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ΠΕΡΙ ΤΩΝ ΑΝΑΦΕΡΟΜΕΝΩΝ ΕΝ ΕΙΔΕΙ ΝΟΜΩΝ ΕΙΣ ΤΡΙΑ ΓΕΝΗ ΤΩΝ ΔΕΚΑ ΛΟΓΙΩΝ, ΤΟ ΤΡΙΤΟΝ, ΤΟ ΤΕΤΑΡΤΟΝ, ΤΟ ΠΕΜΠΤΟΝ· ΤΟ ΠΕΡΙ ΕΥΟΡΚΙΑΣ ΚΑΙ ΣΕΒΑΣΜΟΥ ΤΗΣ ΙΕΡΑΣ ΕΒΔΟΜΗΣ ΚΑΙ ΓΟΝΕΩΝ ΤΙΜΗΣ

1 Ἐν μὲν τῇ πρὸ ταύτης συντάξει δύο κεφάλαια ἠκρίβωται
τῶν δέκα, τό τε περὶ τοῦ μὴ νομίζειν θεοὺς αὐτοκρατεῖς ἑτέρους καὶ τὸ περὶ τοῦ μηδὲν θεοπλαστεῖν χειρόκμητον· εἴρηται δὲ καὶ τὰ ἑκατέρῳ τῶν κατὰ μέρος διατεταγμένων ἁρμόττοντα νόμιμα. νυνὶ δὲ περὶ τριῶν τῶν κατὰ στοῖχον ἑξῆς διαλεξώμεθα πάλιν ἐφαρμόττοντες τὰ προσήκοντα
τῶν ἐν εἴδει.

[2] πρῶτον δ’ ἐστὶ τῶν τριῶν τὸ μὴ θεοῦ ὄνομα λαμβάνειν ἐπὶ ματαίῳ. ὁ γὰρ τοῦ σπουδαίου, φησί, λόγος ὅρκος ἔστω, βέβαιος, ἀκλινής, ἀψευδέστατος, ἐρηρεισμένος ἀληθείᾳ. κἂν εἰ ὀμνύναι μέντοι βιάζοιντο αἱ χρεῖαι, πατρὸς ἢ μητρὸς ζώντων μὲν ὑγείαν καὶ εὐετηρίαν, ²³ p. 271 M. τετελευτηκότων δὲ τὴν μνήμην ὅρκον ποιητέον· ἀπεικονίσματα γὰρ οὗτοί γε καὶ μιμήματα θείας δυνάμεώς εἰσι, τοὺς μὴ ὄντας εἰς τὸ εἶναι παραγαγόντες.

[3] ἀναγέγραπταί τις ἐν τοῖς νόμοις τῶν ἀρχηγετῶν καὶ ἐπὶ σοφίᾳ μάλιστα θαυμασθέντων ὀμνὺς „κατὰ τοῦ φόβου τοῦ πατρός” (Gen. 31,53), ὑπὲρ ὠφελείας, οἶμαι, τῶν ἔπειτα καὶ διδαχῆς ἀναγκαίας,
ἵνα τοὺς γονεῖς ὃν χρὴ τρόπον τιμῶσι στέργοντες ὡς εὐεργέτας καὶ εὐλαβούμενοι ὡς ὑπὸ φύσεως κατασταθέντας ἄρχοντας καὶ μὴ ῥᾳδίως ἐπιχειρῶσιν ὀνομάζειν θεόν.

[4] ἄξιον ἐπαινεῖν καὶ τούς, εἴ ποτε βιασθεῖεν ὀμνύναι, τῷ μέλλειν καὶ βραδύνειν καὶ ἀποκνεῖν ἐμποιοῦντας δέος οὐ μόνον τοῖς ὁρῶσιν ἀλλὰ καὶ τοῖς προκαλουμένοις εἰς τὸν ὅρκον· εἰώθασι γὰρ ἀναφθεγξάμενοι
τοσοῦτον μόνον „νὴ τόν“ ἢ "μὰ τόν“, μηδὲν προσπαραλαβόντες, ἐμφάσει τῆς ἀποκοπῆς τρανοῦν ὅρκον οὐ γενόμενον.

[5] ἀλλὰ καὶ προσπαραλαβέτω τις, εἰ βούλεται, μὴ μέντοι τὸ ἀνωτάτω καὶ πρεσβύτατον εὐθὺς αἴτιον, ἀλλὰ γῆν, ἥλιον, ἀστέρας, οὐρανόν, τὸν σύμπαντα κόσμον· ἀξιολογώτατα γὰρ ταῦτα ἅτε καὶ πρεσβύτερα τῆς ἡμετέρας γενέσεως καὶ

[6] προσέτι ἀγήρω διαιωνιοῦντα τῇ τοῦ πεποιηκότος γνώμῃ. 2 τοσαύτῃ δέ τινες εὐχερείᾳ καὶ ῥαθυμίᾳ χρῶνται, ὥστε τὰ ἐν γενέσει πάντα ταῦθ’ ὑπερβάντες ἐπὶ τὸν ποιητὴν καὶ πατέρα τῶν ὅλων ἀνατρέχειν τῷ λόγῳ τολμῶσι, μὴ τόπους εἰ βέβηλοι ἢ ἱεροί, μὴ καιροὺς εἰ ἐπιτήδειοι, μὴ αὑτοὺς εἰ καθαροὶ σῶμα καὶ ψυχήν, μὴ τὰ πράγματα εἰ μεγάλα,
μὴ τὰς χρείας εἰ ἀναγκαῖαι προεξετάσαντες, ἀλλά, τὸ λεγόμενον δὴ ⁴⁵ τοῦτο, „ἀνίπτοις χερσὶ“ πάντα φύροντες, ὡς δέον, ἐπειδὴ γλῶτταν ἡ φύσις αὐτοῖς ἐδωρήσατο, λελυμένῃ χρῆσθαι καὶ ἀχαλινώτῳ πρὸς ἃ μὴ θέμις·

[7] οὓς ἐχρῆν ὀργάνων τῷ καλλίστῳ, ᾧ φωνὴ καὶ λόγος τὰ βιωφελέστατα καὶ κοινωνίας αἴτια τετράνωται, πρὸς τιμὴν καὶ σεμνότητα καὶ εὐδαιμονισμὸν
καταχρῆσθαι τοῦ πάντων αἰτίου.

[8] νυνὶ δ’ ὑπὸ τῆς ἄγαν ἀσεβείας περὶ ὧν ἂν τύχῃ τὰς φρικωδεστάτας ὀνομάζουσι κλήσεις καὶ ἄλλα ἐπ’ ἄλλοις ἐπιφέροντες ὀνόματα σωρηδὸν οὐκ ἐρυθριῶσι, νομίζοντες τῇ πυκνότητι καὶ τῷ συνεχεῖ τῶν ἐπαλλήλων ὅρκων οὗ διανοοῦνται περιέσεσθαι, λίαν ὄντες εὐήθεις· οὐ γὰρ πίστεως ἡ πολυορκία τεκμήριον ἀλλ’ ἀπιστίας
ἐστὶ παρὰ τοῖς εὖ φρονοῦσιν.

[9] 3 ἐὰν δέ τις ἐκβιασθεὶς ὀμόσῃ περὶ παντὸς οὑτινοσοῦν, ὃ μὴ νόμος p. 272 M. ἀπείρηκε, παντὶ σθένει καὶ μηχανῇ πάσῃ τὸν ὅρκον βεβαιούτω μηδὲν ἐμποδὼν τιθέμενος εἰς τὴν τοῦ γνωσθέντος τελείωσιν, καὶ μάλιστα ἐπειδὰν μὴ ὀργαὶ ἀτίθασοι ἢ λελυττηκότες ἔρωτες ἢ ἐπιθυμίαι ἀκάθεκτοι τὴν διάνοιαν ἐκμήνωσιν, ὡς ἀγνοῆσαι
τὰ λεγόμενα καὶ πραττόμενα, λογισμῷ δὲ καὶ διανοίᾳ νηφούσῃ ποιῆται τὸν ὅρκον.

[10] τί γὰρ ἄμεινον ἢ ἀψευδεῖν παρ’ ὅλον τὸν βίον καὶ ταῦτα μάρτυρι θεῷ χρώμενον; ὅρκος γὰρ οὐδὲν ἄλλο ἢ μαρτυρία θεοῦ περὶ πράγματος ἀμφισβητουμένου· θεὸν δὲ μὴ ἐπ’ ἀληθεῖ καλεῖν πάντων ἀνοσιώτατον.

[11] ὁ γὰρ τοῦτο ποιῶν μόνον οὐκ ἄντικρυς βοᾷ, κἂν ἡσυχάζειν ⁶⁷ δοκῇ· "σοὶ χρῶμαι τοῦ ἀδικεῖν προκαλύμματι· αἰδουμένῳ μοι τὸ δοκεῖν ἁμαρτάνειν συνέργησον, ἀντ’ ἐμοῦ πονηρευομένου τὴν αἰτίαν ὑπόστηθι· μέλει γάρ μοι πλημμελοῦντι μὴ φαύλῳ νομίζεσθαι· σὺ δὲ τῆς παρὰ τοῖς πολλοῖς δόξης ἀλογεῖς οὐδὲν εὐφημίας ἐπιστρεφόμενος.“ ἅπερ καὶ λέγειν καὶ ἐννοεῖσθαι ἀσεβέστατον· ἀγανακτήσαι γὰρ ἂν οὐχ ὅτι θεὸς
ὁ πάσης κακίας ἀμέτοχος, ἀλλὰ καὶ πατὴρ καὶ ὀθνεῖος ἄνθρωπος μὴ τελείως ἀρετῆς ἄγευστος, εἰ τοιαῦτα ἀκούοι.

[12] πάντας μὲν οὖν ὅρκους, ὡς ἔφην, βεβαιωτέον, ὅσοι περὶ καλῶν καὶ συμφερόντων γίνονται πρὸς ἐπανόρθωσιν ἰδίων ἢ κοινῶν πραγμάτων, φρονήσεως καὶ δικαιοσύνης καὶ ὁσιότητος ἡγουμένων — 4 τούτοις ἐμφέρονται καὶ τῶν εὐχῶν
αἱ νομιμώταται διὰ περιουσίαν ἀγαθῶν ἢ παρόντων ἢ προσδοκωμένων γινόμεναι —, τοὺς δ’ ἕνεκα τῶν ἐναντίων ἐπικυροῦν οὐκ εὐαγές.

[13] εἰσὶ γὰρ οἳ ὀμνύουσιν, ἐὰν τύχῃ, κλοπὰς καὶ ἱεροσυλίας ἢ φθορὰς καὶ μοιχείας ἢ τραύματα καὶ σφαγὰς ἤ τι τῶν ὁμοιοτρόπων κακῶν ἐργάσεσθαι, καὶ ἀνυπερθέτως αὐτὰ δρῶσι ποιούμενοι πρόφασιν τὸ εὐορκεῖν, ὡς οὐκ
ἄμεινον καὶ θεῷ κεχαρισμένον μᾶλλον τῆς βεβαιώσεως τῶν ὅρκων τὸ μηδὲν ἀδικεῖν, ἐπεὶ δικαιοσύνη καὶ πᾶσα ἀρετὴ νόμος ἐστὶ πάτριος καὶ θεσμὸς ἀρχαῖος· νόμοι δὲ καὶ θεσμοὶ τί ἕτερον ἢ φύσεως ἱεροὶ λόγοι τὸ βέβαιον καὶ τὸ πάγιον ἐξ αὑτῶν ἔχοντες, ὡς ὅρκων ἀδιαφορεῖν;

[14] ἴστω δὴ πᾶς ἐνωμότως ἄδικα δρῶν, ὅτι εὐορκεῖ μὲν οὔ, τὸν δὲ πολλῆς φυλακῆς
⁸⁹ καὶ ἐπιμελείας ἄξιον ὅρκον ἀνατρέπει, ᾧ τὰ καλὰ καὶ δίκαια ἐπισφραγίζεται· προστίθησι γὰρ ὑπαίτια ὑπαιτίοις, ἐν οὐ δέοντι γινομένοις ὅρκοις, οὓς πολὺ p. 273 M. βέλτιον ἦν ἡσυχάζεσθαι, πράξεις παρανόμους.

[15] ἀπεχόμενος οὖν τοῦ ἀδικοπραγεῖν ποτνιάσθω τὸν θεόν, ἵνα μεταδῷ τῆς ἵλεω δυνάμεως
αὐτῷ συγγνοὺς ἐφ’ οἷς ἀβουλίᾳ χρησάμενος ὤμοσε· διπλάσια γὰρ αἱρεῖσθαι κακά, δυνάμενον τὴν ἡμίσειαν αὐτῶν ἀποφορτίσασθαι, μανία καὶ φρενοβλάβεια δυσίατος.

[16] εἰσὶ δ’ οἳ τὴν φύσιν ἄμικτοι καὶ ἀκοινώνητοι δι’ ὑπερβολὴν μισανθρωπίας γεγονότες ἢ καὶ ὑπ’ ὀργῆς οἷα χαλεπῆς δεσποίνης ἐκβιασθέντες ὅρκῳ τὴν ἀγριότητα πιστοῦνται τῶν ἠθῶν, οἵτινες
οὔ φασιν ὁμοτράπεζον ἢ ὁμωρόφιον ἕξειν τὸν δεῖνα ἢ τὸν δεῖνα ἢ πάλιν τῷ δεῖνι μὴ παρέξειν ὠφέλειάν τινα ἢ παρ’ ἐκείνου τι λήψεσθαι μέχρι τελευτῆς· ἔστι δ’ ὅτε καὶ μετὰ τὴν τελευτὴν τὸ ἀσύμβατον διαφυλάττουσιν οὐδὲ νεκροῖς τοῖς σώμασιν ἐπιτρέποντες ἐν διαθήκαις τὰ νομιζόμενα παρασχεῖν.

[17] οἷς παραινέσαιμι ἂν καθάπερ καὶ τοῖς προτέροις,
εὐχαῖς καὶ θυσίαις ἐξευμενίζεσθαι τὸν θεόν, ἵνα εὕρωνταί τινα ψυχικῶν ἀρρωστημάτων θεραπείαν ἀναγκαίαν, ἃ μηδεὶς ἀνθρώπων ἱκανὸς ἰάσασθαι.

[18] 5 ἕτεροι δ’ εἰσὶ κομπασταὶ τῶν ὑπ’ ἀλαζονείας φυσωμένων, οἳ λιμοδοξοῦντες οὐδενὶ τῶν εἰς τὴν ὠφελιμωτάτην ὀλιγοδεΐαν χρῆσθαι δικαιοῦσιν, ἀλλὰ κἂν προτρέπῃ τις ἕνεκα τοῦ τὸν ἀφηνιασμὸν τῶν ἐπιθυμιῶν
ἀναχαιτίσαι, τὴν νουθεσίαν ὕβριν εἶναι νομίζουσι καὶ πρὸς τὸν ἁβροδίαιτον ὠθούμενοι βίον ἀλογοῦσι τῶν σωφρονιστῶν, γέλωτα καὶ χλεύην τιθέμενοι τὰς φρονήσεως καλὰς ὁμοῦ καὶ λυσιτελεστάτας ὑφηγήσεις.

[19] εἰ δὲ δὴ καὶ τύχοι τις εἶναι περιουσία καὶ ἀφθονία τῶν περὶ τὸν βίον, ὅρκοις ἐπισφραγίζονται τὴν χρῆσιν καὶ ἀπόλαυσιν τῶν εἰς ¹⁰ πολυτέλειαν· οἷον δή τι λέγω· πρῴην τις τῶν οὐκ ὀλίγα κεκτημένων ὑγρὸν καὶ διαρρέοντα βίον ἀσπασάμενος, ἐπειδὴ πρεσβύτης παρὼν συγγενὴς ἢ πατρικὸς ὥς γ’ οἶμαι φίλος ἐνουθέτει πρὸς τὸ σεμνότερον καὶ αὐστηρότερον τὴν δίαιταν παρακαλῶν μεταβαλεῖν, τὴν παραίνεσιν οὐ μετρίως δυσχεράνας ὤμοσεν ἀντιφιλονεικῶν, ἕως ἂν τὰς χορηγίας ἔχῃ καὶ παρασκευάς,
μηδενὶ χρήσεσθαι τῶν εἰς εὐτέλειαν, μὴ κατὰ πόλιν, μὴ κατ’ ἀγρούς, μὴ πλέων, μὴ πεζεύων, ἀλλ’ ἀεὶ καὶ πανταχοῦ τὸν πλοῦτον ἐπιδείξεσθαι. πλούτου δὲ ταῦθ’, ὡς ἔοικεν, ἐπίδειξις οὐκ ἔστι μᾶλλον ἢ ἀλαζονείας καὶ ἀκρασίας.

[20] καίτοι τῶν ἐν ταῖς μεγάλαις ἡγεμονίαις οὐκ ὀλίγοι μέχρι νῦν εἰσιν οἳ παμπληθεῖς ἔχοντες παρασκευὰς καὶ χορηγίας
ἀφθόνους, ὥσπερ ἐξ ἀενάου τινὸς πηγῆς πλούτου ῥέοντος αὐτοῖς ἀδιαστάτως, ὅμως ἐφ’ ἃ καὶ οἱ πένητες ἡμεῖς ἔστιν ὅτε τρέπονται, κεραμεᾶς κύλικας καὶ ὀβελίας ἄρτους καὶ ἐλαίας ἢ τυρὸν ἢ λάχανα p. 274 M. προσόψημα, καὶ θέρους μὲν περίζωμα καὶ λεπτὴν ὀθόνην, χειμῶνος δὲ χλαῖναν ἀρραγῆ καὶ στιφρὰν καὶ τὰ πρὸς τὴν κοίτην ἔστιν ὅτε χαμαίστρωτα, πολλὰ
χαίρειν φράσαντες κλίναις ἐλεφαντίναις ἢ χελώνης ἢ χρυσοῦ πεποιημέναις καὶ στρωμναῖς ἀνθοβαφέσι καὶ ἐσθῆσιν ἁλουργίσι καὶ πεμμάτων μελιπήκτων περιεργίαις καὶ τραπεζῶν πολυτελείαις.

[21] αἴτιον δ’ οὐ μόνον, οἶμαι, τὸ φύσεως αὐτοὺς εὐμοίρου λαχεῖν, ἀλλὰ καὶ τὸ παιδείας ὀρθῆς ἐκ πρώτης ἡλικίας ἐφάψασθαι, ἥτις ἀνεδίδαξε πρὸ τῶν ἡγεμονικῶν τὰ
ἀνθρώπινα τιμᾶν, ἥτις καὶ ἐνδιαιτωμένη τῇ ψυχῇ μόνον οὐ καθ’ ἑκάστην ἡμέραν ὑπομιμνῄσκει τῆς ἀνθρωπότητος ἀπὸ τῶν ὑψηλῶν καὶ ὑπερόγκων ἀντισπῶσα καὶ στέλλουσα καὶ τὸ ἄνισον ἰσότητι θεραπεύουσα.

[22] τοιγαροῦν ¹¹ τὰς πόλεις εὐθηνίας, εὐπορίας, εὐνομίας, εἰρήνης ἀναπεπλήκασιν, ἀγαθὸν μὲν οὐδὲν ὑπεξελόμενοι, πάντα δ’ ἀφειδῶς καὶ ἀταμιεύτως χαριζόμενοι. τὰ μὲν δὴ τῶν εὐγενῶν καὶ ὡς ἀληθῶς ἡγεμόνων ἔργα ταῦτα καὶ τὰ τούτοις παραπλήσια.

[23] τὰ δὲ τῶν νεοπλούτων ἐκεῖνα πλάνῳ τινὶ τύχης
εἰς πολυχρηματίαν περιηκόντων, οἳ τὸν ἀληθῆ καὶ βλέποντα πλοῦτον ἐξ ἀρετῶν τελείων συνεστῶτα καὶ τῶν κατ’ ἀρετὰς πράξεων οὐδ’ ὄναρ ἴσασι, τῷ δὲ τυφλῷ προσέπταισαν, ἐφ’ οὗ σκηριπτόμενοι κατ’ ἀναγκαῖον τὴν ἄγουσαν ὁδὸν οὐχ ὁρῶντες εἰς ἀνοδίας ἐκτρέπονται, θαυμάζοντες τὰ μηδεμιᾶς ἄξια σπουδῆς καὶ τὰ φύσει τίμια γελῶντες· οἷς ὁ ἱερὸς λόγος ὅρκον
ἐν οὐ δέοντι καιρῷ ποιουμένοις οὐ μετρίως ἐπιτιμᾷ καὶ ὀνειδίζει· δυσκάθαρτοι γὰρ καὶ δυσίατοι, ὡς μηδὲ παρὰ θεῷ τῷ τὴν φύσιν ἵλεῳ συγγνώμης ἀξιοῦσθαι.

[24] 6 Παρθένων δὲ καὶ γυναικῶν τὸ περὶ τὰς εὐχὰς αὐτοκρατὲς ἀφείλετο, τῶν μὲν παρθένων τοὺς πατέρας κυρίους, τῶν δὲ γυναικῶν
τοὺς ἄνδρας ἐπιγνώμονας ἀποφήνας εἴς τε βεβαίωσιν τῶν ὅρκων καὶ λύσιν· καὶ μήποτ’ εἰκότως· αἱ μὲν γὰρ διὰ νεότητα δύναμιν ὅρκων οὐκ ἴσασιν, ὡς χρῄζειν τῶν ἐπικρινούντων, αἱ δὲ πολλάκις ὑπ’ εὐχερείας ὀμνύουσιν, ἃ μὴ τοῖς ἀνδράσι συνοίσει· διόπερ αὐτοῖς ἀνέθηκε τὴν ἐξουσίαν τοῦ τὰ ὀμοσθέντα φυλάττειν ἢ τοὐναντίον.

[25] χῆραι δὲ μὴ ῥᾳδίως
ὀμνύτωσαν — οὐ γὰρ ἔχουσι τοὺς παραιτητάς, οὔτε ἄνδρας ὧν διεζεύχθησαν οὔτε πατέρας ἀφ’ ὧν μετανέστησαν, ὅτε τὴν πρὸς γάμον ἀποικίαν ἐστέλλοντο —, ἐπειδὴ μένειν τοὺς τούτων ὅρκους ἀναγκαῖον ἐρημίᾳ τῶν ¹²¹³ κηδομένων βεβαιουμένους.

[26] ἐὰν δέ τις p. 275 M. ἐπιορκοῦντά τινα εἰδὼς μὴ καταμηνύσῃ ἢ ἀπελέγξῃ φιλίᾳ ἢ αἰδοῖ ἢ φόβῳ διδοὺς πλέον ἢ εὐσεβείᾳ, τοῖς αὐτοῖς ἐπιτιμίοις ἔνοχος ἔστω· διαφέρει γὰρ τοῦ ἀδικεῖν οὐδὲν τὸ συνεπιγράφεσθαι ἀδικοῦντι.

[27] δίκαι δὲ κατ’ ἐπιόρκων αἱ μὲν ἀνάκεινται τῷ θεῷ, αἱ δὲ ἀνθρώποις, θεῷ μὲν αἱ ἀνωτάτω καὶ μέγισται — ἵλεως γὰρ
οὐ γίνεται τοῖς οὕτως ἀσεβοῦσιν, ἀλλὰ μένειν εἰς ἀεὶ δυσκαθάρτους ἐᾷ, δικαίως, οἶμαι, καὶ προσηκόντως· ὁ γὰρ ἀμελήσας τί δεινὸν εἰ ἀνταμεληθήσεται, οἷς δίδωσι τὰ ἴσα καρπούμενος;

[28] — αἱ δ’ ἀπ’ ἀνθρώπων διάφοροι, θάνατος ἢ πληγαί, τῶν μὲν ἀμεινόνων καὶ περιττῶν εἰς εὐσέβειαν θανάτου δίκας βεβαιούντων, τῶν δὲ μαλακώτερον χρωμένων ὀργαῖς
δημοσίᾳ μάστιγι τυπτόντων ἀναφανδὸν ἐν κοινῷ· εἰσὶ δὲ καὶ πληγαὶ τοῖς μὴ δουλοπρεπέσιν οὐκ ἔλαττον δίκης θανάτου.

