the pure sun, and to do good to the assembled multitudes by means of the principal of the outward senses, giving them to see those things the sight of which is most delightful and most impressive, and hearing and feasting upon salutary speeches which are accustomed to delight the minds even of those men who are not utterly illiterate.

[322] Do you not see that nature has concealed none of those works which are deservedly celebrated and honourable, but has exhibited openly the stars and the whole of heaven, so as to cause the sight pleasure, and to excite a desire for philosophy, and she also displays her seas, and fountains, and rivers, and the excellencies of the atmosphere, and the beautiful adaptation of the winds to the various seasons of the year, and of plants, and of animals, and, moreover, the innumerable species of fruits, for the use and enjoyment of men?

[323] Would it not have been right, then, for you, following her example and design, to give to those who are worthy of it all things that are necessary for their advantage? But now it very often happens that no good men at all are initiated by them, but that sometimes robbers, and wreckers, and companies of debauched and polluted women are, when they have given money enough to those who initiate them, and who reveal to them the mysteries which they call sacred. But let all such men be driven away and expelled from that city, and denied all share in that constitution, in which honour and truth are reverenced for their own sake. And this is enough to say on this subject.

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But the law, being most especially an interpreter of equal communion, and of courteous humanity among men, has preserved the honour and dignity of each virtue; not permitting any one who is incurably sunk in vice to flee to them, but rejecting all such persons and repelling them to a distance.

[325] Therefore, as it was aware that no inconsiderable number of wicked men are often mingled in these assemblies, and escape notice by reason of the crowds collected there, in order to prevent that from being the case in this instance, he previously excludes all who are unworthy from the sacred assembly, beginning in the first instance with those who are afflicted with the disease of effeminacy, men-women, who, having adulterated the coinage of nature, are willingly driven into the appearance and treatment of licentious women. He also banishes all those who have suffered any injury or mutilation in their most important members, and those who, seeking to preserve the flower of their beauty so that it may not speedily wither away, have altered the impression of their natural manly appearance into the resemblance of a woman.

[326] The law also excludes not only all harlots, but also those who being born of a harlot bear about them the disgrace of their mother, because their original birth and origin have been adulterated.

[327] For this passage (if there is any passage at all in the whole scripture which does so) admits of an allegorical interpretation; for there is not one description only of impious and unholy men, but there are many and different. For some persons affirm that the incorporeal ideas are only an empty name, having no participation in any real fact, removing the most important of all essences from the list of existing things, though it is in fact the archetypal model of all things which are the distinctive qualities of essence, in accordance with which each thing is assigned to its proper species and limited to its proper dimensions.

[328] The sacred pillars of the law call all these men broken; for such an injury as is implied by that term leaves a man destitute of all distinctive quality and species, and what is so broken is nothing else, to speak the strict truth, than mere shapeless material. Thus, the doctrine which takes away species throws every thing into confusion, and moreover brings back that want of proper form which existed before the elements were reduced into proper order.

[329] And what can be more absurd than this? For it is out of that essence that God created every thing, without indeed touching it himself, for it was not lawful for the all-wise and all-blessed God to touch materials which were all misshapen and confused, but he created them by the agency of his incorporeal powers, of which the proper name is "ideas," which he so exerted that every genus received its proper form. But this opinion has created great irregularity and confusion. For when it takes away the things by means of which the distinctive qualities exist, it at the same time takes away the distinctive qualities themselves.

[330] But other persons, as if they were engaged in a contest of wickedness, being anxious to carry off the prizes of victory, go beyond all others in impiety, joining to their denial of the ideas a negative also of the being of God, as if he had no real existence but were only spoken of for the sake of what is beneficial to men. Others, again, out of fear of that Being who appears to be present everywhere and to see every thing, are barren of wisdom, but devoted to the maintenance of that which is the greatest of all wickednesses, namely impiety.

[331] There is also a third class, who have entered on the contrary path, guiding a multitude of men and women, of old and young, filling the world with arguments in favour of a multiplicity of rulers, in order by such means to eradicate all notions of the one and truly living God from the minds of men.

[332] These are they who are symbolically called by the law the sons of a harlot. For as mothers who are harlots do not know who is the real father of their children, and cannot register him accurately, but have many, or I might almost say all men, their lovers and associates, the same is the case with those who are ignorant of the one true God. For, inventing a great number whom they falsely call gods, they are blinded as to the most important of all existing things which they ought to have thoroughly learnt, if not alone, at all events as the first and greatest of all things from their earliest childhood; for what can be a more honourable thing to learn than the knowledge of the true and living God?

61 14

The law also excludes a fourth class, and a fifth, both hastening to the same end, but not with the same intention; for, as they are both followers of the same great evil, self-will, they have divided between them the whole soul as a kind of common inheritance, consisting of a rational and an irrational part; and the one class has appropriated the rational part, which is the mind, and the other the irrational part which is again subdivided into the outward senses;

[334] therefore, the champions of the mind attribute to it the predominance in and supreme authority over all human affairs, and affirm that it is able to preserve all past things in its recollection, and to comprehend all present things with great vigour, and to divine the future by probable conjecture;

[335] for this is the faculty which sowed and planted all the fertile soil in both the mountainous and champaign districts of the earth, and which invented agriculture, the most useful of all sciences for human life. This also is the faculty which surveyed the heaven, and by a proper contemplation of it made the earth accessible to ships by an ingenuity beyond all powers of description;

[336] this, also invented letters, and music, and the whole range of encyclical instruction, and brought them to perfection. This also, is the parent of that greatest of all good things, philosophy, and by means of its different parts it has benefited human life, proceeding by the logical portion of it to an infallible interpretation of difficulties, and by its moral part to a correction of the manners and dispositions of men; and by its physical division to the knowledge of the heaven and the world. And they have also collected and assembled many other praises of the mind on which they dwell, having a continual reference to the species already mentioned, about which we have not at the present time leisure to occupy ourselves.

62 15

But the champions of the outward senses extol their praises, also, with great energy and magnificence; enumerating ON THOSE WHO OFFER SACRIFICE QAY in their discourse all the wants which are supplied by their means, and they say that two of them are the causes of living; smell and taste; and two of living well, seeing and hearing;

[338] therefore, by means of taste the nourishment derived from food is conveyed into the system, and by means of the nostrils the air on which every living thing depends; for this also is a continual food, which nourishes and preserves men, not only while they are awake, but also while they are asleep. And the proof of this is clear; for if the passage of the breath be obstructed for even the shortest period, to such a degree as wholly to cut off the air which is intended by nature to be conveyed into the system from without, inevitable death will of necessity ensue.

[339] Again, of the more philosophical of the outward senses by means of which the living well is produced, the power of sight beholds the light which is the most beautiful of all essences, and by means of the light it beholds all other things, the sun, the moon, the stars, the heaven, the earth, the sea, the innumerable varieties of plants and animals, and in short all bodies, and shapes, and odours, and magnitudes whatever, the sight of which has given birth to excessive wisdom, and has begotten a great desire for knowledge.

[340] And even without reckoning the advantage derived from these things; sight also affords us the greatest benefits in respect of the power of distinguishing one’s relatives and strangers, and friends, and avoiding what is injurious and choosing what is beneficial. Now each of the other parts of the body has been created with reference to appropriate uses, which are of great importance, as, for instance, the feet were made for walking, and for all the other uses to which the legs can be applied; again, the hands were created for the purpose of doing, or giving, or taking anything; and the eyes, as a sort of universal good, afford both to the hands and feet, and to all the other parts of the body the cause of being able to act or move rightly;

[341] and that this is the case is most unerringly demonstrated by the evidence of those who have suffered any mutilation in these members, who cannot in real truth be said to have either feet or hands, and who by the reality of their condition prove the correctness of their name, which they say that men of old gave them not so much by way of reproach as out of compassion, calling them impotent, out of surprise at what they see.

[342] Again, hearing is the thing by which melodies and rhythm, and all parts and divisions of music are distinguished; for song and speech are salutary and wholesome medicines, the one charming the passions and the inharmonious qualities within us by its rhythm, and our unmelodious qualities by its melodies, and bridling our immoderate vehemence by its fixed measures;

[343] and each of those parts of it are various and multiform, as the musicians and poets do testify, whom we must believe; and speech, checking and cutting short all the impulses which lead to wickedness, and healing those who are under the dominion of folly and misery, and strengthening those who are inclined to yield in a cowardly manner, and subduing those who resist more obstinately, becomes thus the cause of the greatest advantages.

63 16

The advocates of the mind and of the outward senses, having put these arguments together, make gods of both of them, the one deifying the first, and the other the last; both classes out of their self-will and self-conceit forgetting the truly living God. On which account the lawgiver very naturally excludes them all from the sacred assembly, calling those who would take away the ideas, broken in the stones, and those too who are utterly atheistical, to whom he has given the appropriate name of eunuchs; and those who are the teachers of an opposite system of theogony, whom he calls the sons of a harlot; and besides all these classes he excludes also the self-willed and self-conceited, some of whom have deified reason, and others have called each separate one of the outward senses gods.

For all these men are hastening to the same end, even though they are not all influenced by the same intentions.

[345] But we who are the followers and disciples of the prophet Moses, will never abandon our investigation into the nature of the true God; looking upon the knowledge of him as the true end of happiness; and thinking that the true everlasting life, as the law says, ⁸⁷ is to live in obedience to and worship of God; in which precept it gives us a most important and philosophical lesson; for in real truth those who are atheists are dead as to their souls, but those who are marshalled in the ranks of the true living God, as his servants, enjoy an everlasting life. ⁸⁸⁸⁹

Notes on the current edition

De specialibus legibus (lib. i‑iv)

1. II p. 210 M.

2. 1.
2 Φίλωνος περὶ τῶν ἐν μέρει δια(ταγμάτων) R : om. ceteri
3 —
7 περὶ τῶν ἀναφερομένων . . . ἔξω ἑνὸς . . . χειρότμητα θεοπλαστεῖν M, τοῦ αὐτοῦ περὶ . . . λόγων . . . θεοπλαστεῖν F, Φίλωνος περὶ περιτομῆς A, Φίλωνος ἰουδαίου περὶ περιτομῆς Η
9 μέρη M
10 δέ ΑΗ
11 δέ RM: δ’ ceteri γεννητικῶν] γεννητῶν Η (Turn.)
13 καὶ ἀρχαιότατον orn. AH (Turn.)
14 φιλοσοφώτατον] πολυσοφώτατον ΑΗ (Turn.) προσῆκον] πρέπον MF
16 ἐκράτησεν ἔθος (om. τὸ) Mang. ἔθνος H
17 λογιζομένας Η ὡς εἰκὸς ΑΗ : ὡς οὐκ εἰκὸς RMF (v)
18 # περιτέμνεσθαι coni. Mang.

3.
11 sqq. cf. Wendland Archiv f. Papyrusforsch. II p.
22 sqq.

4.
1 τε R: τ’ F, θ’ MAH καὶ τὰ τῶν FA (v) πολλὰ δ’ εἶναι ΑΗ: πολλὰ δ’ εἰσὶ R, 010. MF τὰ] τά τε MF
2 προτρέποντα] πρέποντα M τὴν—παλαιῶν] τῶν παλαιῶν τῆ ἀγωγῆ M εἰσήγησιν RAH: εἰσαγωγὴν FL2 (v) δ’ om. MF
3 χαλεπῆς] τὸ ἐκ τῆς MF ποσθένης RMF: πάθους ΑΗ (v) ποσθένης corriiptuin
4 ἀπαλλαγήν om. RMF ἀπὸ τοῦ καίειν RAH: ἀποχεόμενον καὶ MF 4.
5 ὡς οἶμαι, ταύτης AH: ὡς οἶμαι ταύτης οἰκειοτέρας R, ὡς οἰκειοτέρας MF
5 τυχόντα RMF: τυχόντος ΑΗ ὅπερ RF: ὅπερ καὶ M, ἥτις AH(v) ; ὅστις coni. Mang. εὐκολώτερον om. RMF τοῖς τὰς ἀκροποσθίας F(v) ἀκροποσθιάσεις M
6 ἔχουσι γίνεται F δεύτερον AH δὲ addidi): ἕτερον δὲ MF, om. R τὴν — σώματος] διὰ τὴν δηλουμένην MF καθαριότητα R: καθαρότητα ceteri (v)
7 ἁρμόττειν FL2 (v) τάξει ἱερωμένη MFL2: ἱερωμένη (om. τάξει) R, ἱερωσύνη AH
8 τῶν ἱερέων # coni. Reitzenstein ὑποσυλλέγεται] ὑποστέλλεται H, ὑποσυστέλλεται Α 8.
9 ὑποστέλλει] ὑποσυστέλλει F
10 τὴν om. M alt. πρὸς R: εἰς ceteri (v)
11 τὸ μὲν γὰρ v, γὰρ om. codd.
13 τὰ νοητὰ RMF: καὶ τὰ νοήματα AH (v) ᾦ] ὡς R αἰσθητὰ om. M
14 δὲ om. ΑΗ καὶ] ἴν M καὶ ἀναγκαιότατον — εἰρημένοις καὶ (20) om. F
15 παρασκευήν RM : κατασκευήν Ait (Turn.) εὐοδεῖ RM: εὐοδοῖ A (v), εὐωδοῖ H
16 τῆς ποσθίας] ποσθίους M ante κόλπους add. ὡς ἦλθε ΑΗ (v) καὶ om. M τεμνόμενα H (Turn.)
17 δοκεῖ R: om. ceteri (v)
18 οὖν om. M
19 μωϋσέος M, μώσεως ΑΗ διηρεύνησαν RM: διηρμήνευσαν AH (v)

5.
7 cf. Herod. 237

6. p. 213 Μ.

7.
1 εἶναι RF: ἕνεκα M, om. AH (v) ἐκτομήν M
2 διάνοιαν om. AH γὰρ om. R
3 γυναῖκας F
4 ἀκρωτηριάζει MF ἔδοξε] πᾶσι MF αἰνιττόμενος MF 4.5 περιτομὴν περιττῆς ἐκτομὴν scripsi: περιτομὴν περιττῆς ἐκτομῆς R (ut vid.), περιτομὴν περιττῆς MF, ἐκτομὴν περιττῆς AH (v)
5 ἀλλὰ καὶ F
6 ἕτερον F τιν’ F
7 τὴν οἴησιν ΑΗ (v)
8 ζώων R: ζῶον ceteri (v) ἀνθρώπων F
9 ἐξεθέωσαν AH
10 ὡς om. F (Turn.) αἴτιον γενέσεως ὄντα RF: ὄντα αἴτιον γενέσεως AH (v), ὄντα γενέσεως αἴτιον M καίτοι — δυνάμενοι (11) ora. ΑΗ γε R: γ’ MF
11 συνήθων R: συνόντων MF (v)
12 πολλαὶ δὲ] καὶ Η (Turn.) ; πολλαὶ δὲ καὶ Mang.
13 ὁμιλίαι] ἡμιολίαι ΑΗ κατηγορησάντων F1H (Turn.)
14 τῆς διανοίας — φιλόθεοι om. MF δὴ RMF: οὖν ΑΗ (v)
15 πρώτους RM: πρώτους γ’ F, πρῶτον ΑΗ (Turn.) ; πρῶτον γ’ Mang.
16 περὶ] ἐπὶ AH
17 tit. οἱ περὶ μοναρχίας νόμοι RF: οἱ περὶ μοναρχίας λόγοι Vind., περὶ μοναρχίας mg R mg M, φίλωνος περὶ μοναρχίας ΑΗ, περὶ μοναρχίας λόγος πρῶτος L (v)
18 ἀστέρας om. ΑΗ
19 αὐτοκράτορας] αὐτοκρατεῖς coni. Mang. πάντων F Vind. αἰτίας ἀπάντων transp. M ἐνέθεσαν M

8. 18—4,22 Euseb. Praep. Ev. XIII 18,11 εἰκότως δῆτα Μωυσῆς . . . μόνον ἡγεῖσθαι θεὸν καὶ μόνῳ τὴν σεβάσμιον ἀπονέμειν νομοθετεῖ τιμὴν λέγων· “μὴ ἰδὼν — προσκυνήσῃς αὐτοῖς (Deut. 4,19). ἑρμηνεύει δὲ ταῦτα διασαφῶν εἰς πλάτος ὁ τὰ Ἑβραίων πεπαιδευμένος Φίλων ὧδέ πη λέγων πρὸς λέξιν· τινὲς ἤλιον — συνέστησαν.
18 — 4,7 Vind. hist. gr.
67 fol. 59v Οἱ περὶ μοναρχίας λόγοι: — τινὲς κτλ. abrumpitur verbis (4,7) τοὺς δέ μὴ βλέποντας τὸν ἐπι, folium proximum intercidit.

9.
1 μωϋσῆ MF, μωσεῖ ΑΗ δέ (om. ὁ) AH καὶ aute γενητὸς om. AH γεννητὸς Vind. καθάπερ om. MAH Eus.
2 μεγάλη F Vind. ἄρχοντας δὲ Η (v) ; ἄρχοντάς τε coni. Mang.
3 ὅσοι] οἷον Eus. πλανῆται M
4 ἐν ἀέρι καὶ om. ΑΗ; καὶ om. v
5 πατέρος v πατρὸς ὑπάρχους] προϋπάρχου AH
6 πρυτανεύοντας Viud.
8 ἐν τῶ κόσμω codd.: ἐν κόσμῳ v
11 προσκυνήσεις M (v)
12 αὐτοῖς RMF Eus.: αὐτούς AH (v) 12.
13 τὴν . . . ἀποδοχήν] τἀς . . . ἀποδοχάς AH
13 ἰδόντες] εἰδότες M προσόδοις F et Eus. codd. nonnulli: προόδοις ceteri
14 συνισταμένας] ἀνεσταλμένας AH αἱ] καὶ ΑΗ (Turn.)
15 ὡρισμένων H (Turn.) περιόδοις] προόδοις H
16 ὑπηρέτιν codd.: ὑπηρέτην v ἡλίου καὶ διάδοχον transp. M
17 εἰληφυῖαν MAH ὦν] ὡς ΑΗ ἥλιος RM Eus.: ἥλιον FAH
18 τἀπίγεια Eus. τῶν] τὰ AH παντὸς] παρόντος ΑΗ (Turn.)
20 δὲ AH
21 κὰν εὐθὺς] εὐθὺς ἄν AH (Turn.) νοῦ om. AH
22 αἰσθητοὶ # # Maug. νοητοῦ] νοῦ L2 (Turn.) κατέστησαν AH(R?): συνέστησαν ceteri

10.
13 cf. Cic. de nat. deor.
11 19 Possetiie . . . tot rebus ipsis se immutantibus solis accessus discessusque solstitiis brumisque cognosci?

11.
1 post ἀγαπήσαντες add. αὐτὸ MF εἰ] ἢ M post ἐφίξονται add. πάντες MF παγγέλοιον γὰρ οἴεσθαι om. MF γὰρ R: δὲ AH (v) 1.
2 ὁ μὲν νοῦς ὁ R: νοῦς ὁ μὲν M, νοῦς μὲν ὁ FAH (v)
3 τελειότατος RM: τελεώτατος ceteri (v) 3.
4 βασιλεὺς καὶ βασιλέων AH
4 ἅπαντας MF 4.
5 τοὺς κατ’ οὐρανὸν οὓς] οὓς κατ’ οὐρανὸν AH (Mang.)
5 οὐκ αὐτοκρατεῖς] αὐτοκρατεῖς οὐ M (Mang.)
6 εἰληχότας FL2 (Turn.) ; λαβόντας τὴν τάξιν τῶν ὑπάρχων mg Η
7 εὐθύνας RMF: εὐθύνην AH (v) ὑφέξοντας] ἕξοντας AH ὥστε F, ὡς M
8 pr. τὴν om. M ἀειδοῦς] ἀιδίου M (Mang.)
9 θεῶν θεός transp. M, θεῶν om. Eus.
10 ἁπάντων Eus. codd. nonnulli
11 νεωτέρῳ καὶ γενητῷ] νοητῷ καὶ θεωρητῷ M, νεωτέρῳ ἢ γεννητῷ V γενητῷ R : γεννητῷ ceteri
14 οἱ δὲ] οἶ M (Mang.) ἀργὴν ss. R (ut vid.), ἀργυρᾶν F
15 τῷ om. M
16 ἐδείμαντο fortasse secludendum, # ἐδείμαντο coni. Weudl.
17 ἀγιστίαις M
18 πάνυ τε AH (Turu) ἱερέων τε RF: ἱερέων M, ἱερῶν AH ἱερειῶν] ἱερείων FAH, ἱεριτῶν (sic) M
19 σεμνοποιούντων ὡς ἔνι μάλιστα transp. AH (v) οἷς] ὡς M
20 προσαγορεύει F1; ἀπαγορεύει coni. Mang. μετ’ ἐμοῦ scripsi (cf. leg. alleg. I § 51): μετ’ ἐμέ M, ποιήσετ’) ἐμοὶ R, ὑμῖν F, om. AH

12. 7—12 pergit Euseb. l. l. καὶ ἐπάγει λέγων· ὥσθ’—μεγἰστη.

13.
1 χρυσοῦς καὶ ἀργυροῦς transp. M μόνον οὐκ] μονονουχὶ οὐκ AH (Turn.) ; μονονουχὶ Mang.
2 χειρότθητον M θεοπλαστήσεται N, χειροπλαστήσετε M 2.
3 διακωλυθέντες F: δύο κωλυθέντες RAH (v), κωλυθέντες M
5 διελεγχομένους M
6 οὐ RF: οὐδὲ ΑΗ (v), om. M ἀργύριον μὲν transp. M 6.7 ἄργυρον καὶ χρυσὸν F
7 ἄγαλμα] ἀγαλλίαμα ΑΗ
8 post τοῦτ’ repetit αἴτιον M
9 ὅσοι] ἴση AH μέντοι RF: μὲν ceteri (v) τοῖς ἀπόροις ΑΗ (Turn.
10 φυλαργυρία Α post ἔχοντες add. δὲ AH (Turn.)
11 τὸν] τὴν Turn. πλησίον RF: πλησίων M, πλουσίων AH προσκυνοῦντες — καθάπερ (12) om. AH
12 ἀφικνούμενοι FL (Turn. post προσευξόμενοι add. ἔρχονται AH (Turn.
13 τὰ ἀγαθὰ M
14 οὐκ ἀκολουθήσετε M (Mang.)
16 ἀπονέμειν ἰσοθέους transp. Η (v)
17 εἶναι R: χεῖσθαι MF, κεῖσθαι AH, χρῆσθαι v; ῥεῖσθαι coni. Mang.
19 τάδ’] τὰ δὲ ΑΗ (Turn. Mang.) ἅ] ἧ MF
20 ἠρτημένου Η ἰσχυροῦ RM: ὀχυροῦ ceteri (v) τρόπον πνεύματος transp. ΑΗ (v)
21 τροπὰς] φορὰς F καὶ μεταβολὰς om. AH (Turn.) ἐνδεχόμενα codd.: ἐκδεχόμενα v δ’ ἐστὶ τούτων RMF: δὲ τοῦτο ΑΗ (v)
22 ἐναργές RAH: ἐναργέστατον MF (v) προλαβόντων RF: προσλαβόντων AH (v), παραλαβόντων M παγίως δ’ F

14. 1.2 Ν fol. 155r: μόνον οὐκ — θεοπλαστήσεται.