[29] 7 Ταῦτα μὲν οὖν αἱ ῥηταὶ προστάξεις περιέχουσιν. ἔστι δὲ καὶ ἀλληγορῆσαι τὰ περὶ τὸν τόπον ἔχοντα θεωρίαν τὴν διὰ συμβόλων. εἰδέναι τοίνυν προσήκει ὅτι ὁ τῆς φύσεως ὀρθὸς λόγος πατρὸς ὁμοῦ καὶ
ἀνδρὸς ἔχει δύναμιν, ἐπινοίαις διαφόροις· ἀνδρὸς μέν, ἐπειδὴ τὸν ἀρετῶν σπόρον ὥσπερ εἰς ἀγαθὴν ἄρουραν τὴν ψυχὴν καταβάλλεται, πατρὸς δ’ ὅτι βουλὰς ἀγαθὰς καὶ πράξεις καλὰς καὶ σπουδαίας γεννᾶν πέφυκε καὶ γεννήσας ἐκτρέφει ποτίμοις δόγμασιν, ἃ παιδεία καὶ σοφία χορηγοῦσι.

[30] διάνοια δ’ ἀπεικάζεται τοτὲ μὲν παρθένῳ, τοτὲ δὲ γυναικὶ ἢ χηρευούσῃ
ἢ ἀνδρὶ ἔτι ἡρμοσμένῃ· παρθένος μὲν διάνοια ἁγνὴν καὶ ἀδιάφθορον διαφυλάττουσα ἑαυτὴν ἀπό τε ἡδονῶν καὶ ἐπιθυμιῶν, ἔτι δὲ καὶ λυπῶν ¹⁴¹⁵ καὶ φόβων, ἐπιβούλων παθῶν, ἧς τὴν προστασίαν ὁ γεννητὴς ἀνῆπται πατήρ· τῆς δ’ ὡς γυναικὸς ἀστείῳ λόγῳ τῷ κατ’ ἀρετὴν συμβιούσης τὴν ἐπιμέλειαν ὁ αὐτὸς λόγος οὗτος ἐπαγγέλλεται σπείρων ἀνδρὸς τρόπον ἐννοίας ἀρίστας.

[31] ἣ δ’ ἂν ἀπορφανισθῇ ψυχὴ καὶ γενεᾶς τῆς κατὰ τὴν
φρόνησιν καὶ ἐπιγαμίας τῆς κατὰ τὸν ὀρθὸν λόγον, χηρεύουσα τῶν καλλίστων καὶ ἔρημος οὖσα σοφίας, ὑπαίτιον ἑλομένη ζωήν, ἔνοχος ἔστω οἷς ἔγνω καθ’ ἑαυτῆς, ἰατρὸν ἁμαρτημάτων οὐκ ἔχουσα οὔθ’ ὡς ἄνδρα συμβιωτὴν οὔθ’ ὡς πατέρα γεννητὴν τὸν κατὰ σοφίαν λόγον.

[32] 8 Τῶν δὲ μὴ μόνον τὰς οὐσίας ἢ μέρη τούτων ἀλλὰ καὶ αὑτοὺς
ἀνάθημα ποιησαμένων ἐν εὐχαῖς ὥρισε τιμάς, οὐ πρὸς κάλλος ἢ μέγεθος ἤ τι τῶν ὁμοιοτρόπων ἀπιδών, p. 276 M. ἀλλὰ πρὸς ἀριθμὸν ἴσον, διακρίνας ἄνδρας αὐτὸ μόνον γυναικῶν καὶ νηπίους τελείων.

[33] κελεύει γὰρ ἀπὸ μὲν εἰκοσαετίας ἄχρις ἑξηκονταετίας ἀνδρὸς εἶναι τιμὴν δραχμὰς διακοσίας νομίσματος ὁλαργύρου, γυναικὸς δὲ εἴκοσι πρὸς ταῖς ἑκατόν, ἀπὸ δὲ πενταετίας
ἄχρις εἰκοσαετίας τοῦ μὲν ἄρρενος δραχμὰς ὀγδοήκοντα, τῆς δὲ θηλείας τεσσαράκοντα, ἀπὸ δὲ βρέφους εἰς πενταετίαν τοῦ μὲν ἄρρενος δραχμὰς εἴκοσι, τοῦ δὲ θήλεος δώδεκα, τῶν δ’ ὑπὲρ ἑξήκοντα ἔτη βεβιωκότων πρεσβυτῶν μὲν δραχμὰς ἑξήκοντα, πρεσβυτίδων δὲ τεσσαράκοντα.

[34] τὰ δ’ ἴσα καὶ ἐπ’ ἀρρένων καθ’ ἡλικίαν ἑκάστην καὶ ἐπὶ θηλειῶν
ὁμοίως διετάξατο, τριῶν ἕνεκα τῶν ἀναγκαιοτάτων· ἑνὸς μὲν ὅτι ἴσον ἐστὶ καὶ ὅμοιον τὸ ἀξίωμα τῆς εὐχῆς, ἐάν τε ὑπὸ μεγάλου τινὸς ἐάν τε καὶ ὑπ’ εὐτελοῦς γίνηται· δευτέρου δ’ ὅτι τοὺς εὐξαμένους ἁρμόττον οὐκ ἦν ταῖς τῶν ἀνδραπόδων ὑποβάλλεσθαι τύχαις — ἐκεῖνα γὰρ πρὸς ¹⁶¹⁷ τὰς τῶν σωμάτων εὐεξίας καὶ εὐμορφίας τιμᾶται ἢ τοὐναντίον ἐπευωνίζεται —· τρίτου δ’ ὃ καὶ ἀναγκαιότατον, ὅτι παρὰ μὲν ἡμῖν ἀνισότης, ἰσότης δὲ παρὰ θεῷ τίμιον.

[35] 9 Ταῦτα μὲν ἐπ’ ἀνθρώπων, ἐπὶ δὲ κτηνῶν τάδε νομοθετεῖται· ἐάν τις ἀφορίσῃ κτῆνος, εἰ μὲν εἴη καθαρὸν ἔκ τινος γένους τῶν τριῶν,
ἅπερ εἰς θυσίαν ἀπενεμήθη, βοῦς ἢ πρόβατον ἢ αἴξ, ἐκεῖνο καταθυέτω μὴ ὑπαλλαττόμενος μήτε χεῖρον κρείττονος μήτ’ ἄμεινον χείρονος· οὐ γὰρ πολυσαρκίᾳ καὶ πιότητι ζῴων χαίρει ὁ θεός, ἀλλ’ ἀνυπαιτίῳ τοῦ εὐξαμένου διαθέσει· ἐὰν δὲ ὑπαλλάττηται, δύο ἀνθ’ ἑνὸς καθιερούτω, τό τε ἀρχαῖον καὶ τὸ ἀντ’ ἐκείνου.

[36] ἐὰν δέ τις εὔξηταί τι τῶν μὴ καθαρῶν
κτηνῶν, ἀγέτω πρὸς τὸν δοκιμώτατον τῶν ἱερέων· ὁ δὲ τιμάσθω μὴ ὑπερβάλλων τὴν ἀξίαν, προσεπιτιθεὶς τῆς τιμῆς καὶ τὸ πέμπτον, ἵν’, εἰ δέοι καθαρὸν ἀντὶ τούτου ζῷον ἱερουργεῖν, μηδὲν ὑστερίζοι τῆς ἀξίας τιμῆς, καὶ ἄλλως ὑπὲρ τοῦ δυσωπῆσαι τὸν εὐξάμενον, ὅτι τὴν εὐχὴν ἐποιήσατο οὐ συλλογισμῷ, τὸ μὴ καθαρὸν ζῷον ὥς γ’ οἶμαι τότε
νομίσας εἶναι καθαρὸν πλάνῳ διανοίας, κεκρατημένος ὑπὸ πάθους.

[37] οἰκία δ’ εἰ γένοιτο ἀνάθημα, πάλιν ἐχέτω τιμητὴν ἱερέα· οἱ δ’ ὠνούμενοι μὴ τὰ ἴσα κατατιθέτωσαν, ἀλλ’ εἰ μὲν ὁ εὐξάμενος ἀνακομίζεσθαι προέλοιτο, ἐπιδαψιλευέσθω τὸ πέμπτον, κολάζων τὴν εὐχέρειαν καὶ ἐπιθυμίαν, διττὸν κακόν, ἐν οἷς μὲν ηὔχετο τὴν εὐχέρειαν, p. 277 M. ἐν οἷς δ’ ἐφίεται ὧν πρότερον ἐξέστη τὴν ἐπιθυμίαν, εἰ δ’ ἕτερος, μηδὲν πλέον τῆς ἀξίας
κατατιθέτω.

[38] ὁ δ’ εὐξάμενος μὴ μακροὺς ἐμποιείτω χρόνους πρὸς τὴν ὧν ηὔξατο τελείωσιν· ἄτοπον γὰρ τὰς μὲν πρὸς ἀνθρώπους ὁμολογίας ¹⁸¹⁹ ἐπιτέμνειν πειρᾶσθαι, τὰς δὲ πρὸς θεὸν τὸν ἀνεπιδεᾶ καὶ οὐδενὸς χρεῖον ἐκπροθέσμους ἀποφαίνειν, μελλήσει καὶ βραδυτῆτι διελέγχοντας αὑτοὺς ἐπὶ τῷ μεγίστῳ τῶν ἀδικημάτων, ὀλιγωρίᾳ τῇ πρὸς αὐτόν, οὗ τὴν θεραπείαν ἀρχὴν καὶ τέλος εὐδαιμονίας εἶναι νομιστέον. ὅρκων μὲν δὴ πέρι
καὶ εὐχῶν ἅλις.

Περὶ ἑβδόμης.

1 Ἑξῆς ἐστι κεφάλαιον τὸ περὶ τῆς ἱερᾶς ἑβδόμης, ᾧ μυρία καὶ ἀναγκαῖα ἐμφέρεται, τὰ εἴδη τῶν ἑορτῶν, αἱ τῶν φύσει μὲν ἐλευθέρων διὰ δὲ καιροὺς ἀβουλήτους θητευόντων καθ’ ἕβδομον ἐνιαυτὸν
ἀφέσεις, αἱ πρὸς χρεώστας τῶν συμβαλλόντων φιλοφροσύναι τὰ δάνεια ἑβδόμῳ ἔτει τοῖς ὁμοφύλοις χαριζομένων, αἱ ἀνάπαυλαι τῆς βαθυγείου πεδιάδος τε καὶ ὀρεινῆς, αἳ γίνονται παρ’ ἑξαετίαν, τὰ περὶ τοῦ πεντηκοστοῦ ἔτους νομοθετηθέντα· ὧν καὶ ἡ ἄνευ κόπου ψιλὴ διήγησις ἱκανὴ τοὺς μὲν εὐφυεῖς τελειῶσαι πρὸς ἀρετήν, τοὺς δ’ ἀφηνιαστὰς καὶ
σκληροὺς τὸ ἦθος εὐπειθεστέρους ἀπεργάσασθαι.

[40] τὰ μὲν οὖν περὶ τῆς ἐν ἀριθμοῖς ἑβδόμης εἴρηται διὰ μακροτέρων πρότερον, ἥν τε ἔχει φύσιν ἐν δεκάδι καὶ ἣν συγγένειαν πρός τε αὐτὴν δεκάδα καὶ πρὸς τετράδα, p. 278 M. τὴν δεκάδος ἀρχήν τε καὶ πηγήν, καὶ ὡς συντεθεῖσα μὲν ἀπὸ μονάδος ἑξῆς γεννᾷ τὸν ὀκτὼ καὶ εἴκοσι τέλειον ἀριθμὸν τοῖς αὑτοῦ μέρεσιν
ἰσούμενον, εἰς δ’ ἀναλογίαν ἀχθεῖσα κύβον ὁμοῦ καὶ τετράγωνον ἀποτελεῖ, καὶ ὡς μυρία ἄλλα κάλλη θεωρημάτων ἐξ αὑτῆς ἐπιδείκνυται, περὶ ὧν οὐ καιρὸς μακρηγορεῖν. ἕκαστον δὲ τῶν προκειμένων καὶ ἐμφερομένων εἰδῶν ἐπισκεπτέον, ἀπὸ τοῦ πρώτου τὴν ἀρχὴν ποιησαμένους. ἦν δὲ πρῶτον τὸ περὶ ἑορτῶν.

²⁰

Περὶ τῶν δέκα έορτῶν.

2 Εἰσὶ τοίνυν ἀριθμῷ δέκα ἑορταί, ἃς ἀναγράφει ὁ νόμος· πρώτη μέν, ἣν ἀκούσας θαυμάσαι τις ἂν ἴσως, αὕτη δ’ ἐστὶν ἡμέρα πᾶσα· δευτέρα δὲ ἡ δι’ ἓξ ἡμερῶν ἑβδόμη, σάββατον αὐτὴν Ἑβραῖοι πατρίῳ γλώττῃ καλοῦσι· τρίτη δ’ ἡ μετὰ σύνοδον τὴν κατὰ σελήνην
νέαν νουμηνία· τετάρτη δ’ ἡ τῶν διαβατηρίων, ἣ καλεῖται Πάσχα· πέμπτη δ’ ἡ τῶν ἀσταχύων ἀπαρχή, τὸ ἱερὸν δράγμα· ἕκτη δ’ ἄζυμα· μεθ’ ἣν ἡ τῶν ἑβδομάδων ὄντως ἑβδόμη· ὀγδόη δὲ ἱερομηνία· ἐνάτη δὲ νηστεία· δεκάτη δὲ ἡ τῶν σκηνῶν, ἥτις ἐστὶ τῶν ἐτησίων ἑορτῶν συμπέρασμα, εἰς τέλειον ἀριθμὸν δεκάδα τελευτῶσα. ἀρκτέον δὲ ἀπὸ τῆς
πρώτης.

[42] 3 Ἅπασαν ἡμέραν ἑορτὴν ἀναγράφει ὁ νόμος πρὸς τὸν ἀνεπίληπτον βίον ἁρμοζόμενος ὁσίων ἀνθρώπων ἑπομένων τῇ φύσει καὶ τοῖς ταύτης διατάγμασι. καὶ εἴ γε μὴ παρευημέρησαν αἱ κακίαι καταδυναστεύσασαι τοὺς περὶ τῶν συμφερόντων λογισμοὺς οὓς τῆς ἑκάστων
ψυχῆς ἐξῴκισαν, ἀλλ’ ἔμειναν αἱ τῶν ἀρετῶν δυνάμεις εἰς ἅπαν ἀήττητοι, μία ἂν ἦν ὁ ἀπὸ γενέσεως ἄχρι τελευτῆς χρόνος ἀδιάστατος ἑορτὴ καὶ ²¹²² αἵ τε οἰκίαι καὶ αἱ πόλεις ἐν ἀδείᾳ καὶ ἐκεχειρίᾳ μεσταὶ πάντων ἂν ἦσαν ἀγαθῶν εὐδίαν ἄγουσαι πραγμάτων.

[43] νυνὶ δ’ αἱ πλεονεξίαι καὶ ἀντεπιθέσεις, ἃς ἄνδρες ὁμοῦ καὶ γυναῖκες μηχανῶνται κατά τε αὑτῶν καὶ κατ’ ἀλλήλων, τὸ συνεχὲς τῆς ἱλαρᾶς διέκοψαν εὐθυμίας. ἐμφανὴς δὲ τοῦ λεγομένου πίστις.

[44] ὅσοι γὰρ ἢ παρ’ Ἕλλησιν p. 279 M. ἢ παρὰ βαρβάροις
ἀσκηταὶ σοφίας εἰσὶν ἀνεπιλήπτως καὶ ἀνυπαιτίως ζῶντες, μήτε ἀδικεῖσθαι μήτε ἀνταδικεῖν αἱρούμενοι, τὰς τῶν φιλοπραγμόνων ὁμιλίας ἐκτρέπονται καὶ τὰ χωρία, ἐν οἷς ποιοῦνται τὰς διατριβάς, προβέβληνται, δικαστήρια καὶ βουλευτήρια καὶ ἀγορὰς καὶ ἐκκλησίας καὶ συνόλως ὅπου
τις τῶν εἰκαιοτέρων ἀνθρώπων θίασος ἢ σύλλογος,

[45] οἷα βίον ἀπόλεμον καὶ εἰρηναῖον ἐζηλωκότες, θεωροὶ τῆς φύσεως καὶ τῶν ἐν αὐτῇ πάντων ἄριστοι, γῆν καὶ θάλατταν καὶ ἀέρα καὶ οὐρανὸν καὶ τὰς ἐν αὐτοῖς φύσεις διερευνώμενοι, σελήνῃ καὶ ἡλίῳ καὶ τῇ χορείᾳ τῶν ἄλλων ἀστέρων πλανήτων τε καὶ ἀπλανῶν ταῖς διανοίαις συμπεριπολοῦντες, τὰ μὲν
σώματα κάτω πρὸς χέρσον ἱδρυμένοι, τὰς δὲ ψυχὰς ὑποπτέρους κατασκευάζοντες, ὅπως αἰθεροβατοῦντες τὰς ἐκεῖ δυνάμεις περιαθρῶσιν, οἷα χρηστοὶ τῷ ὄντι κοσμοπολῖται γενομένοι, οἳ τὸν μὲν κόσμον ἐνόμισαν εἶναι πόλιν, πολίτας δὲ τοὺς σοφίας ὁμιλητάς, ἀρετῆς ἐγγραφούσης, ἣ πεπίστευται τὸ κοινὸν πολίτευμα πρυτανεύειν.

[46] 4 γέμοντες οὖν καλοκἀγαθίας
καὶ τῶν περὶ σῶμα κακῶν καὶ τῶν ἐκτὸς ἀλογεῖν ἐθιζόμενοι καὶ ἐξαδιαφορεῖν τὰ ἀδιάφορα μελετῶντες καὶ κατὰ τῶν ἡδονῶν καὶ ἐπιθυμιῶν ἀλειφόμενοι καὶ συνόλως ἐπάνω τῶν παθῶν ἵστασθαι σπουδάζοντες ἀεὶ καὶ τὸν ἐπιτειχισμὸν αὐτῶν πάσῃ δυνάμει καθαιρεῖν παιδευόμενοι καὶ ταῖς τῆς τύχης μὴ καμπτόμενοι προσβολαῖς διὰ τὸ προεκλελογίσθαι
τὰς ἐπιθέσεις αὐτῆς — ἐπικουφίζει γὰρ καὶ τὰ βαρύτατα ²³ τῶν ἀβουλήτων ἡ πρόληψις, καινὸν οὐδὲν ἔτι τῆς διανοίας τῶν συμβαινόντων ὑπολαμβανούσης, ἀλλ’ ὡς ἐπὶ παλαιοῖς καὶ ἑώλοις ἀμαυρὰν τὴν ἀντίληψιν ποιουμένης —, εἰκότως ἐνευφραινόμενοι ταῖς ἀρεταῖς ἅπαντά γε τὸν βίον ἑορτὴν ἄγουσιν.

[47] οὗτοι μὲν οὖν ὀλίγος εἰσὶν ἀριθμός, ἐμπύρευμα κατὰ πόλεις ὑποτυφόμενον σοφίας, ἕνεκα τοῦ μὴ κατὰ τὸ παντελὲς
σβεσθεῖσαν ἀρετὴν ἐκ τοῦ γένους ἡμῶν ἀφανισθῆναι.

[48] εἰ δὲ τοῖς ὀλίγοις συνεφρόνησαν οἱ πανταχοῦ καὶ ἐγένοντο, οἵους βούλεται εἶναι ἡ φύσις, ἀνεπίληπτοι καὶ ἀνυπαίτιοι πάντες, ἐρασταὶ φρονήσεως, χαίροντες τῷ καλῷ δι’ αὐτὸ τὸ καλὸν καὶ τοῦτο μόνον ἀγαθὸν ἡγούμενοι, τὰ δ’ ἄλλα πάντα ὑπήκοα καὶ δοῦλα ὡς ἂν ἄρχοντες, εὐδαιμονίας ἂν αἱ πόλεις
ἐγένοντο μεσταί, τῶν μὲν ὅσα λύπης αἴτια καὶ φόβων ἀμέτοχοι, πλήρεις δὲ τῶν ἀπεργαζομένων χαρὰς καὶ εὐπαθείας, ὡς μηδένα καιρὸν ἐλλείπειν

[49] ἱλαροῦ p. 280 M. βίου, πάντα δὲ τὸν τοῦ ἐνιαυτοῦ κύκλον εἶναι ἑορτήν. 5 διὸ παρ’ ἀληθείᾳ δικαζούσῃ τῶν φαύλων οὐδεὶς ἀλλ’ οὐδὲ τὸν βραχύτατον χρόνον ἑορτάζει, συνειδήσει τῶν ἀδικημάτων ἀγχόμενος καὶ τῇ ψυχῇ
κατηφῶν, εἰ καὶ τῷ προσώπῳ μειδιᾶν καθυποκρίνεται. ποῦ γὰρ ἔχει καιρὸν ἀψευδοῦς εὐφροσύνης κακοβουλότατος ὢν καὶ συζῶν ἀφροσύνῃ καὶ περὶ πάντα ἀκαιρευόμενος, γλῶτταν, γαστέρα, τὰ γεννητικά;

[50] δι’ ἧς μὲν γὰρ ἐκλαλεῖ τὰ ἀπόρρητα καὶ ἡσυχαστέα, τὴν δὲ ἀκράτου πολλοῦ καὶ ἐδεσμάτων ἀμέτρων ἀναπίμπλησιν ὑπὸ λαιμαργίας, τοῖς δὲ
²⁴²⁵ καταχρῆται πρὸς ἐκνομωτάτους οἴστρους καὶ μίξεις ἀθέσμους, οὐ μόνον ἀλλοτρίοις γάμοις ἐπιμεμηνώς, ἀλλὰ καὶ παιδεραστῶν καὶ βιαζόμενος τὸν ἄρρενα τῆς φύσεως χαρακτῆρα παρακόπτειν καὶ μεταβάλλειν εἰς γυναικόμορφον ἰδέαν ἕνεκα τοῦ μεμιασμένῳ καὶ ἐπαράτῳ πάθει χαρίσασθαι.