15.
1 ἀπεπήδησε RM: ἀπεδήμησε ceteri (v) ὅταν M
2 τὰ oiu. ΑΗ (Turn.) ἐξαπατῶντα M (Mang.) 2.
3 καὶ κατάγοητεύοντα om. F
3 ἂν] δὴ R τὰ RM (coui. Mang.): καὶ AH, om. F
4 τὸν om. Mang. ἀνθρώπινον RMF: τῶν ἀνθρώπων ΑΗ (v) ἢ] καὶ AFL2 (Turn.) post τῦφον add. λέγειν R ἀναζωπυροῦσιν vel σεμνοποιοῦσιν coni. Mang.
5 τὰ ἄλλα R: τἄλλα MFH, τἄλλα Α
6 φασὶ καὶ ἀπαύστως trausp. AH(v) ἀκαταπαύστως F
7 ῥεῖσθαι] διαπρεῖν AH ἀπορροῆς MF ἀεὶ om. MF 7.
8 τῆ . . . ὀξύτητι AH
8 βύων Mang.: φύσιν RMF, φορὰν AH δι’ om. AH
10 καὶ ἀμενηναὶ ἀμενιναὶ M, ἀμενηνοὶ F) σκιαί RMF: ἀμενηνά AH (Mang.) # πάντες conicio πάντες οὑς RMF: ἄλλαι ἀπάται ἃς AH (Mang.) οἱ RF: om. MAH(v) διαπλάττουσιν R
11 ἐξετύφωσαν ἐπιτειχίσαντες om. ΑΗ
12 καινοὺς] κενοὺς ΑΗ εἰσήγαγον ΑΗ ἕνεκα τοῦ μὴ ΑΗ (Turn.) 12.
13 ὄντως ὄντα M, ὄντως om. AH
13 θεὸν R: om. ceteri (v) λήθῃ] ἀληθῆ Α
14 τὸ om. Turn. ψεῦδος RMF: ψευδές AH (v) νομίσαντες AH (v) 14.15 καταγοητεύσειν RM: καταγοητεύειν ceteri (Turn.) 1.5 ἐντυχόντας M
16 προσπαρέλαβον RMFN: προσέλαβον AH (v)
17 ὑπαγάγωνται RMF: ὑπάγωνται N, ὑπάγοντες ΑΗ (Turn.) ; ὑπαγαγόντες Mang.
18 ἡγεμόνας M
19 δὲ AH διαρπάσωσι Η
20 ἀίδρυτον M αὐτὴν RMFN: ταύτην AL2 Turn.), ταύτῃ HL
1 (coni. Mang.) ἀπεργαζόμενοι AH (v)

16.
15 —
20 Ν fol. 155r: οὐ μὴν —

17.
2 πλείστου] μεγίστου R ἀνθρώπων RMF: τῶν ἀνθρώπων ΑΗ (v) οὐκ — γνώμαις om. in textu R, add. mg R, om. F ἑκουσίαις M
3 μή ποτε] μήτε M τῆς τ’ Tum. ἀδεκάστου] ἀλήκτου AH
4 παρασυρῶσιν RM: περισυρῶσιν ΑΗ, ὑποσυρῶσιν F
5 ὁσιότητος RMF: ὁσιότητα AH (Mang.)
6 ἐπιλεανθέντας RFAH: ἐπιλαθέντας M: ἐπιλειανθέντας v καὶ συνεχῶς] συνεχῶς τ’ AH (Turn.) ποτὲ] τοτὲ MF
7 καὶ ante κτίστης om. F ποτὲ] τοτὲ MF, τὸ (sic) R
8 δ’ MF ἐπειδὴ] ἐπεὶ δεῖ F alt. τὸ om. AH (Turn.)
9 μόνον πέφυκεν R: μόνον πεφυκέναι F, μόνον εἶναι πέφυκε M, εἶναι πέφυκε μόνον AH (v) λέλεκται] λέγεται AH
10 ἆρ’ οὐχ RF: ἀλλ’ οὐχ M, καὶ AH τρισμακάριστος M
11 τῆς θεραπείας om. M 11.12 πρεσβυτάτου RMF: πρεσβυτέρου AH (v) 12.13 τοῦ βασιλέως RMF: τῆς βασιλείας AH (Turn.)
13 ἀθάνατος RM: ἀθάνατος δὲ F(v), ἀθάνατος οὖν AH ἥδε ἡ ζωὴ RM: ἡ om. ΑΗ, ἥδε ἡ om. FL (Turn.) μακραίων] μακρὸς αἰὼν FL (Turn. ἐν om. F
14 δὲ RMF: τε AH (v) 14.15 συνδιαιωνίζειν τῶ κόσμω transp. ΑΗ (v)
15 tit. πόθεν τοῦ εἶναι θεὸν λαμβάνομεν ἔννοιαν add. M (Mang.)
16 ἀόρατος aute δυστόπαστος add. M οὖν om. M post δυσκατάληπτος add. ἐστὶν M (Mang.), sed repetit post συμπάντων πάντων
17 ἐστίν codd.: hoc loco om. Mang. τοῦτο ΑΗ
18 ἀνωτέρω AH ταῦτ’ RM: ταῦτα AH, ταῦτά τε F ἐπαπορεῖν διανοία F
20 ἕτερον δεῖν (21) om. M
21 πρότερον — τὸ δὲ om. ΑΗ
22 ἑκάτερον RMF: ἑκάτερα AH (v)

18.
1 τοίων om. ΑΗ (Turn.) γνώρισμα F
2 ἀνδριάντα F ἐνενόησεν RMF: ἐνόησεν AH (v)
3 pr. ἢ] καὶ F δ’ FAH αἰσθῆτας Α ναῦν M οἰκίαν MF
5 τῆς om. AH κεκόσμηται AH (Turn.)
6 ἐπιστατεῖται] κρατεῖται AH (Turn.)
7 ὡς ἀγαθῶν Mang. (non M) εἰς τὴν ὡς ἀληθῶς (R?) M: εἰς τὴν ἀληθῶς F (Mang.), ἀληθῶς εἰς τὴν ΑΗ (Turn.) τόνδε] τόν τε M
8 τὴν] γῆν MFL
2 (Turn.) βρίθουσαν R: πλήθουσαν ΑΗ (v), πληθύουσαν MF
9 φοράς] τροφὰς AH (Turn.)
10 εὐκρασίας R: εὐκρασίαν ceteri (v) καὶ ante τῶν om. AH (Turn.) εἶθ’ MF
12 πλανητῶν M τε om. MF
13 δ’ MF λήψεσθαι δεῖ] λήψεσθαι δὴ H, λήψεται MF
14 ποιητοῦ καὶ πατρὸς RMF: πατρὸς καὶ ποιητοῦ AH (v)
15 ἀπαυτομίζεται ΑΗ τεχνικώτατος AH (v) δὲ om. F1 καὶ ἐπιστημονικώτατον RM: om. ceteri (v) ὅδε R: om. ceteri (v)
16 ὑπὸ] ἀπὸ M τὴν ἐπιστήμην post πάντως transp. M
17 δεδημιουργεῖσθαι M
18 tit. περὶ οὐσίας θεοῦ add. mg M δ’ om. Turn.
19 συμβεβηκέναι R καθόσον ΑΗ, καὶ ὅσον M 19.20 ἄμεινον γὰρ οὐδὲν RMF: οὐδὲν γὰρ ἄμεινον AH (v)
20 τοῦ om. M ἡ om. AH διαφεύγῃ RMF: διεφεύγη Η, διεκφεύγει Α; διαφύγῃ v 20.
21 δύναμιν ἀνθρωπίνην RMF: τὴν ἀνθρωπίνην δύναμιν AH (v)
21 περὶ τὸ RF: περὶ τοῦ ceteri (v) 21.22 καθ’ αὐτὴν ἑαυτὴν FA) ἀλέκτους ἡδονὰς RMFA: ἀλέκτους ἡδονὰς καθ’ ἑαυτὴν Η (Turn.)
22 δὲ R: δ’ ceteri

19.
1 τῶν δογμάτων M
2 γῆς RMF: τῆς γνώσεως ΑΗ, τῆς γῆς L
2 (v)
4 χρήσεται ΑΗ (Turn.) 4.
5 ταῖς περιβολαῖς M
6 ταῖς μαρμαρυγαῖς σκοτοδινιᾶν RF: σκοτοδινιᾶν ταῖς μαρμαρυγαῖς AH (v), ταῖς μαρμαρυγαῖς om. M προκαμὼν M
7 δέ AH εἰς δεχομένην M θέαν om. M ἵεται MF
8 πρώτων] πρωτείων coni. Mang.
9 ἀληθοῦς] ἐναργοῦς coni. Mang. δευτέρα ΑΗ (v), δευτερεῖα F ὅσον AH (Turn.) 10.11 οἷός — ἕκαστος] οἴα ἑκάστη τῶν ἀρετῶν ἐστι AH
11 οὔτ’] οὐκ M 11.
12 σαφῶς δυνάμενοι transp. AH (v)
12 δ’ ante ὅμως add. Α τερπόμενοι om. AH
13 φιλομαθοῦς φύσει trausp. F εἰ codd.: om. v
14 ὄντα ὄντως F ἀμοιροῦμεν codd.: ἀμοιροῦντες v
15 τὸ om. M τῆς εὑρέσεως—ἐπεὶ καὶ (16) om. M
16 τοὺς M: om. ceteri (Turn.)
17 ὀφθαλμὸν Α αἰτιᾶται] ἰᾶται L (Turn.) ἀδυνατοῦντες ἰδεῖν transp. M
18 ἀπορροὴν MF
19 μώσης AH
20 σεαυτὸν F 20.21 μονονοὺ RMH: μονονουχὶ FA (Turn.)
21 κατασχεθεὶς καὶ ἐκβοῶν RMF: καταχθεὶς καὶ βοῶν AH (v)
22 γέγονέ μοι transp. M ὅδε R: om. ceteri (v) καὶ om. R (ut vid.)
23 διδάξας M

20.
1 ποθῶ M 1.
2 τοῦ μαθήματος τούτου transp. AH
2 μέρους FN εὑρίσκω M
3 δὴ R: om. ceteri (v) προσέσθαι] προσήσεσθαι ΑΗ ἱκέτου] οἰκέτου AN
4 σὲ om. L (Turn.)
5 ἑαυτῶ ΑΗ (Turn.) ἐστιν om. FN οὕτω AH (v) σαυτὸν M
6 φῆναι ἂν transp. M
7 διδάξαντος FN (Mang.) καταφεύγειν FN ἐθάρρησα RFN: ἐθάρσησα M, θαρρῶ AH (Turn.) περὶ] παρὰ ΑΗ (Turn.) σπεύδω M
8 φησί ante τὴν transp. FN ἐπαινετὴν οὖσαν om. N δὲ FN
9 δ’ ἐγὼ] δὲ (om. ἐγὼ) AH (Turn.)
11 post ὅσας add. τε FN
12 οἷόν τ’ N φύσιν N
13 οὐδ’ ὁ] οὐδὲ F σύμπας) κόσμος οὐρανός τε καὶ γῆ M δύναται M (Mang.)
14 συνεκφέρου] συμπεριφέρου ΑΗ (Turn.)
15 αἰρέτω] αἱρείτω M
16 ταῦτα R: ταῦτ’ ceteri
17 σαῖς om. Richt. ἴσχυσας N
18 δὲ RMFN: δ’ ἐγὼ AH (v)
19 περὶ om. Turn.
20 δορυφορούσας RAH: δορυφόρους MFN
21 ἐργάζεται ΑΗ (Turn.) μοι om. ΑΗ (Turn.) δ’ FN
22 νοηταὶ] δύνανται M
23 νοητοῦ καὶ ἀοράτου transp. F τὰς] καὶ Richt. νοῦ RMFN: τοῦ νοῦ AH (v)

21.
1 — 12,19 N fol, 155r: τίς

22.
1 ὅτι—ἀλλ’ (2) om. ΑΗ post εἰ add. καὶ FN (v) οἷαί] οἷόν M τ’ F
2 ante ἀκραιφνέστατος add. ἃς ὁ ΑΗ καταλαμβάνοι MFN: καταλαμβάνειν RAH\ (Turn.) ; καταλάβοι Mang. πεφυκυῖαι δ’ RMFN: πέφυκεν· αἱ δ’ AH (Turn.)
3 περιφαίνουσιν ΑΗ (v)
4 ἑαυτῶν RM: αὐτῶν ceteri οἷαι] ὥσπερ FN; οἷα conieceram, οἷον coni. Weudl. αἱ om. Turn. ἡμῖν AHN γὰρ addidi
7 pr. καὶ om. N ἀποίους M
8 ἀμόρφους M μήτ᾿ ἀλλαττομένας scripsi (sic fortasse R): μεταλλαττομένας M (Mang.), ἀλλαττομένας F, μήτ’ ἐλαττουμένας N, μήτ᾿ ἐλαττούσας ΑΗ (Turn.) 8.
9 μήτε μειουμένας om, F
9 δέ Ν, δ’ om. M τινες] τινὸς M ἡμῖν Α
10 ἐπεὶ δὲ N ἕκαστον AH (v) εἰδοποιοῦσι RAH: ἰδιοποιοῦσι MFNL2
11 ἀόριστα] ἀόρατα
12 καὶ σχηματίζουσαι om. ΑΗ καθαρμοζόμενοι F
1 (ut vid.) L
2 (Turn.)
13 δυνάμεων om. M
14 τῶν δ’ ἐφικτῶν RAH: ὦν δ’ ἐφικτόν MFN εἶπον] ἔφην M
15 ταῦτα] τοῦτο coni. Mang. δέ ἐστιν AH τὴν] τῶν M τοῖς 15.
16 τῶν ἐν αὐτῷ] τὴν ἐμαυτοῦ M
16 τοῖς RFN: τῆς M, τῆς ΑΗ
17 μόνον codd.: μόνος v ἵμερος] ἔρως ΑΗ
19 αὐτῆς om. N ταῦτα R ταῦτ’ ceteri
20 ἐζωπύρει] multa hic deesse falso suspicatus est Mang.
21 εἴτ᾿] εἶτ’ FH 21.22 εἴτε καὶ] εἴτ’ M
23 ἀποδέχεσθαι M

23.
1 εὐσέβειαν RMAH: εὐγένειαν FL
2 (v) μεθορμίσασθαι scripsi: μεθαρμόσασθαι codd. (v) δ’ ἐκάλει MF
2 οἳ RAH: om. MF 2.
3 ἀλογοῦσι RAH: ἀλογούση F, ἁ λόγους ἢ (sic) M
3 περιέχονται RAH: περιεχομένη MF δὲ R: δ’ ceteri ἀληθείας] πολιτείας L
2 (Turn.) ἰσοτιμίας H
4 ἐπηλύτοις ΑΗ διδοὺς RM: δοὺς F, μεταδοὺς AH (v)
6 πατρίδας M
8 οἰκείων Mang. : οἰκιῶν codd. ἔφεδροι] φαιδροὶ F
9 ἀνησυμώτατον H
10 ἑνωτικῆς RMF (coni. Mang.): ἐρωτικῆς AH(v)
11 αὐτοῖς RF: om. MAH ἐπηλύταις RMF (seclusi): ἐπήλυσι AH 11.
12 τοῦ πατρῴου κατεγνωκότας (sic) AH
12 pr. καὶ om. AH χρῆσθαι M ἀχαλινώτῳ M
13 γλώττη F βλασφημοῦντα F ἵνα] εἶναι AH (Turn.) 13.14 διακινηθέντες] διανοηθέντες AH
14 φθέγξονται M
16 σύντροφον RMF: ξύντροφον ΑΗ (v) ἐξαμαρτήσωνται M
17 tit. περὶ τῶν ἀπὸ τοῦ ἔθνους θεοῦ ἀποστατούντων add. mg M εἴ τινες RM: οἵτινες F, εἰσί τινες οἲ ΑΗ (v) καθυφίενται RMF: καθυφιέντες AH (v)
18 ὡς λιπόντες (R)MAH: ὡς λείποντες F; ἐκλιπόντες Mang.
21 δὲ om. F
22 ἀνυπερθέτως om. H

24.
1 Lev. 19, 33. 34. Deut. 10,18.
19 13 Exod. 22,28. cf. etiain vol. IV 248,2 et losephi locos ibi laudatos.
17 Deut. 13,12 sqq.

25.
1 παραστάντι om. F
2 καταχρήσασθαι M
3 νομίσαντες M αὑτοὺς Turn. τὰ om. F γεγενῆσθαι] γενήσεσθαι R
4 ἐκκλησιαστάς] ἐκκλησίαν M
5 δῆμον, νόμους transp. R σὺν ἀδεία RMF: συνόδω AH (v) 5.
6 συναγωνίζωνται R
6 tit. περὶ φινεές add. mg M
7 γὰρ om. M
8 μὲν — τελετάς (9) om. AH πατρῴων F Τurn.)
9 ante ἕνα add. πρὸς AH ἡγεμόνα καὶ ἔξαρχον N, ἡγεμόνα καὶ ἐξάρχοντα F
10 ἤδη παρεπιδείκνυσθαι RFN: ἤδη παραδείκνυσθαι M, ἤδη γὰρ ἐπεδείκνυτο ΑΗ; ἤδη γὰρ παρεπεδείκνυτο v
11 ἀθύτους Mang.: ἀθύτοις codd. φανερῶς om, FN παρόντος] παρὼν M
12 πλήθους] ἔθνους M παρ’ ἑκάτερα τοὺς transp. F
13 τὸν] τῶ M
14 εὐμαθίας M (v) τῶν ἁ λυσιτελὲς scripsi: ἁ λυσιτελὲς RF, ἀλυσιτελὲς M, ὧν λυσιτελὲς AH (v)
15 ἐγίνετο M δρασθὲν RM: δρανθὲν Α, δραθὲν FH (v) ἐκ θερμοῦ παραστήματος AH
16 γοῦν M, γ’ οὖν F
18 αὐτὸν om. ΑΗ ἀναστρέφει H κρίνας ἄξιον RF: ἄξιον κρίνας MAH, ἄξιον διακρίνας L
2 (v)
19 πολέμου M θεοῦ τιμῆς codd.: τιμῆς θεοῦ v
20 τῇ] τὴν M εὐσεβοῦς ἀνδρὸς οἰκειότατον transp. H 20.21 ἐπαγγελλομένη RMF (coni. Mang.) ; ἐπαγγελλομένου AH (v)

26.
6 sqq. Num. cap.
25 7—13 N fol. 155v: ἐπειδὴ—σὺν τῆ

27.
1 ὥστ’] ὡς M
2 αὐτοῖς F, ἑαυτοῖς ΑΗ, om. M εἰς RMF: πρὸς AH (v) ἀπολείποντες RF: ἀπολιπόντες MAH (v) ἴενται codd.
3 χειροτμήτων M ἀλλ’ huc reduxi
4 καταστίζοντες] κατασκευάζοντες AH αὐτὰ RMF: αὐτὴν AH (v)
5 μονήν RMF: διαμονήν AH (v) ταῦτ’ M
6 ἀμαυροῦται RF: ἀμαυροῦνται ΜΑΗ (v)
7 μώσης ΑΗ
8 ἅπαξ ἀπάντων RF: ἁπάντων ἅπαξ M, om. AH σῴζειν] κτίζειν M
9 ἢν καὶ R: ἢν om. AH, καὶ om. MF ἐνχαράττειν M ἐνσφραγίζεσθαι RMAH: ἐνσφραγίζειν FL
2 (v) ποθῶν AH
10 ψευδεῖς δόξας RMF: ἀψευδεῖς δόξας καὶ τὰς ψευδεῖς AH (Turn.) αὐτῶν om. Turn. tit. περὶ οἰωνοσκόπων καὶ λοιπῶν add. mg M γ’ οὑν R, οὑν MF
12 τὴν μαντικήν Mang. οὐδεμιᾷ τῶν ἰδεῶν AH ἐᾷ χρῆσθαι] χρῆσθαι παραινεῖ H, χρᾶσθαι παραινεῖ Α 12.
13 κολακεύοντας αὐτὴν] ἐπακολουθοῦντας αὐτῇ coni. Mang., θεραπεύοντας vel τεχνιτεύοντας αὐτὴν conicio
13 ἰδίου scripsi: ἰδίας F, ἀϊδίου ceteri (v)
14 τερατοσκόπους, ἐπᾴδοντας om. M, ἐπᾴδοντας τερατοσκόπους transp. R κληδόσιν ἐπανέχοντας om. F
15 ἄλλας] ἀλλοίας F
17 περιπεποιῆσθαι RMF: περιποιεῖσθαι AH (Turn.) ; πεποιῆσθαι Mang. βασανισθήσεσθαι H
18 παρασκευασταὶ M δὲ om. M πάντα ταῦτ’ RM: ταῦτα πάντ’ F, ταῦτα πάντα Α, ταῦτα (om. πάντα) H (Turn.)
19 πυθόμενος F 1 ταῦτα M

28.
4 Lev. 19,28
13 Lev. 19,26.31. Deut. 18,10. 11.

29.
1 φορτίδας Α ἀβεβαιώτων ΑΗ
2 καὶ φορᾶς codd.: καὶ om. v τῆς ὧδε RMF: τῇδε AH (v)
3 αἵματος] ἥπατος coni. Mang.
4 ἃ om M στερόμενα RAH: στερούμενα F, ἐστερημένα F συμπίπτει F 4.5 καὶ συγχεῖται RM: τε καὶ σ. FAH (Turn.)
5 οἰκείας οἰκείας οἰκείους Mang.
6 τῇ] τῆς RM τοὺς om. AH πολιτείας RM
7 πεπαιδοτρίβηνται RMF: παιδοτριβοῦνται ΑΗ (v)
8 εἰκασίαις] ἱκεσίαις M ἀλλ’] ἄλλως δ’ ΑΗ (Turn.)
9 ἀμφιβάλλον ΑΗ
11 ἐπὶ θυτικὴν] καὶ τὴν ἐπιθυμίαν ΑΗ καὶ εἰς τὰ ἄλλα ΑΗ τἄλλα MF
12 ἀνευρήσοντες RA: ἀνερευνήσοντες MFH (v) δὲ ΑΗ αὐτῶν Μ
13 αἰεὶ M σφόδρ’ MF εὐτόνως] αὐτοὺς ΑΗ
14 ἀκλινῶς RAH coni. Mang.): ἀκένως M, ἀληθῶς FL
2 (v)
15 ἐξαπινέως M θεοφόρητος om. Α
16 εἰ λέγει] ἆ λέγει coui. Mang.
17 ὅσον AH
18 διεξελεύσεται F; διερμηνεύσεται νεύσει?) coni. Maug. post γὰρ add. ἀμφότεροι R
20 τὰ om. M
21 ὄντος ὄντως R
22 ἑξῆς RMF: ἐξ ἱερῶν AH (Turn.) υπογράφει: huc usque M

30.
6 Deut. 18,13
15 Deut. 18,15. 18.

31.
1 tit. περὶ ἱεροῦ RF: τοῦ αὐτοῦ περὶ μοναρχίας ἔτι Α, τοῦ αὐτοῦ φίλωνος ἱουδαίου μοναρχίας Η, περὶ μοναρχίας λόγος β΄, L (v)
3 χρὴ om. RF νεὼ RF: ναὸν ΑΗ, νεὼν L
2 (v) μὲν ἔχοντα om. AH; ἔχον coni. Mang. τὸ om. ΑΗ (Turn.)
4 pr. τοὺς om. ΑΗ
7 λογισμοὺς] λογικὰς F
2 8 μονάδι] μονὰς F 1, μονάσιν F
2 ὁμοιουμένας RG 2: ὁμοιουμένους F 1, ὡμοιωμένους AH (v)
9 φορὰς τὰς . . . συντελούντων] vel φόρους τοὺς . . . ὑποτελούντων vel φοραῖς ταῖς . . . συντεινόντων coni. Mang., φορὰς secl. Wendl. 10.
11 ἂν ἁμαρτάνωσι R: ἁμαρτάνουσι F, ἁμάρτωσι (om. ἄν) ΑΗ
11 δὲ ΑΗ
12 πολλαχόθεν ΑΗ
13 ἐπειδὴ] ἐπεὶ R ἐστιν ὁ θεὸς RF: ἐστι θεός ΑΗ (v) ἓν Γ’ (coni. Mang.): 0111. ΑΗ (v)
14 αὑτῶν V ἀφίησιν AH ἀνσταμένους post γῆς (15) transp. F
15 κελεύει om. AH
16 λαμβάνων ἀνακαιοτάτην transp. ΑΗ (v) ἐναγῶς Η
17 ὑπομεῖναι F (sic Mang.), ὑπομείνῃ ΑΗ (Turn.) ποτὲ om. ΑΗ (Turn.)
18 ἀλλὰ R 18.
19 ὑπομενεῖν Maug.
20 τοῦδε] τούτου F2 πίστις RF: πίστις ἐστὶ ΑΗ (v)

32.
11 sqq. Deut. 12,5 sqq.
13 cf. loseph. c. Ap. II §193 εἷς ναός ἑνὸς θεοῦ, φίλον γὰρ ἀεὶ παντὶ τὸ ὅμοιον, κοινὸς ἀπάντων κοινοῦ θεοῦ ἁπάντων. Ant. Iud. IV § 200 ἱερὰ πόλις ἔστω μία τῆς Χαναναίων γῆς . . . καὶ νεὼς εἷς ἐν ταύτῃ ἔστω καὶ βωμὸς εἷς . . . ἐν ἑτέρᾳ δὲ πόλει μήτε βωμὸς μήτε νεὼς ἔστω· θεὸς γὰρ εἷς καὶ τὸ Ἑβραίων γένος ἕν. cf. etiam § 203. 203. Pliilonis opera vol. V. 2

33.
3 ἱππόδρομον A, ἱππόδρομον H
4 εὐδίαν] ἄδειαν AH
6 διαπνεύσαντες] διατρίψαντες F διάγοντες F
7 σχολάσωσι R (ut vid.) ἀναγκαιοτάτην] ἁγιωτάτην coui. Mang.
9 βεβαιοτάτην] βεβαίωσιν καὶ ΑΗ; βεβαιοτάτης coni. Mang.
11 ἐξώτατος AH
12 τέσσαρσι] τέτρασι ΑΗ
13 ἐστὶν αὐτῶν R: αὐτῶν ἐστιν FAH (v) l-l ἀφθόνοις καὶ δημιουργῶν ἐμπειρίαις oiu. F
15 κατεσκευασμένον AH αἱ . . . βραχύτεραι AH 15.
16 ἀστειοτέραν F2; σπουδαιότερος ἢ ἀτερπέστερος διὰ τὸ ἀποίκιλον mg F
16 ἔχουσαι AH
17 κρείσσων F φαινομένων RAH: περιφαινομένων F (v)
18 ἔνδον RF: ἐντὸς AH (Tuin.) τῳ om. ΑΗ ἑνὸς F
19 ἅπαξ εἰσιέναι] ἅπερ εἰσιόντι F ἀθέατα] ὁρατά F (Turn.) γὰρ RF: μὲν γὰρ AH (v)
20 πλῆρες om. F θυμιαμάτων RF: θυμιάματος ΑΗ (v)
21 ’ταν R, τἄν F: τὰ ἐν AH (v)

34.
18 cf. loseph. Ant. lud. XIV §
71 παρηνομήθη δὲ οὐ σμικρὰ περὶ τὸν ναὸν ἄβατόν τε ὄντα ἐν τῷ πρὶν χρόνῳ καὶ ἀόρατον· (72) παρῆλθεν γὰρ εἰς τό ἐντὸς ὁ Πομπήιος καὶ τῶν περὶ αὐτὸν οὐκ ὀλίγοι καὶ εἶδον ὅσα μὴ θεμιτὸν ἢν τοῖς ἄλλοις ἀνθρώποις ἡ μόνοις τοῖς ἀρχιερεῦσιν.
19 cf. Lev. 16,12. 13.

35.
1 δὲ om. F 1.
2 καὶ ὑψηλότατος ὢν transp. AH (v)
2 καίτοι scripsi: καὶ RAH (v), om. F, εἰ καὶ vel κἀν coni. Mang.
3 ἐν οἰκοδομίαις RF: οἰκοδομίας AH, οἰκοδομαῖς L2 (Turn.), ἐν οἰκοδομαῖς Mang.
4 τ’ ἐστὶ RF: τ’ om. AH (v)
5 ταῖς οἰκιῶν δημοσίων κατασκευαῖς R: ταῖς οἰκοδομαῖς τῶν δημοσίων οἰκιῶν καὶ κατασκευαῖς AH, τὰς οἴκοι δημοσίων κατασκευὰς F
6 τε om. AH δ’ F
7 διὰ πολλὰ ante προστάξει transp. F
8 ἀλλὰ AH 8.
9 ἀ(??)γιστείαν (λ. ι eras.) F
10 τάδ’ (Α ι (Mang.) ἀλόγων ζώων καὶ ἀνθρώπων transp.
12 δ’ om. F
16 τἀς RF: τοῦ AH (v) ; τὸ coni. Mang. ἐθελήσωσιν RF: ἐθέλωσιν AH (v) αἰφνιδίους αἰφνηδίους F) F) ἐπιθέσεις RF: AH (v)
17 τὸ ἀνειμένον R: τὸ om. FAH (v) ; καὶ τὸ ἀνειμένον om. L (Turn.)
19 ἱερῷ πρεπωδέστατον scripsi: ἱεροπρεπωδέστατον codd. (v)
21 μηδενὶ R, μηδ’ ἑνὶ F: οὐδενὶ ΑΗ (v) διαφθαρήσονται F
22 διαμένει, διαμένει δ’ εἰς ἀεὶ RF (διαμενεῖ scrispi): διαμένει δέ ἀεὶ AH, διαμενεῖ ἀεὶ v

36.
12 Hom. 11. Σ 104 ἄχθος ἀρούρης. cf. Plat. Theaet. 176d γῆς ἄχθη. Kaibel, Sophokles Elektra p. 265.

37.
1 ἔκαστον RF: om. ΑΗ (Turn.) ἀπαρχὰς RF: ἀπαρχὴν AH (v) εἰκοσαετίας RF: εἰκοσαετοῦς ΑΗ (Turn.) ἀρξάμενον RF: ἀρξαμένους AH (v)
4 νόσον Η ἄκεσιν] ἄνεσιν F εὑρίσκεσθαι R(F1): εὑρίσκ(??) F, εὑρεῖν AH (v)
5 εἰς ἅπαν RF, εἰσάπαν AH: εἰς πάντα L (Turn.)
7 γοῦν] γὰρ οὖν F ταμεῖα RF: ταμιεῖον ΑΗ; ταμεῖον v 7.
8 παραγινομένοις RF: παραγενομένοις ΑΗ (v)
9 post χρημάτων add. εἰσὶν et pcst ἐπικριθέντες interpung. FN (v) post ἑκάστης add. δ’ F (v), δὲ N
10 σώους] σύννους Α παραπέμψοντες RF: ἐκπέμψοντες H, ἐκπέμψαντες A; παρεκπέμψοντες v ταῖς om. Turn.
11 εἰσίν om. FN εἰσὶ περὶ ἱερέων (sic) ΑΗ
12 tit. περὶ ἱερέων RF(AH) Arm
13 μέν RF: οὖν AH (v)
14 ἀποκριθεῖσα ΑΗ σπουδῆς RAH: ἀρετῆς Arm, ψυχῆς F (v)
15 ἔδοξεν] ἔτυχεν Arm ἁμαρτάνειν F
16 ἔπεισαν ζηλοῦν] ἐζήλουν Arm 18.
19 κτείναντες ΑΗ

38.
1 Exod. 30,12—16 8—11 N fol. 156r: καὶ χρόνοις—ἐλπίδες.
14 sqq. Exod. cap. 32.

39.
1 δ’ F
3 ἐπιλείποντος] ἐπιλήπτου AH ἢ RF: καὶ ΑΗ (Τurn.), ἢ καὶ Arm μήτε αὖ Arm
4 προσφύντος F: προσφυέντος RAH (v)
5 μεταβαλλούσης Η, μεταλαβούσης F1
6 ἐκφύσεις] φύσεις F Vind. σύμβολον F Vind.
7 εἶναι post σύμβολον (6) transp. F Vind.
8 ἀτύχημα om. D πολὺ] πολλῶ Vind. 8.
9 ἥν φασι om. D
9 φασι] φασι δεῖν Arm post τυπωθῆναι add. δεῖ D λόγος] νοῦς ΑΗ δὲ ΑΗ θεοῦ εἰκὼν transp. R
11 εὐπατριδῶν] εὐγενῶν AH τε RF: τοῖς AH (v)
12 ψυχαῖς RF: ψυχὴ AH (Turn.) καὶ περὶ ἐσθῆτος Arm
13 νενομοθέτηται om. F Arm. 14.
15 τῷ θυσιαστηρίῳ] βωμοὺς F
15 χιτὼν om. ΑΗ Arm τὴν om. F
16 καὶ τὰς (εὐχὰς?) R: om. FAH (v)
17 ὅσα R: ὅσ’ FAH θυσίαις χρήσιμα RF: χρήσιμα θυσίαις ΑΗ (v)
18 διήρηται H

40.
1 sqq. Lev. 21,17—21. cf. loseph. Ant. lud. lll § 278 1—6 Vind. hist gr. 67 fol. 56r: περὶ ἱερέως (sic): — χρὴ τοίνυν τὸν ἱερέα ἐν μηδενὶ λειπόμενον εἶναι, ἀλλ’ ὁλόκληρον καὶ ἄρτιον ὁρᾶσθαί τε καὶ γνωρίζεσθαι, μηδὲ μίαν ἐν τῷ σώματι λώβην ἔχοντα, μὴ τὰ μόρια ἐκτεμημένον, μὴ τὴν βάσιν ἐπίχολον, μήτε μὴν ἐπὶ προσώπου ἐξανθήσεις ἐρυθρὰς ἡ μελαίνας ἢ λιχῆνας ἥ μυρμηκίας ἡ τινας ἄλλας ἐξανθημάτων φύσεις ἐχέτω. 6—9 Vind. hist. gr.
67 fol. 60r: εἰ γάρ τὸ φύσει θνητὸν σῶμα τοῦ ἱερέως προεπισκοπεῖν χρή, ἵνα περὶ μηδὲν ἀτύχημα κηραίνῃ, μηδέ τινας ἐξανθημάτων φύσεις κεκτῆσθαι, ἅ μοι δοκεῖ πάντα σύμβολον εἶναι τῆς περὶ ψυχὴν τελειότητος, πολλῷ πλέον ψυχὴν τὴν ἀθάνατον, ἥν φασι τυπωθῆναι κατά τὴν εἰκόνα τοῦ ὄντως λόγου θεοῦ. 7—10 DR fol. 175r Φίλωνος: εἰ τὸ φύσει—ἐδημιουργεῖτο.
13 sqq. Exod. cap. 28. cf. De vita Mos. II § 109 sqq. cf. etiam Aristeae epist. § 9698.

41.
1 ἐσθῆτ’ F ἡνίκα ἀν’] ὅταν F εἰς τὰ ἄδυτα om. F
2 ἔρια] ἱερεῖα ΑΗ
3 κεχρῆσθαι ΑΗ (Turn.)
4 ὡς—κατασκευὴ (5) om. ΑΗ μίμημα R: μίμημά τι F (v)
5 δι’ ὅλων] διόλου ΑΗ
6 ὑακίνθῳ AH
7 μετὰ Mang. : κατὰ codd.
9 ἐπὶ τοῦτο Η ἀκρωμίων] ἄκρων μόνων F, ἀκρώμων mg F2
10 σμαράγδου RF Arm: σμάραγδοι AH (V) ὕλης AH: om. KF Arm εἰσίν] ἐστίν F εἷς] εἰς A, εἷς om. Αrm.
11 περιφερεῖς φερεῖς R (Arm?): περιφερής F (v), περιφερές AH δεῖγμα AH (Turn.)
12 δὲ AH ἐστί post ὑπὲρ γῆν (11) transp. AH
13 τετραστοιχεί RF: τετραστοίχων Α, τετραστίχων Η 13.
14 τοῦ ζωδιακοῦ AH: τὸ ζωδιακὸν F, τὸν ζωδιακὸν R (ut vid.)
15 τρία] τρεῖς AH
16 λογεῖον] λόγιον F
18 λογίου H, λόγου F1 προσαγορεῦον V
19 δ’ F
20 τοῦθ’ τοῦτ᾿ F1) ἅπαν RF: τοῦτο πᾶν AH (Turn.)
21 εἰς τὸ ... χωρίον F ἐναγῶν RF: ἀναγώγων AH; ἐξάγων v
23 ἄν om. ΑΗ
24 ἡλίου ἥλιος scripsi (cf. § 284): ἡλίου R (ut vid.) Αrm, ἥλιος F, ἥλιος δ’ ΑΗ (v) ; ἡλιῶδες coni. Mang. vel ἥλιος διανέλαμψεν

42. 1.
2 χρωμάτων καὶ om. Η
2 στημάτων καὶ σκιῶν Arm δὲ R: τε F, om. ΑΗ
4 αἱ om, H (Turn.) καὶ om. Η · .5 εἰ R: ὅτι FAH (v) μερῶν] ἡμερῶν F
6 θαλάττῃ V
7 διέδειξε R: ἔδειξε F, ἀνέδειξε ΑΗ (v)
8 ἄλλα RF: ἄλλ’ ἄττα AH (v) ἀνέγραψαν F: ἀνεγράψαντο RAH (v)
9 οὐρανῶν F βίας πνευμάτων, φορὰς scripsi: βιαίας πνευμάτων φορὰς F, πνευμάτων βιαίας φορὰς R, πνεύματα βίαια καὶ φορὰς AH, πνευμάτων βίας φορὰς L2 (v)
10 ἀνειμένα RF Arm: καὶ ἀνειμένα ΑΗ (v) 10.
11 ἀερίζοντας ΑΗ 11.
12 καὶ τοὐναντίον ἑκατέρων ἀγονίας om. F Arm
13 κατωτάτω RF: κάτω ΑΗ (v)
14 ἀπαιώρηνται F1 χρυσοῖ RF: χρύσεοι AH (v) ἀνθινά F (v) τάδ’ Mang.
15 ἀνθινά F (v)
16 οἱ om. F
17 συμφωνίαν] συμφώνησιν AH
18 μὲν γὰρ Arm οἱ om. F
20 ὑπ’ αὐτῶ RAH: ὑπ’ αὐτὸ F (Mang.) δι’ ὅλων RF: δι’ ὅλου ΑΗ (v)
21 μετ’ οὐρανὸν RF: μετὰ τὸν οὐρανὸν Α (v), μετὰ τῶν οὐρανῶν Η τάξιν δευτέραν transp. H (v) κεκλήρωται] τετίμηται FL2 (v) ; νενέμηται coni. Mang.
22 ἀνθινὰ F (v) οἱ om. F 22.
23 κατωτάτω] κάτω AH
23 ἤδ’] ὧδ’ ΑΗ ἡ om. F ἔστι δ’ ἡ Arm

43.
1 οἵαν R Arm: οἷον F, καὶ οἵαν AH (v)
2 νόησιν—(3) ἀρχιερέα] νόησις περὶ τῶν αὐτῶν μερῶν φιλοσοφίας γίνεται τῷ ἀρχιερεῖ Arm αὐτῆς] αὐτῶν F
5 ἔπειθ’ RF: ἔπειτα AH
6 συλλειτουργεῖ Η δὲ] γὰρ F τὸ RAH: om. F (v) ἱερωμένον codd. (v)
7 ’τον υἱόν, τὸ πᾶν scripsi: τὸν υἱὸν F Arm (v), τὸ πᾶν RAH
8 δε(δημιουρ)γηκότος καὶ γεγεννηκότος R: δεδημιουργηκότος ΑΗ, γεγεννηκότος F Arm (V) ἔστι] ἔτι F τρίτον τι RF: τι om. ΑΗ (v) ἱερᾶς om. F
9 γὰρ om. F
10 τε R: τ’ ΑΗ, om. F
11 Ἰουδαίων] ἱερέων Arm
12 ἀνθρώπου F
13 πυρὸς RF Arm: καὶ πυρός AH (v) τ’ ΑΗ 13.
14 καὶ τὸν κόσμον R, τόν τε κόσμον Arm
14 ἑαυτοῦ πατρίδα εἶναι RF: πατρίδα εἶναι ἑαυτοῦ ΑΗ (Turn.)
15 ἐξευμενίζεσθαι RF: ἐξευμενίζειν AH (v)
16 αὑτοῦ H (v)
17 ταῦτα προειπὼν Arm βωμῷ] θυσιαστηρίω AH
19 μήτ’ RF Vind.: μὴ AH (v) ἄλλο om. RF πίνειν μέθυσμα transp. ΑΗ (v) τεσσάρων Vind.
20 καὶ ante ὕπνου om. H (Turn).

44.
17 sqq. Lev. 10,9. Ezech. 44,21. Ioseph. Ant. Iud. III § 279 19—25,10 Vind. hist. gr.
67 fol. 58v τοῦ αὐτοῦ περὶ ἱερωσύνης: (οὔτε κληρωτοὺς οὔτε ἐκ γένους οὔτε ἐξ ἑνὸς ψήφου βούλεται ὁ νόμος τοὺς ἱερεῖς εἶναι, ἀλλ’ ὃν τὸ πλῆθος ἕλοιτο· καὶ γὰρ ἱκανὸς πρὸς πίστιν ὁ παρὰ τῶν τοιούτων γινόμενος ἔπαινος· ἀλλὰ) δεῖ τὸν ἱερέα τὸν μέλλοντα εἰς τὰ ἄδυτα εἰσιέναι μήτ’ οἶνον πίνειν μήτε μὴν μέθυσμα, τεσσάρων ἕνεκα τῶν ἀναγκαιοτάτων — ἐμπόδιός ἐστιν.

45.
1 μέλη] μέρη F Vind. Arm
2 καταδαρθάνειν] καταλαμβάνειν AH δὲ FA Vind.: τε RH (v)
3 νήφοντος RAH: νηφόντων F Vind. Arm (v) τε om. F Vind. 4. .5 καθαρώταται καὶ εἱλικρινέσταται F Vind., καθαρώτεραι καὶ εἰλικρινέσταται (sic) R
5 ὅ τε] ὅτι F1 ὀξύτερος H ὡς καὶ F Vind.: ὥστε καὶ RA, ὥστε H (v) προειδέσθαι R
6 εἶδον Vind.
7 ἀλυσιτελέστατον Vind. 7.
8 εἶναι ante ὑποληπτέον add. F Vind. (v)
9 ἐᾶ τῶν] ἑαυτῶν Vind. ἕκαστον (?) Arm
10 ἀγιστίαις F
11 τὸ om. R βλάβος] βάρος AH (Turn.) ἀργαλαιότερον F1, ἀργαλεώτατον ΑΗ (Turn.) καὶ om. Arm τὸ om. AH ἐξαμαρτεῖν RAH: ἐξαμαρτάνειν F (v), ἁμαρτάνειν D
12 νηφαλίους scripsi: νηφάλια RAH (v), om. F
13 εἰς RAH κατὰ τὴν F (v) τῶν ἀγίων FH (v)
15 ἀρχιερεὺς coni. Mang.
16 χρᾶσθαι AH γάμω F1 16.
17 μνᾶται παρθένου καθαρᾶς RF: παρθενίας καθαρᾶς μνᾶται AH
17 καὶ προγόνων om. AH
18 ἑπικριθείσης coni. Mang.
19 σῶμα καὶ ψυχὴν F: σώματι καὶ ψυχὴ RAH (v) προσελθεῖν scripsi: προσιδεῖν codd. (v)
21 γενέσθαι] γεγενῆσθαι F (Mang.) αὕτη] αὐτὴ ΑΗ (v) τἄλλα F

46. 11.12 DR fol. 38r DL 43r et 182r Φίλωνος: τὸ περὶ θεὸν ἁμαρτάνειν τοῦ περὶ ἄνθρωπον ἀφορητότερον.
13 Lev. 10,10
16 sqq. Lev. 21,13. 14. cf. loseph. Ant. lud. III § 277. c. Ap. I § 30. 31.

47.
1 σπουδάσασα μιασμάτων καθαρεῦσαι RF Arm: διὰ τό τῶν πρὶν σπουδασμάτων καθρεῦσαι ΑΗ (Turn.) ; διὰ τὸ τῶν πρὶν μιασμάτων καθαρεῦσαι Μang. μετάνοιαν L (Turn.)
2 ἐπαινετόν RF: ἐπαινετέον ΑΗ (v) ἕτερος] ἐξ ἑτέρων Arm ἄγεσθαι αὐτὴν transp. F μὴ RF: μηδὲ ΑΗ (v)
3 προσίτω] „concedatur“ (πορσιέσθω?) Arm δικαίας συμφωνίας R ἐπιζητοῦσι F1, ἐπιζητούσῃ F2, ἐπιζητοῦσιν ἧς (ortum ex ἐπιζητοῦσίν) R
4 γεννήσεως Α ἀρχὴν RF ἀρχῆς seclusi
5 τὰς om. R ἐκ om. F ἐπιγινομένας AH (Turn.) εἰργάσθαι F1
6 ἱερωσύνης] ἱερέων F αἲ] καὶ Arm εἰσι] εἰσὶν αὗται Arm
7 καὶ om. AH (Turn.)
8 μόλις καὶ ὀψὲ Arm ἀπ’ F εὑ
9 χαμαιτυπίων R, χαμαιτύπων F
11 εὖ RF Arm: ὅθεν ΑΗ, ὅθεν L, ὅθεν εὖ v
12 μηδὲ] μηδὲν AH (Turn.) εἰσκομίζειν] μὴ κομίζειν AH (Turn.) ; κομίζειν Mang. εἰς τὸ ἱερὸν ante μὴ κομίζειν transp. A, om. H ἱερὸν θεοῦ Arm
13 τό γε RF Vind.: γε τὸ AHD (v) καθ’ ἑαυτὸ Vind., κατ’ αὐτό D ἔνοχον] ἐναγὲς coni. Maug. διὰ om. D λαβοῦσαν] βαλοῦσαν coni. Mang.
14 σχολὴ F γ’ ἂν RAH: γὰρ F (v) ἔτι] εἰ AH προσοῖτό RF: πρόσοιτό AH (Mang.) ; προσεῖτό Turn.
15 καὶ τὰ om. AH
16 τοῖς] ταῖς H

48. 19.
11 cf. Zeno frg. 158 Pearson (215 Arnim) ap. Sen. de ira I 16,7 nam, ut dixit Zeno, in sapientis quoque animo, etiam cum vulnus sanatum sit, cicatrix manet. sentiet itaque suspiciones quasdam et umbras affectuum; ipsis quidem carebit. 12—14 DR fol. 41v Φίλωνος εἰς τὸν δεκάλογον (sic), DH fol. 129r φίλωνος: μίσθωμα πόρνης εἰσκομίζειν εἰς τὸ ἱερὸν ἀπηγόρευσεν ὁ νομοθέτης· καίτοι γε τὸ νόμισμα—δέδοται. Vind. hist. gr.
67 fol. 60r: μίσθωμα πόρνης οὐ θέμις τὸν ἱερέα εἰς τὸ ἱερὸν εἰσκομίζειν· καίτοι τοὺς (sic pro τό γε) νόμισμα—δέδοται.