[51]
δι’ ἣν αἰτίαν ὁ πάντα μέγας Μωυσῆς τὰς ὑπερβολὰς τοῦ περὶ τὴν ὄντως ἑορτὴν κάλλους ἰδὼν τελειοτέραν ἢ κατ’ ἀνθρωπίνην φύσιν ὑπέλαβεν εἶναι καὶ ἀνέθηκεν αὐτὴν θεῷ φήσας κατὰ λέξιν οὕτως·

[52] „ἑορταὶ κυρίου“ (Lev. 23,2)· τὸ γὰρ ἐπίλυπον καὶ περιδεὲς τοῦ ἡμετέρου γένους λογιζόμενος καὶ ὡς ἔστι μυρίων κακῶν μεστόν, ἃ γεννῶσι μὲν
αἱ ψυχῆς πλεονεξίαι, γεννῶσι δὲ καὶ αἱ σώματος κῆρες, προσβάλλουσι δὲ αἱ τῆς τύχης ἀνωμαλίαι καὶ τῶν συνόντων αἱ ἀντεπιθέσεις μυρία κακὰ δρώντων τε καὶ πασχόντων, εἰκότως ἐθαύμαζεν, εἰ δύναταί τις ἐν τοσούτῳ πελάγει πραγμάτων ἑκουσίων τε καὶ ἀκουσίων φερόμενος καὶ μηδέποτ’ ἠρεμῆσαι οἷός τε ὢν μηδ’ ἀκινδύνῳ βίῳ μετ’ ἀσφαλείας ἐνορμίσασθαι
τὴν μὴ λεγομένην ἀλλὰ πρὸς ἀλήθειαν οὖσαν ὄντως ἄγειν ἑορτήν, ἐνευφραινόμενος καὶ ἐντρυφῶν θεωρίᾳ τε τοῦ κόσμου καὶ τῶν ἐν αὐτῷ καὶ ἀκολουθίᾳ φύσεως καὶ ἁρμονίᾳ πρὸς ἔργα λόγων καὶ πρὸς λόγους ἔργων.

[53] ὅθεν ἀναγκαίως εἶπε τὰς ἑορτὰς εἶναι μόνου θεοῦ· μόνος γὰρ εὐδαίμων καὶ μακάριος, παντὸς μὲν ἀμέτοχος κακοῦ, πλήρης
δ’ ἀγαθῶν τελείων, μᾶλλον δ’, εἰ χρὴ τἀληθὲς εἰπεῖν, αὐτὸς ὢν τὸ ἀγαθόν, ὃς οὐρανῷ καὶ γῇ τὰ κατὰ μέρος ὤμβρησεν ἀγαθά.

[54] παρὸ καὶ ²⁶²⁷ τῶν πάλαι τις ἀρετῶσα διάνοια, γαληνιασάντων αὐτῇ τῶν παθῶν, ἐνεμειδίασε χαρᾶς ἐγκύμων καὶ ὑπόπλεως γενομένη· καὶ λογισαμένη παρ’ αὑτῇ, μή ποτ’ ἄρα τὸ μὲν χαίρειν ἴδιόν ἐστι μόνου θεοῦ, αὐτὴ δὲ διαμαρτάνει σφετεριζομένη τὰς ὑπὲρ ἄνθρωπον εὐπαθείας, εὐλαβεῖταί τε καὶ τὸν ψυχικὸν p. 281 M. γέλωτα ἀρνεῖται μέχρι τοῦ παρηγορηθῆναι·

[55] τὸ γὰρ δέος αὐτῆς ἐπικουφίζει ὁ ἵλεως θεὸς χρησμῷ κελεύσας ὁμολογεῖν, ὅτι
ἐγέλασεν, ἵν’ ἡμᾶς ἀναδιδάξῃ, ὅτι οὐ κατὰ τὸ παντελὲς ἐστέρηται τὸ γενητὸν χαρᾶς, ἀλλ’ ἔστιν ἡ μὲν ἀμιγὴς καὶ ἀκραιφνεστάτη, μηδὲν τῶν τῆς ἐναντίας ἐπιδεχομένη φύσεως, ἐξαίρετος θεοῦ, ἡ δ’ ἀπ’ ἐκείνης ῥυεῖσα μικτή, βραχέσιν ἀνακεκραμένη λυπηροῖς, ἀνδρὸς ἤδη σοφοῦ δωρεὰν
μεγίστην λαβόντος τὴν τοιαύτην μῖξιν, ἐν ᾗ πλείω τὰ ἡδέα τῶν ἀηδῶν ἀνακέκραται. ταῦτα μὲν ἐπὶ τοσοῦτον.

[56] 6 Μετὰ δὲ τὴν συνεχῆ καὶ ἀδιάστατον καὶ διαιωνίζουσαν ἑορτὴν ἄγεται δευτέρα ἡ δι’ ἓξ ἡμερῶν ἱερὰ ἑβδόμη· ἣν οἱ μὲν ὠνόμασαν παρθένον εἰς τὴν ὑπερβάλλουσαν ἁγνείαν ἀπιδόντες αὐτῆς, οἱ δὲ αὐτοὶ
καὶ ἀμήτορα, σπαρεῖσαν ἐκ μόνου τοῦ πατρὸς τῶν ὅλων, ἰδέαν τῆς ἄρρενος γενεᾶς, ἀμέτοχον τῆς πρὸς γυναικῶν· ἀνδρειότατος γὰρ καὶ ἀλκιμώτατος ὁ ἀριθμός, πρὸς ἀρχὴν καὶ ἡγεμονίαν εὖ πεφυκώς· ἔνιοι δὲ αὐτὴν καιρὸν προσηγόρευσαν ἀπὸ τῶν αἰσθητῶν τεκμηράμενοι τὴν νοητὴν αὐτῆς οὐσίαν.

[57] ὅσα γὰρ τῶν ἐν αἰσθητοῖς ἄριστα, δι’ ὧν αἱ
²⁸²⁹ ἐτήσιοι ὧραι καὶ τῶν καιρῶν αἱ περίοδοι τεταγμένως ἀποτελοῦνται, μετέσχηκεν ἑβδομάδος, λέγω δὲ πλάνητας ἑπτὰ καὶ ἄρκτον καὶ πλειάδα καὶ σελήνης αὐξομένης τε καὶ μειουμένης ἀνακυκλήσεις καὶ τῶν ἄλλων τὰς ἐναρμονίους καὶ παντὸς λόγου κρείττους περιφοράς.

[58] Μωυσῆς δὲ ἀπὸ
σεμνοτέρου πράγματος ἐκάλεσεν αὐτὴν συντέλειαν καὶ παντέλειαν, ἑξάδι μὲν τὴν γένεσιν τῶν τοῦ κόσμου μερῶν ἀναθείς, ἑβδομάδι δὲ τὴν τελείωσιν. ἑξὰς μὲν γὰρ ἀρτιοπέριττος ἀριθμός, ἐκ τοῦ δὶς τρία παγείς, ἔχων ἄρρενα μὲν τὸν περιττόν, θῆλυν δὲ τὸν ἄρτιον, ἐξ ὧν εἰσιν αἱ γενέσεις κατὰ φύσεως θεσμοὺς ἀκινήτους.

[59] ἑβδομὰς δὲ ἀμιγέστατος καὶ
φῶς, εἰ χρὴ τἀληθὲς εἰπεῖν, ἑξάδος· ἃ γὰρ ἐγέννησεν ἑξάς, ταῦθ’ ἑβδομὰς τελεσφορηθέντα ἐπεδείξατο. παρὸ καὶ γενέθλιος τοῦ κόσμου δεόντως ἂν προσαγορεύοιτο, καθ’ ἣν τὸ τοῦ πατρὸς ἔργον τέλειον ἐκ τελείων μερῶν ἀνεφάνη, ἐν ᾗ προστέτακται πάντων ἀνέχειν ἔργων,

[60] οὐκ ἐπειδὴ ῥᾳθυμίας ὁ νόμος εἰσηγητής — ἀεὶ γὰρ ἐθίζει κακοπαθεῖν καὶ πρὸς πόνον ἀλείφει
καὶ τοὺς ἀργεῖν καὶ σχολάζειν ἐθέλοντας προβέβληται, διείρηται γοῦν p. 282 M. ἓξ ἡμέρας ἐνεργεῖν —, ἀλλ’ ἵνα τοὺς συνεχεῖς καὶ ἀτρύτους πόνους χαλάσῃ καὶ τὰ σώματα μεμετρημέναις ἀνέσεσιν ἀνακτησάμενος καινώσῃ πάλιν πρὸς τὰς αὐτὰς ἐνεργείας· οἱ γὰρ διαπνεύσαντες, οὐκ ἰδιῶται μόνον ἀλλὰ καὶ ἀθληταί, ῥώμην συλλέγονται καὶ ἀπὸ κραταιοτέρας δυνάμεως
ἀνυπερθέτως ἕκαστα τῶν πρακτέων τλητικῶς ὑπομένουσι.

[61] προστάξας μέντοι μὴ διαπονεῖν τοῖς σώμασι κατὰ τὰς ἑβδόμας ἐφῆκε τὰς ἀμείνους πράξεις ἐπιτελεῖν· αὗται δ’ εἰσὶν αἱ διὰ λόγων καὶ δογμάτων τῶν κατ’ ἀρετήν· προτρέπει γὰρ φιλοσοφεῖν τότε βελτιοῦντας τὴν ψυχὴν καὶ τὸν ³⁰³¹ ἡγεμόνα νοῦν.

[62] ἀναπέπταται γοῦν ταῖς ἑβδόμαις μυρία κατὰ πᾶσαν πόλιν διδασκαλεῖα φρονήσεως καὶ σωφροσύνης καὶ ἀνδρείας καὶ δικαιοσύνης καὶ τῶν ἄλλων ἀρετῶν, ἐν οἷς οἱ μὲν ἐν κόσμῳ καθέζονται σὺν ἡσυχίᾳ τὰ ὦτα ἀνωρθιακότες μετὰ προσοχῆς πάσης ἕνεκα τοῦ διψῆν λόγων ποτίμων, ἀναστὰς δέ τις τῶν ἐμπειροτάτων ὑφηγεῖται τὰ ἄριστα καὶ συνοίσοντα, οἷς ἅπας
ὁ βίος ἐπιδώσει πρὸς τὸ βέλτιον.

[63] ἔστι δ’ ὡς ἔπος εἰπεῖν τῶν κατὰ μέρος ἀμυθήτων λόγων καὶ δογμάτων δύο τὰ ἀνωτάτω κεφάλαια, τό τε πρὸς θεὸν δι’ εὐσεβείας καὶ ὁσιότητος καὶ τὸ πρὸς ἀνθρώπους διὰ φιλανθρωπίας καὶ δικαιοσύνης· ὧν ἑκάτερον εἰς πολυσχιδεῖς ἰδέας καὶ πάσας ἐπαινετὰς τέμνεται.

[64] ἐξ ὧν δῆλόν ἐστιν, ὅτι Μωυσῆς οὐδένα καιρὸν
ἀπράκτους ἐᾷ τοὺς χρωμένους αὐτοῦ ταῖς ἱεραῖς ὑφηγήσεσιν· ἀλλ’ ἐπειδὴ συνέστημεν ἐκ ψυχῆς καὶ σώματος, ἀπένειμε καὶ τῷ σώματι τὰ οἰκεῖα ἔργα καὶ τῇ ψυχῇ τὰ ἐπιβάλλοντα καὶ ἐφεδρεύειν τὰ ἕτερα τοῖς ἑτέροις ἐσπούδασεν, ἵνα πονοῦντος μὲν τοῦ σώματος ἡ ψυχὴ διαναπαύηται, ἀναπαύλῃ δὲ χρωμένου διαπονῇ, καὶ οἱ ἄριστοι τῶν βίων, ὅ τε θεωρητικὸς
καὶ ὁ πρακτικός, ἀμείβωσιν ἀντιπαραχωροῦντες ἀλλήλοις, ὁ μὲν πρακτικὸς λαχὼν ἑξάδα κατὰ τὴν τοῦ σώματος ὑπηρεσίαν, ὁ δὲ θεωρητικὸς ἑβδομάδα πρὸς ἐπιστήμην καὶ τελειότητα διανοίας.

[65] 7 Ἀπείρηται δὲ κατ’ αὐτὴν πῦρ ἐναύειν ὡς p. 283 M. ἀρχὴν καὶ σπέρμα τῶν περὶ βίον πραγματειῶν, ἐπειδήπερ ἄνευ πυρὸς οὐδὲν ἔστι τῶν εἰς
τὰς πρὸς τὸ ζῆν ἀναγκαίας χρείας ἐργάσασθαι· ὡς δι’ ἑνὸς τοῦ ἀνωτάτω καὶ πρεσβυτάτου τῶν εἰς τὰς τέχνας καὶ μάλιστα τὰς βαναύσους αἰτίου κεκωλῦσθαι καὶ τῶν κατὰ μέρος ὑπηρεσιῶν.

[66] ἀλλ’ ἔοικε διὰ τοὺς ³²³³ ἀπειθεστέρους καὶ ἥκιστα προσέχοντας τὸν νοῦν τοῖς προσταττομένοις καὶ τὰ ἄλλα προσνομοθετεῖν, οὐ μόνον ἐλευθέρους ἀνέχειν ἔργων ἀξιῶν ταῖς ἑβδόμαις, ἀλλὰ καὶ θεράπουσι καὶ θεραπαίναις ἐφιείς, ἄδειαν καὶ μόνον οὐκ ἐλευθερίαν δι’ ἓξ ἡμερῶν προκηρύττων τούτοις, ἵν’ ἀμφοτέρους
ἀναδιδάξῃ μάθημα κάλλιστον·

[67] τοὺς μὲν δεσπότας αὐτουργεῖν ἐθίζεσθαι, μὴ ἀναμένοντας τὰς ἀπὸ τῶν οἰκετῶν λατρείας καὶ ὑπηρεσίας, ἵν’, εἴ τινες ἀβούλητοι καιροὶ κατάσχοιεν κατὰ τὰς τῶν ἀνθρωπείων πραγμάτων μεταβολάς, μὴ τῷ ἀήθει τῆς αὐτουργίας προκάμνοντες τοῖς ἐπιτάγμασιν ἀπαγορεύωσιν, ἀλλ’ εὐκινητοτέροις χρώμενοι τοῖς τοῦ σώματος μέρεσιν
εὐφόρως καὶ μετὰ ῥᾳστώνης ἐνεργῶσι, τοὺς δ’ οἰκέτας μὴ ἀπογινώσκειν τὰς ἀμείνους ἐλπίδας, ἀλλ’ ἔχοντας τὴν δι’ ἓξ ἡμερῶν ἄνεσιν ἐμπύρευμά τι καὶ ζώπυρον ἐλευθερίας τὴν εἰς τὸ παντελὲς ἄφεσιν, εἰ διαμένοιεν χρηστοὶ καὶ φιλοδέσποτοι, προσδοκᾶν.

[68] ἐκ δὲ τοῦ τοὺς μὲν ἐλευθέρους ὑπομεῖναί ποτε τὰς δούλων ὑπηρεσίας, τοῖς δ’ οἰκέταις ἐγγενέσθαι μετασχεῖν
ἀδείας, συμβήσεται τὸν τῶν ἀνθρώπων βίον ἐπιδοῦναι πρὸς ἀρετὴν τελειοτάτην, ὑπομιμνῃσκομένων ἰσότητος καὶ ἀντεκτινόντων ἀλλήλοις χρέος ἀναγκαῖον τῶν τε λαμπρῶν εἶναι δοκούντων καὶ τῶν ἀφανεστέρων.

[69] ἀλλὰ γὰρ οὐ θεράπουσι μόνον ἐκεχειρίαν ἔδωκεν ὁ νόμος ταῖς ἑβδόμαις, ἀλλὰ καὶ κτήνεσι· καίτοι φύσει θεράποντες μὲν ἐλεύθεροι γεγόνασιν —
ἄνθρωπος γὰρ ἐκ φύσεως δοῦλος οὐδείς —, τὰ δ’ ἄλογα ζῷα πρὸς τὴν τῶν ἀνθρώπων χρείαν καὶ ὑπηρεσίαν εὐτρεπισθέντα δούλων ἔχει τάξιν· ἀλλ’ ὅμως ἀχθοφορεῖν ὀφείλοντα καὶ τοὺς ὑπὲρ τῶν κεκτημένων ὑπομένειν πόνους τε καὶ καμάτους ἀναπαύλας εὑρίσκει ταῖς ἑβδόμαις.

[70] καὶ ³⁴³⁵ τί δεῖ τῶν ἄλλων μεμνῆσθαι; οὐδὲ γὰρ βοῦς πρὸς τὰ ἀναγκαιότατα καὶ χρησιμώτατα τῶν ἐν τῷ βίῳ γεγονώς, ἄροτον γῆς προετοιμαζομένης εἰς σπορὰν καὶ πάλιν δραγμάτων συγκομισθέντων p. 284 M. ἀλοητὸν εἰς καρποῦ κάθαρσιν, τότε καταζεύγνυται, τὴν τοῦ κόσμου γενέθλιον ἑορτάζων. οὕτως ἄρα διὰ πάντων τὸ ἱεροπρεπὲς αὐτῆς πεφοίτηκε.

[71] 8 Τοσούτου δ’ ἀξιοῖ σεβασμοῦ τὴν ἑβδόμην, ὥστε καὶ ἄλλα ὁπόσα ταύτης μετέχει τετίμηται παρ’ αὐτῷ. κατὰ γοῦν ἕβδομον ἐνιαυτὸν ἀεὶ χρεωκοπίαν εἰσηγεῖται πένησιν ἐπικουρῶν καὶ τοὺς πλουσίους ἐπὶ φιλανθρωπίαν προκαλούμενος, ἵνα τῶν ἰδίων μεταδιδόντες ἀπόροις χρηστὰ καὶ περὶ αὑτῶν προσδοκῶσιν, εἰ γένοιτό τι πταῖσμα· πολλὰ δὲ
τὰ ἀνθρώπινα καὶ οὐκ ἐπὶ τῶν αὐτῶν ὁ βίος ὁρμεῖ πνεύματος ἀστάτου τρόπον μεταβάλλων πρὸς τὰ ἐναντία.

[72] καλὸν μὲν οὖν τὴν ἀπὸ δανειστῶν χάριν ἐπὶ πάντας φθάνειν χρεώστας· ἐπεὶ δ’ οὐ πάντες πρὸς μεγαλοφροσύνην πεφύκασιν, ἀλλ’ εἰσὶν ἥττους ἔνιοι χρημάτων ἢ οὐ σφόδρα εὔποροι, καὶ τούτους ἐδικαίωσεν εἰσφέρειν ἃ μὴ λυπήσει διδόμενα.

[73] παρὰ
γὰρ τῶν ὁμοεθνῶν εἰσπράττειν οὐκ ἐάσας ἐφῆκε παρὰ τῶν ἄλλων κομίζεσθαι, τοὺς μὲν καλέσας εὐθυβόλως „ἀδελφούς“, ἵνα μηδεὶς φθονῇ τῶν ἰδίων ὡς ἂν ἐκ φύσεως συγκληρονόμοις ἀδελφοῖς, τοὺς δὲ μὴ ὁμοεθνεῖς, ὅπερ εἰκός, „ἀλλοτρίους“ ὠνόμασεν.

[74] ἡ δ’ ἀλλοτριότης ἀκοινώνητον, εἰ μὴ καὶ ταύτην τις ὑπερβολαῖς ἀρετῶν μεθαρμόσαιτο πρὸς συγγενικὴν
οἰκειότητα· συνόλως γὰρ ἐν ἀρεταῖς ἡ πολιτεία καὶ νόμοις, οἳ ³⁶³⁷ μόνον τὸ καλὸν ἀγαθὸν εἰσηγοῦνται. ὑπαίτιον δὲ τὸ δανείζειν ἐπὶ τόκῳ· ³⁸ δανείζεται γάρ τις οὐ περιουσίᾳ ζῶν, ἀλλὰ δηλονότι χρεῖος ὤν, ὃς ἐπαναγκαζόμενος τόκους τοῖς ἀρχαίοις προσαποτίνειν ἀπορώτατος ἐξ ἀνάγκης ἂν γένοιτο καὶ νομίσας ὠφελεῖσθαι ἔτι βλάπτεται καθάπερ τὰ ὀλιγόφρονα
τῶν ζῴων τῷ παρόντι δελέατι.

[75] σοὶ δ’ εἴποιμ’ ἄν, ὦ δανειστά· τί κοινωνίᾳ τρόπον ἀκοινώνητον συσκιάζεις; τί δὲ τῷ μὲν δοκεῖν εἶναι χρηστὸς καὶ φιλάνθρωπος προσποιῇ, ἐν δὲ τοῖς ἔργοις ἀπανθρωπίαν ἐπιδείκνυσαι καὶ δεινὴν σκαιότητα, πλείω ὧν ἔδωκας ἀναπράττων καὶ ἔστιν ὅπου διπλάσιον, πενιχρότερον ἀπεργαζόμενος τὸν πένητα;

[76] τοιγάρτοι συναλγεῖ
μὲν οὐδείς, ὅταν ὀρεχθεὶς πλειόνων προσσυναποβάλῃς καὶ τὰ ὄντα, πάντες p. 285 M. δ’ ἐφήδονται τοκογλύφον καὶ ὀβολοστάτην καὶ τὰ τοιαῦτα ὀνομάζοντες, ὡς ἔφεδρον ἀλλοτρίων κακῶν καὶ τὴν ἑτέρων ἀτυχίαν ἰδίαν κρίνοντα εὐτυχίαν.

[77] ἀλλὰ πηρόν, ὡς ἔφη τις, ἡ κακία, καὶ ὁ δανείζων τυφλός, τὸν χρόνον τῆς ἀποδόσεως οὐ βλέπων, ἐν ᾧ μόλις ἢ οὐδ’ ὅλως
ὧν ἐκ πλεονεξίας τεύξεσθαι προσεδόκησεν ἐφίξεται.

[78] οὗτος μὲν οὖν διδότω δίκας τῆς φιλαργυρίας, ἃ προήκατο μόνα κομιζόμενος, ἵνα μὴ ἀτυχίας ἀνθρώπων ἐργάζηται προσοδευόμενος ἐξ ὧν οὐ προσῆκεν· οἱ δὲ χρεῶσται τῆς ἀπὸ τῶν νόμων φιλανθρωπίας ἀξιούσθωσαν, τόκους καὶ ἐπιτοκίας μὴ τελοῦντες, αὐτὸ δὲ μόνον τὸ ἀρχαῖον ἀποτινύντες· πάλιν ³⁹⁴⁰ γὰρ ἐν καιροῖς τὸν αὐτὸν ἔρανον ἀνταποτίσουσι τοῖς συμβάλλουσιν ἀμειβόμενοι ταῖς ἴσαις ὠφελείαις τοὺς χάριτος ἄρξαντας.

[79] 9 Τοιαῦτα διαταξάμενος ἑξῆς ἀναγράφει νόμον ἡμερότητος καὶ φιλανθρωπίας μεστόν. ἐάν, φησί, πραθῇ σοί τις τῶν ἀδελφῶν, ἓξ ἔτη δουλευέτω, τῷ δὲ ἑβδόμῳ προῖκα ἐλεύθερος ἀφιέσθω.

[80] πάλιν "ἀδελφὸν"
τὸν ὁμόφυλον εἶπεν ὑποσπείρων τῇ τοῦ κεκτημένου ψυχῇ διὰ τῆς προσρήσεως τὴν πρὸς τὸν ὑπήκοον συγγένειαν, ἵνα μὴ ὡς ξένου, πρὸς ὃν οὐδὲν φίλτρον ἐστὶν εὐνοίας, κατολιγωρῇ, φιλοίκειον δέ τι προπεπονθὼς πάθος ἐκ διδασκαλίας, ἣν ὁ ἱερὸς λόγος ὑπηχεῖ, μὴ ἀγανακτῇ μέλλοντος ἐλευθεροῦσθαι.

[81] τοὺς γὰρ τοιούτους δούλους μὲν ὀνομάζεσθαι συμβέβηκε,
θῆτας δὲ τῷ ὄντι εἶναι τῶν ἀναγκαίων χάριν ὑπηρετοῦντας, κἂν μυριάκις αὐτεξούσιον δυναστείαν καὶ δεσποτείαν ἀπειλῶσί τινες κατ’ αὐτῶν·

[82] οὓς τιθασευτέον, ἐπιλέγοντας τὰ χρηστὰ ἐκεῖνα τοῦ νόμου παραγγέλματα· μισθωτός ἐστιν, ὦ ἄνθρωπε, ὁ λεγόμενος δοῦλος, καὶ αὐτὸς ἄνθρωπος ὤν, ἔχων πρὸς σὲ τὴν ἀνωτάτω συγγένειαν, ἔπειτα καὶ ἀπὸ τοῦ αὐτοῦ
ἔθνους, τάχα δὲ καὶ φυλέτης καὶ δημότης, ἐνδείας χάριν εἰς τουτὶ τὸ σχῆμα ὑπηγμένος.

[83] ἀνελὼν οὖν ἐκ τῆς ψυχῆς ἐπίβουλον κακόν, ἀλαζονείαν, ὡς μισθωτῷ προσφέρου, τὰ μὲν διδούς, τὰ δὲ καὶ λαμβάνων· παρέξει μὲν οὖν ἐκεῖνος ἀοκνότατα τὰς ὑπηρεσίας ἀεὶ καὶ πανταχοῦ, μηδὲν ὑπερτιθέμενος, ἀλλὰ φθάνων τὰς σὰς ἐπικελεύσεις τάχει καὶ προθυμίᾳ·
σὺ δ’ ἀντιδίδου τὰς τροφὰς καὶ ἐσθῆτα καὶ τὴν ἄλλην ἐπιμέλειαν, μὴ καταζεύξας ὡς ζῷον ἄλογον μηδὲ πλείοσι καὶ βαρυτέροις τῆς δυνάμεως ἄχθεσι πιέζων μηδ’ ὑβρίζων μηδὲ ἀπειλαῖς καὶ ἐπανατάσεσιν εἰς p. 286 M. χαλεπὰς δυσθυμίας ἐφελκόμενος, ἀλλ’ ἀναχωρήσεις διδοὺς καὶ ἀνέσεις ⁴¹⁴² μεμετρημένας· τὸ γὰρ „μηδὲν ἄγαν“ ἐπὶ πάντων ἄριστον καὶ μάλιστα πρὸς οἰκέτας δεσποτῶν.

[84] ὑπηρετηθεὶς μέντοι χρόνον αὐταρκέστατον, ἑξαετίαν, ὅταν ὁ ἱερώτατος ἀριθμὸς ἐνίστασθαι μέλλῃ, τὸ ἕβδομον ἔτος, ἐλεύθερον μεθίεσο τὸν ἐλεύθερον φύσει μηδὲν ἐνδοιάσας, ἀλλ’, ὦ γενναῖε,
καὶ γεγηθὼς δίδου τὴν χάριν, ὅτι καιρὸν ἔλαβες τὸ ζῴων ἄριστον, ἄνθρωπον, ἐν τοῖς μεγίστοις εὐεργετῆσαι· δούλῳ γὰρ οὐκ ἔστι μεῖζον ἐλευθερίας ἀγαθόν.

[85] χαίρων οὖν καὶ προσεπιδαψίλευσαί τι τῶν ἰδίων ἀφ’ ἑκάστου μέρους τῆς κτήσεως ἐφοδιάσας τὸν εὐεργετηθέντα· σὸν γὰρ ἐγκώμιον, εἰ μὴ πένης ὢν ἀπαλλάττοιτο τῆς οἰκίας, ἀλλὰ τῶν εἰς τἀναγκαῖα
ἀφορμῶν εὐπορηκώς, ἵνα μὴ πάλιν ὑπ’ ἐνδείας εἰς τὴν ἀρχαίαν ἀτυχίαν ὑπαχθῇ δουλεύειν ἀναγκασθεὶς διὰ σπάνιν τῶν περὶ δίαιταν καὶ ἡ σὴ χάρις ἀναιρεθῇ. πενήτων μὲν δὴ πέρι τοσαῦτα.

[86] 10 Κελεύει δ’ ἑξῆς ἀργὴν τὴν χώραν ἐᾶν ἔτει ἑβδόμῳ, διὰ πολλά· πρῶτον μέν, ἵνα τὴν ἑβδομάδα τιμήσῃ κατὰ πάντας χρόνους ἡμερῶν
καὶ μηνῶν καὶ ἐνιαυτῶν· ἑβδόμη τε γὰρ πᾶσα ἡμέρα ἱερά, τὸ καλούμενον παρ’ Ἑβραίοις σάββατον, μηνῶν τε ὁ ἕβδομος κατὰ πᾶν ἔτος ἑορτῶν ἔλαχε τὴν μεγίστην, ὥστ’ εἰκότως καὶ ὁ ἕβδομος ἐνιαυτὸς τοῦ περὶ τὸν ἀριθμὸν σεβασμοῦ τυχὼν ἐκτετίμηται.

[87] δεύτερον δ’ ἐκεῖνο· μὴ πάντα, φησίν, ἴσθι τοῦ κέρδους, ἀλλὰ καὶ ἑκὼν ζημίαν ὑπόμεινον, ἵνα καὶ τὴν
ἀκούσιον βλάβην, εἴ ποτε γένοιτο, ῥᾳδίως ἐνέγκῃς, ἀλλὰ μὴ ὡς ἐπὶ ⁴³⁴⁴ καινῷ καὶ ξένῳ δυσχεραίνων ἀθυμήσῃς. εἰσὶ γὰρ τῶν πλουσίων οὕτως ἀτυχεῖς τὰς γνώμας τινές, ὥστε ἀπορίας ἐπισχούσης στένουσι καὶ κατηφοῦσιν οὐδὲν ἧττον ἢ εἰ πᾶσαν ἀφῃρέθησαν τὴν οὐσίαν.

[88] ἀλλὰ τῶν Μωυσέως ὁμιλητῶν ὅσοι φοιτηταὶ γνήσιοι καλοῖς ἐνασκούμενοι νομίμοις ἐκ πρώτης ἡλικίας ἐθίζονται τὰς ἐνδείας εὐμαρῶς ὑπομένειν διὰ τοῦ καὶ
τὴν ἀρετῶσαν χώραν ἐᾶν ἀργήν, ἅμα καὶ μεγαλοφροσύνην ἀναδιδασκόμενοι καὶ τὰς ὁμολογουμένας προσόδους μόνον οὐκ ἐκ τῶν χειρῶν ἑκουσίῳ γνώμῃ μεθιέναι.

[89] τρίτον κἀκεῖνο αἰνίττεσθαί μοι δοκεῖ, τὸ μηδενὶ προσήκειν τὸ p. 287 M. παράπαν ἀνθρώπους ἄχθει βαρύνειν καὶ πιέζειν· εἰ γὰρ τοῖς μέρεσι τῆς γῆς, ἃ μήτε ἡδονῆς μήτε ἀλγηδόνος πέφυκε κοινωνεῖν, μεταδοτέον
ἀναπαύλης, πῶς οὐχὶ μᾶλλον ἀνθρώποις, οἷς οὐ μόνον αἴσθησις πρόσεστιν ἡ κοινὴ καὶ τῶν ἀλόγων ζῴων, ἀλλὰ καὶ λογισμὸς ἐξαίρετος, ᾧ τὰ ἐκ πόνων καὶ καμάτων ὀδυνηρὰ τρανοτέραις φαντασίαις ἐντυποῦται;

[90] παυσάσθωσαν οὖν οἱ λεγόμενοι δεσπόται τῶν ἐπὶ δούλοις σφοδρῶν καὶ δυσυπομονήτων ἐπιταγμάτων, ἃ καὶ τὰ σώματα κατακλᾷ βιαζόμενα καὶ
τὰς ψυχὰς πρὸ τῶν σωμάτων ἀπαγορεύειν ἀναγκάζει.

[91] φθόνος γὰρ οὐδεὶς προστάττειν τὰ μέτρια, δι’ ὧν καὶ ὑμεῖς τῆς προσηκούσης ὑπηρεσίας ἀπολαύσετε καὶ οἱ θεράποντες εὐφόρως τὰ κελευσθέντα δράσουσι καὶ τὰς διακονίας οὐ πρὸς ὀλίγον ἅτε προκαμόντες καὶ (εἰ δεῖ τἀληθὲς εἰπεῖν) ἐν τοῖς πόνοις προγηράσαντες ὑπομενοῦσιν, ἀλλὰ πρὸς μήκιστον ἀθλητῶν
τρόπον ἀνηβῶντες, οὐ τῶν εἰς πολυσαρκίαν πιαινομένων, ἀλλ’ οἷς ἔθος ἐγγυμνάζεσθαι διὰ ξηρῶν ἱδρώτων πρὸς τὴν τῶν περὶ τὸν βίον ⁴⁵⁴⁶ ἀναγκαίων καὶ χρησίμων κτῆσιν.

[92] παυσάσθωσαν καὶ οἱ τῶν πόλεων ἡγεμόνες φόροις καὶ δασμοῖς συνεχέσι καὶ μεγάλοις αὐτὰς ἐκτραχηλίζοντες, οἳ τὰ μὲν ἴδια ταμεῖα πληροῦσιν, ἅμα τοῖς χρήμασι καὶ τὰς ἀνελευθέρους κακίας καὶ τὸν σύμπαντα βίον αὐτῶν ῥυπαινούσας θησαυροφυλακοῦντες.

[93]
ἀνηλεεστάτους γὰρ καὶ γέμοντας ἀπανθρωπίας τοὺς τῶν φόρων ἐκλογεῖς ἐπίτηδες αἱροῦνται τὰς πρὸς πλεονεξίαν ἀφορμὰς αὐτοῖς ἐνδιδόντες· οἱ δὲ τῇ φυσικῇ σκαιότητι προσειληφότες καὶ τὴν ἐξ ἐπιταγμάτων δεσποτικῶν ἐκεχειρίαν καὶ πάντα ὑπὲρ ἀρεσκείας τῆς ἐκείνων ἐγνωκότες πράττειν οὐδὲν παραλείπουσι τῶν χαλεπωτάτων, ἐπιείκειαν καὶ ἡμερότητα
μηδ’ ὄναρ εἰδότες·

[94] τοιγάρτοι πάντα φύρουσι καὶ συγχέουσιν ἀργυρολογοῦντες, ὡς μὴ μόνον ἐκ τῶν οὐσιῶν ἀναπράττειν, ἀλλὰ καὶ ἐκ τῶν σωμάτων, ὕβρεσιν, αἰκίαις, πρὸς ἀποτομίαν κεκαινουργημέναις βασάνοις· ἤδη δέ τινας ἀκούω μηδὲ νεκρῶν ἀποσχέσθαι δι’ ἀγριότητα καὶ παρηλλαγμένην λύτταν, οἳ ἐπὶ τοσοῦτον ἐθηριώθησαν, ὡς καὶ τύπτειν ὑστριχίσι
τολμᾶν τοὺς τεθνεῶτας·

[95] καὶ ἐπειδή τις τῆς ἄγαν ὠμότητος κατεμέμφετο, εἰ μηδ’ ὁ θάνατος, ἡ κακῶν ἁπάντων ἀπαλλαγὴ καὶ ὡς ἀληθῶς τελευτή, περιποιήσει τοῖς ἐκποδὼν τὸ ἀνύβριστον, ἀλλ’ ἀντὶ ταφῆς καὶ τῶν νομιζομένων αἰκίας ὑπομενοῦσιν, ἀπολογίᾳ χείρονι κατηγορίας ἐχρῶντο φάσκοντες προπηλακίζειν τοὺς τεθνεῶτας, οὐχ ὑπὲρ τοῦ κωφὴν καὶ ἀναίσθητον κόνιν ὑβρίζειν — ἀνωφελὲς γάρ —, ἀλλ’ ὑπὲρ τοῦ p. 288 Μ. τοὺς ἢ κατὰ
γένος ἢ καθ’ ἑταιρίαν προσήκοντας εἰς οἶκτον ἀγαγεῖν καὶ προκαλέσασθαι λύτρα καταθέσθαι τῶν σωμάτων ὑστάτην ἀπονείμαντας χάριν.

[96] 11 εἶτα, ὦ φαυλότατοι πάντων ἀνθρώπων, εἴποιμ’ ἂν αὐτοῖς, ἃ διδάσκετε, οὐ προεμάθετε; ἢ προκαλεῖσθαι μὲν εἰς ἔλεον ἑτέρους, εἰ καὶ δι’ ὠμοτάτων ⁴⁷⁴⁸ ἔργων, οἴδατε, τὰ δὲ χρηστὰ καὶ φιλάνθρωπα πάντα τῆς ἑαυτῶν ψυχῆς ἐκτέτμησθε; καὶ ταῦτα μὴ ἀποροῦντες ἀγαθῶν ὑφηγητῶν καὶ μάλιστα τῶν ἡμετέρων νόμων, οἳ καὶ τὴν γῆν μεθεῖσαν φόρων τῶν ἐτησίων ἄνεσιν καὶ ἀνάπαυλαν αὐτῇ παρασχόντες;

[97] αὕτη δέ, καίτοι δοκοῦσα ἄψυχος εἶναι, πρὸς ἀμοιβὴν εὐτρέπισται καὶ χάριτος ἀντίδοσιν, ἣν ἔλαβε
δωρεὰν ἀντεκτίνειν ἐπειγομένη· τυχοῦσα γὰρ ἀδείας ἔτει ἑβδόμῳ καὶ μὴ πονηθεῖσα, σύμπαντα δὲ τὸν τοῦ ἐνιαυτοῦ κύκλον ἀπελευθεριάσασα, τῷ μετὰ ταῦτα διπλασίους, ἔστι δ’ ὅτε καὶ πολυπλασίους, ὑπ’ εὐφορίας ἤνεγκε καρπούς.

[98] τὸ παραπλήσιον μέντοι καὶ τοὺς ἀλείπτας ἔστιν ἰδεῖν δρῶντας ἐπὶ τῶν ἀθλητῶν· ὅταν γὰρ αὐτοὺς συγκροτήσωσιν ἐπαλλήλοις
καὶ συνεχέσι γυμνασίαις, πρὶν εἰς ἄκρον καμεῖν, ἀνακτῶνται παρέχοντες ἀνέσεις οὐ μόνον τῶν ἐν ἀθλήσει πόνων ἀλλὰ καὶ τῶν πρὸς ἐδωδὴν καὶ πόσιν, τὸ σκληροδίαιτον χαλῶντες εἴς τε ψυχῆς εὐθυμίαν καὶ εὐπάθειαν σώματος.

[99] καὶ οὐ δήπου διδάσκαλοι ῥᾳθυμίας καὶ τρυφῆς εἰσιν οἷς ἐπάγγελμα τὸ πρὸς πόνους ἀλείφειν, ἀλλὰ μεθόδῳ καὶ τέχνῃ προσποιοῦσιν
ἰσχὺν κραταιοτέραν ἰσχύϊ καὶ δυνάμεις σθεναρωτέρας δυνάμεσι, τὴν ῥώμην ἀνέσει καὶ ἐπιτάσει καθάπερ ἁρμονίαν συναύξοντες.

[100] ἔμαθον δὲ παρὰ τῆς πανσόφου ταῦτα φύσεως, ἥτις τὸ ἐπίπονον καὶ καματηρὸν τοῦ γένους ἡμῶν ἐπισταμένη διένειμε τὸν χρόνον εἰς ἡμέραν τε καὶ νύκτα, τῇ μὲν ἐγρήγορσιν, νυκτὶ δ’ ὕπνον παρασχοῦσα.

[101] φροντὶς γὰρ
αὐτὴν οἷα μητέρα κηδεμονικωτάτην εἰσῆλθε τοῦ μὴ τὰ ἔγγονα ἀποτρύχεσθαι· μεθ’ ἡμέραν γὰρ τὰ σώματα διανίστησι καὶ πρὸς τὰς τοῦ βίου χρείας καὶ ὑπηρεσίας ἁπάσας ἐγείρει κακίζουσα τοὺς ἀργῷ καὶ ἁβροδιαίτῳ βίῳ σχολάζειν ἐθιζομένους, νύκτωρ δὲ καθάπερ ἐν πολέμῳ τὸ ἀνακλητικὸν ὑποσημήνασα πρὸς ἀνάπαυλαν καλεῖ καὶ τὴν τῶν σωμάτων
⁴⁹ ἐπιμέλειαν.

[102] οἱ δ’ ἀποθέμενοι πολὺ βάρος πραγματειῶν, ὅσον ἕωθεν εἰς ἑσπέραν ἦσαν ἐπηχθισμένοι, καὶ ἐπανελθόντες οἴκαδε πρὸς ἡσυχίαν τρέπονται καὶ καταδαρθόντες ὕπνῳ βαθεῖ τὸν μεθημερινὸν πόνον ἐκνοσηλεύονται, καὶ πάλιν νεαλεῖς καὶ ἀκμῆτες γενόμενοι σπεύδουσιν ἕκαστοι
πρὸς τὰ οἰκεῖα καὶ συνήθη.

[103] τὸν δόλιχον τοῦτον ἡ φύσις διά τε ὕπνου καὶ ἐγρηγόρσεως ἀπένειμεν p. 289 M. ἀνθρώποις, ἵν’ ἐν μέρει μὲν ἐνεργῶσιν, ἐν μέρει δ’ ἀτρεμίζοντες ἑτοιμότερα καὶ εὐκινητότερα τὰ τοῦ σώματος ἴσχωσι μέρη.

[104] 12 Πρὸς ἅπερ ἀπιδὼν ὁ τοὺς νόμους ἡμῖν προφητεύσας ἄνεσιν
ἐκήρυξε τῇ χώρᾳ δι’ ἑξαετίας γεωπόνους ἐπισχών. ἀλλὰ γὰρ οὐχ ἕνεκα ὧν εἶπον αὐτὸ μόνον τοῦτ’ εἰσηγήσατο, ἀλλὰ καὶ τῆς συνήθους φιλανθρωπίας, ἣν ἅπαντι μέρει τῆς νομοθεσίας συνυφαίνειν ἀξιοῖ τοῖς ἐντυγχάνουσι ταῖς ἱεραῖς γραφαῖς κοινωνικὰ καὶ χρηστὰ ἐνσφραγιζόμενος ἤθη.

[105] κελεύει γὰρ τῷ ἑβδόμῳ ἔτει μηδὲν συγκλείειν χωρίον, ἀλλὰ πάντας
ἀμπελῶνας καὶ ἐλαιῶνας ἀναπεπταμένους ἐᾶν καὶ τὰς ἄλλας κτήσεις ὅσαι σπαρτῶν εἰσιν ἢ δένδρων, ἵνα τοῖς ἀπαυτοματισθεῖσι καρποῖς οἱ πένητες ἀδεῶς χρῆσθαι δύνωνται μᾶλλον ἢ οὐχ ἧττον τῶν κεκτημένων.

[106] ὅθεν τοῖς μὲν δεσπόταις οὐκ ἐφῆκεν ἐργάζεσθαι στοχασάμενος τοῦ μηδεμιᾶς λύπης αἴτιος αὐτοῖς γενέσθαι ὡς τὰ μὲν ἀναλώματα παρασχοῦσι,
τὰς δ’ ἀντὶ τούτων προσόδους μὴ λαμβάνουσι, τοὺς δ’ ἀπόρους ὡς ἰδίων ἀπολαύειν τότε γοῦν τῶν ἀλλοτρίων εἶναι δοκούντων ἠξίωσε ταπεινοῦ σχήματος αὐτοὺς ἀπαλλάττων καὶ τῶν ἐπὶ μεταίταις ὀνειδῶν.

[107] ἆρ’ οὐκ ἄξιον ἐρασθῆναι τῶν νόμων, οἳ τοσαύτης γέμουσιν ἡμερότητος; δι’ ἣν οἱ μὲν πλούσιοι διδάσκονται μεταδιδόναι καὶ κοινωνεῖν ὧν ἔχουσι, ⁵⁰⁵¹ παρηγοροῦνται δ’ οἱ πένητες, μὴ πάντοτε ταῖς τῶν εὐπόρων οἰκίαις ἐπιφοιτᾶν ἀναγκαζόμενοι πρὸς ἐπανόρθωσιν ὧν ἐνδεεῖς εἰσιν, ἀλλ’ ἔστιν ὅτε καὶ προσοδευόμενοι καθάπερ ἐξ ἰδίων κτημάτων τοὺς ἀπαυτοματίζοντας, ὡς ἔφην. καρπούς.

[108] χῆραι καὶ ὀρφανοὶ παῖδες καὶ ὅσοι ἄλλοι τῶν ἠμελημένων καὶ ἀφανῶν ἕνεκα τοῦ μὴ περιουσιάζειν τότε περιουσιάζουσι ταῖς
τοῦ θεοῦ δωρεαῖς ἐξαπιναίως πεπλουτηκότες, ὃς αὐτοὺς πρὸς κοινωνίαν ἐκάλεσε τῶν κτητόρων ἐν τῷ τῆς ἱερᾶς ἑβδόμης ἀριθμῷ·

[109] καὶ ὅσοι μέντοι κτηνοτροφοῦσι, μετ’ ἀδείας ἐπὶ χλοηφαγίας τὰ οἰκεῖα θρέμματα ἄγουσιν ἐκλεγόμενοι πεδία εὔχορτα καὶ ἐπιτηδειότατα ἐμβόσκεσθαι, καταχρώμενοι τῇ τῆς ἐκεχειρίας ἀδείᾳ· καὶ φθόνος οὐδεὶς ἀπαντᾶται ἐκ τῶν
δεσποτῶν ἅτε παλαιοτάτῳ ἔθει κεκρατημένων, ὃ σύντροφον ἐκ μακρῶν χρόνων γενόμενον εἰς φύσιν ἐκνενίκηκεν.

[110] 13 Ἀρχὴν ταύτην βαλλόμενος ὥσπερ θεμέλιόν τινα ἐπιεικείας καὶ φιλανθρωπίας ἑπτὰ ἑβδομάδας ἐτῶν συνθεὶς τὸ πεντηκοστὸν ὅλον ἀπέφηνεν ἱερόν, ἐξαίρετα καὶ πάντα διαφερόντως καλὰ νομοθετήσας ἐπ’
αὐτῷ παρὰ τὰ κοινωνίαν ἔχοντα.

[111] πρῶτον μὲν τόδε· τὰς ἀλλοτριωθείσας κτήσεις οἴεται δεῖν ἀποδίδοσθαι τοῖς ἐξ ἀρχῆς κυρίοις, ἵν’ αἱ κληρουχίαι τοῖς γένεσι διαφυλάττωνται p. 290 M. καὶ μηδεὶς τῶν λῆξιν εἰληχότων εἰς ἅπαν στέρηται τῆς δωρεᾶς.

[112] ἐπειδὴ γὰρ καιροὶ πολλάκις προσπίπτουσιν ἀβούλητοι, δι’ οὓς ἀναγκάζονταί τινες πιπράσκειν τὰ ἴδια, καὶ τῆς ἐν
⁵²⁵³ δέοντι χρείας τούτων προὐνόησε καὶ τοὺς ὠνουμένους ἐκώλυσεν ἀπατᾶσθαι, τοῖς μὲν πιπράσκειν ἐφείς, τοὺς δ’ ἐφ’ οἷς ὠνήσονται μάλα σαφῶς ἀναδιδάξας.

[113] μὴ γὰρ δίδοτε, φησί, τὰς ἐπὶ παγκτησίᾳ τιμάς, ἀλλὰ τὰς πρὸς ἐνιαυτῶν ὡρισμένον ἀριθμόν, οἳ ἐντός εἰσι πεντηκονταετίας.
οὐ γὰρ κτημάτων αἱ πράσεις ἀλλὰ καρπῶν ὀφείλουσιν εἶναι, διὰ δύο τἀναγκαιότατα· ἓν μὲν ὅτι σύμπασα ἡ χώρα κτῆμα κέκληται θεοῦ, τῶν δὲ θεοῦ κτημάτων οὐχ ὅσιον ἄλλους ἐπιγράφεσθαι δεσπότας· ἕτερον δὲ ὅτι λῆξις ἀπονενέμηται ἑκάστῳ τῶν κληρούχων, ἧς στέρεσθαι τὸν λαχόντα οὐκ ἐδικαίωσεν ὁ νόμος.