49.
1 μὲν οὖν] δὲ F (fort. recte) γάμον R: γάμου FAH (v)
2 ἐφεῖται RF: ἐφίεται AH (Mang.) οὔτε F: οὐδὲ RAH (v)
3 οὔτε R: οὔτ’ FAH; οὔτ᾿ ἄν Mang.
4 ἄρουραν om. Arm ἱερὸς] ἴδιος AH χωρῇ R: χωρεῖ F, χωρήση AH (Turn.)
5 οἰκίαν] οἰκείαν AH, ὁμιλίαν Arm ἀκακωτάτοις RF ἀκακωτάταις scripsi): ἀκακώτοις ΑΗ (v)
7 αὐτῶν Τurn. γὰρ Arm (coni. Mang.): δὲ RF, om. AH εἰς coni. Mang.
10 λελιασμένον F, λελεγμένον (?) Arm
11 ἐγχαραχθέντων ΑΗ 11.12 ἀνεξάλειπτοι AH
12 παραμένοντες RF: περιμένοντες AH (v) 12.
13 παραδεχόμενοι AH
13 συγχέουσι] οὐκ ἐῶσι Arm 13.
14 ἀγέσθω ὁ ἀρχιερεὺς transp. F
14 ἀγέσθω — παρθένον om. Arm γάμων RF (coni. Mang.): γάμω Α, γάμου H ἁγνῶν F δὲ R (sic scripseram): δὴ FAH (v) μὴ ἕτερος RF: ἕτερος οὐχ ΑΗ; μὴ ἕτερος οὐχ v
15 μηδεὶς RF: οὐδεὶς AH ὠνομάσθη ἢ F
18 τὰ αὐτὰ F ἐφίεται Mang.
19 οὐχ ἁπάσας F
20 μετὰ AH
21 τῶν] τοῦ F (Turn.)
22 γένοιντ’ ἂν ἴσως RF: ’ίσως γένοιντ’ ἄν AH (Turn.)

50.
2 Lev. 21,14. cf. Ioseph. Ant. Iud. III § 277
17 Lev. 21,7. cf. loseph. Ant. lud. lll § 276.

51.
1 τὰ τῆς . . . ἔχθρας RF: ἡ ... ἔχθρα AH (v)
2 καθάρσεως] κρίσεως AH
3 ἐν γάμω κοινωνίαν F
4 ὅτι] εἰ ΑΗ τῆς om. RF τάξεως om. AH ἐπανῆκε F (Turn.)
5 συνόδους R: συνόδου FAH (v) ἐφεὶς F ἑτέρων ἀνδρῶν RF: ἀνδρῶν ἑτέρων AH (v) ἐγγυᾶσθαι] μνᾶσθαι AH
7 παρθένον μόνον RF Arm: γυναῖκα παρθένον μόνον AH: μόνον γυναῖκα παρθένον Turn., μόνον παρθένον γυναῖκα Mang.
8 αἰνὰ ΑΗ
9 ἐπιδειξάμενοι codd.: ἐπιδειξόμενοι ν
10 δὲ] δὲ καὶ R
12 τε om. ΑΗ (Turn.)
13 ἀπεζεῦχθαι scripsi: ἀποζεῦξαι codd. (v)
18 τελεταῖς (sic) R
20 ᾠκειωμένους H
21 μόνοις] μόνοις ἓξ F (v) pr. καὶ] ἢ F υἱοῖς καὶ θυγατράσιν om. R
22 ἅπαντος F πένθους v: πάθους codd, ὑπεξείλατο Α
23 γὰρ om. ΑΗ ἱερέων om. AH
24 λειτουργοὶ H μηδὲ AH ἔθνους L (Turn.)

52.
8 Lev. 21,13. cf. loseph. Ant. lud. III § 277 τὸν ἀρχιερέα μέντοι οὐδὲ τεθνηκότος ἀνδρὸς ἠξίωσε γυναῖκα λαβεῖν, τοῦτο τοῖς ἄλλοις ἱερεῦσι συγχωρῶν, μόνην δ’ αὐτῷ (αὐτὸν?) γαμεῖν παρθένον καὶ ταύτην φυλάττειν (φυλέτιν recte coni. Mang.). c. Ap. I § 30. 31
19 sqq. Lev. 21,1—3. I Ezech. 44,25. cf. loseph. l. l.
22 Lev. 21,11. cf. loseph. l.

53.
1 τὰς F: τὰ RAH (Turn.) ἐφεῖται codd.: ἐφίεται Mang.
3 ἔθνους RAH Αrm: κόσμου F (v)
4 alt. καὶ] ἐκ R
6 μηδὲ ἀδελφῶν ΑΗ (Turn.)
7 ὁσίων F Arm: θείων R, ὄντων AH (Turn.)
8 ἱμάτια RF: εἵματα AH (v)
9 μήτε R: μήτ’ FAH ἀπὸ om. F
11 ἑαυτὸν RA: αὐτὸν FH προκοσμήματα F: κασμήματα RAH ἂν ἔστεπται F
13 κατὰ ΑΗ
14 τἀληθῆ F
17 ἑξῆς εὐθὺς Turn.: ἑξῆς RF (Mang.), εὐθὺς ΑΗ
18 φησί τις transp. F
19 μέρος RF: μέλος AH (v) πηρωθῇ RF: παραπηρωθῆ ΑΗ (v) ἐνδείξηται AH (Turn.)
20 ἀνεχέτω RF: μὴ μετεχέτω AH (v) ἐγγινομένας AH (Turn.) κῆρας] λώβας AH κοινά] λοιπὰ AH
21 καρποῦσθαι H
22 τινὸς RF: τινες AH (v) καὶ om. ΑΗ
24 μεταβάλλουσα (sic) F
25 ὑγιοῦς] ἄλλης (?) Arm ἐξωμοιωθῆ (sic) FH

54.
8 Lev. 21,10.
12 18 Lev. 21,17—23. cf. Toseph. Ant. Iud. III § §284
21 sqq. Lev. 2247.

55.
1 καὶ om. AH
2 ὀνειρώξει Η
3 δὲ ΑΗ ἐπιγινομένης F ἑσπέρας] ἡμέρας Arm
4 δὲ AH
5 γείτονες τά πολλὰ RF Am: μὴ πάντες γείτονες ΑΗ (v) προῆταί] πρόηταί codd. (v)
6 καταχρησάμενος RF: χρησάμενος AH (v)
7 post γὰρ add. τούτων Arm
9 τοῦ βλαβερωτάτου R: τῆς βλαβερωτάτης FAHD (v)
10 μὲν μέρος scripsi: μὲν F Arm, μέρος RAH (v) δ’ AH
11 τριήρεσι τριηράρχοις scripsi: τριήρεσι AHD (v), τριηράρχοις RF ναυάρχαις AH (v)
12 ἐν δὲ RF: ἔν τε AHD (v) μὲν ἱππεῖς transp. F ἱππάρχοις F: χιλιάρχοις RD, χιλιάρχαις AH
13 ταξιάρχαις ΑΗ (v) κρινόμενοι δικασταῖς RF: δικασταῖς κρινόμενοι AHD (v)
14 βουλευταὶ προβούλοις D: βουλευταῖς πρόβουλοι RF, βουλευταὶ AH προβούλοις—ἰδιῶται om. AH
15 διὰ λόγων scripsi: λόγων F (Turn.), λόγω RAHD (Mang.)
16 τοῖς om. DP
17 καὶ om. Arm τὰ γέρα RA: γέρα Η (Turn.), τὰ γέρα τὰ F (Mang.)
18 ἄλλοις] ἀλλογενέσι coni. Mang. 18.
19 ἐφαψομένοις Turn. (R?): ἐφαψαμένοις FAH
19 γενῶν Arm
20 μισθωτὸν H μηδεὶς RAH: τις F Arm (Mang.) μισθῶν Α
21 μήθ’ RF: μήτε ΑΗ post ὅτε add. ἀνίερος F (v), om. RAH Arm

56. 3.4 Lev. 22,10 7—9 ι DK fol. 179r Φίλωνος ἐκ τῶν περὶ τοῦ ἱεροῦ (sic): οὐ πᾶσι—συγχύσεως. pergit lin.
16 7—17 DP fol. 334r φίλωνος: μεταδοτέον οὐ πᾶσι—πηγὴ κακῶν 16.
17 DK l.l. ἐκ τοῦ αὐτοῦ: τὰ ὅμοια τοῖς ἀναξίοις ἀπονέμειν ἄνισον, τὸ δὲ ἄνισον πηγὴ κακῶν.

57.
2 ἀπεργασάμενος] ποιησάμενος ΑΗ ἀλλογενῆ F1
3 ἐπιτρέπεται AH
4 alt. πρὸς om. FA πρὸς γυναικῶν καὶ πρὸς ἀνδρῶν transp. Ann ὤν secl. Mang. ἵν’ F
5 μείνωσι AH
6 ὅσ’ F
8 ἀντὶ τούτων] ἐπὶ τούτοις AH post ὡς add. οὐ F (Mang.) 8.
9 δέον μέν πόνοις F: δέον πόνοις μὲν ΑΗ, μὲν om. R; μὲν δέον πόνοις Mang.
9 μεθ’] καθ’ AH
12 θεράποντι πόρος] θεράποντος πόθος AH
14 ι τόν δοῦλον coni.
15 δρᾶν ἑκόντας RF Arm: χρὴ δρᾶν ἑκόντας AH; μὴ δρᾶν ἄκοντας v ἐθέλωμεν ΑΗ
19 ὡς] ὡς ἄν F ἐγκλήματος RF Arm: ἀδικήματος AH (Mang.)
20 δεσποτῶν R (ut vid.) ἕτερον F (coni. Mang.): ἑτέραν RAH (v) προσκατασκευάζεσθαι R: προκατασκευάζεσθαι F, προσπαρασκευάζεσθαι AH (v) 20.
21 οἷα φῶρες RAH: φωρὸς F (v)
21 πρὸ τῶν Mang.: πρὸς τῶν AH, τρόπον RF; (φωρὸς) τρόπον πρὸς τῶν v
22 χρὴ κἀκεῖνο transp. F
23 ἀπονέμεται AH
24 οὗτος] ὁ αὐτὸς F

58.
2 Lev. 22,10
11 Lev. 22, 11.

59.
2 φησίν] μὲν F μὴ om. F Arm
3 ἀνδρὸς RFH: τοῦ ἀνδρὸς Α (v) καταληφθεῖσα H
4 ἐπανερχέσθω RF: ἀνερχέσθω AH (v) καὶ oin. L (Turn.)
5 ἡ RFA: εἰ Η (v)
7 δ’ F
8 γὰρ scripsi: δὲ codd.
9 συνεφέλκονται RF: συνυφέλκονται AH (v)
10 tit. γέρα ἱερέων RF: τίνα γέρα ἱερέων Α, τοῦ αὐτοῦ φίλωνος ἰουδαίου περὶ τοῦ τίνα γέρα ἱερέων H, περὶ ἱερέων Arm
12 τὰς] τά F τῆς om. F
13 τιμῆς om. F
14 κατὰ ΑΗ
15 δυεῖν RF: δυοῖν AH τ’ F
16 δεῖν RA Arm: δ spat. 1—2 i litt. F, δὴ Η (v)
17 τὰς] τῆς AH 18 παντὸς (19) om. AH
19 ἑτοίμην τροφὴν transp. R
20 ἄρτον] ἄρτου Arm, ἄρτιον AH
21 ἅμα om. F διδασκάλω AH
22 καὶ om. F ἄρχεσθαι AH

60.
2 Lev. 22,13
19 Nnm. 15,19—21. i 18,11. cf. Ioseph. Ant. Iud. IV §
71 . . τούς τε πέττοντας τὸν σῖτον καἰ ἀρτοποιουμένους τῶν πεμμάτων αὐτοῖς τινα χορηγεῖν.

61.
1 δὲ AH
2 τῶν ἀπορωτάτων H
3 εἶναι δοκεῖν transp. F ἄλλης om. Arm 3.4 κτήσεως πάσης transp. ΑΗ
4 καθ’ ἑκάστην δ’] τὴν δ’ AH (Turn.) b τε] μὲν ΑΗ κριθὰς AH (Turn.) ἐξ ἐλαιῶν ἔλαιον καὶ om. F Arm
6 ἄλλων om. Arm. τὰ ἀναγκαῖα AH
7 τῶν] τὸν Η
8 τρυφῶσιν R
9 πρωτότοκ’ F post ἀρρενικὰ add. καὶ AH (v) 9.
10 ὑπηρεσίαν codd.: ὑπηρεσίας v
10 δίδοσθαι AH ἱερεῦσι] ἱερωμένοις ἀνθρώποις Η (v), ἱερουμένοις ἀνθρώποις Α
12 καὶ πρὸς θυσίας RF: καὶ θυσίαν AH (Turn.)
13 κατατιθέναι τῶν ἄλλων transp. AH (v)
14 μὴ μειοῦντας τὴν ἀξίαν om. Arm
16 μάλισθ’ F 17.
18 προσυποβάλλων Α
18 τῆς om. F
19 προστέταχεν AH (v) τε om. AH (v)

62.
3 Exod. 22,29. 34,26. Num. 18,13. Deut. 18,4. 26,2 sqq. cf. loseph. Ant. lud. IV § 70 ἔτι δὲ ἀπαρχὰς τὸν λαὸν δίκαιον τῷ θεῷ πάντων τῶν ἐκ τῆς γῆς φυομένων καρπῶν ἐπιφέρειν.
9 Exod. 13,2. 12. 22,30. 34,19.20. Lev. 27,26.27. Num. 18,15. 17. Deut. 1.5,19. cf. loseph. l. l. καὶ τῶν τετραπόδων δέ τῶν εἰς τὰς θυσίας νενομισμένων τὸ γεννηθὲν πρῶτον, ἄν ἄρσεν ᾖ, καταθῦσαι παρασχεῖν τοῖς ἱερεῦσιν, ὥστε αὐτοὺς πανοικὶ σιτεῖσθαι ἐν τῇ ἱερᾷ πόλει. (71) τῶν δ’ οὐ νενομισμένων ἐσθίειν παρ’ αὐτοῖς κατὰ τοὺς πατρίους νόμους τοὺς δεσπότας σίκλον καὶ ἥμισυ αὐτοῖς ἀναφέρειν, ἀνθρώπου δὲ πρωτοτόκου πέντε σίκλους.

63. p. 234 Μ.

64.
1 λόγοις—εἴδεσιν] τοῖς προγόνων ἀοράτοις εἴδεσιν coni. Mang. ἀοράτοις εἴδεσιν RL2: ἀρρήτοις εἴδεσιν AH, ἀοράτοις (om. εἴδεσιν) F Arm.
2 ἐγγόνους R τ’ F ἐννοίας Αrm
4 εὐγονίας καὶ εὐτεκνίας transp. F
5 σφόδρ’ F
6 εἶναι post ἀμέμπτους (5) transp. ΑΗ (Turn.) βλαστήσας F: βλαστήσει R, βλαστὸς ἢ AH, βλαστὸς ἢ καὶ Arm
7 καὶ ante ἄνδρας om. Arm 8.
9 ἔργω καὶ λόγω transp. H (v)
9 ἀληθεῖ ΑΗ παγίως scripsi: παγίῳ codd. (v) 9.
10 τῆς . . . καθιερώσεως RAH: τὴν . . . καθιέρωσιν F (Turn.): τὴν καθιέρωσιν οὐ δέχεται ι conicio, τῆς . . . καθιερώσεως coni. Wendl.
10 ante ὑπὲρ ὡς Η
11 τιμᾶται] ἀλλὰ τιμᾶσθαι Arm; ι τιμᾶται conicio 13 ἀεξίαν Η, ἀξίαν Α κάλλος codd. Αrm: θαλλὸς v
16 εἴωθε] πέφυκε Arm καὶ om. F νομοθετῆσαι F Arm: om. RAH
18 ἐπινέμει] ἐπινοεῖ AH ἕκαστος F, ἑκατοστὸν Arm
19 καὶ οἴνου R Arm: καὶ om. FAH (Turn.)
20 ἐπὶ γονῆς F
22 τεκμήραιτ’ R: τεκμήραιτο FAH περὶ RF: παρὰ ΑΗ (Turn.)
23 δῆλόν ἐστιν RF: ἐστὶ δῆλον AH (v) βασιλέων RAH: βασιλέως εἰς F (Turn.)

65.
3 Exod. 13,2. 22,29
11 Rxod. 34,20. Num. 18,15.
16 19 Num. 1812.

66.
1 γοῦν om, Arm
2 ἢ F: εἰς R, om. AH
4 λυμεῶνας ΑΗ: ἐχθροὺς RF Arm
5 ἀλλοίας] ἄλλας coni. Mang. σκεπτόμεναι AH
7 τὰ ἱερατικὰ seclusi
9 καθ’ ἑκάστην om. Η ὡρῶν] ὁρῶν F ποιοῦντες (sic) Mang.
11 ἑτοιμότητι] ὁσιότητι H σπουδῇ om. R
12 ἀπονέμεται AH
13 δ’ F πρεπωδέστατοι Η 13.
14 ἐναγομένων AH
15 δυεῖν RF: δυοῖν ΑΗ
16 ἀνδρίας ΑΗ
20 στρατιώτης AH
21 ὀχυρώτατον RF: ἐχυρώτατα AH
24 κρεηφαγίας R τρία ταῦτα Arm 24.25 σιαφόνας σιαγόνα RAH
25 ἔνυστρον καλούμενον RF: καλούμενον ἤνυστρον (ἔνυστρον A) ΑΗ (v) post ἔνυστρον add. F: ἔνυστρον τὸ ἔντερον λέγει

67.
14 Lev. 7,21—24. ι 10,14. 15. Num. 18,18
23 Deut. 18,3. cf. loseph. Ant. IV §
74 εἶναι δὲ καὶ τοῖς κατ’ οἶκον θύουσιν εὐωχίας ἕνεκα τῆς αὑτῶν, ἀλλά μὴ θρησκείας, ἀνάγκην κομίζειν τοῖς ἱερεῦσιν ἔνυστρόν τε καὶ χελύνιον καὶ τὸν δεξιὸν βραχίονα τοῦ θύματος.

68.
1 μερῶν ΑΗ ἀπαρχῆς F οὖ RF: καὶ γὰρ AH: καὶ γὰρ τούτου v ’2 τὸ νᾶμα ῥεῖν RF: ἁμαρτάνειν AH Arm
2 ἔξω om. Arm δίχα τῆς τούτων κινήσεως RF: καὶ δίχα τῆς κινήσεως τούτων AH (v) δύναιτό τις ΑΗ σειομένων] σειόμεναι exspectaveris γὰρ om. H (Turn.)
3 προσωνομάσθη AH (Turn.) ἐτύμως F: ἑτοίμως RAH
4 δ’ F ἔνυστρον RFA: ἤνυστρον Η (v)
5 ἐστίν R
6 τροφαῖς] τρυφαῖς αἷς L (Turn.)
7 αἰεὶ AH
8 τόπος ἀπενεμήθη σφόδρα RF: σφόδρα ἀπενεμήθη τόπος ΑΗ ἀπενεμήθη codd.: ἐπενεμήθη V οἰκειότατος] οἰκεῖος coni. Mang. vel σφόδρα delendum
9 εὐπρεπεστάτω F δ’ F 9.
10 ἐπιθυμία ΑΗ
10 σπουδαστέον καὶ διαπονητέον transp. F 10.11 μηχανῆ πάση RF: πάση μηχανῆ ΑΗ (v)
11 τελεώτατον F
13 πέραν R τῶν] τῆς R ἐλήλασται F
14 καθαρὰ] καὶ καθαρὰ AH ἀρετή ΑΗ: ἐν ἀρετὴ RF
16 καὶ secludendum videtur πρόσφυσιν] ἔκφυσιν coni. Mang.
17 καταφρονητικῶς] κατηγορητικῶς AH
18 τὰ εἰς τάς RAH: τὰς εἰς τοῦτ’ F (Mang.), τοιαύτας Arm
19 τὰς ἐπὶ τῶν Arm
20 δορὰς] δωρεὰς Arm
21 βραχείας R
22 ἱερωμένῃ] ἐρωμένη Η

69.
5 φάτνην ἀλόγου θρέμματος: cf. Plat. Tim. p. 70e
19 Lev. 638.

70.
1 τοῦ RF: τῶν AH (v) πόρον Mang.: τρόπον codd., τόπον Arm 1.
2 ἁγιώτερον RF Arm: ἀπονώτερον AH
2 εἴδους] δούς Arm
3 λαμβάνουσιν R
5 ἥρμοττεν R θεῶ μὲν τοὺς F: θεῶ τοὺς μέν RAH (v)
6 ἀνάγειν F: ἐνάγειν RAH δ’ F 6.
7 ἐπιδεῆ R
8 τῆς ἀπάσης RF: τῆς om. ΑΗ (Turn.) τὸ codd.: τῷ v
9 εὐεργέτου RF: δημιουργοῦ ΑΗ δοκεῖν RF: ἐκεῖνα AH
11 ὑμετέρας Arm 11.12 ἐφεστᾶσι codd.: ἐφεστῶσι v
13 ἐποιούμεθα codd.: ἐπονούμεθα v μόνων corr. ex μόνον A
15 ἀνεπίμπλαντο R: ἐνεπίμπλαντο AH (v), om. F ποτ’ F
16 γενήσεται τοῦτο codd.: τοῦτο γενήσεται V
17 τῆς] τοῖς F
18 ἅπαντας RF: πάντας AH 18.19 γέγονεν αἰτία πενίας RF: γέγονε πενίας αἰτία AH (v)
21 δ’ F
22 μηδὲν RF: μὴ ΑΗ ἐμφαίνῃ] ἦν Η
24 νωκόροι F
25 ταῖς om. F
26 τιν’ F ἢ καὶ RF Arm: καὶ om. AH (Turn.) ἄκοντ’ F

71. 1.2 καὶ τὰ RF: καὶ τὸ Α, τὰς (om. καὶ) Η
2 κοροῦντες] ὠρῶντες AH ἐπιμελούμενοι RF: ἐπιμελόμενοι ΑΗ (Turn.) 2.3 καθαρειότητος F καθαριότητος seripsi): καθαρότητος RAH (v)
3 ὡρίσθησαν αἱ δεκάται RF: ὡρίσθη δεκάται AH (prob. Mang.) ὁ νεωκόρων F (Mang.)
4 γ’ οὖν F εἴασεν RF: ἐᾶ AH
7 ταῖς] τοῖς H
8 καὶ om. Turn. χιλίους Arm
10 ἒξ F: ἀνὰ ἕξ RAH (v) αἱ μὲν ἐντὸς αἱ δ’ ἐκτὸς F Arm
11 τρεῖς] πρὸς ΑΗ
12 ἐπειδὴ γὰρ] ἐπειδήπερ R ἄνθρωπον H: ἀνθρώπων Turn.
13 εὐαγὲς] εὐγενὲς Α
14 καταφυγῇ om. Arm
15 ἐχούσης Η
16 τιμῆς] φυγῆς ΑΗ ἱκέτας RA: οἰκέτας FH (Turn.)
17 ἐχυρωτέρα R: ὀχυρωτέρα FAH (v) οὔσαις RF: om. ΑΗ (v)
18 προνοι μείαις Α

72.
3 sqq. Num. 18,21. 24. 26—28. i cf. loseph. Ant. lud. IV §
68 πρὸς τούτοις δὲ καὶ τὸν ἐξέταξε τῶν ἐπετείων καρπῶν δεκάτην αὐτοῖς τε τοῖς Λευίταις καὶ ἱερεῦσι τελεῖν. καὶ ἃ μὲν ἡ φυλὴ παρὰ τοῦ πλήθους λαμβάνει ταῦτ’ ἐστίν· ἀναγκαῖον δ’ ἡγησάμην ἁ τοῖς ἱερεῦσιν ἰδία παρὰ πάντων γίνεται δηλῶσαι. (69) τῶν μέν τεσσαράκοντα καὶ ὀκτὼ πόλεων τρισκαίδεκα παραχωρῆσαι τοὺς Λευίτας αὐτοῖς προσέταξε καὶ τῆς δεκάτης, ἧς παρὰ τοδ’ λαοῦ καὶ· ἔτος λαμβάνουσι, δεκάτην αὐτοῖς ἀπομερίζειν.
7 sqq. Num. 35,2—8. 1115. cf. loseph. l. l. §
67 Mωυσῆς ι δ’ ἐπεὶ πολέμου καὶ στρατείας ἡ τῶν Λευιτῶν ἀφ’ εἷτο θεραπεύουσα τὸν θεόν, ἶνα μὴ δι’ ἀπορίαν μηδὲ ζήτησιν τῶν εἰς τὸν βίον ἀναγκαίων ἀμελοῖεν τοῦ ἱεροῦ, κατὰ βούλησιν τοῦ θεοῦ τὴν Χαναναίων κτησαμένους τοὺς Ἑβραίους ἐκέλευε κατανεῖμαι τοῖς Λευίταις ὀκτὼ καὶ τεσσαράκοντα πόλεις ἀγαθὰς καὶ καλὰς τῆς τε πρὸ αὐτῶν γῆς περιγράψαντας εἰς δισχιλίους πήχεις ἀπὸ τῶν τειχῶν αὐτοῖς ἀνεῖναι.

73.
1 ἔσχον F post ἣν add. τις R
2 κατακαλείσθω (?) Arm
3 πόθου F ἀνῃρέθη F 4.5 τῶν δικαίων RAH: τοῦ δικαίου F (v) 5.
6 προσελευσόμενος F (Turn.)
7 φυγῆς] φύσεως Αrm
8 ἀμνηστίας RFA: ἀμνηστείας H (Turn.)
10 θυσίας RF: θυσίαν AH (Turn.) ἐστὶν] ἦν F 11.12 tit. περὶ ζώων τῶν εἰς ἱερουργίας καὶ τίνα τῶν θυσιῶν εἴδη R τὰς ἱερουργίας et τὰ εἴδη scripsi): περὶ τῶν εἰς τὰς ἱερουργίας ζώων καὶ τίνα τῶν θυσιῶν τὰ εἴδη F (cf. Euseb. Hist. Eccl. II 18,5), περὶ ζώων τῶν εἰς τὰς θυσίας καὶ τίνα τῶν θυσιῶν τὰ εἴδη Α, τοῦ αὐτοῦ περὶ ζώων τῶν εἰς θυσίας καὶ τίνα τῶν θυσιῶν τὰ εἴδη H (v)
13 εἰς τὰς ἱερουργίας RF: ἐν ταῖς ἱερουργίαις AH (Turn.) δ’ F
15 περιστερὰν καὶ τρυγόνα RF: om. AH (Turn.)
16 τιθασῶν R, τιθασσῶν FA: τιθασσικῶν H (Turn.)
17 τιθασώτατον R: τιθασσότατον F (v), τιθασσότερον ΑΗ; χειροηθήστατον coni. Mang. τὰς δὲ RF: τάς τε ΑΗ
18 εὔπορον, ὑπερβὰς] προσυπερβὰς F τρεῖς ἀριστίνδην] τρισαρίστην δεῖν Η
20 γοῦν] γὰρ F ποίμνια καὶ αἰπόλια RF: αἰπόλια καὶ ποίμνια AH (v) ἄγεται F: ἄγονται RAH (v)
21 εἴς τε νομὴν F: εἴς γε νομὰς RA (v), εἴς γε νομ(??) Η

74.
5 Num. 35,26.
27 7 Num. 35,25.
28 15 Lev. 1,14
19 Lev. 12.

75.
1 ὑποστρέφοντ’ F
3 πάντ’ F εἶναι χλοηφάγα RF: χλοηφάγα εἶναι AH (v)
4 ἔχειν ὄνυχας RF: ὄνυχας ἔχειν ΑΗ (v) τὴν ἔκφυσιν R: τὴν ἔκφυσιν τὴν FAH (v)
5 ἀνωτέρω RF: ἐνδοτέρω ΑΗ (Turn.) φατνεῖον F 5.
6 ὅσοι τομίαι τῶν ὀδόντων R (Mang.): τομίαι om. AH (Turn.), ὀδόντων om. F
6 κατ’ αὐτὸ RFA: κατ’ αὐτοῦ Η (Turn.)
7 τῶν om. R ἐστί F: εἰσί RAH (v) ἐσθῆτας τὴν ἀναγκαιοτάτην om. F ἡ δ’ F εἰς τἀρόσαι F προετοιμάσαι F πρὸς σπόρον R: πρὸς om. FAH (v) ; εἰς σπόρον coni. Mang.
9 γενόμενον RF: γινόμενον AH (v)
10 αἱ τρίχες καὶ δοραὶ R: τρίχες καὶ δοραὶ F, αἱ τρίχες, αἱ εἰ δοραὶ AH (Turn.) ; καὶ τρίχες καὶ δοραὶ Mang.
11 οἰκίαι Α, οἰκεῖαι R
12 τὰ πολλὰ διατρίβειν RF: τὰ πολλὰ post χρεῖαι transp. AH (v)
13 κηραίνεται L (Turn.) τοῦ σώματος RAH: τὰ τοῦ σώματος F (v)
14 ὅλα] ἀλλὰ F
15 ὥστε AH: ὥστ’ (sic) F, ὡς R 16.
17 ἐπὶ ποδῶν ἄκρων (om. κριθέντε— ἄχρι) Turn.
17 ἐπίσκεψιν RF: σκέψιν AH (v) ἀπὸ κεφαλῆς codd.: ἀπὸ τῆς κεφαλῆς v ἄχρις AH τ’ F ἐμφανῆ] ἐμφαίνει F
18 ὅσ’ F ὑπὸ RF: ἐπὶ AH (v) ἀποκέκρυπται F: ὑποκέκρυπται R, ἀνακέκρυπται AH (v)
19 δὲ AH

76.
5 cf. Arist. Hist. anim. II
1 p, α
10 ὅσα μὲν γάρ ἐστι κερατοφόρα, οὐκ ἀμφώδοντά ἐστιν· οὐ γὰρ ἔχει τοὺς προσθίους ὀδόντας ἐπὶ τῆς ἄνω σιαγόνος.
13 Lev. 221825. cf. Arist. ap. Athen. XV 674 f (frg. 101 Rose).

77.
1 ἀλλὰ τοῦ codd.: ἀλλὰ ὑπὸ τοῦ Mang. in textu (sed cf. append.) ἀνυπαιτίου RF (coni. Mang.): ὑπαιτίου ΑΗ
2 διὰ codd.: ἀπὸ Mang. προσέρχοιντο R: προέρχοιντο FAH (v)
3 βωμοῖς RF: εἰς βωμοὺς ΑΗ (v) ἢ νόσημα om. AH (Turn.), ἢ νόσον post πάθος (4) add. Α
5 ἁγιάζειν Mang.: ἀγάζειν R, αὐγάζειν FAH
9 θαυμαστὴ τούτων ἡ R: θαυμαστὴ δὲ τούτων ἡ F, θαυμαστὴ δ’ ἡ τούτων ΑΗ (v) γὰρ om. F
10 ἑβδόμαις αἱ δὲ om. Richt. Tauchn. ἑβδομάδαις (sic) F 14.
15 ὁ θεὸς τῶ γένει τῶν ἀνθρώπων RF: τῶ γ. τ. ἀ. ὁ θεὸς ΑΗ (Turn.)
15 διπλασιάζειν Η
16 προτιθεὶς AH 16.
17 αἰῶνι τὴν ἑβδόμην RF: τὴν ἑβδόμην αἰῶνι AH (v)
18 ἐντελεχεία R
19 ἑκάστην τὴν ἡμέραν F ἐπιθυμιᾶσαι L (Turn.) τὰ om. RF
20 ἴσω H
21 πρό] πρός R

78.
6 cf. loseph. Ant. lud. III ἑ 224 δύο μὲν γάρ εἰσιν ἱερουργίαι, τούτων δ’ ἡ μὲν ὑπὸ τῶν ἰδιωτῶν ἑτέρα δ’ ὑπὸ τοῦ δήμου συντελούμεναι κατὰ δύο γίνονται τρόπους.
11 Exod. 29,38—42 ι Num. 28,3—8. ι cf. loseph. Ant. lud. III § 237
15 Num. cf. loseph. l. l.
19 Exod. 30,6—8. ι cf. loseph. l. l. § 199.

79.
1 εἰκόνα θείαν coni. Μang. προτιθέναι Η
2 τῆς] ταῖς H
3 θέμασιν] θύμασιν F, θρέμμασιν L (Turn.) δώδεκα seclusi τὸν om. F ἑκάτερα] ὧν ἑκατέρα F (Mang., i qui αἳ 1.
4 delendum et καταριθμεῖται 1. 5 censuit) ; ὧν ἑκατέρᾳ Wendl. Useneri sententiam secutus
4 μεθοπωρινή F, ὀπωρινή L (Turn.)
5 δι’ ἣν αἰτίαν codd.: om. v post αἰτίαν lacunam indicavi; δι’ ἣν αἰτίαν ι e. gr. μέν add. Turn. τὰ om. H 6.
7 μεθοπωρινῆ F
7 ᾧ om. F
8 ἀρχῆς F οὕτω F (v) ἄλλας] ἄλλαις H (Turn.) ἐπ’ ἄλλαις codd.: ἐπ’ ἄλλας Mang.
9 δωρεαῖς (sic) ἀμείβει transp. F 9.
10 προκειμένων] προτεθειμένων F
11 δωρυφορεῖται Η, δωροφορεῖται Α εὐτελείας καὶ εὐκολίας RF: εὐκολίας καὶ εὐτελείας (-λίας ι Η) AH (v)
12 ὀλιγοδείας FA 13 F Vind.: τροφὴν R, τρυφή ΑΗ
14 ὑγιῆ R: ὑγιᾶ FAH Vind. (v) ἐν τοῖς μάλιστα RF Vind.: om. AH (Turn.)
16 τεχνιτεύουσι F Vind.: τεχνιτεύουσαι RAH καταγοητεύουσαι FH Vind.: καταγοητεύουσι RA
17 ἀνδραποδεστάτην F, ἀνδραποδέστατον Vind.
18 ἐπιθυμίαις F Vind.: ἐπιθυμία AH (-ίᾳ ι v), ἐπιθυμίαν ante νόσους add. ἢ F, ἡ Vind.
19 σώματι καὶ] σωματικὰς F, σωματικοὺς Vind.

80.
1 Lev. 24,5. 6. 8. cf. loseph. l. l. § 142. 143. 255. 256 13—19 ι Vind. hist. gr. fol. 56v τοῦ αὐτοῦ: ἄρτος γὰρ— ἀνιάτους.
19 Lev. 247.

81.
1 ὀλιγοδείας FA
2 δ’ R: δὲ ceteri τε codd.: τῆς v παραπασθῶσι R (Wendl.): παραπαθῶσι F, περιπασθῶσι Α (v), περιπαθῶσι Η 3.4 γέλωτα καὶ χλεύην ταῦτα θήσονται RF: χλεύην θήσουσι καὶ γέλωτα ταῦτα AH (v) (1 ὁμοιοτρόπου RF : ὁμοτρόπου AH (Turn.) δοῦλοι] δ’ οὗτοι F
8 καὶ οm. Turn. ὄντως ὄντος codd.: ὄντος ὄντως v
9 ἀλογεῖν ἡδονῶν RF: ἡδονῶν ἀλογεῖν ΑΗ (v) διανοίας RF: τῆς διανοίας AH (v) 11—47,6 i Ταῦτα—καινοτομεῖν RF: om. ΑΗ 12.13 ἀμνοὺς ἑπτά R: ἑπτὰ ἀμνούς F
14 περατοῦται Wendl.: περαιοῦται RF; περατοῖ conicio ἡ om. F 1.5 διένειμεν R: om. F; διαιρεῖ post λεχθέντα add. Wendl.
16 εἰσὶ R: om. F
19 δὲ R: δ’ F
20 καθ’ ἑβδομάδος R
21 τὸν διχότομον R: τὴν διχότομον F
24 σπονδὰς R: σπονδὴν F μέτροις ὡρισμένοις scripsi: μέτροις οἷς RF; μέτροις οἷς ι olim

82.
11 Num. 28,11—14 ι 14. cf. loseph. Ant. Ιud. III

83.
2 πάσαις F: πᾶσαι R συγκαθιεροῦνται R: καθιεροῦνται F
3 θύματα R: θυμιάματα F
4 δὲ R: δ’ F
5 ἡ R (ut vid.): τῆ F 5.
6 ἧ δὲ καὶ R: τῆ δ’ F
9 πρώτω] πρωτοτόκῳ F1
11 ἀπέφηνεν R
12 νεομηνίαις R 12.
13 σύμπαντα R: σύμπανθ’ F
13 ἀριθμῶν R
18 δὲ R: δ’ F
21 πρωτογενημάτων F
22 γενημάτων F
25 σωτηρίου F: σωτηρίους R διὰ τὸ R: ἅτε F παντοδαπῶν ι vel Wendl.
26 φθοραὶ R: φοραὶ F
27 ἄλλαις] ἄλλως R

84.
3 Num. 29,1—6. ι cf. loseph. l. l. § 239
9 Num. 28,16—25. ι cf. loseph. § 249
18 Num. 28,26—31. i 31. Lev. 23,18. cf. loseph. l. l. § 253. 24 δ’ ἀμνοὺς κτλ. Lev. 23,19. 20. cf. Ioseph. l. I. § 252. 253.

85.
3 καὶ ἀνάγεται secl. Wendle. (haud recte)
4 τῶν om. R
6 ἐνστῇ καιρὸς F: καιρὸς ἐνστῇ R ἐν τῷ om. F
7 μεθοπωρινήν F
8 περὶ ἧς F: ὡς R πρότερον R: τὸ πρό(τερον) F πρὸ δεκάτ’ ἡ νηστεία (sic) F
9 alt. οἶς om. F
10 οὐδὲν εὐαγὲς F εὐαγὲς οὐδέν scripsi): εὐγενὲς οὐδὲν R
13 τοὺς μὲν . . . τοὺς δὲ RF: τὸν μὲν . . . τὸν δ’ Wendl. δ’ F
14 ἀμνηστεία δέδοται F: δέδοται ἀμνηστία R χάρισι . . . μετάνοιαν R (Wendl.): χάρις ἡ . . . μετάνοια F
15 μηδὲ scripsi: μηδὲν RF ἑορτῆς F: ἑορτὴ R
18 ἀρχὴν F: ἀρχὴ R
19 τὰς δ’ Wendl.: τὰ δ’ RF τρεῖς addidi; ι coni. Wendl.
20 ἀνάγειν R: αἰγῶν αἰγῶν ο Wendl. φησιν R τόν R: τὸ

86.
8 Num. 29,7—11 ι Lev. 16,5 sqq. cf. loseph. I. l. § 240—243
25 Num. cf. loseph. l. l. § 246.

87.
1 δυοῖν R (Wendl.): om. F
2 δὲ R (Wendl.): om. F
3 ἐξετάζηται λόγος R: λόγος ἐξετάζηται F
7 ὁλοκαύταις R
8 δὲ R: δ’ F
9 τοῖς ἱερεῦσιν εἰς ἐδωδὴν R: εἰς ἐδωδὴν τοῖς ἱερεῦσιν F 9.
10 ἦ. ὅτι F
13 καὶ ἀβλαβὲς R: om. F 13.
14 ἀνευρισκόμενον R: εὑρισκόμενον F 1.5 περιραντηρίοις F χρησαμένην F: κεκαθαρμένην R
19 ἄκρατος F: ἄκρατοι R αἱ R: om. F
20 ἐγείρουσαι προσαναφλέγουσι R: ἐξεχείρουσι (sic) προσαναφλέγουσαι F
23 ἅπερ] ὅπερ coni. Wendl. τὰ αὐτὰ R: ταῦτα F
25 ἐπιστομίζοντας R (Wendl.): ἑπιστοματίζοντας F τὰς om. R εἶτα R: εἶτ’ F
26 μετουσίαν R (Wendl.): μετουσία F ἐκάλεσεν F: ἐκέλευσεν R

88.
2 Num. 29,35. 36. cf. Ioseph. I. 1. § 247
7 Num. 28,15. 22. 30. 29,.5. 11. 16. 19. 22. 25. 28. 31. 34. 38.

89.
1 ὁρω)μένων καὶ R: om. F διὰ ὥν RF: δύο Wendl.
2 ἅμα F: om. R
3 θύσεως N τοῦ RF: τῆς Wendl.
6 καινοτομεῖ conicio
8 γένη] ἔδη F εἴδη τρία codd.: τρία εἴδη v καλεῖ RF: ποιεῖ ΑΗ (Turn.) 9.10 ἐπικοσμεῖ RF: ἐπιδιώκει ΑΗ (Turn.)
11 αἱ διαίρεσις (sic) H
13 διὰ RF: om. AH (Turn.) ὁμοῦ RAH: ἅμα F (Mang.)
14 εὑρήσω Η
15 δι’ αὐτὸν Mang. : δι’ αὐτὸ Α, διὰ τὸ ceteri ὡς ἀναγκαῖον RF: καὶ ἀναγκαῖον ΑΗ (v) ; ἀκέραιον coni. Bernays
16 καὶ καλόν scripsi; ἀναγκαῖον ι καλὸν Mang. προηγουμένην RAH: προηγουμένως F
17 δέ ἐστιν AH μετουσίαν R δ’ F ἀπαλλαγήν R
18 τῆ . . . γινομένη F: τὴν . . . γινομένην RAH κατὰ θεὸν] κατὰ τό δέον coni. Mang. καὶ om. ΑΗ (Turn.)
20 ἐπιφερομένη RF: ἐπιφερομένην ΑΗ (v)
21 δόξα] θυσία coni. Μang.
22 μὲν F: om. RAH (v)
23 σωτηρίου coni. Mang.

90. 3—6 i N fol. 156r: εἶτα ἐπὶ—καινοτομεῖν τοσαῦτα.
14 cf. J. Bernays, Schrift uber die Frommigkeit p. 105.

91.
1 ὡς τρεῖς εἶναι RF: om. ΑΗ (Turn.) ἐπὶ τρισὶ] ἐπιτίθησι Turn.
3 μὲν RF: μὲν οὖν AH (v)
4 ἐπλημμέλησεν ἡ ψυχή RF: ἐπλημμέλησε ψυχή ΑΗ (v)
5 ἑκάστης RF: ἑκάστης ψυχῆς AH; ἑκάστης θυσίας coni. Mang.
6 δέ ἐστιν AH ὁλόκαυτος RAH: ὁλοκαύτωσις F
7 δή] δέ Richt.
8 ἐπικριθέντων RF: ἐπικριθέν AH (Turn.)
9 ἀπονιψάμενος post χεῖρας transp. F ἱερείου] ἱεροῦ Α
11 ἐν om. F
12 μέλη scripsi (cf. p. 50,7 et LXX): μέρη codd. (v)
13 τῶ ἱερῶ RF: τὸ ἱερὸν A, τὸ ἱερεῖον Η (Turn.) πυρὶ F: πυρὶ θεοῦ AH (Turn.), πυρὶ τῶ θεοῦ R 13.
14 τοῦ βωμοῦ FAH: βωμῷ R
14 γεγονὼς FH
16 δέ ἐστι ΑΗ
17 ἄρρεν εὐθέως RF: εὐθέως· ἄρρεν AH (Turn.)
18 καὶ τελειότερον καὶ ἡγεμονικώτερον RF: καὶ τελειότερον om. ΑΗ (Turn.) ; καὶ ἡγ. καὶ τελ. Mang.
20 ὄντων codd.: ὄντοιν Turn. συνέστηκε F
22 πρὸς RF: τῶν ΑΗ (Turn.)
23 ἔλαχεν] ἔλαβεν Α δ’ F
24 ἀρετῆς RF: ἀρεταῖς AH (v)

92.
6 Lev. 1,2—9. i cf. loseph. Ant. lud. III § 226.

93.
1 τελείας scripsi: τελείαις codd. (v)
2 δ’ ΑΗ ἐπιτεθειμένας AH (Turn.)
3 συμβέβηκεν R
5 συνᾴδοντα FN
8 τοῦ om. N τοιαῦτ’ F
9 δῶρα FN οὔτε τὰς—διανομὰς (10) om. L (Turn.)
10 οὕτε R: οὔθ’ FAH
11 εἰργάσαντο Η (Turn.) 11,
12 οὐκ ἄλλω τω παρ’ οὐδενὶ ΑΗ (Turn.)
12 καὶ ψόγον R: ἢ ψόγον FAH (v)
13 πάντως ἐγένετο N τῶν καλῶν RFNA: τῶν om. Η (v) καὶ τῶν συμφερόντων N ἃ παρὰ σοφία R: ἆ περὶ σοφίας F(N?), ἅπερ τῆ σοφία AH (v)
14 καὶ σοφοῖς R: σοφοῖς FN, καὶ καλοῖς ΑΗ (v)
15 προχεῖται ΑΗ (Turn.) τὸ addidi τελεώτατον F
16 τοῦ] οὐ ΑΗ μέρος μηδὲν RAH: μηδὲν μέρος F; μέρος οὐδὲν v σπουδῆς Α
17 γὰρ κυρίως RF: δ’ ὡς ΑΗ (Turn.) ἐστιν εἰπεῖν transp. RF 19,20 πρὸς θεὸν F
20 ἀποπλύνεσθαι] ἐκνίπτεσθαι F
21 τὴν ἐπιθυμίαν RF: ὡς τὴν ἐπιθυμίαν ΑΗ (v) ἣν F: om. RAH (v)
22 ἐκνίπτεσθαι RF: ἀπονίπτεσθαι AH (v) καὶ μιασμάτων om. H (Turn,)
23 κακῶν F
24 συνασκούμενον] συναυξόμενον coni, Mang,

94. 2—14 ι N fol, 156r: τὰς— Philonis opera vol, V, 4

95.
3 μετεωροπολεῖ R (sic scripseram): μετεωροπορεῖ FAH (v)
6 δ’ F
7 ἤτοι ὡς RF: ἤτοι εἰς AH: ἡ ὅτι εἰς Τurn. ἓν τὰ πάντα] εἰσ’ ἀπάντα R
8 εἰς ἕν RF: εἰς ἕνα AH (Turn.)
9 ἐκπύρωσιν μὲν—διακόσμησιν δὲ (10) om. AH (Turn.) θερμοῦ R: θεοῦ F; πυρὸς coni. Bernays
11 ἰσονομίαν] οἰκονομίαν H (Turn.) δ’ F
12 ψυχὴ RF: om. AH (Turn.)
13 ἀλλὰ codd.: ἀλλὰ καὶ v
15 post διαίρεσιν add. καὶ ΑΗ (Turn.)
16 γεννητὴς F: γενέτης RAH (v)
17 ἐγέννησεν R μακαριότητος RF: καὶ μακαριώτατος ΑΗ (v)
18 καθ’ αὑτὸν R, καθ’ ἑαυτό F διασεμνον (sic) R
19 post ἐπαινετὸν add. R: ἐν ἄλλω π(ᾶσι?) τοῖς δεδημιουργημένοις θεωρούμενον 19.20 τἄλλα F τὰ ἄλλα βουλήσεις ολοκληρω ...... ταύτῃ R
20 ὦ διάνοια RF: σῆ διανοία AH (v) 20.21 περὶ γενέσεως κόσμου θεῶ RF: θεῶ post εὐχαριστῆσαι (20) transp. AH
21 κὰγ ποιοῦ om. Richt. ὅλου ποιοῦ] ὅλων ποιητοῦ R
22 ὁλοσχερεστάτων RF: ὁλοσχερεστέρων AH; ὁλοσχερῶν v μελῶν] μερῶν Turn.
23 καὶ πλανήτων AH

96.
7 sqq. cf. Heracliti frg. 1.24 Byw. (50.
65 Diels). Bernays Heraklit. Briefe p. 125.