[114] τὸν μὲν οὖν ἐντὸς τῆς πεντηκονταετίας
δυνάμενον ἀναλαβεῖν τὰ οἰκεῖα ἤ τινα τῶν ἐγγυτάτω γένους ἀγχιστέων προκαλεῖται πάσῃ μηχανῇ κατατιθέναι ἣν ἔλαβε τιμὴν καὶ μὴ τῷ πριαμένῳ καθ’ ὃν ἔδει καιρὸν ὠφελήσαντι ζημίας αἴτιον γενέσθαι·

[115] τῷ δὲ ἀπόρως ἔχοντι συνεπάθησε καὶ μετέδωκεν ἐλέου τὴν ἀρχαίαν δωρησάμενος αὖθις περιουσίαν, δίχα τῶν κατ’ εὐχὴν ἀφιερωθέντων ἀγρῶν ἐν
τῇ τάξει τῶν ἀναθημάτων· ἀνάθημα δ’ οὐχ ὅσιον ἀκυροῦσθαι χρόνῳ· διὸ προστέτακται τὴν ἀξίαν τιμὴν τούτων ἐκλέγειν μηδὲν καταχαρισαμένους τῷ ποιησαμένῳ τὸ ἀνάθημα.

[116] 14 Ταῦτα μὲν ἐπὶ ταῖς τῆς χώρας διανομαῖς καὶ κληρουχίαις διατέτακται· ἕτερα δ’ ἐπὶ ταῖς οἰκίαις. ἐπεὶ δὲ [καὶ] τούτων αἱ μὲν
κατὰ πόλεις ἐντὸς τειχῶν εἰσιν, αἱ δ’ ἐν ἀγροῖς ἔξω τείχους ἐπαύλεις, ⁵⁴⁵⁵ τὰς μὲν ἐν τοῖς χωρίοις ἐπέτρεψεν ὁ νόμος ἀεὶ λυτροῦσθαι, τὰς δὲ μὴ λυτρωθείσας ἄχρι τοῦ πεντηκοστοῦ ἔτους ἀποδίδοσθαι προῖκα τοῖς πάλαι κυρίοις, καθάπερ καὶ τὰ κτήματα· μοῖρα γὰρ αἱ ἐπαύλεις κτημάτων.

[117] ὅσαι δὲ τειχῶν ἐντός εἰσι, μέχρι μὲν ἐνιαυτοῦ τὴν ἀναπομπὴν ἐπὶ τοὺς πεπρακότας ἔχουσι, μετὰ δὲ τὸν ἐνιαυτὸν εἰς ἅπαν
τοῖς ὠνησαμένοις βεβαιοῦνται, μηδὲν τῆς τοῦ πεντηκοστοῦ ἔτους ἐκεχειρίας βλαπτούσης τοὺς πριαμένους.

[118] αἴτιον δὲ τὸ βούλεσθαι καὶ ἐπηλύταις ἱδρύσεως τῆς ἐνταῦθα βεβαίου παρασχεῖν ἀφορμήν· ἐπειδὴ γὰρ μετουσίαν γῆς οὐκ ἔχουσιν, ἅτε μὴ καταριθμηθέντες ἐν ταῖς κληρουχίαις, οἰκιῶν αὐτοῖς κτῆσιν ὁ νόμος ἀπένειμε, φροντίσας τοῦ μὴ p. 291 M. μετανάστας γενέσθαι τοὺς τῶν νόμων ἱκέτας καὶ πρόσφυγας.

[119] αἱ γὰρ πόλεις, ὅτε
ἐκληροδοτεῖτο ἡ χώρα κατὰ φυλάς, οὐ διενεμήθησαν, ἀλλ’ οὐδὲ τὴν ἀρχὴν ἦσαν συνῳκοδομημέναι, κατὰ τὰς ἐν ἀγροῖς ἐπαύλεις τῶν οἰκητόρων ποιουμένων τὰς διατριβάς· ἐξ ὧν ὕστερον ἀναστάντες καὶ συνελθόντες, ἐπίδοσιν κοινωνίας καὶ φιλίας, ὥσπερ εἰκός, ἐν χρόνῳ μακρῷ
λαμβανούσης, οἰκίας ἐν ταὐτῷ καὶ πόλεις ἐδείμαντο, ὧν καὶ ἐπηλύταις, καθάπερ εἶπον, μετέδοσαν, ἵνα μὴ πάντων ἀποροῖεν καὶ τῶν ἐν ἀγροῖς καὶ τῶν κατὰ πόλεις.

[120] 15 Περὶ δὲ τῆς ἱερωμένης φυλῆς τάδε νομοθετεῖται· γῆς ἀποτομὴν οὐκ ἀπένειμε τοῖς νεωκόροις ὁ νόμος, ὑπολαβὼν αὐτάρκη πρόσοδον
εἶναι τούτοις τὰς ἀπαρχάς, ὀκτὼ δὲ καὶ τεσσαράκοντα πόλεις ἀπεκλήρωσεν εἰς οἴκησιν καὶ δισχιλίους ἑκάστῃ πήχεις προάστειον ἐν κύκλῳ.

[121] τὰς οὖν ἐν ταύταις οἰκίας οὐ τὸν αὐτὸν τρόπον ταῖς ἄλλαις, ὅσαι τειχῶν εἴσω τυγχάνουσιν, ἐβεβαίωσε τοῖς πριαμένοις, ἐντὸς ἐνιαυτοῦ τῶν ἀποδιδομένων ⁵⁶⁵⁷ κομίσασθαι μὴ δυναμένων, ἀλλ’ εἰς ἅπαν ἐφῆκεν αὐτὰς λυτροῦσθαι, καθάπερ καὶ τοῖς ἀπὸ τοῦ ἔθνους τὰς ἐπαύλεις αἷς ἰσοδυναμοῦσιν, ἐπειδὴ μόνας ἐκ τοσαύτης χώρας διεκληρώσαντο τὰς οἰκίας, ὧν οὐκ ᾤετο δεῖν στέρεσθαι τοὺς λαβόντας, καθάπερ οὐδὲ τοὺς κληρούχους τῶν ἐπαύλεων.
οἰκιῶν μὲν δὴ πέρι τοσαῦτα.

[122] 16 Τὰ δὲ πρὸς χρεώστας δανειστῶν καὶ πρὸς θεράποντας δεσποτῶν ὅμοια τοῖς πρόσθεν νομοθετεῖται, ὅπως οἱ μὲν δανεισταὶ μὴ ἐκλέγωσι τόκους παρὰ τῶν ὁμοεθνῶν, ἀλλ’ ὅσον προήκαντο μόνον ἄσμενοι κομίζωνται, οἱ δὲ δεσπόται τοῖς ἀργυρωνήτοις μὴ ὡς φύσει δούλοις ἀλλ’
ὡς μισθωτοῖς προσφέρωνται, παρέχοντες ἄδειαν ἐλευθερίας εὐθὺς μὲν τοῖς ὑπὲρ αὑτῶν λύτρα κατατιθέναι δυναμένοις, αὖθις δὲ τοῖς ἀπόροις ἢ ὅταν ἐπιγένηται ὁ ἀπ’ ἀρχῆς δουλείας ἕβδομος ἐνιαυτὸς ἢ ὅταν ὁ πεντηκοστός, κἂν πρὸ μιᾶς ἡμέρας τύχῃ τις εἰς δουλείαν ὑπαχθείς· ἄφεσις γὰρ ὁ χρόνος ἐκεῖνός ἐστι καὶ νενόμισται, πάντων ἐπὶ τὰς ἀρχαίας διαυλοδρομούντων
καὶ ἀνακαμπτόντων εὐπραγίας.

[123] ἐπιτρέπει δ’ ἐκ τῶν μὴ ὁμοφύλων [οἵτινες ἐξ ἑτέρων ἐθνῶν εἰσιν] οἰκέτας κτᾶσθαι, βουλόμενος πρῶτον μὲν διαφορὰν οἰκείων τε καὶ ἀλλοτρίων εἶναι, ἔπειτα δὲ μὴ κατὰ τὸ παντελὲς ἀναγκαιότατον κτῆμα, θεράποντας, ἀνεῖρξαι τῆς αὑτοῦ πολιτείας· μυρία γὰρ τῶν ἐν τῷ βίῳ πραγμάτων ποθεῖ τὰς ἐκ δούλων
ὑπηρεσίας.

[124] Υἱοὶ κληρονόμοι γονέων ἔστωσαν, εἰ δὲ μὴ εἶεν, θυγατέρες. ὡς γὰρ ἐν τῇ φύσει γυναικῶν ἄνδρες πρωτοστατοῦσι, κἀν ταῖς συγγενείαις ⁵⁸⁵⁹ ἐχέτωσαν προνομίαν διαδεχόμενοι τὰς οὐσίας καὶ τὴν τῶν τετελευτηκότων τάξιν ἐκπληροῦντες ἀνάγκης νόμῳ κατασχεθέντων οὐδὲν θνητὸν καὶ γηγενὲς ἀθανατίζοντι.

[125] παρθένοι δὲ ἐὰν ἀπολειφθῶσιν ἀνέκδοτοι, προικὸς ὑπὸ ζώντων ἔτι τῶν γονέων μὴ διωρισμένης, ἰσομοιρείτωσαν τοῖς ἄρρεσιν. ἐπιμελείσθω δ’ ἡ προεστῶσα ἀρχὴ φυλακῆς τε τῶν ἀπολειφθεισῶν καὶ
αὐξήσεως καὶ τῶν εἰς δίαιταν καὶ παιδείαν τὴν ἁρμόττουσαν κόραις ἀναλωμάτων καί, ὁπότε γένοιτο ὥρα, [καὶ] γάμου τοῦ πρέποντος, ἀνδρῶν ἐν ἅπασι δοκίμων ἀριστίνδην ἐπικριθέντων.

[126] ἔστωσαν δ’ οὗτοι μάλιστα μὲν συγγενεῖς, εἰ δὲ μή, πάντως γοῦν δημόται καὶ φυλέται, χάριν τοῦ μὴ τοὺς κλήρους τοὺς προικιδίους ἐπιγαμίαις ἀλλοτριοῦσθαι, μένειν δ’
ἐν ταῖς ἐξ ἀρχῆς τεταγμέναις κατὰ φυλὰς λήξεσιν.

[127] ἐὰν δὲ γενεᾶς ἔρημος ὢν τυγχάνῃ, παρίτωσαν ἐπὶ τὴν διαδοχὴν ἀδελφοὶ τοῦ τετελευτηκότος· ἡ γὰρ μεθ’ υἱοὺς καὶ θυγατέρας ἐν συγγενείαις τάξις ἀδελφῶν ἐστιν. εἰ δὲ ἀνάδελφός τις εἴη τελευτῶν, θεῖοι πρὸς πατρὸς διαδεχέσθωσαν τὴν οὐσίαν, θείων δὲ μὴ ὄντων, θεῖαι, εἶτα τῶν ἄλλων οἰκείων καὶ συγγενῶν
οἱ ἐγγυτάτω.

[128] σπάνις δ’ εἰ καταλάβοι τῆς συγγενείας, ὡς μηδένα τῶν ἀφ’ αἵματος ἀπολειφθῆναι, ἡ φυλὴ κληρονόμος ἔστω· συγγένεια γάρ τίς ἐστι καὶ ἡ φυλὴ κατὰ περιγραφὴν μείζονα καὶ τελειοτέραν.

[129] ἄξιον μέντοι τὸ διαπορηθὲν ὑπ’ ἐνίων μὴ ἡσυχασθῆναι· διὰ τί, γάρ φασι, πάντων συγγενῶν καὶ δημοτῶν καὶ φυλετῶν ἐπιμνησθεὶς ὁ νόμος ἐν ταῖς
τῶν κλήρων διαδοχαῖς γονεῖς μόνους παρεσιώπησεν, οὓς εἰκὸς ἦν, ὥσπερ κληρονομοῦνται, κληρονομεῖν τὰ παίδων; ὅτι, ὦ γενναῖε, θεῖος ὢν καὶ τὴν τῆς φύσεως ἀκολουθίαν αἰεὶ σκοπῶν οὐδὲν ᾠήθη χρῆναι παλίμφημον εἰσηγεῖσθαι· γονέων μὲν γὰρ εὐχαί, ζῶντας ἀπολιπεῖν οὓς ἐγέννησαν, διαδεξομένους ὄνομά τε αὐτῶν καὶ γένος καὶ οὐσίαν, ἐχθρῶν δὲ ἀμειλίκτων
ἀραὶ τἀναντία, προαποθνῄσκειν υἱοὺς καὶ θυγατέρας τῶν φυσάντων.

[130] ὅπως οὖν μηδὲν ἀνάρμοστον καὶ ἀσύμφωνον ἐν ἁρμονίᾳ καὶ συμφωνίᾳ, ⁶⁰⁶¹ καθ’ ἣν διοικεῖται σύμπας ὁ κόσμος, διαγορεύῃ, παίδων μὲν ἀποθνῃσκόντων, γονέων δ’ ἐπιβιούντων, ἀναγκαίως ἅμα καὶ πρεπόντως οὐ προσέταξε μητέρας [ἅμα] καὶ πατέρας τὰ υἱῶν καὶ θυγατέρων κληρονομεῖν, εἰδὼς μὴ συνᾷδον τὸ πρᾶγμα βίῳ τε καὶ φύσει.

[131] φυλαξάμενος οὖν
γυμνοῖς ὀνόμασι καλέσαι γονεῖς ἐπὶ παίδων τετελευτηκότων κληρονομίαν, ὑπὲρ τοῦ μὴ δοκεῖν ἀπευκτὴν ὠφέλειαν προσνέμων ὀνειδίζειν πενθοῦσιν ἢ ὑπομιμνῄσκειν κακοπραγιῶν, ἑτέρῳ τρόπῳ τὰς οὐσίας ἀπένειμεν αὐτοῖς, βραχὺ παρηγόρημα μεγάλου κακοῦ. τίς οὖν ὁ τρόπος;

[132] ἀδελφὸν πατρὸς γράφει κληρονόμον ἀδελφιδῶν, ἦ που διὰ τὸν πατέρα τὸν θεῖον γεραίρων·
εἰ μή τις οὕτως ἠλίθιός ἐστιν, ὡς ὑπολαμβάνειν ὅτι ἕτερον τιμῶν ἑτέρου χάριν ἀτιμοῦν ἐκεῖνον προαιρεῖται· μὴ καὶ τοὺς τῶν φίλων γνωρίμους οἱ περιέποντες ἀμελεῖς τῶν ἑταίρων εἰσίν; ἢ οὐ πάντων εὐνοϊκώτατοι κηδεμόνες τῶν ἐπὶ τιμῇ καὶ ἑταίρους ἀποδέχονται; τὸν αὐτὸν δὴ τρόπον καὶ ὁ νόμος διὰ πατέρα καλέσας ἀδελφὸν πατρὸς ἐπὶ μετουσίαν
κλήρου πολὺ πρότερον πατέρα καλεῖ, φωνῇ μὲν οὔ, διὰ τὰ λεχθέντα, γνωριμωτέρᾳ δὲ φωνῆς δυνάμει τρανούσῃ τὸ βούλημα τοῦ νομοθέτου.

[133] Παίδων ὁ πρεσβύτατος οὐκ ἰσομοιρεῖ τοῖς μετ’ αὐτόν, ἀλλὰ διπλασίων ἀξιοῦται, διότι τε ἀνὴρ καὶ γυνὴ πρότερον ὑπάρχοντες αὖθις ἐγένοντο πατὴρ καὶ μήτηρ διὰ τὸν φύντα πρῶτον καὶ ἐπειδὴ ὁ πρῶτος
γενόμενος τούτοις ἀνακαλεῖν ἤρξατο τοῖς ὀνόμασι τοὺς σπείραντας καὶ — τὸ ἀναγκαιότατον — ὅτι ὁ πρὸ τοῦ γενεᾶς ἔρημος οἶκος εὔπαις ἐγένετο πρὸς τὴν τοῦ γένους τῶν ἀνθρώπων διαμονήν, ἧς σπορὰ μὲν γάμος, καρποὶ δὲ τέκνων γενέσεις, ὧν ὁ πρεσβύτατος ἀρχή.

[134] διὰ ταύτην γ’ οἶμαι τὴν αἰτίαν οἱ πρωτότοκοι τῶν μὲν ἄσπονδα εἰργασμένων ἐχθρῶν,
ὡς αἱ ἱεραὶ γραφαὶ δηλοῦσι, μιᾷ νυκτὶ πάντες ἡβηδὸν ἀνῃρέθησαν, τῶν δ’ ἀπὸ τοῦ ἔθνους χαριστήριον ἀνετέθησαν θεῷ καθιερωθέντες· ἔδει γὰρ τοὺς μὲν βαρυτάτῳ καὶ ἀπαρηγορήτῳ πένθει βαρῦναι, φθορᾷ τῶν ⁶²⁶³ πρωτοστατούντων, γεραίρειν δὲ τὸν σωτῆρα θεὸν ἀπαρχαῖς, αἳ τὴν ἐν τέκνοις ἡγεμονίαν ἔλαχον.

[135] ἐπεὶ δ’ εἰσί τινες οἳ μετὰ γάμον καὶ παιδοποιίαν ὀψὲ σωφροσύνην ἀπομαθόντες ἐξώκειλαν εἰς ἀκρασίαν καὶ ἐπιμανέντες γυναιξὶν ἑτέραις τὰς προτέρας ἐκάκωσαν καὶ τοῖς ἐξ ἐκείνων οὐκέθ’ ὡς πατέρες ἀλλ’ ὡς πατρωοὶ προσηνέχθησαν ἀπομιμησάμενοι τὸ
μητρυιῶν εἰς προγονοὺς δυσσεβὲς καὶ ὅλως ἑαυτοὺς καὶ τὰ ἑαυτῶν ἐξέδωκαν ταῖς δευτέραις καὶ παισὶ τοῖς τούτων ἡδονῆς, αἰσχίστου πάθους, ἥττους γενόμενοι, χαλινὸν μὲν εἴ πως οἷόν τε ἦν ἐμβαλεῖν ταῖς ἐπιθυμίαις ὑπὲρ τοῦ μὴ ἀνασκιρτᾶν ἐπὶ πλέον οὐκ ἂν ἐμέλλησεν ὁ νόμος.

[136] ἐπεὶ δὲ μανίαν ἐξηγριωμένην οἴστρῳ χαλεπὸν μᾶλλον δ’ ἀδύνατον
ἰάσασθαι, τὸν μὲν ὡς ἀθεραπεύτῳ νόσῳ κατεσχημένον ἀπέλιπε, τὸν δ’ ἐκ τῆς διὰ τοὺς νέους ἔρωτας κακωθείσης υἱὸν οὐχ ὑπερεῖδε κελεύσας αὐτὸν λαμβάνειν διπλάσια τὰ ἐκ τῆς πρὸς τοὺς ἀδελφοὺς διανομῆς.

[137] αἴτια δὲ τούτου πολλά· πρῶτον μὲν γὰρ κολάζει τὸν ὑπαίτιον ἀνάγκην ἐπιθεὶς αὐτῷ ποιεῖν εὖ ὃν κακῶς διατιθέναι προαιρεῖται, καὶ τῆς ἀγνώμονος
γνώμης ἄκυρον ἀποφαίνει δι’ ὧν ὠφελεῖ τὸν κινδυνεύσαντα πρὸς ἐκείνου ζημιωθῆναι τάττων αὑτὸν ἐν τῇ τάξει τοῦ γεγεννηκότος, ἣν ὁ φύσει πατὴρ ἐπὶ πρεσβυτάτου παιδὸς ἔλιπε.

[138] δεύτερον δὲ ἔλεον καὶ οἶκτον λαμβάνει τῶν ἠδικημένων, οὓς βαρυτάτης ἀνίας ἐπελαφρίζει μετουσίᾳ χάριτος καὶ δωρεᾶς· οὐδὲν γὰρ ἧττον τοῦ κληρονομοῦντος
υἱοῦ τὴν διπλασίαν μοῖραν εἰκὸς ἦν ἥδεσθαι τὴν μητέρα, φιλανθρωπίᾳ νόμου παρηγορηθεῖσαν, ὃς οὐκ εἴασεν αὐτήν τε καὶ γενεὰν εἰς ἅπαν ἐχθρῶν ἐλαττοῦσθαι.

[139] τρίτον δέ· βραβευτὴς ὢν τῶν δικαίων ἀγαθὸς ἐλογίσατο παρ’ ἑαυτῷ, ὅτι τοῖς μὲν ἐκ τῆς στεργομένης ἐπεδαψιλεύσατο τὰς χορηγίας ὁ πατὴρ διὰ τὸν πόθον τῆς γυναικός, τοὺς δ’ ἐκ τῆς
στυγηθείσης οὐδενὸς παντάπασιν ἠξίωσε διὰ τὸ τῆς μητρὸς ἔχθος, ὡς ἐκείνους μὲν ἔτι ζῶντος προκεκληρονομηκέναι πλείω τῆς ἰσομοιρίας, τούτους δὲ κινδυνεῦσαι καὶ τελευτήσαντος ἁπάντων ἀφαιρεθῆναι τῶν πατρῴων. ἵν’ οὖν ἐπανισώσῃ τὴν διανομὴν τοῖς ἐξ ἀμφοτέρων τῶν ⁶⁴⁶⁵ γυναικῶν, ὥρισε διμοιρίαν τὰ πρεσβεῖα τῷ τῆς ἀπηλλαγμένης παιδί. τούτων μὲν δὴ ἅλις.

[140] 17 p. 292 M. Ἑπόμενοι δὲ τῇ τάξει τρίτον εἶδος ἀναγράφομεν ἑορτῆς, ὃ σημανοῦμεν. ἔστι δὲ νουμηνία κατὰ σελήνην, χρόνος ὁ ἀπὸ συνόδου
ἐπὶ σύνοδον, ὃν μαθηματικῶν παῖδες εὖ μάλα διηριθμήσαντο. τὴν δ’ ἐν ἑορταῖς ἔλαχε τάξιν νουμηνία διὰ πολλά· πρῶτον μὲν ὅτι ἀρχὴ μηνός, ἀρχὴ δὲ καὶ ἀριθμοῦ καὶ χρόνου τίμιον· ἔπειτα δὲ ὅτι κατ’ αὐτὴν οὐδὲν ἀφώτιστον ἐν οὐρανῷ· συνόδῳ μὲν γὰρ ὑποδραμούσης ἥλιον σελήνης τὸ πρὸς γῆν μέρος ἐζόφωται, νουμηνίᾳ δὲ πέφυκεν ἀναλάμπειν.

[141]
τρίτον δὲ ὅτι τῷ ἐλάττονι καὶ ἀσθενεστέρῳ κατ’ ἐκεῖνον τὸν χρόνον τὸ κρεῖττον καὶ δυνατώτερον ὠφελείας ἀναγκαίας μεταδίδωσι· νουμηνίᾳ γὰρ ἄρχεται φωτίζειν αἰσθητῷ φέγγει σελήνην ὁ ἥλιος, ἡ δὲ τὸ ἴδιον κάλλος ἀναφαίνει τοῖς ὁρῶσι. τοῦτο δ’ ἐναργής ἐστιν, ὡς ἔοικε, διδασκαλία χρηστότητος καὶ φιλανθρωπίας, ἵνα μηδέποτε τῶν ἰδίων ἀγαθῶν ἄνθρωποι
φθονῶσιν, ἀλλὰ μιμούμενοι τὰς ἐν οὐρανῷ μακαρίας καὶ εὐδαίμονας φύσεις ὑπερόριον τῆς ψυχῆς βασκανίαν ἐλαύνωσι καὶ προφέροντες εἰς μέσον τὰ οἰκεῖα κοινοπραγῶσι καὶ χαρίζωνται τοῖς ἀξίοις.

[142] τέταρτον δὲ ὅτι τῶν κατ’ οὐρανὸν ἁπάντων ἐν ἐλάττονι προθεσμίᾳ σελήνη τὸν ζῳοφόρον περιπολεῖ· μηνιαίῳ γὰρ διαστήματι τὸν κύκλον ἀνύτει. διὸ καὶ
τὸ συμπέρασμα τῆς περιόδου, τελευτώσης ἐπὶ τὴν ἀρχὴν ἀφ’ ἧς ἤρξατο φέρεσθαι σελήνης, τετίμηκεν ὁ νόμος προσειπὼν ἐκείνην τὴν ἡμέραν ἑορτὴν, ὑπὲρ τοῦ πάλιν ἡμᾶς ἀναδιδάξαι μάθημα κάλλιστον, ἵν’ ἐν ⁶⁶⁶⁷ ταῖς τοῦ βίου πράξεσι τὰ τέλη συνῳδὰ ταῖς ἀρχαῖς ἀποφαίνωμεν· γενήσεται δὲ τοῦτ’, ἐὰν λογισμῷ τὰς πρώτας ἡνιοχῶμεν ὁρμὰς μὴ ἐπιτρέποντες αὐταῖς ἀφηνιάζειν καὶ ἀνασκιρτᾶν τρόπον θρεμμάτων ἀγελάρχην οὐκ ἐχόντων.

[143] ἃς δὲ παρέχεται τοῖς ἐπὶ γῆς ἅπασιν ὠφελείας σελήνη, τί χρὴ διεξιόντα μηκύνειν; ἐμφανεῖς γὰρ αἱ πίστεις. ἢ οὐχὶ ταῖς αὐξήσεσιν
αὐτῆς ἀναχέονται ποταμοὶ καὶ πηγαὶ καὶ μειοῦνται πάλιν μειώσεσι, καὶ πελάγη τοτὲ μὲν ἐξαναχωρεῖ καὶ ἀμπωτίζοντα ὑποσύρεται τοτὲ δ’ ἐξαπιναίως ἐπιτρέχει κατὰ παλίρροιαν, ὅ τε ἀὴρ αἰθρίαις καὶ νεφώσεσι καὶ ταῖς ἄλλαις μεταβολαῖς παντοίας ἐνδέχεται τροπάς, καρποί τε οἱ σπαρτῶν καὶ δένδρων αὔξονται καὶ τελεσφοροῦνται σελήνης περιόδοις
τιθηνουμένης ἕκαστα τῶν φυομένων καὶ πεπαινούσης ἐνδρόσοις καὶ μαλακωτάταις αὔραις;

[144] ἀλλ’ οὐχὶ καιρός, ὅπερ ἔφην, μακρηγορεῖν ἔπαινον σελήνης διεξιόντα καὶ καταριθμούμενον ἃς παρέχεται ζῴοις καὶ τοῖς ἐπὶ γῆς ἅπασιν ὠφελείας. διὰ μὲν δὴ ταῦτα καὶ τὰ τούτοις παραπλήσια νουμηνία τετίμηται καὶ τάξιν ἔλαχε τὴν ἐν ταῖς ἑορταῖς.

[145] 18 Μετὰ δὲ τὴν νουμηνίαν ἐστὶν ἑορτὴ τετάρτη, τὰ διαβατήρια, ἣν Ἑβραῖοι Πάσχα πατρίῳ γλώττῃ καλοῦσιν, ἐν ᾗ θύουσι πανδημεὶ πολλὰς μυριάδας ἱερείων ἀρξάμενοι ἀπὸ μεσημβρίας ἄχρι ἑσπέρας, ὁ λεὼς ἅπας, πρεσβύται καὶ νέοι, κατ’ ἐκείνην τὴν ἡμέραν ἱερωσύνης ἀξιώματι τετιμημένοι· τὸν γὰρ ἄλλον χρόνον οἱ ἱερεῖς τάς τε κοινὰς θυσίας καὶ τὰς
ἰδίας ἑκάστου προστάξει νόμων ἐπιτελοῦσι, τότε δὲ σύμπαν τὸ ἔθνος μετὰ πάσης ἀδείας ἁγναῖς χερσὶν ἱερουργεῖ καὶ ἱερᾶται.

[146] αἴτιον δὲ τόδε· τῆς μεγίστης ἀποικίας ὑπόμνημά ἐστιν ἡ ἑορτὴ καὶ χαριστήριον, ἣν ἀπ’ ⁶⁸⁶⁹ Αἰγύπτου μυριάσιν ὑπὲρ διακοσίας ἀνδρῶν ὁμοῦ καὶ γυναικῶν ἐστείλαντο κατὰ τὰ χρησθέντα λόγια. τότε οὖν, ὡς εἰκός, ἀπολελοιπότες χώραν γέμουσαν ἀπανθρωπίας καὶ ξενηλασίας ἐπιτηδεύουσαν καὶ — τὸ χαλεπώτατον — τὰς τοῦ θεοῦ τιμὰς ἀλόγοις ζῴοις οὐχ ἡμέροις μόνον
ἀλλὰ καὶ ἀγρίοις προσνέμουσαν ὑπὸ τῆς ἄγαν περιχαρείας ἔθυον αὐτοὶ διὰ προθυμίαν ἄλεκτον καὶ τάχος ἐσπευσμένον τοὺς ἱερεῖς οὐκ ἀναμένοντες. τοῦτο δὴ τότε πραχθὲν αὐτοκελεύστῳ καὶ ἐθελουργῷ πάθει δρᾶν ἐφῆκεν ὁ νόμος ἅπαξ κατ’ ἐνιαυτὸν ἕκαστον εἰς εὐχαριστίας ὑπόμνησιν. ταῦτα μὲν κατὰ παλαιὰν ἀρχαιολογίαν ἱστορεῖται.

[147] οἷς δὲ τὰ
ῥητὰ τρέπειν πρὸς ἀλληγορίαν ἔθος ψυχῆς κάθαρσιν αἰνίττεται τὰ διαβατήρια· φασὶ γὰρ τὸν σοφίας ἐραστὴν οὐδὲν ἕτερον ἐπιτηδεύειν ἢ τὴν ἀπὸ τοῦ σώματος καὶ τῶν παθῶν διάβασιν, ὧν ἕκαστον ἐπικλύζει χειμάρρου ποταμοῦ τρόπον, εἰ μή τις τοῖς ἀρετῆς δόγμασιν ἀνακόπτοι καὶ ἀναχαιτίζοι τὴν φοράν.

[148] ἑκάστη δὲ οἰκία κατ’ ἐκεῖνον τὸν χρόνον σχῆμα
ἱεροῦ καὶ σεμνότητα περιβέβληται, τοῦ σφαγιασθέντος ἱερείου πρὸς τὴν ἁρμόττουσαν εὐωχίαν εὐτρεπιζομένου καὶ τῶν ἐπὶ τὰ συσσίτια συνειλεγμένων ἁγνευτικοῖς περιρραντηρίοις κεκαθαρμένων, οἳ παραγεγόνασιν οὐχ ὡς εἰς τὰ ἄλλα συμπόσια χαριούμενοι γαστρὶ δι’ οἴνου καὶ ἐδεσμάτων, ἀλλὰ πάτριον ἔθος ἐκπληρώσοντες μετ’ εὐχῶν τε καὶ ὕμνων.

[149]
ἄξιον μέντοι καὶ τὴν ἡμέραν παρασημήνασθαι τῆς πανδήμου εὐωχίας· ἄγεται γὰρ τεσσαρεσκαιδεκάτῃ τοῦ μηνός, ἥτις ἐκ δυεῖν ἑβδομάδων ⁷⁰⁷¹ συνέστηκεν, ἵνα μηδὲν ἀμοιρῇ τῶν ἀξίων τιμῆς ἑβδομάδος, ἀλλ’ αὕτη κατάρχῃ πᾶσιν ἐπιφανείας καὶ σεμνότητος.

[150] 19 p. 293 M. Συνάπτει δὲ τοῖς διαβατηρίοις ἑορτὴν διάφορον ἔχουσαν καὶ οὐ συνήθη τροφῆς χρῆσιν, ἄζυμα, ἀφ’ οὗ καὶ ὠνόμασται. διττὸς δὲ ὁ περὶ αὐτῆς λόγος, ὁ μὲν ἴδιος τοῦ ἔθνους ἕνεκα τῆς λεχθείσης ἀποικίας,
ὁ δὲ κοινὸς κατὰ φύσεως ἀκολουθίαν καὶ τὴν τοῦ κόσμου παντὸς ἁρμονίαν. ὡς δ’ ἀψευδὴς ἡ ὑπόσχεσις, ἐπισκεπτέον. ἕβδομος ὢν ὁ μὴν οὗτος ἀριθμῷ τε καὶ τάξει κατὰ τὸν ἡλιακὸν κύκλον δυνάμει πρῶτός ἐστι, διὸ καὶ πρῶτος ἐν ταῖς ἱεραῖς βίβλοις ἀναγέγραπται.

[151] αἴτιον δὲ ὥς γε οἶμαι τόδε· τὴν ἐαρινὴν ἰσημερίαν ἀπεικόνισμά τι καὶ μίμημα συμβέβηκεν
εἶναι τῆς ἀρχῆς ἐκείνης, καθ’ ἣν ὅδε ὁ κόσμος ἐδημιουργεῖτο· τότε γὰρ διακρινομένων τῶν στοιχείων καὶ τὴν ἐναρμόνιον τάξιν λαμβανόντων πρός τε αὑτὰ καὶ πρὸς ἄλληλα, διεκοσμεῖτο μὲν ὁ οὐρανὸς ἡλίῳ καὶ σελήνῃ καὶ ταῖς τῶν ἄλλων πλανήτων καὶ ἀπλανῶν ἀστέρων χορείαις καὶ περιόδοις, διεκοσμεῖτο δὲ καὶ ἡ γῆ παντοίαις φυτῶν ἰδέαις καὶ ὅση τῆς
ὀρεινῆς καὶ πεδιάδος ἀγαθὴ καὶ βαθεῖα πᾶσα ἐτεθήλει καὶ ἐχλοηφόρει.

[152] καθ’ ἕκαστον οὖν ἐνιαυτὸν ὑπομιμνῄσκων ὁ θεὸς τῆς τοῦ κόσμου γενέσεως ἀνέφηνε τὸ ἔαρ, ἐν ᾧ πάντα ἀνθεῖ καὶ βλαστάνει. διόπερ οὐκ ἀπὸ σκοποῦ πρῶτος ἀναγέγραπται μὴν ἐν τοῖς νόμοις, ἐπειδὴ τρόπον τινὰ τῆς πρώτης ἀρχῆς ἐκμαγεῖόν ἐστιν, ἀπ’ ἐκείνης ὥσπερ ἀρχετύπου σφραγῖδος
τυπωθείς.

[153] ὁ δὲ κατὰ τὴν μετοπωρινὴν ἰσημερίαν τῇ τάξει [πρώτῃ] πρῶτος ὢν ἐν ταῖς ἡλιακαῖς περιόδοις οὐ λέγεται παρὰ τῷ νόμῳ πρῶτος, ὅτι κατ’ ἐκεῖνον τὸν χρόνον συγκεκομισμένων τῶν καρπῶν ἁπάντων τὰ δένδρα φυλλορροεῖ καὶ ὅσα ἀκμάζον τὸ ἔαρ ἤνεγκε πάντα [ξηραίνεται] ⁷²⁷³ ἀφαυαίνεται ξηροῖς πνεύμασι τοῦ ἀέρος αὐχμώδη καταστάντα τοῖς ἀφ’ ἡλίου φλογμοῖς.

[154] πρῶτον μὲν οὖν ἐπιφημίσαι μῆνα, καθ’ ὃν ἐστείρωται καὶ ἀγονεῖ ἥ τε ὀρεινὴ καὶ ἡ πεδιάς, παντάπασιν ὑπέλαβεν ἀνάρμοστον καὶ ἀνοίκειον εἶναι· δεῖ γὰρ τοῖς πρώτοις καὶ ἡγεμονίδα τάξιν εἰληχόσι προσεῖναι
τὰ κάλλιστα καὶ εὐκταιότατα, δι’ ὧν αἱ ζῴων καὶ καρπῶν καὶ φυτῶν γενέσεις καὶ αὐξήσεις εἰσίν, ἀλλ’ οὐχ αἱ παλίμφημοι φθοραί.

[155] τῆς δὲ ἑορτῆς ἀρχὴ διχόμηνος, ἡ πεντεκαιδεκάτη, καθ’ ἣν σελήνη πλησιφαὴς γίνεται, προνοίᾳ τοῦ μηδὲν εἶναι σκότος κατ’ ἐκείνην τὴν ἡμέραν, ἀλλὰ φωτὸς ἀνάπλεα πάντα διὰ πάντων, ἡλίου μὲν ἕωθεν εἰς ἑσπέραν ἐπιλάμποντος,
σελήνης δὲ ἀφ’ ἑσπέρας ἄχρι τῆς ἕω τὰς αὐτὰς * * *, τῶν δ’ ἀστέρων ἀλλήλοις ἀντιπαραχωρούντων ἀσκίοις φέγγεσιν.

[156] ἡ δὲ ἑορτὴ πάλιν ἐφ’ ἡμέρας ἑπτὰ ἄγεται δι’ ἣν ἔλαχεν ἐν κόσμῳ ὁ ἀριθμὸς προνομίαν τε καὶ τιμήν, ἵνα μηδὲν τῶν εἰς εὐθυμίαν καὶ πάνδημον εὐφροσύνην καὶ εὐχαριστίαν τὴν πρὸς τὸν θεὸν ἀπολείπηται τῆς ἱερᾶς ἑβδομάδος, ἣν ἀρχὴν
καὶ πηγὴν ἀνθρώποις ἀγαθῶν ἁπάντων εἶναι διενοήθη.

[157] τῶν δὲ ἑπτὰ ἡμερῶν δύο, τὴν πρώτην καὶ τὴν ὑστάτην, „ἁγίας“ προσεῖπεν, ἀρχῇ καὶ τέλει προνομίαν, ὡς εἰκός, διδοὺς καὶ ἅμα βουλόμενος καθάπερ ἐν ὀργάνῳ μουσικῷ συμφωνίᾳ τῶν ἄκρων τὰς μεθορίους συναρμόσασθαι, τάχα μέντοι καὶ ὑπὲρ τοῦ τόν τε παρελθόντα καὶ μέλλοντα χρόνον
συνῳδὸν ἀποφῆναι τῇ ἑορτῇ, τὸν μὲν παρεληλυθότα συνάπτοντα ⁷⁴⁷⁵ τῇ πρώτῃ, τὸν δὲ μέλλοντα τῇ τελευταίᾳ, ὧν ἑκατέρα τὴν ἑαυτῆς καὶ τῆς ἑτέρας δύναμιν εἴληχεν· ἥ τε γὰρ πρώτη τῆς μὲν ἑορτῆς ἐστιν ἀρχή, τέλος δὲ τοῦ παρεληλυθότος χρόνου, ἥ τε ἑβδόμη τέλος μὲν τῆς ἑορτῆς, ἀρχὴ δὲ τοῦ μέλλοντος, ἵν’, ὃ καὶ πρόσθεν εἶπον, ἅπας ὁ τοῦ σπουδαίου βίος ἰσότιμος ἑορτῇ νομίζηται λύπην καὶ φόβον καὶ ἐπιθυμίαν
καὶ τἄλλα πάθη καὶ νοσήματα τῆς ψυχῆς ἐληλακότος.

[158] ὁ δ’ ἄρτος ἄζυμος, ἤτοι διὰ τὸ τοὺς προγόνους, ἡνίκα θείᾳ πομπῇ τὴν ἀποικίαν ἐστέλλοντο, χρωμένους ἀνυπερβλήτῳ τάχει τὰ φυράματα τοῦ σταιτὸς ἄζυμα ἐπενέγκασθαι ἢ ἐπειδὴ κατὰ τὸν καιρὸν ἐκεῖνον (λέγω δὲ τὴν ἐαρινὴν ὥραν, ἐν ᾗ συμβαίνει τὴν ἑορτὴν ἄγεσθαι) ὁ τοῦ σίτου
καρπὸς ἀτελής ἐστι, τῶν πεδίων σταχυηφορούντων καὶ μήπω καιρὸν ἐχόντων εἰς ἄμητον. ἀτελεῖ δὴ τῷ μέλλοντι καρπῷ τελειωθησομένῳ δὲ μικρὸν ὕστερον ἐδικαίωσεν ἐξομοιῶσαι τὴν ἄζυμον τροφὴν — ἀτελὴς γάρ ἐστι καὶ αὕτη — πρὸς ἐλπίδος χρηστῆς ὑπόμνησιν, ὡς ἤδη τῆς φύσεως τὰς ἐτησίους εὐτρεπιζομένης ἀνθρώπων γένει δωρεὰς ἐν τῇ τῶν
ἐπιτηδείων ἀφθονίᾳ καὶ περιουσίᾳ.

[159] λέγεται δὲ κἀκεῖνο τοῖς ἐξηγηταῖς τῶν ἱερῶν γραμμάτων, ὅτι ἡ μὲν ἄζυμος τροφὴ δώρημα φύσεώς ἐστιν, ἡ δ’ ἐζυμωμένη τέχνης ἔργον· ἐπιτηδεύσει γὰρ ἄνθρωποι τὰ ἡδέα τοῖς ἀναγκαίοις ἀναμιγνύναι σπεύδοντες τὸ αὐστηρὸν τῇ φύσει προσηνὲς τέχνῃ κατεσκεύασαν.

[160] ἐπεὶ οὖν ἐστιν ἡ ἐαρινὴ ἑορτή, καθάπερ ἐδίδαξα,
τῆς τοῦ κόσμου γενέσεως ὑπόμνημα, τοὺς δὲ παλαιτάτους γηγενεῖς τε καὶ ἐκ γηγενῶν ἀναγκαῖον ἦν χρήσασθαι ταῖς p. 294 M. τοῦ κόσμου δωρεαῖς ἀδιαστρόφοις, μήπω τῆς ἡδονῆς παρευημερούσης, οἰκειοτάτην τροφὴν ⁷⁶⁷⁷ ἐνομοθέτησε τῷ καιρῷ, βουλόμενος ἀνὰ πᾶν ἔτος τὰ τῆς σεμνῆς καὶ αὐστηρᾶς διαίτης ἐμπυρεύματα ζωπυρεῖν καὶ ἅμα τὸν ἀρχαῖον βίον τῆς ὀλιγοδεΐας καὶ εὐτελείας θαυμάσαι τε καὶ τιμῆσαι πανηγύρεως ἐκεχειρίᾳ καὶ τὸν ἡμῶν καθ’ ὅσον οἷόν τε ἦν ἐξομοιῶσαι τῷ παλαιῷ.

[161] τὰ λεχθέντα
πιστοῦται μάλιστα ἡ τῶν ἰσαρίθμων ταῖς φυλαῖς ἐπὶ τῆς ἱερᾶς τραπέζης ἄρτων δώδεκα πρόθεσις· εἰσὶ γὰρ πάντες ἄζυμοι, δεῖγμα σαφέστατον ἀμιγοῦς τροφῆς οὐ τέχνῃ πρὸς ἡδονὴν ἀλλὰ φύσει πρὸς τὸ τῆς χρήσεως ἀναγκαῖον εὐτρεπισθείσης. ταῦτα μὲν ἐπὶ τοσοῦτον.

[162] 20 Ἑορτὴ δέ ἐστιν ἐν ἑορτῇ ἡ μετὰ τὴν πρώτην εὐθὺς ἡμέραν, ἥτις
ἀπὸ τοῦ συμβεβηκότος ὀνομάζεται δράγμα· τοῦτο γὰρ ἀπαρχὴ προσάγεται τῷ βωμῷ καὶ τῆς χώρας, ἣν ἔλαχε τὸ ἔθνος οἰκεῖν, καὶ τῆς συμπάσης γῆς, ὡς εἶναι τὴν ἀπαρχὴν καὶ τοῦ ἔθνους ἰδίαν καὶ ὑπὲρ ἅπαντος ἀνθρώπων γένους κοινήν.

[163] τὸ δ’ αἴτιον, ὅτι ὃν λόγον ἔχει πρὸς πόλιν ἱερεύς, τοῦτον πρὸς ἅπασαν τὴν οἰκουμένην τὸ Ἰουδαίων ἔθνος.
ἱερᾶται γάρ, εἰ δεῖ τἀληθὲς εἰπεῖν, ἅπασι τοῖς ἁγνευτικοῖς καθαρσίοις χρώμενον καὶ κατὰ σῶμα καὶ κατὰ ψυχὴν ὑφηγήσεσι νόμων θείων, οἳ τάς τε γαστρὸς ἡδονὰς καὶ ὑπογαστρίους ἔστειλαν καὶ τὸν ὄχλον τῆς ψυχῆς ἐχαλίνωσαν νοῦν ταῖς αἰσθήσεσιν ἡνίοχον, ἀλόγοις λόγον, ἐπιστήσαντες, ἔτι δὲ καὶ τὰς τῆς ψυχῆς ἀκρίτους καὶ πλεοναζούσας ὁρμὰς
ἀνέκοψαν καὶ ἀνεχαίτισαν, τὰ μὲν μαλακωτέραις ὑφηγήσεσι καὶ φιλοσόφοις προτροπαῖς, τὰ δ’ ἐμβριθεστέροις καὶ εὐτονωτέροις ἐλέγχοις καὶ φόβῳ κολάσεως, ὃν ἐπανατείνονται.

[164] χωρὶς δὲ τοῦ τὴν νομοθεσίαν τρόπον τινὰ διδασκαλίαν ἱερωσύνης εἶναι καὶ τὸν βιοῦντα κατὰ τοὺς νόμους εὐθὺς ἱερέα, μᾶλλον δ’ ἀρχιερέα, παρ’ ἀληθείᾳ δικαζούσῃ νομίζεσθαι
κἀκεῖνο πρόσεστιν ἐξαίρετον· ἀπερίγραφον καὶ ἀπερίληπτον ⁷⁸⁷⁹ συμβέβηκεν εἶναι θεῶν πλῆθος τῶν κατὰ πόλεις τιμωμένων ἀρρένων τε καὶ θηλειῶν, οὓς τό τε ποιητικὸν γένος ἐμύθευσε καὶ ὁ πολὺς ὅμιλος ἀνθρώπων, οἷς ἄπορος καὶ ἀδιερεύνητος ἡ ζήτησις τῆς ἀληθείας ἐστίν· οὐ μὴν τοὺς αὐτοὺς ἅπαντες ἀλλὰ ἑτέρους ἕτεροι σεμνοποιοῦσι καὶ γεραίρουσιν, ὡς μηδὲ θεοὺς τοὺς ἐπὶ τῆς ἀλλοδαπῆς νομίζειν, ἀλλὰ
γέλωτα καὶ χλεύην θέσθαι τὰς ἐκείνων ἀποδοχὰς καὶ καταγινώσκειν τῶν τιμώντων πολλὴν ἠλιθιότητα ὡς ὑγιοῦς διαμαρτανόντων δόξης.