97.
1 ἐν αὐτὴ RF: ἀπ’ αὐτῆς AH (v) ; ἐπ’ αὐτῆς coni. Mang. εἶτα καὶ ΑΗ (Turn.)
2 τε om. F ἔπειτ’ F
3 μεταβολῶν RF: μελῶν AH (Turn.) 3.4 μεθόπωρον F
4 παθήματ’ F
5 τρεπομένου F (Mang.): τρεπομένων RAH
0 γένους μόνου K καὶ περὶ KF: περὶ om. AH (v)
7 εἰδῶν RF: ὁδῶν ΑΗ (Turn.) μερῶν] ἐν μέρει coni. Mang. εὐχαριστήσει L, εὐχαριστήσεις Turn.
10 ἀλλ’ F ψυχὴ Η
11 εἶτ’ E νοῦν καὶ λόγον transp. F
12 ἡ R: om. FAH (v) εὐχαριστεία F
13 καθ’ ἑαυτήν F
14 ὁλοκαύτου θυσίας RF: θυσίας τῆς ὁλοκαύτου ΑΗ (v) λελέχθαι] λέγεσθαι F
15 ἐπὶ ταύτης RF: ἐπὶ ταύτης γὰρ AH (v) ἀδιαφορεῖ F
16 ταῦτα om F
17 τό τε στέαρ F λωβὸς H 18.19 ἐντοσθιδίων RF: ἐντοσθίων AH (v)
19 καθιεροῦνται codd. μὴ παρέλθης F
20 ἐν ἑαυτῶ Η (Turn.) ταῦτα RF: τοιαῦτα ΑΗ (Turn.) ταῦτα καὶ scripsi: καὶ ταῦτα τοιαῦτα) codd. (v)
21 καὶ δύο νεφροὺς F
23 ἑταίρω F1

98.
15 Lev. cap. 3. cf. loseph. Ant. Iud. 111 § 228. 229.

99.
1 γραφαῖς ἐντυγχανόντων RF: ἐντυγχανόντων γραφαῖς AH (v)
2 ἀνεύρωσιν N ἑαυτούς] αὐτοὺς FN
4 τὸ ἡγεμονεῦον ΑΗ (Turn.) μόνον om. ΑΗ (Turn.) ἐν] ἐφ’ ΑΗ (Turn.)
5 δέχεται Mang.: δύναται codd. δ’ FN 7.
8 παρανομημάτων] ἀνομημάτων FN
9 ἐν ᾧ ποτε φωλεύσας] ἐν ὁποτέρῳ νεύσας (sic) Turn. φωλεύων N, φωλεύει F ἀδικίας καὶ ἀσεβείας ἀνοδίαν FN: ἀδικίας καὶ ἀσεβείας ἄνοιαν R, ἀδικίαν καὶ ἄνοιαν ΑΗ (Turn.) 10.
11 τὴν . . . ἄγουσαν ἀνάγουσαν N) ὁδόν RFN: τῆς . . . ἀγούσης ὁδοῦ ΑΗ (Turn.)
11 ὑπόμνησιν ἁμαρτημάτων ἀλλὰ μὴ λήθην RFN: μὴ λήθην ἁμαρτημάτων ἀλλ’ ὑπόμνησιν AH (v)
12 μηδ’ ἕτερον FN 13.
14 διείρηται F, διήρηται N: διαιρεῖται RAH (Turn.)
15 ἑπαμφίσκει F, ἐπαμπίσκει N
19 αἱμοειδεῖς] ἰσθμοειδεῖς FN
21 ἄρδεται Om. F
23 ἐποχετευομένην FN: ἐποχετευομένη R, ἐποχετευμένην H, ἐπωχετευμένην Α (Turn.)
24 διανομήν FN (prob. Mang.) γὰρ om. F α α περικείμενος Α

100. 1—53,21 ι N fol. 155v: ἐὰν μὲν οὖν—τά

101.
2 κοιλία· κοιλία RFN: pr. κοιλία om. ΑΗ (Turn.) 2.3 λαβοῦσα FN
3 ἐπιτελεῖ RFN: ἀποτελεῖ ΑΗ (v)
4 χύμωσιν FN ἀπεργαζομένης N δὲ om. FN
5 ἐμπεφύκασιν Η ἧπαρ—ἦπαρ (6) om. AH (Turn.) 6.
7 τὴν πρὸς ἐξαιμάτωσιν scripsi: πρός τὴν ἐξαιμάτωσιν RAH (Turn.), προσεξαιμάτωσιν FN (Mang.)
8 pr. τό οm. FN περικείμενον AH (Turn.) χολῆς RFN: κωλῆς AH ἐπικρίνει Turn.
11 αὐτῷ] αὐτὴ AH
12 πρόσεστι RFN: προσθετέον ΑΗ (v) ante τὴν add. ὅτι v, om. codd. post μετέωρον add. τε Mang. (non F)
13 λειοτάτην] τελειοτάτην FN οὖσαν RFN: om. ΑΗ (Turn.) καὶ seclusi φανοτάτην FN
16 ἐκποδὼν F, ἐκποδὼν N ἀνακυκλεῖν] ἀνακινεῖν coni. Mang. αὐτὸν FNH
17 αὐτοῦ F, ἑαυτοῦ ΑΗ οὑ δ’ R
19 μή τι] μήτε F ἴνα seclusi
20 καὶ om. FN εὐαρεστήσας] ἀριστεύσας vel κρατιστεύσας coni. Mang. προφητεύῃ scripsi: προφητεύει codd. (v) ὀνειράτων N
23 ἀπολιπόντας F

102.
13 cf. Plat. Tim. p. 71b.
22 Lev. 19,5.6. 6. cf. loseph. Ant. i lud. lll §

103.
1 ὡς μὴ μεταβάλῃ μήκει χρόνου AH: ὡς οὐ μήκει χρόνου μεταβάλλει RF
2 ἡδύσματι F ἕτερον F δὲ ΑΗ
3 ἀταλψεύτους (sic) F
5 κοινωνόν] κοινὸν F
7 γὰρ om. H 7. S οὐκ ἑστιάτορες F
9 post φειδωλίαν add. καὶ RAH, om. F
10 προκρίναντας RF τελευταίου F: τελευταῖον RAH δὲ ΑΗ
11 δυοῖν AH (v) προσάγεσθαι συμβέβηκε RF: συμβέβηκε προσάγεσθαι AH (v)
13 τῶν fort. secludeudum
14 ψυχικῆς] ψυχῆς F
15 ὑπόμνησιν R: ὑπόμνημα FAH (v) ὑγείας RF: ὑγιείας ΑΗ
16 τὴν τρίτην R: τὴν om. FAII (v)
17 τύχοι R: τύχη FAH
18 πυρί KF: ποιεῖν ΑΗ (Turn.)
19 ἀποφαίνειν ΑΗ καί φησιν RF: λέγων AH (v)
20 νομίζεις F vel ι ἀθύτων conicio, ι Wendl.
21 καὶ ἀκαθάρτων F ἕψηκας F κρεῶν] κρέα conicio ὦ om. F
22 ἐπῃσθημένος] ἐφήσθημαι (sic) F

104.
3 cf. Theodoret. Quaest. VI in Levit. (Migne T.
80 Col. 312): Διὰ τί μετὰ (κατὰ?) ι τὴν ἡμέραν οὐ κελεύει τῶν ἱερείων ἐσθίειν, τῴ δέ παραβαίνοντι τὸν νόμον ἑπιφέρει ζημίαν, ἄθυτον εἶναι λέγων τὴν θυσίαν ἐκείνην; βούλεται μὴ μόνους αὐτοὺς εὐωχεῖσθαι, ἀλλὰ καὶ τοῖς ἐνδεέσι τῶν κρεῶν μεταδιδόναι. τούτου χάριν τῇ πρώτῃ καὶ τῇ δευτέρα ἡμέρᾳ τῶν κρεῶν ἐκείνων μεταλαμβάνειν κελεύει, τά δὲ περιττεύοντα ἀποκαίεσθαι, ἱν ὑπὸ τῆς ἀνάγκης ταύτης ὠθούμενοι κοινωνοὺς ἔχωσι τοὺς πένητας τῆς εὐωχίας.
16 Lev. 7,6—11. 19,7.8.

105.
1 παραλαμβάνεται R
2 αἰνήσεως F ὁ μηδενὶ] οὐδενὶ L (Turn.)
3 τὰ ἐκτός RF: ἐντός (om. τὰ) AH
4 εἰρηνικῷ R: εἰρηναίῳ FAH (v) εὐπαθείᾳ L (Turn.) εὐτυχίαις τε καὶ εὐπαθείαις transp. F
6 ἀεὶ om. H (Turn.) κατ’ οἰάκων] κατ’ οἶκον F S δὲ AH
9 τε post ὕμνοις om. AH (Turn.) καὶ εὐχαῖς F: om. RAH (Turn.)
10 εὐαγώγως (sic) H πάντ’ AH
11 ἓν om. L (Turn.) αἰνήσεως F ἔλαχεν R, ἔλαχον F πρότερον R
13 μόνον RF: μόνη ΑΗ (Turn.) ἐπιτυχόντες R (Mang.): τυχόντες F, ἐπιτυγχάνοντες ΑΗ (Turn.)
14 post μετάδοσιν tit. περὶ ἁμαρτίας add. R
15 ταῦτα— καλεῖται (16) om. AH (Turn.)
16 κἀν] καὶ F
17 ἀρχιερέων F
19 μάλιστ’ ὂν R (sic scripseram): μάλισθ’ ἣν F (Mang.), δάμαλις ἣν AH (Turn.)
20 τροπὰς codd.: τἀς τροπὰς Mang.
21 τὰς πρὸς RF: τἀς om. AH (v) ἁμαρτῆσαι ΑΗ (Turn.) αὐτοὺς F
22 μεθορμιζομένων scripsi: μεθαρμοζομένων F (Mang.), μεθορμιζόντων RAH (Turn.)
23 οὖν om. H (Turn.)

106.
2 Lev. 7,2
11 Lev. 7,5
16 Lev. cap. 4. cf. Ioseph. Ant. lud. III § 230232
23 Lev. 4,3. 13. 14.

107.
1 ἑκατέρου RF: ἑκατέρων ΑΗ (v)
2 ἐλάττον (sic) F
3 τὸ εἶδος RA (coni. Mang): τοῦ εἴδους FH (v)
4 ἀλλ’ om. Turn. θῦμα, χίμαιρα, scripsi: θῦμα AH (Turn.), χίμαιρα RF (Mang.) ἰδιώτην Α
5 πλέον ἄρχοντα F: ἄρχοντα (-ος Α) πλέον RAH (v)
6 ἐπεὶ] ἐπὶ F αἰεὶ A, οm. F δεῖ R (Mang): δοκεῖ AH (Turn.), om. h. 1. F δὲ R
7 post ἠξιῶσθαι add. δεῖ F προνομίας RFA: προνοίας H (Turn.)
9 αὐτὸν codd. καρποῦται AH: καρποῦσθαι RF
10 ἐστὶν R 10. i
11 ἔν τε ταῖς ἱέρ’. F
11 καὶ ταῖς εὐαγ. R: ἐν om. FAH (v)
12 θαυμάσιος RF: θαυμασία ΑΗ (v) ταῦτα RF: αὐτάς ΑΗ (Turn.)
14 μόνον οὐκ RF: οὐκ om. AH
15 ὀλισθήσοι R: ὀλισθήσῃ ΑΗ (Turn.), ὀλισθείη F (Mang.!): ὀλισθῆσαι Wendl.
16 αὐτὸν Η, ἑαυτὸν F 17.18 ἐνδεχόμενον R: δεχόμενον FAH (v)
19 ἄντικρυς F
20 τόπον] τρόπον R
21 κἄπειτα RF: κἀπὶ τὰ ΑΗ τὰ addidi θυμιατηρίου RF: θυσιαστηρίου AH (v)
22 ἐπαλείφειν codd.: ἀλείφειν v τὴν βάσιν F
23 ἐφ’ ὃν RF: ἐφ’ ὧν ΑΗ ἀναφέρει F

108.
2 Lev. 4,22.
23 3 Lev. 4,27.
28 18.sqq. Lev. 4612

109.
1 ἐπὶ om. AH (Turn.)
2 κρέα RF: δέρμα AH (Turn.)
3 ἐντοσθιδίων RAH: ἐντοσθίων F (v) προφέρειν Mang.: προσφέρειν codd.
4 ἀπὸ τοῦ βωμοῦ τέφραν RF: τέφραν ἀπὸ τοῦ βωμοῦ AH (v) εἰσκομίζεσθαι L (Turn.)
5 περὶ om. F ἁμαρτάνοντος F
6 πλημμελήσειε F, πλημμελήσειεν R: πλημμελήσει, ἐν AH (Mang.)
8 τὰ δ’ ἄλλα codd.: τὰ ἄλλα v
10 ἀνενεγκεῖν RF: ἐνεγκεῖν AH (Turn.)
12 ἀκουσίως] ἑκουσίως Η
13 κάθαρσιν] ἁμαρτίαν conicio κριῶ RA: κριῶν F, κριὸν Η (Turn.)
14 ἀποτίσαντος F γέγονε πλημμέλεια F
15 προσεπιτιθέντας RF: προσεπιθέντας ΑΗ (Turn.)
17 pr. περὶ] ἐπὶ R
18 περὶ om. F
19 προτεθέντος’l"urn.
20 κατηγόρων RF: κατηγοριῶν ΑΗ (Turn.)
21 ἑαυτὸν RF: αὐτὸν AH ὧν] ὃν Η (Turn.)
23 αἰτεῖται Η ἀμνηστείαν F ἐπαληθεύσαντι RAH: ἐπαληθεύοντι L (Turn.), ἐπαληθεύουσαν ἔτι F
24 ὑποσχέσεσιν F (Mang.) ἀποδώσει FH

110.
13 Lev. 5,15.
16 17 Lev. 6,2—7. i cf. loseph. Ant. lud. III § 232 ὁ δὲ μὲν αὑτῶ δὲ δυνειδὼς καὶ μηδένα ἔχων τὸν ἐξελέγχοντα κριὸν θύει, τοῦ νόμου τοῦτο κελεύοντος, οὗ τὰ κρέα κατὰ τὸ ἱερὸν ὁμοίως οἱ ἱερεῖς αὐθημερὸν σιτοῦνται.

111.
1 τοῦ πλησίον om. ΑΗ (Turn.) προσαποτίσαντι exspectaveris
2 εἰς] πρὸς F δ’ R 2.3 ἱλάσηται RF: ἱλεώσηται AH (v)
3 ἴτω] ἔστω F
4 ὧν ἐξήμαρτεν ἄφεσιν RFA: ὄφεσιν ὧν ἐξήμαρτεν H (v)
5 τὸν om. R κατὰ ψυχὴν ἔλεγχον RF: περὶ ψυχῆς ἔλεον ΑΗ (Turn.) ἀνιάτων H (Turn.) ἐρρύσατο αὐτόν transp. F
6 θανατοῦσαν scripsi: θανατῶσαν RAH (v), θανατώσασαν F παντελῆ RF: παντελῶς AH (v) 6.
7 κριὸν δ’ εἶναι scripsi: κριὸν δεῖν R (ut vid.), κριὸν ἀναγαγεῖν F, κριὸν δ’ ἄγειν κελεύει ΑΗ (v)
7 τούτω RF: τοῦτο AH (v) καθὰ RF: καθὼς ΑΗ (v)
9 περὶ τὰ ἀνθρώπινα RF: παρ’ ἀνθρώπινον AH; παρ’ ἀνθρωπίνου Turn. ἐστί τι ἅγιον R: ἐστὶν ἅγιον FAH (v)
10 ἐπειδὴ προσγέγονεν RF: ἐπεὶ δὲ προγέγονεν ΑΗ (Turn.) ἐφ’ ὑγιεῖ RF: ἐκφεύγει ΑΗ (Turn.)
12 τοῦ βωμοῦ Η
13 ταὐτά] ταῦτα Η, ταῦτ’ F τῆς ... θυσίας RF: τῆ ... θυσία AH (v)
15 ψυχῆς] ἐκ ψυχῆς F εἰ
16 διαφέροντος A
17 δ’ ἡ διαφορά F: διαφοραῖς RAH (Turn.)
18 δυοῖν H σ
19 ὧν RF: ὅλων Α, οὕτως Η
20 προφέρειν R: προφέρειν F, προσφέρειν AH (Turn.)
21 περίφημον F: περίφοιτον RAH (v) φιλαπεχθήμοσι F

112.
16 Lev. 6,26. 26. 29.

113.
1 ἐκδεδομένον FA: ἐκδεχόμενον R, ἐκδεχομένων H (v)
3 πρῶτον codd. (v)
4 τοὺς τεθυκότας RF: τὸν τεθυκότα AH (v) τατα R: βεβαιότερον FAH (v)
6 ἵλεω codd.: ἵλεων Turn. θεράποντας] θεραπευτὰς F μετουσίαν RFA: μετουσία H (v)
10 μώμῳ σκορακίζεται RF: μῶμος κομίζεται AH (Turn.) παρηγορεῖν δὲ AH τοὺς F (coni. Mang.): τούτους RAH (v) ἰσοτιμίας ΑΗ (v) ἐπαχθέντας F, ἐπευχθέντας (sic) R: ἐκπεμφθέντας AH (v) μιᾷ] ανα (sic) R
13 δέον RF: δὲ Α, om. H (Turn )
15 ἐπεσπευσμένῳ RF: ἐσπευσμένω AH (Turn.)
18 ἢ] εἰ F
20 ὁλοκαυτουμένων R: ὁλοκυτωμένων FAH (v) προσώπων RF: προσιόντο AH(v) ἀξίωσιν] ἀξιώμασιν
21 τῶν τἀς] τὰ τῶν F ὡς om. F
22 ἁμαρτήματα RF: τὰ ἁμαρτήματα ΑΗ (v) τοιαῦτ’ F
24 κ om. AH

114.
1 γάρ RF: δὲ ΑΗ (v)
2 ὑγιές F: ὑπαίτιον RAH (v) ; ἀνυπαίτιον coni. Μang.
4 ἄλλην RF: ἄλλο AH (Turn.)
5 κοινὴ κοινὴν scripsi) τῶν τριῶν RA: τῶν τριῶν κοινήν F, τινι τῶν τριῶν H (Turn.) ἴνα ταύτας RAH: ἶν’ αὐτὰς F (Mang.) ἐπιδείξη RF: ἀποδείξῃ AH (v)
6 συναγωγὸς RF: συναγωγὴ AH (v)
8 καὶ κριθὰς F
9 ἀρρενικά om. ΑΗ (Turn.)
10 καθιερώσαντες R: καθιέρωσαν AH (Turn.), ἀνιερώσαντες F (Mang.)
11 μηκέτ’ ἔχοντες RAH, μηκέτι ἔχοντες F: μηκέτι δ’ ἔχοντες V ἐν αἷς διαθήσονται] αἷς ἐνδιαθήσονται F
12 αὐτοὺς F
14 αὑτῷ· οὗ] ὃς αὐτῶ F
17 λογισμοῦ RFA: λογισμῶν H (v)
19 ἀκουμένοις A: ἀσκουμένοις F, ἀρκουμένοις RH δεύτερον—συμφέρον (25) om. AH (Turn.)
21 παρέχοντα scripsi: παρέχοντας RF (v) 2() ἐπιλύσει F

115.
6 Num. 6,2 sqq. cf. loseph. Ant. lud. IV §
72 19 δίψαν ἀκουμένοις Hom. II. X 2

116.
1 εἰς ὁλόκαυτον F τοῦ om. F
2 ἐμφέρεται RF: συμφέρεται AH (v)
3 μόνον RF: μόνων AH (v) αὐτοῦ AH post παραχωρεῖν add. τῶ σωτῆρι AH (v), omisi cum RF
4 καὶ γὰρ RF: κἀν γὰρ AH (v) ἧ RF: ἡ AH (ᾖ v)
5 γεννητὸς FAH διαμαρτάνειν RF: ἁμαρτάνειν ΑΗ (v) τῇ] τὸ F
7 ἰατροὺς RF: ἰατρὸν ΑΗ (Turn.) αὐτοῖς RF: αὐτοῦ ΑΗ (Turn.) ι ἐπίκηροι conicio θνητοὶ RF: γεννητοὶ ΑΗ (Turn.)
8 αὐτοῖς ὑγίειαν F αἱ δ’ RF: εἰ δ’ οὑν AH (Turn.)
9 μέγα R: μεγάλα FAH (v)
10 ἕτερος RF: ἑτέρου AH (v) χρωμένων] χρωμάτων Η (Turn.) αὐτοῖς Turn.
11 διαφερούσας RF: διαφόρους ΑΗ (Turn.)
12 ἄρνα] ἀμνὸν F
13 καὶ ante διὰ add. F τούτους F 13.
14 παραστῆσαι] παρασχεῖν καὶ F
14 καὶ συγγενεῖς om. AH (Turn.) ἰδέαι] ἰδέαι τῶν ἰδεῶν AH
15 τῶν om. Mang.
17 ἡ om. F, ss. R δὲ F αὐτὸν H ηὔξατο R (coni. Mang.): ἤρξατο FAH
19 alt. μέρος RF: om. ΑΗ (v) λαβεῖν] ἀνάγειν coni. Mang.
20 ἀπεργάζεται F: ἀπεργάσεται RAH(v) γὰρ om. R 20.21 τὸ σῶμα RF: τὸ om. ΑΗ (Turn.)
21 φυτικοῦ F: φυσικοῦ (R?)AH(v)
23 τῶν om. Richt. μέρος om. F: μερῶν voluit Mang,

117. p. 251 M.