[165] εἰ δ’ ἔστιν, ὃν μιᾷ γνώμῃ πάντες ὁμολογοῦσιν Ἕλληνες ὁμοῦ καὶ βάρβαροι, ὁ ἀνωτάτω πατὴρ θεῶν τε καὶ ἀνθρώπων καὶ τοῦ σύμπαντος κόσμου δημιουργός, οὗ τὴν φύσιν ἀόρατον καὶ δυστόπαστον οὖσαν οὐ μόνον
ὁραθῆναι ἀλλὰ καὶ νοηθῆναι πάντες οἱ περὶ τὰ μαθήματα καὶ τὴν ἄλλην φιλοσοφίαν διατρίβοντες ἀναζητεῖν γλίχονται μηδὲν παρέντες τῶν εἰς εὕρεσιν καὶ [τούτου] θεραπείαν, ἔδει μὲν πάντας ἀνθρώπους ἀνῆφθαι τούτου καὶ μὴ καθάπερ ἀπὸ μηχανῆς εἰσποιεῖν ἑτέρους ἐπὶ μετουσίᾳ τῶν ἴσων τιμῶν.

[166] ἐπεὶ δὲ περὶ τὸ ἀναγκαιότατον ὤλισθον μέρος, τὸ
σφάλμα τῶν ἄλλων ἐπηνωρθώσατο, κυριώτατα φάναι, τὸ Ἰουδαίων ἔθνος, ὅσα μὲν εἰς γένεσιν ἦλθε πάνθ’ ὑπερκύψαν ὡς γενητὰ καὶ τῇ φύσει φθαρτά, τοῦ δ’ ἀγενήτου καὶ ἀιδίου μόνον τὴν θεραπείαν ἑλόμενον· πρῶτον μὲν ὅτι καλόν, ἔπειτα δ’ ὅτι καὶ ὠφέλιμον πρεσβυτέρῳ πρὸ νεωτέρων καὶ ἄρχοντι πρὸ ἀρχομένων καὶ ποιητῇ πρὸ γεγονότων ἀνακεῖσθαί τε καὶ προστίθεσθαι.

[167] διὸ καὶ θαυμάζειν ἐπέρχεταί μοι, πῶς τολμῶσί τινες ἀπανθρωπίαν τοῦ ἔθνους κατηγορεῖν, ὃ τοσαύτῃ κέχρηται κοινωνίας καὶ εὐνοίας τῆς πρὸς τοὺς πανταχοῦ πάντας ὑπερβολῇ, ὡς τάς τε εὐχὰς καὶ ἑορτὰς καὶ ἀπαρχὰς ὑπὲρ τοῦ κοινοῦ γένους τῶν ἀνθρώπων ἐπιτελεῖν καὶ τὸν ὄντως ὄντα θεὸν θεραπεύειν ὑπέρ τε ἑαυτοῦ καὶ τῶν
ἄλλων, οἳ τὰς ὀφειλομένας λατρείας ἀποδεδράκασι.

[168] καὶ ταῦτα μὲν ὑπὲρ ⁸⁰⁸¹ τοῦ σύμπαντος ἀνθρώπων γένους. ἰδίᾳ δὲ πάλιν εὐχαριστοῦσι διὰ πολλά· πρῶτον μὲν ὅτι οὐκ αἰεὶ σποράδην ἀλώμενοι κατά τε νήσους καὶ ἠπείρους διατελοῦσι καὶ ὡς ὀθνεῖοι καὶ ἀνίδρυτοι τὰς ἑτέρων ἐπῳκηκότες καὶ ἀλλοτρίοις ἐφεδρεύοντες ἀγαθοῖς ὀνειδίζονται μηδεμίαν γῆς
τοσαύτης ἀποτομὴν ἐπὶ τῷ μετοικίζεσθαι δανεισάμενοι, χώραν δὲ καὶ πόλεις κτησάμενοι κλῆρον ἴδιον ἐκ πολλοῦ νέμονται, ἀφ’ οὗ τὰς ἀπαρχὰς ὅσιόν ἐστι ποιεῖσθαι.

[169] δεύτερον δ’ ὅτι οὔτε ἀπόβλητον καὶ τὴν ἐπιτυχοῦσαν ἀλλ’ ἀγαθὴν καὶ πάμφορον γῆν ἔλαχον πρός τε ζῴων ἡμέρων εὐγονίας καὶ καρπῶν ἀμυθήτων ἀφθονίαν· ἐν αὐτῇ γὰρ οὐδέν ἐστι
λυπρόγεων, ἀλλὰ καὶ ὅσα λιθώδη καὶ ἀπόκροτα εἶναι δοκεῖ φλεψὶ μαλακαῖς διέζωσται καὶ σφόδρα βαθείαις, αἳ διὰ πιότητα ζῳοφυτεῖν εἰσιν ἀγαθαί.

[170] πρὸς δὲ τούτοις οὐκ ἔρημον χώραν ἔλαβον, ἀλλ’ ἐν ᾗ πολυάνθρωπον ἔθνος ἦν καὶ εὐανδροῦσαι μεγάλαι πόλεις· ἀλλ’ αἱ μὲν ἐκενώθησαν οἰκητόρων, τὸ δὲ σύμπαν ἔθνος ἔξω μέρους βραχέος ἠφανίσθη,
τὰ μὲν πολέμοις, τὰ δὲ καὶ θεηλάτοις προσβολαῖς, διὰ καινὰς καὶ ἐκτόπους ἐπιτηδεύσεις ἀδικημάτων καὶ ὅσα μεγαλουργοῦντες ἐπὶ καθαιρέσει τῶν τῆς φύσεως θεσμῶν ἠσέβουν, ἵνα οἱ ἀντὶ τούτων εἰσοικιζόμενοι τοῖς ἑτέρων σωφρονισθῶσι κακοῖς, ἀναδιδαχθέντες ἔργοις ὅτι ζηλωταὶ μὲν τῶν κακίας ἔργων γενόμενοι ταὐτὰ πείσονται, τιμήσαντες δ’ ἀρετῆς
βίον ἕξουσι τὸν ἀπονεμηθέντα κλῆρον, οὐκ ἐν μετοίκοις ἀλλ’ ἐν αὐτόχθοσιν ἐξετασθέντες.

[171] ὡς μὲν τοίνυν ἀπαρχὴ τὸ δράγμα τῆς τε οἰκείας καὶ τῆς συμπάσης γῆς ἐστιν ἐπ’ εὐχαριστίᾳ γινόμενον εὐθηνίας καὶ ⁸²⁸³ εὐετηρίας, ᾗ τό τε ἔθνος καὶ τὸ σύμπαν ἀνθρώπων γένος ἐπόθει χρῆσθαι, δεδήλωται. προσήκει δὲ μὴ ἀγνοεῖν, ὅτι πολλὰ διὰ τῆς ἀπαρχῆς καὶ ὠφελιμώτατα παρίσταται· πρῶτον μὲν θεοῦ μνήμη, ἧς οὐκ ἔστιν εὑρεῖν ἀγαθὸν τελειότερον, ἔπειτα δὲ τῷ πρὸς ἀλήθειαν αἰτίῳ τῆς εὐκαρπίας ἀμοιβὴ δικαιοτάτη.

[172] τὰ μὲν γὰρ ἀπὸ τέχνης γεωργικῆς ὀλίγα καὶ τὸ
μηδέν, αὔλακας ἀναστεῖλαι ἢ περισκάψαι καὶ γυρῶσαι φυτὸν ἢ βαθῦναι τάφρον ἢ τὰς περιττὰς ἐπιφύσεις ἀποτεμεῖν ἤ τι τῶν ὁμοιοτρόπων ἐργάσασθαι, τὰ δ’ ἐκ φύσεως ἀναγκαῖα πάντα καὶ χρήσιμα, γονιμώτατον ἔδαφος, εὔυδρα χωρία πηγαῖς καὶ ποταμοῖς αὐθιγενέσι καὶ χειμάρροις καὶ ἐτησίοις ὄμβροις καταρδόμενα, ἀέρος εὐκρασίαι ζωτικωτάταις αὔραις
ἐπιπνέοντος, αἱ σπαρτῶν καὶ φυτῶν ἰδέαι μυρίαι· τί γὰρ τούτων ἄνθρωπος ἢ εὗρεν ἢ ἐγέννησεν;

[173] ἡ μὲν οὖν γεννήσασα φύσις τῶν ἰδίων ἀγαθῶν οὐκ ἐφθόνησεν ἀνθρώπῳ, ζῴων δὲ τῶν θνητῶν ἡγεμονικώτατον αὐτὸν εἶναι ὑπολαβοῦσα, διότι λόγου καὶ φρονήσεως κεκοινώνηκεν, ἀριστίνδην εἵλετο καὶ πρὸς μετουσίαν τῶν ἰδίων ἐκάλεσεν· ὑπὲρ ὧν ἄξιον ἐπαινεῖσθαί
τε καὶ θαυμάζεσθαι τὸν ἑστιάτορα θεὸν τὴν ὡς ἀληθῶς ἑστίαν γῆν ἅπασαν ἀεὶ πλήρη παρέχοντα τῶν οὐκ ἀναγκαίων μόνον ἀλλὰ καὶ τῶν πρὸς τὸν ἁβροδίαιτον βίον.

[174] πρὸς δὲ τούτοις τὸ μὴ δεῖν εὐεργετῶν ἀλογεῖν· ὁ γὰρ πρὸς τὸν ἀνεπιδεᾶ καὶ ἑαυτοῦ πλήρη θεὸν εὐχάριστος γένοιτ’ ἂν καὶ πρὸς ἀνθρώπους ἐξεθισθείς, οἳ μυρίων ὅσων ἐνδεεῖς
εἰσιν.

[175] κρίθινον δὲ τὸ τῆς ἀπαρχῆς δράγμα, πρὸς τὴν τῶν ὑποβεβηκότων ⁸⁴⁸⁵ ἀνυπαίτιον χρῆσιν· ἐπειδὴ γὰρ οὔτ’ εὐαγὲς ἦν ἐκ πάντων ἀπάρχεσθαι, τῶν πλείστων πρὸς ἡδονὴν μᾶλλον ἢ τὴν ἀναγκαίαν χρῆσιν γεγονότων, οὔθ’ ὅσιον ἀπολαῦσαι καὶ μετασχεῖν τινος τῶν πρὸς ἐδωδὴν μὴ ἐν οἷς εὐπρεπὲς καὶ θέμις εὐχαριστήσαντας, τὸ δευτερείοις τροφῆς τετιμημένον
εἶδος, κριθήν, ἀπάρχεσθαι προσέταξεν ὁ νόμος· ὁ γὰρ τοῦ σίτου καρπὸς τὰ πρεσβεῖα ἔλαχεν, οὗ πάλιν τὴν ἀπαρχὴν ἐπιφανεστέραν οὖσαν εἰς ἐπιτηδειότερον ἀνατίθεται καιρόν, οὐ προεκφοιτῶν ἀλλ’ ἐν τῷ παρόντι ταμιευόμενος ὑπὲρ τοῦ καὶ τὰς εὐχαριστίας ἡρμόσθαι χρόνων τεταγμέναις περιόδοις.

[176] 21 Τοσαύτας ἔχουσα προνομίας, ὁπόσας ἔδειξεν ὁ νόμος, ἡ ἐπὶ τῷ δράγματι πανήγυρις προέορτός ἐστιν, εἰ δεῖ τἀληθὲς εἰπεῖν, ἑτέρας ἑορτῆς μείζονος· ἀπὸ γὰρ ἐκείνης ἡμέρα πεντηκοστὴ καταριθμεῖται ἑπτὰ ἑβδομάσιν, ἀφέσεως ἱερὸν ἀριθμὸν ἐπισφραγιζομένης μονάδος, ἥτις ἐστὶν ἀσώματος θεοῦ εἰκών, ᾧ κατὰ τὴν μόνωσιν ἐξομοιοῦται. τοῦτο μὲν
δὴ πρῶτον κάλλος ἐπιδείκνυται πεντηκοντάς.

[177] ἕτερον δὲ μηνυτέον· θαυμαστὴ καὶ περιμάχητός ἐστιν ἡ φύσις αὐτῆς διά τε τἄλλα καὶ ἐπειδὴ συνέστηκεν ἐκ τοῦ στοιχειωδεστάτου καὶ πρεσβυτάτου τῶν ἐν οὐσίαις περιλαμβανομένων, ὥς φασιν οἱ ἀπὸ τῶν μαθημάτων, ὀρθογωνίου τριγώνου· μήκει μὲν γὰρ αἱ τοῦδε πλευραὶ τριῶν οὖσαι καὶ
τεσσάρων καὶ πέντε συμπληροῦσιν ἀριθμὸν τὸν δώδεκα, τοῦ ζῳοφόρου κύκλου παράδειγμα, διπλασιασθείσης ἑξάδος τῆς γονιμωτάτης, ἥτις ἐστὶν ἀρχὴ τελειότητος, ἐκ τῶν ἰδίων συμπληρουμένη μερῶν, οἷς ἐξισοῦται· ⁸⁶⁸⁷ δυνάμει δ’, ὡς ἔοικεν, ἀπογεννῶσι τὸν πεντηκοστὸν διὰ τοῦ τρὶς τρία καὶ τετράκις τέσσαρα καὶ πεντάκις πέντε, ὥστε ἀναγκαῖον εἶναι λέγειν τοσούτῳ κρείττω δωδεκάδος εἶναι πεντηκοντάδα ὅσῳ καὶ τὸ δυνάμει τοῦ μήκει.

[178] εἰ δὲ τοῦ ἐλάττονος εἰκών ἐστιν ἡ καλλιστεύουσα τῶν ἐν οὐρανῷ σφαῖρα ἡ ζῳοφόρος, τίνος ἂν εἴη παράδειγμα τὸ κρεῖττον, ἡ
πεντηκοντάς, ἢ πάντως ἀμείνονος φύσεως; περὶ ἧς οὐ καιρὸς λέγειν· αὔταρκες γὰρ ἐν τῷ παρόντι σεσημειῶσθαι τὴν διαφορὰν ὑπὲρ τοῦ μὴ ἐν παρέργῳ προηγούμενον ἔργον τίθεσθαι.

[179] Πρόσρησιν δ’ ἔλαχεν ἡ κατὰ τὸν πεντηκοστὸν ἀριθμὸν ἐνισταμένη ἑορτὴ πρωτογεννημάτων, ἐν ᾗ δύο ἐζυμωμένους ἄρτους ἐκ πυροῦ γεγονότας
ἔθος προσφέρειν ἀπαρχὴν σίτου, τῆς ἀρίστης τροφῆς. ὠνομάσθη δὲ πρωτογεννημάτων ἢ διότι, πρὶν εἰς τὴν ἀνθρώπων χρῆσιν ἐλθεῖν τὸν ἐπέτειον καρπόν, τοῦ νέου σίτου τὸ πρῶτον γέννημα καὶ ὁ πρῶτος παραφανεὶς καρπὸς ἀπαρχὴ προσάγεται —

[180] δίκαιον γὰρ καὶ ὅσιον τὴν μεγίστην λαβόντας παρὰ θεοῦ δωρεὰν ἀφθονίαν ἀναγκαιοτάτης ὁμοῦ καὶ ὠφελιμωτάτης
ἔτι δὲ καὶ ἡδίστης τροφῆς μήτε ἀπολαῦσαι μήτε συνόλως σπάσαι, πρὶν ἀπάρξασθαι τῷ χορηγῷ, διδόντας μὲν οὐδέν, αὐτοῦ γὰρ τὰ πάντα καὶ κτήματα καὶ δωρεαί, διὰ δὲ βραχέος συμβόλου παραφαίνοντας εὐχάριστον καὶ θεοφιλὲς ἦθος πρὸς τὸν χαρίτων μὲν ἀνεπιδεᾶ συνεχεῖς δὲ καὶ ἀενάους χάριτας ἄρδοντα —

[181] ἢ διότι κατ’ ἐξοχὴν πρῶτον
καὶ ἄριστον γέννημα ὁ τοῦ σίτου καρπός ἐστιν, ἐν δευτέρᾳ τάξει ⁸⁸⁸⁹ τῶν ἄλλων καταριθμουμένων ὅσα σπαρτά· καθάπερ γὰρ ἄρχων μὲν ἐν πόλει, κυβερνήτης δ’ ἐν νηὶ πρῶτος εἶναι λέγεται, τῷ τὸν μὲν κατὰ πόλιν, τὸν δὲ κατὰ ναῦν ἀφηγεῖσθαί τε καὶ προφέρειν, τὸν αὐτὸν τρόπον καὶ ὁ τοῦ σίτου καρπὸς ὀνόματι συνθέτῳ πρωτογέννημα ὠνομάσθη διὰ
τὸ πάντων ἄριστος εἶναι τῶν σπειρομένων· ἔδει γὰρ αὐτὸν καὶ τοῦ ζῴων ἀρίστου τροφὴν εἶναι.

[182] ἐζυμωμένοι δ’ εἰσὶν οἱ ἄρτοι, τοῦ p. 295 M. νόμου ζύμην ἐπὶ τὸν βωμὸν ἀναφέρειν ἀπειπόντος, οὐχ ἵνα διαμάχη τις ᾖ ἐν τοῖς προσταττομένοις, ἀλλ’ ὑπὲρ τοῦ τρόπον τινὰ δι’ ἑνὸς εἴδους λαβεῖν τε καὶ δοῦναι, λαβεῖν μὲν τὴν ἀπὸ τῶν προσφερόντων εὐχαριστίαν, δοῦναι
δὲ εὐθὺς ἀνυπερθέτως τὰ κομιζόμενα τοῖς προσφέρουσιν, οὐ μὴν ὥστε χρῆσθαι·

[183] χρήσονται γὰρ τοῖς ἅπαξ καθιερωθεῖσιν οἷς ἔξεστί τε καὶ ἐφίεται, ἔξεστι δὲ τοῖς ἱερωμένοις, οἳ τῶν προσαγομένων τῷ βωμῷ ὅσα μὴ ὑπὸ τοῦ ἀσβέστου πυρὸς ἀναλίσκεται τὴν μετουσίαν ἔλαβον φιλανθρωπίᾳ νόμου δοθεῖσαν ἢ μισθὸν ὑπηρεσιῶν ἢ γέρας ἀγώνων, οὓς ὑπὲρ
εὐσεβείας ἀθλοῦσιν, ἢ κλῆρον ἱερόν, τοῦ κατὰ τὴν χώραν μὴ τὸν αὐτὸν τρόπον ταῖς ἄλλαις φυλαῖς τὸ ἐπιβάλλον μέρος δανεισάμενοι.

[184] σύμβολον δ’ ἐστὶ καὶ ἄλλων ἡ ζύμη δυεῖν· ἑνὸς μὲν ἐντελεστάτης καὶ ὁλοκλήρου τροφῆς, ἧς οὐκ ἔστιν εὑρεῖν ἐν τῇ καθ’ ἡμέραν χρήσει κρείττονα καὶ λυσιτελεστέραν· κράτιστος δὲ καὶ ὁ τοῦ σίτου καρπὸς ἐν σπαρτοῖς, ὡς
ἁρμόττειν ὑπὲρ τοῦ ἀρίστου ποιεῖσθαι τὴν ἀρίστην ἀπαρχήν.

[185] ἕτερον ⁹⁰⁹¹ δὲ συμβολικώτερον· πᾶν τὸ ἐζυμωμένον ἐπαίρεται· χαρὰ δὲ ψυχῆς ἐστιν εὔλογος ἔπαρσις· ἐπ’ οὐδενὶ δὲ τῶν ὄντων μᾶλλον χαίρειν πέφυκεν ἄνθρωπος ἢ εὐπορίᾳ καὶ ἀφθονίᾳ τῶν ἀναγκαίων· ἐφ’ οἷς ἄξιον γεγηθότας εὐχαριστεῖν, ποιουμένους ἀοράτου τῆς περὶ τὴν διάνοιαν εὐπαθείας αἰσθητὴν διὰ τῶν ἐζυμωμένων ἄρτων εὐχαριστίαν.

[186] ἄρτοι δ’ εἰσὶν
[ἀλλ’ οὐ σῖτος] ἡ ἀπαρχή, διὰ τὸ μηδὲν ἔτι ἐνδεῖν τῶν εἰς ἀπόλαυσιν τροφῆς, σίτου γεγονότος· λέγεται γὰρ ὅτι τῶν σπαρτῶν ἁπάντων τελευταῖος ὁ πυρὸς γεννᾶσθαι πέφυκε καὶ πρὸς ἄμητον παρίστασθαι.

[187] δύο δ’ εἰσὶν ἄριστα δυοῖν χρόνων χαριστήρια, τοῦ τε παρεληλυθότος, ἐν ᾧ τῶν ἐξ ἐνδείας καὶ λιμοῦ κακῶν οὐκ ἐπειράθημεν ἐν εὐετηρίᾳ διάγοντες, καὶ
τοῦ μέλλοντος, διότι τὰς εἰς αὐτὸν χορηγίας καὶ παρασκευὰς εὐτρεπισάμεθα καὶ γέμοντες χρηστῶν ἐλπίδων ταμιευόμεθα τὰς τοῦ θεοῦ δωρεὰς εἰς τὴν καθ’ ἡμέραν προφέροντες αἰεὶ δίαιταν, ὅσων ἂν ᾖ χρεία κατὰ νόμους τῆς οἰκονομικῆς ἀρετῆς.

[188] 22 Ἑξῆς ἐστιν ἱερομηνία, καθ’ ἣν ἅμα ταῖς ἀναγομέναις θυσίαις
ἐν τῷ ἱερῷ σαλπίζειν ἔθος· ἀφ’ οὗ καὶ „σαλπίγγων“ ἐτύμως ἑορτὴ προσαγορεύεται, διττὸν λόγον ἔχουσα, τὸν μὲν ἴδιον τοῦ ἔθνους, τὸν δὲ κοινὸν ἀνθρώπων ἁπάντων· ἴδιον μὲν ὑπόμνησιν τεραστίου καὶ μεγαλουργηθέντος ἔργου, καθ’ ὃν χρόνον τὰ λόγια τῶν νόμων ἐθεσπίζετο·

[189] τότε γὰρ ἀπ’ οὐρανοῦ φωνὴ σάλπιγγος ἐξήχησεν, ἣν εἰκὸς ἄχρι τῶν
⁹²⁹³ τοῦ παντὸς φθάσαι περάτων, ἵνα καὶ τοὺς μὴ παρόντας καὶ μόνον οὐκ ἐν ἐσχατιαῖς κατοικοῦντας διὰ τοῦ συμβεβηκότος ἡ πτοία ἐπιστρέψῃ λογισαμένους, ὅπερ εἰκός, ὅτι τὰ οὕτως μεγάλα μεγάλων ἀποτελεσμάτων ἐστὶ σημεῖα· τί δὲ μεῖζον ἢ ὠφελιμώτερον εἰς ἀνθρώπους ἐλθεῖν ἐδύνατο
τῶν γενικῶν νόμων, οὓς προεφήτευσεν ὁ θεός, οὐ δι’ ἑρμηνέως καθάπερ τὰ ἐν εἴδει νόμιμα.

[190] τοῦτο μὲν ἐξαίρετον τοῦ ἔθνους· κοινὸν δὲ πρὸς πάντας ἀνθρώπους ἐκεῖνο· ἡ σάλπιγξ ὄργανόν ἐστι πολέμου καὶ πρὸς τὴν κατ’ ἐχθρῶν P. 296 M. ἐφόρμησιν, ὁπότε καιρὸς εἴη συμπλέκεσθαι, καὶ πρὸς ἀνάκλησιν, ὁπότε διακρίνεσθαι δέοι πρὸς τὰ οἰκεῖα ἐπανελευσομένους
στρατόπεδα. ἔστι δὲ καὶ ἕτερος θεήλατος πόλεμος, ὅταν ἡ φύσις ἐν ἑαυτῇ στασιάσῃ, τῶν μερῶν ἀντεπιτιθεμένων ἀλλήλοις, ἰσότητος εὐνομωτάτης πλεονεξίᾳ τοῦ ἀνίσου κρατηθείσης.