118.
1 θυσίας γοῦν εἴδει RF: θυσία γοῦν AH (Turn.) συνανακραθῆ γενόμενον F: συνανακραθὲν γενήσεται R, ἀνακραθὲν γένηται ΑΗ (Turn.)
2 ἱερᾶς KF: πυρός AH
4 ἀσυλίαν] ἀτέλειαν coni. Μang.; i sed cf. de vita Mos. II § 236 εὑρῆσθαι εὕρησαι ΑΗ (v)
5 καὶ λειτουργίας om. ΑΗ (Turn.)
6 ἀλλά AH
7 γάρ ἐστιν om. ΑΗ (Turn.) γάρ ἐστιν ἡ ἐντελεχὴς αὐτῶν θυσία R: ἡ ἐνδελεχὴς αὐτῶν θυσία ΑΗ, γὰρ ἡ ἐνδελεχής ἐστι θυσία αὐτῶν F
8 δ’ F
9 δειλινῆς F ταγηνισθὲν RAH: τηγανισθὲν F 9.
10 μηδενὸς . . . ὑπολειφθέντος RF: μηδὲν . . . ἀπολειφθέντι ΑΗ (Turn.)
10 χρησμός] νόμος F πᾶσαν θυσίαν ἱερέως ὁλόκαυτον RF: πάσας ἱερέως θυσίας ὁλοκαύτους ΑΗ (v)
11 αὐτῆς RF: αὐτῶν AH (v) οὖν om. F τ’ ΑΗ ἦν om. F
12 θυσιῶν RF: τῶν θυσιῶν ΑΗ (Turn.)
13 tit. περὶ θυόντων RFA: τοῦ αὐτοῦ Φίλωνος περὶ θυόντων H
14 ἀνάγοντα θυσίας F: ἄγοντα τὰς θυσίας RAH (Turn.) ; ἀνάγοντα τὰς θυσίας Mang. 14.
15 σῶμα καὶ ψυχήν, ψυχὴν F: σώματι καὶ ψυχὴ, ψυχὴ RAII (Turn.)
15 τε RF: om. AH καὶ ἀρρωστημάτων RF: om. AH (v)
16 ἔν τε] τε ἐν F τὸ δὲ σῶμα codd.: τῷ δὲ σώματι Turn.
17 αὐτῶ RFA: αὐτό H (v) ἑκατέρω RF: ἑκατέρου AH (Turn.)

119.
7 Lev. 6,20—23. i cf. Ioseph. Ant. Iud. 111

120.
1 τῶ . . . ἡγεμονικωτέρω RF: τῆ . . . ἡγεμονικωτέρα AH Τurn.) ψυχῆς H καὶ τὰ RA: κατὰ FH (Turn.) 1.2 τῶν λόγων ἀπονεῖμαι RF: τῶν ὅλων ἀπονέμειν ΑΗ (v)
2 πρεσβείαν R (Turn.) οὖν RF: δ’ ἂν AH; δ’ οὖν v
3 ὃ προσάγεις] ὁ προσάγων F ἱερεῖον codd.: εἰς ἱερεῖον v
4 ἀδεκάσταις Η
6 συγκεκροτημένας F
7 κατίδοις Α (sic Mang. .!) ἐκνίψῃ F: οὐκ ἐκνίψη RAH (v) ; μὴ (1.6) delendum censuit Mang.
8 ἀπεμάξω scripsi: ἀνεμάξω codd.: ἐναπεμάξω coni. Mang. 8.9 τὰ δὲ καὶ F
9 γὰρ τὴν R: γὰρ om. F, τὴν om. AH (v)
10 συμβόλου RF: συμβόλων ΑΗ (v)
11 ἀλόγων codd.: τῶν ἀλόγων V
12 ἵνα—λώβην RF: om. ΑΗ (Turn.) ἔχοι RF (v)
13 περὶ om. AH (Turn.)
14 καθαίρειν R περιρρανάμενον RF: περιρρεόμενον AH (Turn.)
16 ἀλλ’ F περιραίνεσθαι R
17 παρέχει F (Mang.): παρέχειν RAH τ’ F
18 τἀς om. R ἱερουργίας ἀδεεῖς. ὅσον scripsi: ἱερουργίας· ἀδεεῖς ὅσον R, ἱερουργίας· ἃ δέ εἰς ὅσον F, ἀδεεῖς om. AH (v) κἀν H
19 πάντες Α ἀμιγεῖς F
20 δὲ post τινές om. Mang. ποταμοῖς] καὶ πολυτίμῳ F οἱ δέ καὶ RAH: om. F; οἱ δὲ ι v 21 codd.: κάλπισιν Mang. (fort. recte) μώσης AH προητοιμασμένος F

121.
14 Num. 19,11 sqq.
21 Num. 19,17. 18. cf. Ioseph. Ant. Iud. IV § 81.

122.
4 λέγοιτο Α, γένοιτο Η
6 ὁ γὰρ ἐπιστήμων F
8 γῆ RF: ἡ γῆ AH (v) καὶ om. F
9 τοῦθ’ RF: τοῦτο AH (v) ὑπολαμβάνων F: ὑπολαμβάνειν RAH
10 τιν’ F
11 συνεκράθη F: συνεκρίθη RAH (v)
13 τοῦ addidi
16 ἰσότητος RF: ἰσότατον ΑΗ (Turn.) τοῦ ἀρίστου R: τοῦ om. FAH (v)
17 ἐπιρραίνεσθαι AH (v) μόνον οὐκ RF (Mang.): μόνον οὐ καὶ ΑΗ 17.
18 αὐτὰ τὰ codd.: αὐτά γε v
18 φωνὴν ἀφιέντα R: ἀφιέντα φωνήν ΑΗ, φωνὴν om. F φησίν R: φασίν FAH
19 ὑμῶν] ἡμῶν Η (Turn.) θεία τέχνη RF: ἡ θεία τέχνη ΑΗ (v)
20 pr. εἰς om. F ὅτε ἐγένεσθε RF: ὅταν ἐγίνεσθε AH (v)
21 ὅταν δέη RF: ὅτε δέοι AH (Turn.)
24 αὐτὸ] αὐτῶν F
25 ὑπὸ RF: ἀπὸ ΑΗ (Turn.)
26 πυρὰν FAH ἄμωμον om. ΑΗ (Turn.)

123.
18 cf. Diels Elementum p. 46.
26 Num. 19,2—9 i cf. Ioseph. Ant. Iud. IV

124.
1 μὲν om. F (Mang.) λαβόντα F
2 ἄντικρυς ΑΗ
3 κρέασι RF: κέρασι ΑΗ (Turn.) καὶ αἵματι F: om. RAH (Turn.)
4 ταῦτ’ F ἐμβαλεῖν (sic) F
5 καὶ ὕσσωπον F: καὶ om. RAH (v) κόκκινον RF : κύμινον AH (Turn.) εἶτ’ ἐὰν R : εἶτ’ ἐπὰν AH (v), καὶ ἐπειδὰν F
9 φυτᾶς F θυσίας] θυσιῶν F τε] γε R
12 τὰ om. F
13 pr. τῶν om. Η
14 καλαὶ om. F σφόδρ’ F
15 αὑτῶ AH (v)
16 αὐτόν F, ἑαυτόν ΑΗ (v)
17 αἱ πλεονεξίαι RF: αἱ om. ΑΗ (v) ἀδικιῶν RF: ἀδίκων ΑΗ
20 οὐ om. L (Turn.) κἄν] οὐκ ἂν Turn. αἰεὶ ante ἀνάγῃ add. F
21 κεκτημένος ὅμως non sana videntur: κ. δ’ οὐδ’ ὅλως vel κ. δὲ συνόλως conicio
22 φιλοθέοις γνώμαις] φιλοθέῳ ψυχὴ F
24 αὐτοὺς F φέροντας H
26 καὶ εὐχαριστίαις om. AH (Turn.) alt. καὶ om. F θεὸν om. AH (Turn.) τὴν μὲν . . . τὴν δ’ (66,1) F

125.
20 sqq. cf. Bernays Τheophrasts Schrift uber die Frommigkeit i p. 65. 67.

126.
2 οὑς] νοῦς Η (Turn.)
3 τὸ θεῖον RF: τοῦ θείου AH (Turn.) τῶν οm. F
5 ἐνάργεια AH: ἐνέργεια RF
9 καὶ ἀτμήτων F (Mang.) προσβάσεσιν RF (Mang.): προβάσεσιν AH 10.
11 τοῦ καθαρωτάτου om. AH (Turn.)
11 ἀδύτοις RF: ἀδύτῳ ΑΗ (v) 11.12 τοῦ καταπετάσματος τοῦ προτέρου Γ’
13 πρὸς τὴν τῶν θυμιαμάτων χρείαν F
14 ὅτι om. R
15 ἱερουργῇ codd.: ἱερουργεῖ Mang.
16 εἰκαίων RF (Mang.): om. AH τὰ δ’] τά τ’ F
17 ἀδύτῳ F ἐκτὸς] ἐκεῖ ΑΗ (Turn.)
20 πρότερος F ὑπηρετεῖν RF: νομοθετεῖν AH (Turn.) ἀνθρώπων R, ἀνθρώποις F: om. AH (v)
21 post εὐχαριστίαις add. ταῦτ’ ἐπιθύειν ΑΗ (Turn.) ἐφεῖται codd.: ἐφίεται Mang. ἔξω θυσίαν transp. F προσάγειν F
22 ἐπιθυμιάσει R τόδ’ ἔστι FAH; τόδε ἐστὶ Turn. Mang.
23 τοῦ] τῶ Η

127.
7 Exod. 27,1 sqq. 30,1 sqq.
9 cf. Hecat. Abder. ap. loseph. c. Ap. I § 198 ἐνταῦθα δ’ ἐστὶ . . . περίβολος λίθινος . . ., ἐν ᾦ βωμός ἐστι τετράγωνος, ἀτμήτων συλλέκτων ἀργῶν λίθων οὕτως συγκείμενος . . . καὶ παρ’ αὐτὸν οἴκημα μέγα, οὗ βωμός ἐστι καὶ λυχνίον, ἀμφότερα χρυσᾶ, δύο τάλαντα τὴν ὁλκήν.
21 Exod. 30,7.
23 cf. Bernays 1. 1.

128. II p. 264 M.

129.
2 μέλλει F κρίσεως om. F
3 λάβη AH ἔνοχος] ἔναγχος AH δωροδοκία RF: δωροδόκος AH; δωροδοκίας v
4 ἄνθρωπος παρ’ om. AH (Turn.) 4.
5 αὐτὸς ἴσως δεόμενος RF: om. AH (Turn.) δ’ ἴσως Μang.
6 χρεῖον R (sic scripseram): χρειῶν F, χρήζοντα AH (v) alt. τὸ om. AH (Turn.)
7 ἀέναος R: ἀένναος FAH (v)
9 ἀναισχύντατος H ἔκλεψεν RF: ἔβλαψεν AH (v)
10 μέρος RF: om. AH (Turn.) καὶ πλεονεξίας RF: om. AH (Turn.)
11 κακοδαιμονέστατον εἴποιμ’ ἄν τόν τοιοῦτον AH (Turn.)
12 προσδοκήσας F
13 πάνθ’ ὁρᾶ F
14 δ’ ἐμφανήσεσθαι R, δ’ ἐμφανίσεσθαι F (Mang.): δὲ φανήσεσθαι AH (Turn.) εἶ] εἰ coni. Wendl.
19 ὁρατὰ] ἀόρατα F
20 expositionem de mercede meretricis (67,20— i 68,22) hoc loco om. ΑΗ (v) tit. περὶ τοῦ πόρνης εἰς τὸ ἱερὸν μὴ κομίζειν R: om. F, περὶ τοῦ — μὴ προσδέχεσθαι ceteri
21 κἀκεῖνο RFN: om. ceteri (Turn.) ἀναγέγραπται RFN: γέγραπται ceteri (Turn.)
22 μὴ ante μίσθωμα transp. .N κομίζειν] προσδέχεσθαι H (v)

130. 21—68,11 i N fol. 156r: ἐν ταῖς ταῖς —ἀδύνατα.
22 Deut.

131.
1 περὶ N
3 πεπορνευκυίας FN ἥτις codd: ἡ v
5 αὖ om. FNA
6 ἐκεῖνα] om. N, ἀνέκπλυτα coni. Mang. ἔγωγ’ FA γὰρ om. A ἑταίρων FN
7 πολλάκις κατέλυσε transp. F, πολλάκις om. N ἐπείπερ A
9 πεπαιδοτριβημένης RFN: πεπαιδοτριβημένην ceteri (Turn.) ἄν om. FN
10 μεταβάλοι F: μεταβάλλει N, μεταβαλεῖ ceteri; μεταβάλλοι v οὔ] οὖν Mang.
12 ἄμωμον ι conicio ἡ om. Α
13 ἕνεκ’ F ἀνάγειν] ἀγαγεῖν
15 κτῆσιν ἀγαθῶν R: ἀγαθῶν κτῆσιν ceteri (v)
16 ὑγίειαν F
17 ἐπὶ οm. GP1
18 σπουδαίοις Α 18.19 αἱ χάριτες ἐδόθησαν transp. F
19 παρόντ’ F χρηστὰ] χρὴ τὰ GHP
20 προσδοκῶν RFA: προσδοκᾶν ceteri ὂν (??) (Turn.) αὐτὸν F, ἀυτῶ R, ἀυτῶ P, αὐτὸν ex ἀυτῶ corr. H, ἑαυτὸν Α
21 κακῶν . . . ὦ R (τινῶν ι supplevi): κακῶν ceteri

132. p. 254 M.

133.
1 tit. τὰ ἄλλα περὶ τὸ θυσιαστήριον R, Φίλωνος τὰ ἄλλα περὶ τὸ θυσιαστήριον Αrm: τὰ ἄλλα τὰ περὶ τὸ θυσιαστήριον in textu AH, τὰ ἄλλα τὰ περὶ τὸν βωμόν F
2 πῦρ —καυθήσεται] πῦρ φησὶ καιέσθω ἐπὶ τοῦ βωμοῦ καὶ ἔστω F
3 post ἐπειδὴ pergit F: τινὰς τῶν ἀποκόπων ἔθετο κτλ. (p. 83,21), cetera sine indicio lacunae om. αἱ τοῦ θεοῦ χάριτες R: τοῦ θεοῦ αἱ χάριτες AH (v)
4 ἀέναοι R: ἀένναοι AH (v) νύκτωρ R: νύκτα AH (v)
5 τυγχάνουσιν R (conieceram): τυγχάνομεν ΑΗ (v)
6 μέντοι R (sic scripseram): μὲν ΑΗ (v) διὰ τοῦδε Mang.: διὰ τόδε codd.
9 ὅσων] νόσων ἢ Arm γίνονται H
10 προσαγομένων] προσαγόντων couicio 10.
11 σύμβολα νοητῶν seclusi
11 τῆς om. R post ἐπισκεπτέον interpunxi (sic Arm): post ἀλήθειαν (12) interpung. codd. (v)
13 ἀρετῶν R Arm (coni. Mang.): ἀριθμῶν ΑΗ (v)
14 τὸ ἱερὸν] ἐν τῶ ἱερῷ Arm
16 ὀφθαλμοῖς scripsi: εἰς ὃφθαλμοὺς codd. (v) 16.
17 πρὸς κατάληψιν σωμάτων R Arm: om. AB (v)
17 πρὸς om. R
18 ἧς RA: οἷς Η (Turn.) ἀμαυρούμενον ἢ σβεννύμενον scripsi: ἀμαυρούμενον R, σβεννύμενον AH (v)
19 φησί R ἐπὶ om. R προσοίσεται Η ἄλα R: ἅλας AH (v)
20 καὶ om. R

134.
1 Lev. 6,9. 12.
13 19 Lev. 2,13. cf. Ioseph. Ant. lud. III § 227 (de holocaustis) καὶ πάσαντες ἁλσὶν ἐπὶ τὸν βωμὸν ἀνατιθέασι.

135.
1 δευτερείοις R: δευτερείων A δευτερείῳ H ὡς R: ἴσως ΑΗ 3.4 κέκληκε θυσιαστήριον V (Turn.): κέκληται θυσιαστήριον R, κύκλωμα θυσιαστηρίου AH
7 ὑπολαμβάνειν H εἶναι, ἐν ἧ τὸ μόνιμον Arm: ἵνα ἡ μόνιμον codd. (v)
8 προσνομοθετεῖ R: νομοθετεῖ AH (v) 8.9 πᾶσαν θυσίαν R: θυσίαν πᾶσαν AH
9 ἀναφέρειν scripsi (sic Arm?): R quid habeat, incertum, διαφέρειν AH (v) ; προσφέρειν coni. Mang. 13.
14 τὰ μὲν περὶ τὴν κατάποσιν om. in textu, add. mg R
14 καταγλυκαίνουσαν R 14.
15 ἐπιφέρουσα H
16 ἱδρυνθῆναι Α
17 πάλιν] πάνυ coni. Mang.
19 γεννητὸν ΑΗ γενητὸν πᾶν Arm
20 ἑτέρων R: om. AH (v) καὶ οm. Arm
21 στέλλει ΑΗ
22 εἰ γὰρ R: εἰ δ’ AH (V)

136.
9 Lev. 2,11
11 cf. Nicand. Ther. 741 sq. ἵπποι γὰρ σφηκῶν γένεσις, ταύρων δὲ μέλισσαι | σκήνεσι πυθομένοισι λυκοσπάδες ἐξεγένοντο. ubi schol.: φησὶν ὅτι τῶν ἵππων ἀποθνῃσκόντων σηπόμενα τὰ σκηνώματα γεννῶσι τοὺς σφῆκας, τῶν δὲ ταύρων ὁμοίως σηπομένων γεννῶσι τὰς μελίσσας. Ael. Nat. anim. I
28 ἵππος ἐρριμμένος σφηκῶν γένεσίς ἐστιν· ὁ μὲν γὰρ ὑποσήπεται, ἐκ δὲ τοῦ μυελοῦ ἐκπέτονται οἱ θῆρες οὗτοι. II
57 καὶ ἀποθανὼν δὲ βοῦς γενναῖόν τι χρῆμα καὶ ἀξιέπαινον· μέλισσαι γοῦν ἐκ τῶν ἐκείνου λειψάνων ἐκφύονται. Hesych. βουγενέων· . . . καὶ ἡ μέλισσα βουγενής, ὅτι ἐκ βοείων ὀστέων γεννᾶται.

137.
1 αὐτοῦ AH (ν) 1.2 τῆς ἐξουσίας R Arm: τὰς ἐξουσίας AH (v)
2 ἀπιδὼν] ὑπεριδὼν AH σοι om. Η (Turn.)
3 αὐτοῦ AH, αὑτοῦ om. Arm αἷς om. R κέχρησαι R Arm: κέχωσαι AH (v)
5 σπαρέντας] συγκραθέντας vel συγκριθέντας coni. Mang. τὸν κόσμον codd.: τόν om. v
6 μὲν γάρ om. Arm, γάρ om. R δὲ R: om. ΑΗ (v) ἄπεις scripsi (an ἄπει?): ἀπίης codd. (v)
7 τὸν μεταξὺ χρόνον] οὐ μετὰ πολὺν χρόνον Arm χρῆσιν coni. Mang.: sed cf. vol.
1 197,3
9 ἄλλης Arm (coni. Mang.): om. codd. (v) προβαλλόμενον Arm
11 ἀτίθασον R: ἀτίθασσον ΑΗ (v)
12 πρωίας R: πρωὶ AH (v)
13 τῆς ἱερᾶς R Arm (Mang.): τὰς ἱερὰς ΑΗ
14 διαδοχῆς R: διαδόχου AH
16 δύντος R (sic scripseram): δύνοντος AH (v)
19 παραλείπεσθαι conicio post παραλείπειν interpungit R: post νυκτί (20) AH (v) 19.20 ἐπιτηδειοτάτη δὲ καὶ προσφυεστάτη νυκτὶ R (Arm?): ἐπιτηδειότατον καὶ προσφυέστατον τῆ νυκτί AH (v)
20 τῆς εὐχαριστίας θυσία scripsi: τὴν εὐχαριστίας θυσίαν εἶναι R, om. ΑΗ (v)
21 ἡ ... αὐγή R: τὴν . . . αὐγήν AH (v)
22 οὐ] οὗ Η εὑ] οὗ Η

138.
12 Exod. 27,21. 30,8. Lev. 24

139.
1 τοῦ φιλοδώρου RH: τοῦ μεγαλοδώρου καὶ φιλοδώρου Α (Mang.)
4 τὰς φροντίδας om. Arm τοῦ om. Τurn.
5 ἰδιάζειν om. Η (Turn.)
9 ἃ] τὰ Arm
10 ἃ] τὰ Arm
11 ὑποθήκας] ὑποθέσεις R
13 ἁπλοῦν om. R πάνυ] πάλιν H (Turn.) ταῦτα] τοῦτο coni. Mang.
15 ἀλλὰ R: ἀλλ’ AH 18—25 i verba ἐξ ὧν ἀπάντων — ζῶν ἀνυπαιτίως, quibus sententiarum turbari nemo non videt, Philonis videntur esse, sed aliunde hic inculcata
18 αὐτὸς] ὁ κόσμος coni. Mang. φύσει om. R 18.
19 ἔτι δὲ R ut vid. (coni. Mang.) εἴ τι δὲ ΑΗ
10 καὶ ante βελτίωσιν add. Arm
21 καὶ om. R τῆς γῆς RA: τῆς om. H (v) περιμηκέστερον R 2;5 πελαγῶν ἐξισοῦνται μεγέθεσιν R πελάγεσιν ἐξισοῦνται ΑΗ (v)
24 ἐφ’ οἷς εὐθὺς R Arm: εὐθὺς ἐφ’ οἷς ΑΗ (v)
25 ὅτε ἐποίησεν ὁ θεὸς ἐτάχθη scripsi: ὅτε . . . ἐτάχθη R (om. ἐποίησεν), ὁ θεὸς supplevi ὅτε ἐποίησεν ἐτάχθη Arm, ἐποίησεν ὅτε ἐτάχθη ΑΗ (v)

140.
13 Deut. 10.12. 13.

141.
1 οὐκ οm. Arm
3 κλονουμένους scripsi: κυκλουμένους codd. (v) ; κυλιομένους coni. Mang.
4 οὐχ ὁδούς secludendum puto
9 καὶ (post θεοῦ) R: om. ΑΗ (v) ὁ αἰσθητός ἐστιν A: ἐστιν ὁ αἰσθητὸς Η (v), ἐστιν om. R ὁ νοητός R: ὁ om. AH (v) 9.
10 ὁ κυρίως Arm: om. codd.
10 εἴποι τις ἄν R: εἴποι ἄν τις ΑΗ (v)
11 ὁ ἀόρατος RA: ὁ om. Η (v)
12 ὁρατοῦ οὐρανοῦ R: ὁρατοῦ om. AH (v)
13 τοὺς R Arm: om. ΑΗ (v)
14 προνομίας Mang.: προνοίας codd.
15 ἀέναον R: ἀένναον ΑΗ (v)
16 ἀνέχεεν scripsi (spargens effudit Arm): ἀνενεχθεὶς codd.; ἀνενεχθὲν Turn. μᾶλλον] μόνον Arm
17 οἰκτροὶ δὲ om. Arm
18 πότον R: πόθοι A. πόνον Η (v) ; ποτὸν coni. Mang. διετέλεσαν om. Arm οἳ H (v) 18.
19 οἱ εἰς ἅπαν ἄγευστοι] εἰς ἀνάπαυλαν μέντοι (sic) R
19 pr. καὶ om. R εὐφρανθῆναι R
20 ὁσιότητι RL Arm: ἰσότητι AH (Mang.) ἀπερίτμητοι (om. τὴν) καρδίαν R: ἀπερίτμητοι τῆ καρδία ΑΗ (v) ἧ] οἷς R ut vid.
21 pr. καὶ om. R (fort. recte) αὐθάδεις Turn. 21.22 ἀπαυχενίζοντες R Arm (coni. Mang.): ἀποσχοινίζοντες ΑΗ
22 τὴν σκληροκαρδίαν R: τὰς σκληροκαρδίας AH (v)
23 περιττευούσας R: περιττὰς AH (v) φύσεις] ἐπιφύσεις Arm

142.
1 cf. Deut. 30,18
9 Deut. 10,14
12 sq. Deut. 10,1.5.

143.
2 ἀποκείρασθαι R, δ’ ἀποκείρασθε Α
4 μηδ’ scripsi: μήθ’ codd. (v)
5 δύσκολον καὶ δύστροπον RA: δύστροπον καὶ δύσκολον H (v) 5.6 ἀποθέμενος H: μεθέμενος AH (v)
6 μεταβαλέτω H εὔκολον scripsi: εἰκός codd. (v) ; ἐπιεικές coni. Mang.
8 προσηγόρευται R: προσαγορεύεται AH (v)
9 κατὰ ταύτην] αὕτη καθ’ ἑαυτὴν Arm
10 δ’ AH θεὸς δὲ R: δὲ om. AH (v)
11 καὶ ἄρχων — ἀρχόντων (12) R: om. AH (v)
14 ἐν ἐνδείαις R: ἐν om. AH (Turn.)
15 ἢ ὀρφανοῖς R: καὶ ὀρφανοῖς AH (v) ἢ χήραις om. Arm ἀλλὰ καὶ Arm
17 προνοίας Mang.: προνομίας codd., προνομίας προνοίας (sic) Arm
18 ἐνετράφησαν R: ἀνετράφησαν ΑΗ ψευδῶν R: ψεύδους AH (v)
19 ἀτυφί)ας καὶ ἀληθείας R: ἀτυφίας καὶ om. AH (v)
20 τε codd.: δὲ v ἀξίως om. Arm; vel secludendum vel ἀληθῶς scribendum cens. Mang. προνοίας Mang.. προνομίας codd.
21 μεταλαγχάνουσι(ν) RA: μεταλαμβάνουσι H (v)
22 τὸν om. Α
23 αἱ] οἱ R δέ AH
24 ἐρήμοις ἐξ ἀνθρώπων R: ἐξ ἀνθρώπων ἐρήμοις ΑΗ (v) ἀπολείπεται om. Arm

144.
3 Deut. 10,16
7 sqq. Deut. 10,17
15 Deut. 1018.

145.
1 ἵλεω codd.: ἵλεων v
3 ἐπὶ τῶ πλούτω R 3.4 μήτε δόξη R: μήτ’ ἐπὶ δόξη AH (v)
4 μήτε ἡγεμονία K: μήθ’ ἡγεμονία AH 4.
5 μήτε τοῖς παραπλησίοις R: ἢ τ. π. AH (v) G τοῦ addidi; τοῦ pro τῆς coui. Mang.
7 καιρὸν ὀξὺν) ἔχει τῆς μεταβολῆς R: καὶ ὀξεῖαν ἔχει τὴν μεταβολήν AH (v) μαραινόμενα R: μαραινομένην AH 8.9 ὃ (au τὸ?) δὴ πάγιον καὶ ἄτρεπτον καὶ ἀμετάβλητον ἀγα(θὸν) μεταδιώκωμεν R Arm: om. ΑΗ (v)
9 καὶ θεραπείας R Arm: om. Afl (v) 9.
10 περιεχώμεθα R Arm: περιεχόμεθα AH
10 κρατησάντων male coni. Mang.; respicit Philo Deut. 12,29 αἷς scripsi (sic R?): οἷς (R)AH (v) II αὐτῶν AH
12 ἐμπιμπράναι R: ἐμπιπρᾶν AH
13 ὡς] ὥστε R 13.14 ἆ μηδέ πολεμίους καὶ ἐχθροὺς R: ἆ μόλις ἐχθροὺς AH (v)
17 τὰς scripsi: τῆς codd. (v) δόξαις AH
18 μήτ’ οὖν scripsi: μὴ οὑν codd. (v)
21 μὴ R: οὐ ΑΗ (v) δι’ ἑαυτοὺς] δέον αὐτοὺς Arin
22 ἀνιᾶσθαι v (Turu.): ἀλᾶσθαι AH; R quid habeat, dubium δρῶντες H

146.
3 Deut. 10,21 9.
10 Deut. 10,20
11 Deut. 1231.

147.
1 παρὰ θεσπεσίοις ἀνδράσιν K (Arm): παρὰ θεσπεσίοις om. AH (v)
2 παιδείαν R σπουδὴν R (coni. Mang.): σπουδῆς ΑΗ
3 παιδείας R
5 κατέχεσθαι] καταδέχεσθαι H
6 ἄξιον] ἐξὸν coni. Mang.
7 ἐπειδὴ R (sic scripseram): ἐπεὶ δὲ ΑΗ (v) ψευδόμενος λόγια R (Arm?): ψευδολογίας λόγους AH (v)
8 ἐπλάσατο AH: ... οὓς?) ἐπλάσατο R, οὓς ἐπλάσατο Αrm ἡ] ἡ AH (Turn.)
9 ὅμοια] ἄνομα vel ἀνόσια coni. Mang.
10 ἐνάγει Η προτρέπει H συνασμενίζειν scripsi: ἐνασμενίζειν codd. (v) ; conicceram συναρμόζειν
11 σπονδάς τε καὶ θυσίας R: τε καὶ θυσίας om. AH (v)
12 ὀλίγα om. R
13 αὐτοῦ] τὰς δι’ αὐτοῦ Arm τοῖς] τῆς Η οἲ om. et γὰρ post ἀνυπερθέτῳ add. Arm
14 τιμωρίαις ἐπιδραμοῦνται R (sic scripseram): ἐπιδραμοῦνται τιμωρίαις AH (v)
15 κατ’ αὐτῶν (sic)
11 17 αὗται] αἰ Arm; τ’ αὖ αἱ coni. Conybeare κυρίως λεγόμεναι conicio
21 σεμνωτέρας Η
23 φησὶν R
24 ὑμῶν R (Mang.): ἡμῶν ΑΗ

148.
4 Deut. 13,1 sqq.
8 Deut. 13,6 sqq.
22 Deut. 1318.

149.
1 δ’ AH διοίσει τῆς scripsi (sic i Arm?): ϊδιοισειστα (sic) i R, ἰδίοις τοῖς ἰδίας τῆς coni. Mang.
2 ὅσωπερ R ἐπιμελούμενος R Arm (coni. Mang.): ἐπιβουλευόμενος ΑΗ
3 πᾶσαν R: πρὸς ΑΗ (v)
5 τραφέντας] ἐγγραφέντας Arm ὀργιάζεσθαι Arm (coni. Mang.): ἐργάζεσθαι codd. 5.6 μυστικῶν πλασμάτων R: μυθικῶν πλασμάτων Arm (coni. Mang.), μυστικῶν πραγμάτων ΑΗ
7 προσκεκληρωμένα RAH: ἐκκεκληρωμένα L, κεκληρωμένα v παρέντες Η ἡμέρας καὶ φωτὸς R: φωτὸς καὶ ἡμέρας ΑΗ (v)
8 μήτε τελείτω μήτε τελείσθω scripsi (sic R ut vid.): μήτε τελείτω post γνωρίμων (9) transp. AH (v) μώσεως ΑΗ
9 καὶ τὸ διδάσκειν καὶ τὸ μανθάνειν R Arm: τό τε διδάσκειν καὶ τὸ μανθάνειν A, τό τε μανθάνειν καὶ τὸ διδάσκειν Η (v)
11 ἑαυτοὺς] δύο ἐνιαυτοὺς Arm (?)
13 προθέντες ΑΗ πᾶσιν] πάλιν Arm
10 αὐτῶν AH
20 ὁρῶντας ΑΗ: ὁρῶντες R (Mang.) 20.
21 ἡδίστας ὁμοῦ καὶ καταπληκτικωτάτας ὄψεις R: ὧν ἥδιστον ὁμοῦ ἐστι H) καὶ καταπληκτικώτατον ὄψις AH (v)
21 ἀκούοντας δὲ καὶ ἑστιωμένους ΑΗ: ἀκούοντες δὲ καὶ ἑστιώμενοι R (Mang.)
22 ποτίμων om. Arm τἀς διανοίας R: καὶ τὰς διανοίας AH (v)

150.
8 Deut. 23,
17 (LXX) 21.
22 cf. Plat. Phaedr. 243 d ποτίμῳ λόγῳ.

151.
2 ἀλλ’ AH
3 δὲ Turn.: τε codd. (Mang.)
4 τὰς ἀέρος εὐκρασίας R: ἀέρος εὐκρασίαν AH (v) 4.
5 δι’ ἀνέμων τε καὶ πνευμάτων scripsi: διανέμοντες ἀυτῶν (sic) R, ἀνέμων τε AH (v)
6 ἀμυθήτους Arm (coni. Mang.) ; ἀμυθήτων codd.
7 ὑμᾶς Turn. τοῖς om. Richt. Tauchn. 7.8 καὶ χρήσιμα R: om. AH (v)
8 πᾶσι R Arm: om. AH (v) ἐπ’ ὠφελείᾳ] ἐπωφελείας coni. Mang. (sic Arm?)
9 τῶν] τοῖς Turn.
10 θιάσους om. Arm
11 ἐπειδὰν R: ἐπὰν δὲ AH; ἐπὰν v
12 καταστάσεως ΑΗ: πολιτείας R; fort. scribendum καὶ πολιτείας καταστάσεως
14 δὲ om. A
15 τ’ AH
17 σκορακίσας R: ἀποσκορακίσας AH (v)
18 παρεισρέοντας R: ἐπεισρέοντας AH (v)
20 θήλειαν R Arm (Mang.): ἀληθῆ ΑΗ
21 τὸ φύσεως νόμισμα] τὰ φύσεως νόμιμα Arm
22 πάθη R: πάθος AH (v) εἰσβιβάζονται A γὰρ om. L (Turn.)
23 τῆς om. Richt. ὥρας] σωτηρίας (sic) R ταμιεύοντες H
24 τὸν ἄρρενα τύπον] τὴν ἀρχέτυπον μορφὴν Arm

152.
9 cf. E. Rohde Psyche I2 p. 295
1 20 sqq. Deut. 231.

153.
1 δ’ AH πόρνας] πόρνους Α ἐκ πόρνης R: ἐκ τῆς πόρνης AH (v) 2.
3 καὶ καὶ seclusit Wendl.) διότι ἡ πρώτη σπορὰ καὶ γένεσις αὐτοῖς κεκιβδήλευται R (Arm?): διὰ τὸ τὴν πρώτην σπορὰν καὶ γένεσιν αὐτοῖς κεκιβδηλεῦσθαι AH (v)
3 καὶ συγκέχυται— διακρῖναι (4) add. R Arm: om. ΑΗ (v) διὰ ......... θος R, τὸ πλῆθος supplevi
4 μ ..... σθαι R, μὴ δύνασθαι supplevi δία . . . . αἰ καὶ διακρῖναι R, διαγνῶναι supplevi ὁ δὲ τόπος R δὲ conieceram): τόπος γὰρ ΑΗ (v)
5 ἀλληγορίαν ἐπιδέχεται R: ἐπιδέχεται ἀλληγορίαν ΑΗ (v) ὢν om. Ann
7 κενὸν] καινὸν R
9 ὅσα] ὅσαι R
10 οὐσίας] ἡ ποιότητες Ann (?) εἰδοποιεῖ(το) καὶ διεμετρεῖτο R: εἰδοποιεῖται καὶ διαμετρεῖται AH (v)
11 ὡς γὰρ τὸ R: τὸ γὰρ ΑΗ (v)
13 οὕτως καὶ R: καὶ om. ΑΗ (v) ἡ om. R ἀναιροῦσα] αἱροῦσα R
14 ἀνωτέρω R: ἀνωτέραν ΑΗ (v) οὐσίαν codd.: οὐσίας Turn. τὴν ἄμορφον καὶ ἄποιον ἐκείνην ἄγει R: τὴν ἀμορφίαν καὶ ἀποιότητα ἐκεῖνα ἄγει (?) Arm, τὴν ἀμορφίαν ἄπο δὲ σκηνοῦν ἄγει ΑΗ: τὴν ἀμορφίαν, ἀπὸ δὲ σκηνῶν ἄγει Turn., τὴν ἀμορφίαν, ἀπὸ σκηνῶν ἄγει Mang.
17 εὐδαίμονα R Arm (coni. Mang.): ἴδμονα ΑΗ (v)
18 ἔτυμον] ἕτοιμον L (Turn.)
19 πολλὴν] πάλιν Arm

154.
1 Deut. 23,17. Deut. 232.

155.
1 ὕπαρξιν Αrm: προσϋπαρξιν R, πρὸς ὕπαρξιν AH (v) ; conieceram προΰπαρξιν vel πᾶσαν ὕπαρξιν 1.2 παρακαλυπτόμενοι RA: ἐπικαλυπτόμενοι Η (v)
3 οἳ δὴ Wendl.: οἱ δὲ codd. (οἱ δ’ Turn.) δι’ εὐλάβειαν codd.: δι’ om. Turn.
4 ὄμμασιν — ὑπόληψιν (6) add. R (Arm?) om. AH (v) οἷς seclusi
6 ἀγόνους . . . ἐπιτηδεύοντας R: ἄγονοι . . . ἐπιτηδεύοντες AH (v) ἔ τρίτοι δ’ εἰσὶν R, τρίτοι δέ εἰσιν ΑΗ: τρίτοι δή εἰσιν coni. Mang. et cum praecedentibus falso coniunxit
8 θεῶν add. Arm (conieceram): i om. codd. (v)
9 πολυαρχίας λόγῳ scripsi (sic Arm): λόγων AH (v), πολυαρχικωτάτω λόγω R
10 πάντων ἀνθρώπων Arm
11 καθάπερ codd.: καθὰ v
12 γὰρ om. R οὔτε ἴσασιν R, οὕτ’ ἴσασιν A: οὑκ ἴσασιν H (v)
13 δὲ] γὰρ Α
14 τὸν ante ἕνα om. Turn.
15 post θεόν interpung. et post πολλοὺς add. γὰρ v ἀναγκαιότατον Arm (coni. Mang.): ἀναγκαῖον (R)AH (v) 1.5.16 τὸν ἀναγκαι|οντῶν τυφλώττουσιν (sic) R
16 ἢ μόνον codd. Arm: ἡ τέλος μόνον v
17 εἰκὸς ὗν om. R κάλλιον ἢ R: κάλλιον ἐπιστήμης ΑΗ (v)
18 δὲ] δὴ τούτους Arm τοὺς ante πρὸς add. Arm (fort. recte)
21 λογικοῦ codd. Arm: λογισμοῦ v

156.
18 Deut. 23,3; quartam enim et quintam classem hominum a Mose exclusas, quas dicit Philo, Moabitas et Ammonitas intellegit: cf. leg. alleg. III § 81. de post. Caini § 177.

157. 2.
3 ἀνάπτουσιν Mang. (Arm?): ἀνάγουσιν codd.
5 φαντασιοῦ(σθαί) τε καὶ λογίζεσθαι R (Arm): ἀφοσιοῦσθαι AH; ἀνοσιοῦσθαι (sic) v; ἀφεικάσασθαι (sic) coni. Mang.
6 καὶ ἀρετῶσαν K: om. ΑΗ (v)
7 καταφυτεύσας R: φυτεύσας AH (v) εὑρών om. R
8 ναῦν R Arm: νῦν οὐρανὸν AH; τόν οὐρανὸν v χέρσου Α: χέρσον H, χερ δίον R ut vid. (voluit fortasse χέρσου ἰδίαν) ἐπινοίαις παντὸς λόγου κρείττοσι R: παντὸς λόγου ἐπινοίαις κρείττοσι AH (v)
9 ἀπεργασάμενος R: ἐργασάμενος AH (v) καὶ ὁδοὺς — εὑρετής (13) add. R (Arm): om. AII (v) ἐν ......... R, ἐν θαλάττῃ supplevi πολὺ . . . δεῖς a. ρ. λιμένων R, πολυσχιδεῖς ἄχρι supplevi
10 κάτα .......... R, κατὰ πόλεις supplevi
11 ἑ. αυ ........ η R, ἐναυπηγήθη supplevi
12 .... υ . ωτερων τέχνων R, γλαφυρωτέρων supplevi
13 . . . ἔτης R, εὑρετής supplevi γράμματα καὶ ἀριθμοὺς R: καὶ ἀριθμοὺς om. AH (v)
14 ἅπασαν R: om. AH (v) ἐπενόησε καὶ ......... ησεν R, συνηύξησεν supplevi Arm secutus; καὶ συνηύξησε om. AH (v) τὸ ante τέλος om. Α
15 δι’ ἑκάστου τῶν μερῶν R: διὰ τῶν μερῶν ΑΗ (v)
18 post κόσμου add. καὶ τῶν ἐν αὐτῷ Arm
19 παμπληθεὶ AH νοῦ om. Arm
20 ἔχοντα scripsi: ἔχοντες codd. (v) ἤδη (R?) Arm (Mang): εἴδη AH (Turn.)
22 αὐτῶν] αὑτὸν Richt. Tauchn. σεμνοποιοῦσι R Arm (Mang.): σθενοποιοῦσι A, στενοποιοῦσι II
23 ἐστιν] εἰσιν codd.

158.
2 σιτίων καὶ ποτῶν Arm μυκτήρων RA: τῶν μυκτήρων H (v) 3.4 καὶ ἀδιάστατος R: om. ΑΗ (v)
9 τοῖς οὖσιν R: ταῖς οὐσίαις AH (v) ὁρᾶ, ὁρᾶ δὲ R ut vid.: ὁρᾶ δὲ ΑΗ; ὁρᾷ, καὶ v τἆλλα Α 11.
12 καὶ χρώματα om. L (Turn.)
12 περιττὴν] περὶ τὴν Arm πολὺν] πολλὴν Η (Turn.)
13 ἵμερος H
15 καὶ ἐχθρῶν R Arm: om. AH (v) 15.
16 τῶν ἐπ’ ὠφελεία R: τῶν ἐπωφελῶν AH (v)
18 καὶ δρόμον R: om. AH (v) τἄλλα R: τὰ ἄλλα AH
21 περιέχουσιν A; tum ὅτι δέ τοῦθ’ οὕτως ἔχει add. AH (v), om. R Arm ἀψευδέστατοι δ’ R: ψευδέστατοι Η, οἱ ψευδέστατοι Α; ἀμευδέστατοι v οἱ] καὶ Α πεπϋρωμένοι Α, πεπληρωμένοι Arm 21.
22 μήτε ποσὶ μήτε χερσὶ Arm
22 δύνανται χρῆσθαι R: χρῆσθαι om. ΑΗ (v), δύνανται κατορθοῦν Arm 22.
23 ἐπαληθεύοντες R Arm (coni. Mang.): ἐπαληθεύειν AH
23 οἴκτω R Arm: οἱ κάτω ΑΗ 23.24 πρότερον R: προτέρους AH (v)
24 ὀνομάσαντας Mang. (sic Arm): ὀνομάσαντες codd. ἅμα γάρ — φθείρονται (25) add. R Arm: om. AH (v)

159.
1 θαυμασιώτατον δὲ καὶ ἀκοὴ γρῆμα R (Arm?): θαυμασιώτατα· ἡ ἀκοὴ δὲ χρῆμα ΑΗ (v) καὶ μέτρα R: om. AH (v) 2.3 ἔτι τε δὲ scripsi) ἁρμονίαι — αἱ μεταβολαὶ add. R Arm: om. AH (v)
3 καὶ ante πάνθ’ om. R μουσικὴν 11; τὴν μουσικὴν ΑΗ ἢ καὶ scripsi) λόγων— ι πρὸς ὠφέλειαν ψυχῆς (8) add, R Arm: οm. AH (v) τε (??) δὲ coni. Wendl.
4 κάτα ἐξόδους (sic) R καὶ seclusi
6 ἐν . . ω R, βίω supplevi
7 γὰρ . ι . R, διὰ supplevi
8 τὰ . . . δία . . . νεῖ R, ταῦτα διακρίνει supplevi
10 ἄρυθμον AH
11 ἐπιστομίζουσα] ἐπικοσμοῦσα coni. Mang.
12 μαρτυροῦσιν] καρτεροῦσιν H (Turn.) 12.
13 ἐπιτήδευμα (τοῖς εὖ) πεπαιδευμένοις R (τοῖς εὖ supplevi): om. ΑΗ (v)
14 ἀηδίαις] ἀδικίαις coni. Mang. (sic Arm) 14.
15 post ἐκνοσηλεύων add. καὶ AH (v), om. R
15 μαλακώτερον . . . σφοδρότερον R: μαλακωτέρους . . . σφοδροτέρους AH; μαλακωτέρως . . . σφοδροτέρως v
16 μεγίστων om. Μang.
17 καὶ οἱ R: οἱ om. AH (v)
18 ταύτας R Arm: ταύτην AH
19 ἀπήλασεν ἱεροῦ συλλόγου R: ἀπήλασεν om. ΑΗ; ἱεροῦ συλλόγου ἐλαύνει v
20 θλαδίας ὑπειπὼν R: ὑπειπὼν post ἀθέους transp. AH (v)
21 τῶν (sic) ἀποκόπων rursus incipit F ἀποκόπων RF: ἀπόκοπον ἐξ (v) ἐξ ἐναντίας RF: ἐναντίας H (v), ἐναντίους Α
22 τοὺς om. F
23 τὸν] τῶν F ἐξεθείωσαν] ἐξεώθησαν F

160.
1 πρὸς] εἰς H ἀπὸ διαφερόντων RF Arm: ἀπὸ τῶν αὐτῶν Α, μὴ ἀπὸ τῶν αὐτῶν H (v) ἀνάγονται F
2 τὸν ἕν — παρησυχάζοντες RF Arm: οm. AH (v)
3 μώσεως FAH τὴν τοῦ ὄντος] νομοθετοῦντος F 4.
5 εὐδαιμονίας εἶνα νομίζοντες RF: εἶναι νομίζοντες εὐδαιμονίας ΑΗ (v)
6 ἅπαντας RF (Arm?): om. AH (v) τιθεὶς] προσεπιθεὶς F
7 ἄθεοι R Arm (coni. Mang.): ἄθλιοι Α (v), ἆθλοι Η, ἄλογοι λόγοι F τεθνᾶσιν] γεγόνασιν R οἱ δὲ—θεῷ (8)] οἱ δ’ ἔνθεον F παρὰ] περὶ ΑΗ

Philo Judaeus De Specialibus Legibus (lib. i‑iv) 1

ed. Leopold Cohn, ed. Paul Wendland