[191] ὑπ’ ἀμφοτέρων δὲ τῶν πολέμων φθείρεται τὰ ἐπίγεια, πρὸς μὲν ἐχθρῶν δενδροτομίαις, δῃώσεσιν, ἐμπρήσεσι τροφῶν καὶ πεδίων σταχυηφορούντων, ὑπὸ δὲ τῶν
κατὰ φύσιν αὐχμοῖς, ἐπομβρίαις, νοτίων βίαις πνευμάτων, φλογώσεσι ταῖς ἀφ’ ἡλίου, χιονώδει περιψύξει, τῆς ἁρμονίας τῶν ἐτησίων ὡρῶν περιηκούσης εἰς ἀναρμοστίαν, ἕνεκά μοι δοκῶ τῆς οὐ κατὰ μικρὸν ἐπιπολαζούσης ἀλλ’ ἀθρόῳ φορᾷ κεχυμένης ἀσεβείας, παρ’ οἷς ἂν ταῦτα γίνηται.

[192] διὰ τοῦτο καθάπερ ἐπώνυμον ἑορτὴν ὀργάνου πολεμικοῦ σάλπιγγος
ἀπέφηνεν ὁ νόμος, ἐπ’ εὐχαριστίᾳ τοῦ εἰρηνοποιοῦ θεοῦ καὶ εἰρηνοφύλακος, ὃς καὶ τὰς ἐν ταῖς πόλεσι καὶ τὰς ἐν τοῖς μέρεσι τοῦ παντὸς στάσεις ἀνελὼν εὐθηνίας καὶ εὐετηρίας καὶ τῶν ἄλλων ἀγαθῶν ἀφθονίαν ἀπειργάσατο, μηδὲν ἐμπύρευμα καρπῶν φθορᾶς ἐάσας ζωπυρηθῆναι.

⁹⁴

[193] 23 Μετὰ δὲ τὴν τῶν σαλπίγγων ἄγεται νηστεία ἑορτή. τάχα ἄν τις εἴποι τῶν ἑτεροδόξων καὶ ψέγειν τὰ καλὰ μὴ αἰδουμένων· ἑορτὴ δ’ ἐστὶ τίς, ἐν ᾗ μὴ συμπόσια καὶ συσσίτια καὶ ἑστιατόρων καὶ ἑστιωμένων θίασος καὶ πολὺς ἄκρατος καὶ τράπεζαι πολυτελεῖς καὶ χορηγίαι καὶ παρασκευαὶ τῶν ἐν δημοθοινίᾳ πάντων εὐφροσύναι τε καὶ κῶμοι
σὺν ἀθύρμασι καὶ τωθασμοῖς καὶ παιδιὰ μετ’ αὐλοῦ καὶ κιθάρας καὶ τυμπάνων τε καὶ κυμβάλων καὶ τῶν ἄλλων ὅσα κατὰ τὸ παραλελυμένον καὶ ἐκτεθηλυμμένον εἶδος μουσικῆς δι’ ὤτων ἐγείρει τὰς ἀκαθέκτους ἐπιθυμίας;

[194] ἐν γὰρ τούτοις καὶ διὰ τούτων, ὡς ἔοικε, τὸ εὐφραίνεσθαι τίθενται ἀγνοίᾳ τῆς πρὸς ἀλήθειαν εὐφροσύνης· ἣν ὀξυδερκεστάτοις
ὄμμασιν ἰδὼν ὁ πάνσοφος Μωυσῆς τὴν νηστείαν ἑορτὴν ἀνεῖπε καὶ ἑορτῶν τὴν μεγίστην πατρίῳ γλώττῃ „σάββατα σαββάτων“ αὐτὴν ὀνομάσας, ὡς δ’ ἂν Ἕλληνες εἴποιεν, ἑβδομάδα ἑβδομάδων καὶ ἁγίων ἁγιωτέραν, διὰ πολλά·

[195] πρῶτον μὲν δῐ ἐγκράτειαν, ἣν ἀεὶ καὶ πανταχοῦ παραγγέλλων ἐν ἅπασι τοῖς κατὰ βίον ἐπιδείκνυσθαι πράγμασι διά τε
γλώττης καὶ γαστρὸς καὶ τῶν μετὰ γαστέρα νυνὶ δὲ διαφερόντως κελεύει περιέπειν, ἐξαίρετον ἡμέραν ἀναθεὶς αὐτῇ· σιτίων γάρ τις καὶ ποτῶν μαθὼν ἀλογεῖν τῶν οὕτως ἀναγκαίων τίνος οὐκ ἂν ὑπερίδοι τῶν περιττῶν, ἃ γέγονεν οὐ διαμονῆς καὶ σωτηρίας ἕνεκα μᾶλλον ἢ βλαβερωτάτης ἡδονῆς;

[196] δεύτερον δὲ ἐπειδὴ πᾶσα ἀνάκειται λιταῖς καὶ ἱκεσίαις, περὶ
μηδὲν ἕτερον ἄχρις ἑσπέρας ἐξ ἑωθινοῦ τῶν ἀνθρώπων σχολὴν ἀγόντων ⁹⁵ ἢ δεητικωτάτας εὐχάς, αἷς σπουδάζουσι τὸν θεὸν ἐξευμενίζεσθαι παραίτησιν ἁμαρτημάτων ἑκουσίων τε καὶ ἀκουσίων αἰτούμενοι καὶ χρηστὰ ἐλπίζοντες, οὐ δι’ ἑαυτοὺς ἀλλὰ διὰ τὴν ἵλεω φύσιν τοῦ συγγνώμην πρὸ κολάσεως ὁρίζοντος.

[197] τρίτον δὲ διὰ τὸν καιρόν, ἐν ᾧ συμβέβηκε τὴν
νηστείαν ἄγεσθαι· κατὰ γὰρ τοῦτον ἤδη συγκεκόμισται πάντα ὅσα δι’ ἔτους ἤνεγκεν ἡ γῆ. τὸ μὲν οὖν εὐθὺς ἐμφορεῖσθαι τῶν γεγονότων ἀπληστίας ὑπέλαβεν ἔργον εἶναι, τὸ δὲ νηστεῦσαι καὶ τροφῆς μὴ προσάψασθαι παντελοῦς εὐσεβείας, ἥτις ἀναδιδάσκει τὴν διάνοιαν μὴ πεποιθέναι τοῖς εὐτρεπισθεῖσι καὶ παρεσκευασμένοις ὡς ὑγείας ἢ ζωῆς
αἰτίοις· ταῦτα γὰρ καὶ παρόντα πολλάκις ἔβλαψε καὶ μὴ παρόντα ὤνησε.

[198] μόνον οὐκ ἄντικρυς, κἂν μηδὲν τῇ φωνῇ φθέγγωνται τὸ παράπαν, οἱ μετὰ τὴν συγκομιδὴν τῶν καρπῶν ἀπεχόμενοι σιτίων καὶ ποτῶν ἐκβοῶσι ταῖς ψυχαῖς καί φασι ταῦτα· τὰς μὲν τῆς φύσεως χάριτας εἰλήφαμεν ἄσμενοι καὶ ταμιευόμεθα, φθαρτὸν δὲ οὐδὲν ἐπιγραφόμεθά ποτε τῆς
ἡμετέρας διαμονῆς αἴτιον, ἀλλὰ τὸν γεννητὴν καὶ πατέρα καὶ σωτῆρα τοῦ τε κόσμου καὶ τῶν ἐν κόσμῳ θεόν, ᾧ καὶ διὰ τούτων καὶ ἄνευ τούτων τρέφειν θέμις καὶ διαφυλάττειν.

[199] ἰδοὺ γοῦν καὶ τοὺς ἡμετέρους προγόνους μυριάσι πολλαῖς ἐρήμην ἀτριβῆ καὶ πᾶσαν ἄγονον διεξιόντας γενεᾶς βίον ἔτη τεσσαράκοντα p. 297 M. διέθρεψεν ὡς ἐν βαθυγειοτάτῃ καὶ εὐφορωτάτῃ
χώρᾳ, πηγὰς μὲν τότε πρῶτον ἀνατεμὼν εἰς ἄφθονον ποτοῦ χρῆσιν, ὕων δὲ τροφὴν ἐξ οὐρανοῦ μήτε πλείονα μήτ’ ἐλάττονα τῆς διεξαρκούσης εἰς ἑκάστην ἡμέραν, ἵνα ἀταμιεύτοις χρώμενοι τοῖς ἀναγκαίοις μὴ πωλῶσιν ἀψύχων, ὧν ἂν ἐθησαυρίσαντο, τὰς ἀγαθὰς ἐλπίδας, ⁹⁶⁹⁷ ἀλλὰ μικρὰ φροντίζοντες τῶν χορηγουμένων τὸν χορηγὸν θαυμάζωσι καὶ προσκυνῶσι καὶ τοῖς ἁρμόττουσιν ὕμνοις καὶ εὐδαιμονισμοῖς γεραίρωσιν.

[200] ἡ δὲ ἡμέρα τῆς νηστείας ἄγεται νόμου προστάξει δεκάτῃ μηνὸς ἀεί. διὰ τί δὲ ἐν τῇ δεκάτῃ; ὡς ἐν τοῖς περὶ αὐτῆς λόγοις ἠκριβώσαμεν, ὀνομάζεται μὲν ὑπὸ σοφῶν ἀνδρῶν παντέλεια, περιέχει δ’ ἐν
αὑτῇ τὰς ἀναλογίας πάσας, τήν τε ἀριθμητικὴν καὶ τὴν ἁρμονικὴν καὶ τὴν γεωμετρικήν, καὶ προσέτι τὰς ἁρμονίας, ἐπίτριτον τὴν διὰ τεσσάρων καὶ ἡμιόλιον τὴν διὰ πέντε καὶ διπλασίαν τὴν διὰ πασῶν καὶ τετραπλασίαν τὴν δὶς διὰ πασῶν, ἔχει δὲ καὶ τὸν ἐπόγδοον λόγον, ὡς εἶναι πλήρωμα τῶν κατὰ μουσικὴν θεωρημάτων τελειότατον, ἀφ’ οὗ καὶ ὠνόμασται
παντέλεια.

[201] τὴν οὖν σιτίων καὶ ποτῶν ἔνδειαν προστέταχε κατ’ ἀριθμὸν τέλειον καὶ πλήρη γίνεσθαι τῆς δεκάδος διὰ τὰς τοῦ ἀρίστου τῶν ἐν ἡμῖν ἀρίστας τροφάς, ἵνα μηδεὶς ὑπολάβῃ λιμὸν τὸ πάντων ἀφορητότατον κακῶν εἰσηγεῖσθαι τὸν ἱεροφάντην, ἀλλὰ τῆς εἰς τὰς τοῦ σώματος δεξαμενὰς φερομένης ἐπιρροῆς ἀνακοπὴν βραχεῖαν.

[202] οὕτως γὰρ
ἔμελλε διαυγὲς καὶ καθαρὸν τὸ ἀπὸ τῆς λογικῆς πηγῆς [εἰς καθαρὸν] ἐπὶ ψυχὴν φέρεσθαι νᾶμα λείως, ἐπειδήπερ αἱ συνεχεῖς καὶ ἐπάλληλοι τροφαὶ κατακλύζουσαι τὸ σῶμα καὶ τὸν λογισμὸν προσεπισύρουσιν, εἰ δ’ ἐπισχεθεῖεν, εὖ μάλα στηριχθεὶς ὡς ἐπὶ ξηρᾶς ἀτραποῦ καὶ λεωφόρου τὴν πορείαν ἄπταιστον δυνήσεται ποιεῖσθαι τῶν θέας καὶ ἀκοῆς
ἀξίων ἐφιέμενος.

[203] ἄλλως τε ἁρμόττον ἦν, τῶν εἰς εὐθηνίαν ἁπάντων ⁹⁸⁹⁹ κατὰ νοῦν κεχωρηκότων ἐπὶ τελείοις καὶ πλήρεσιν ἀγαθοῖς, ἐν εὐετηρίᾳ καὶ χορηγιῶν ἀφθονίᾳ λαβεῖν ἐνδείας ὑπόμνησιν ἀποχῇ σιτίων καὶ ποτῶν καὶ λιτὰς καὶ ἱκεσίας ποιεῖσθαι, ἅμα μὲν ὑπὲρ τοῦ μὴ εἰς ἀληθῆ πεῖραν ἐλθεῖν ἀπορίας τῶν ἀναγκαίων, ἅμα δὲ καὶ εὐχαριστοῦντας, ὅτι ἐν
ἀγαθῶν περιουσίᾳ μέμνηνται κακῶν οὐ γενομένων. τούτων μὲν δὴ ἅλις.

[204] 24 Τελευταία δ’ ἐστὶν ἑορτὴ τῶν ἐνιαυσίων προσαγορευομένη σκηναί, καιρὸν ἔχουσα τὸν μετοπωρινῆς ἰσημερίας· ἐξ οὗ δύο παρίσταται, τό τε δεῖν ἰσότητα τιμᾶν ἀνισότητα ἐχθραίνοντας — ἡ μὲν γὰρ δικαιοσύνης
ἐστίν, ἡ δὲ ἀδικίας ἀρχή τε καὶ πηγή, καὶ ἡ μὲν ἀσκίου φωτός, ἡ δὲ σκότους συγγενής — καὶ τὸ προσήκειν μετὰ τὴν ἁπάντων καρπῶν τελείωσιν εὐχαριστεῖν τῷ τελεσφόρῳ θεῷ καὶ πάντων τῶν ἀγαθῶν αἰτίῳ.

[205] τὸ γὰρ μετόπωρον, ὡς καὶ αὐτὸ δήπου δηλοῖ τοὔνομα, καιρὸς ὁ μετὰ τὴν ὀπώραν ἐστὶν ἤδη συγκεκομισμένην, καὶ φόρους τοὺς ἐτησίους καὶ
δασμοὺς τοὺς ἀναγκαίους εἰσενηνοχότων τῶν σπαρτῶν τε καὶ τῶν δένδρων καὶ τῆς γῆς ὅσας τροφὰς ἐγέννησε ταῖς τῶν ἀμυθήτων ζῴων ἰδέαις ἡμέρων τε καὶ ἀγρίων ἀφθόνως παρεσχημένης, οὐ μόνον εἰς τὴν ἐν χερσὶ καὶ πρόσκαιρον ἀπόλαυσιν ἀλλὰ καὶ τὴν ὕστερον διὰ τὸ προμηθὲς τῆς φιλοζῴου φύσεως.

[206] καὶ μὴν ἐν σκηναῖς προστέτακται διαιτᾶσθαι
τὸν χρόνον τῆς ἑορτῆς, ἤτοι διὰ τὸ μηκέτι εἶναι χρείαν ἐν ὑπαίθρῳ διάγειν τὰ περὶ γεωργίαν ἐκπονοῦντας, οὐδενὸς μὲν ¹⁰⁰¹⁰¹ ὑπολειφθέντος ἔξω, πάντων δὲ καρπῶν ἐναποκειμένων σιροῖς καὶ τοιουτοτρόποις χωρίοις διὰ τὰς εἰωθυίας βλάβας παρακολουθεῖν ἔκ τε φλογώσεως ἡλιακῆς καὶ φορᾶς ὑετῶν —

[207] ὅτε μὲν γὰρ ἐν πεδίοις ἐστὶ τὰ τρέφοντα, μὴ συγκλεισάμενος θαλαμαίου γυναικὸς τρόπον ἀλλὰ προελθὼν ἐπιμελητὴς καὶ φύλαξ εἶ σὺ τῶν ἀναγκαίων· κἂν ὑπαιθρίῳ διατελοῦντί σοι προσπίπτῃ
κρυμὸς καὶ θάλπος, εἰσὶν ἔφεδροι καὶ σκιαὶ τὰ λάσια τῶν δένδρων, οἷς ὑποστείλας τὴν ἀφ’ ἑκατέρου δυνήσῃ βλάβην εὐμαρῶς ἐκφυγεῖν· ὅταν δ’ οἱ καρποὶ πάντες εἰσκομίζωνται, συνεισέρχου στεγανωτέρας διαίτης ἐφιξόμενος πρὸς ἀνάπαυλαν ἀντὶ καμάτων οὓς γεωπονῶν ὑπέμεινας — ἢ δι’ ὑπόμνησιν τῆς τῶν προγόνων μακρᾶς ὁδοιπορίας,
ἣν δι’ ἐρήμου ποιούμενοι βαθείας σκηναῖς πολυετῆ χρόνον καθ’ ἕκαστον σταθμὸν ἐνδιῃτῶντο.

[208] προσήκει δὲ καὶ ἐν πλούτῳ πενίας μεμνῆσθαι καὶ ἀδοξίας ἐν δόξῃ καὶ ἐν ἡγεμονίαις ἰδιωτικοῦ σχήματος καὶ ἐν εἰρήνῃ κινδύνων τῶν ἐν πολέμῳ καὶ ἐπὶ γῆς χειμώνων τῶν κατὰ θάλασσαν καὶ ἐν πόλεσιν ἐρημίας· ἡδονὴ γὰρ οὐκ ἔστι μείζων ἢ ἐν ταῖς ἄγαν
εὐπραγίαις ἔννοιαν ἔχειν παλαιῶν ἀτυχημάτων.

[209] πρὸς δὲ τῇ ἡδονῇ καὶ ὄφελος οὐ μικρὸν εἰς ἀρετῆς ἄσκησιν ἐγγίνεται· λαβόντες γὰρ πρὸ ὀφθαλμῶν τό τε εὖ καὶ τὸ χεῖρον καὶ τὸ μὲν ἀπεωσμένοι καρπούμενοι δὲ τὸ ἄμεινον ἐξ ἀνάγκης εὐχάριστοι γίνονται τὸ ἦθος καὶ πρὸς εὐσέβειαν παρορμῶνται φόβῳ τῆς πρὸς τἀναντία μεταβολῆς. ὅθεν καὶ ἐπὶ τοῖς
παροῦσιν ἀγαθοῖς τὸν θεὸν ᾠδαῖς καὶ λόγοις γεραίρουσι καὶ ὑπὲρ τοῦ μηκέτι πειραθῆναι κακῶν λιπαροῦσι καὶ ἱκεσίαις ἐξευμενίζονται.

[210] πάλιν δὲ ἡ ταύτης τῆς ἑορτῆς ἀρχὴ πεντεκαιδεκάτῃ μηνὸς ἐνίσταται, διὰ τὴν λεχθεῖσαν καὶ ἐπὶ τῆς ἐαρινῆς ὥρας αἰτίαν, ἵνα μὴ μεθ’ ἡμέραν μόνον ¹⁰²¹⁰³ ἀλλὰ καὶ νύκτωρ πλήρης ὁ κόσμος ᾖ τοῦ φύσει παγκάλου φωτός, ἡλίου καὶ σελήνης κατ’ ἐκείνην τὴν ἡμέραν ἀλλήλοις ἐπανατελλόντων αὐγαῖς ἀδιαστάτοις, ἃς p. 298 M. μεθόριον οὐ διακρίνει σκότος.

[211] ἑπτὰ δὲ ἡμέραις ὀγδόην ἐπισφραγίζεται καλέσας „ἐξόδιον“ αὐτήν, οὐκ ἐκείνης, ὡς ἔοικε, μόνον
τῆς ἑορτῆς, ἀλλὰ καὶ πασῶν τῶν ἐτησίων, ὅσας κατηριθμησάμην καὶ διεξῆλθον· τελευταία γάρ ἐστι τοῦ ἐνιαυτοῦ καὶ συμπέρασμα.

[212] τάχα μέντοι καὶ πρῶτος κύβος, ὀγδοάς, ἐπενεμήθη τῇ ἑορτῇ διὰ τόδε· τῆς μὲν δυνάμει στερεᾶς οὐσίας ἐστὶν ἀρχὴ κατὰ τὴν ἀπὸ τῶν ἀσωμάτων μετάβασιν, τῆς δὲ νοητῆς συμπέρασμα· τὰ δὲ νοητὰ ταῖς παραυξήσεσι
πρὸς τὴν στερεὰν φύσιν * * *.

[213] καὶ ἡ μετοπωρινὴ μέντοι ἑορτή, καθάπερ εἶπον, πλήρωμά τι καὶ συμπέρασμα τῶν ἐντὸς ἐνιαυτοῦ πασῶν ἔοικεν εἶναι σταθερώτερον καὶ παγιώτερον, τὰς ἀπὸ τῆς χώρας προσόδους εἰληφότων ἤδη καὶ μηκέτ’ ἐνδοιασμοῖς τοῖς περὶ φορᾶς καὶ ἀφορίας πλαζομένων καὶ δεδιότων· ἀνίδρυτοι γὰρ αἱ γεωπόνων φροντίδες, ἄχρις
ἂν οἱ καρποὶ συγκομισθῶσι, διὰ τὰς ἐφέδρους ἀπὸ μυρίων ὅσων ἀνθρώπων τε καὶ θρεμμάτων ζημίας.

[214] Ταῦτα ἐπὶ πλέον ἐμήκυνα διὰ τὴν ἱερὰν ἑβδόμην ἐπιδείξασθαι βουλόμενος, ὅτι πάσας τὰς ἐτησίους ἑορτὰς συμβέβηκεν ὡς ἂν ἀπογόνους ἑβδομάδος εἶναι μητρὸς λόγον ἐχούσης * * *
ἀφροσύναι καὶ εὐφροσύναι, καὶ διότι ἐν πανηγύρεσι καὶ ἱλαρῷ βίῳ τέρψεις ἀμέτοχοι συννοίας καὶ κατηφείας συνίστανται σώματα καὶ ψυχὰς ἀναχέουσαι, τὰ μὲν τῷ ἁβροδιαίτῳ, τὰς δὲ τῷ φιλοσοφεῖν.

¹⁰⁴¹⁰⁵

[215] 1 Ἔστι δέ τις παρὰ ταύτας οὐχ ἑορτὴ μὲν θεοῦ, ἑορτῆς δὲ συγγενὴς πανήγυρις, ἣν καλοῦσι „κάρταλον“ ἀπὸ τοῦ συμβεβηκότος, ὡς μικρὸν ὕστερον ἀποδείξομεν. τὸ μὲν οὖν μὴ ἑορτῆς ἔχειν ἀξίωμα καὶ τάξιν δῆλον ἐκ πολλῶν· οὔτε γὰρ τοῦ ἔθνους ἐστὶν ὡς πάνδημος, οἵα τῶν ἄλλων ἑκάστη, οὔτε τι τῶν προσαγομένων ἢ προσφερομένων ἐπὶ
τὸν βωμὸν καθαγιάζεται παραδιδόμενον τῷ ἀσβέστῳ πυρὶ καὶ ἱερῷ,

[216] οὔθ’ ἡμερῶν ἀριθμὸς ὃν χρὴ ταύτην ἑορτάζειν εἴρηται. 2 τὸ δ’ ἑορτώδη τύπον ἔχειν καὶ ἐγγὺς ἵστασθαι πανηγυρικῆς ἀδείας εὐμαρῶς κατίδοι τις ἄν. ἕκαστος γὰρ τῶν ἀγροὺς καὶ κτήσεις ἐχόντων ἀφ’ ἑκάστου τῶν ἀκροδρύων εἴδους ἀγγεῖα πληρώσας, καθάπερ ἔφην, ἃ
προσαγορεύουσι καρτάλους, ἀπαρχὴν τῆς εὐκαρπίας εἰς τὸ ἱερὸν κομίζει γεγηθὼς καὶ στὰς ἀντικρὺ τοῦ βωμοῦ δίδωσι τῷ ἱερεῖ, τὸ πάγκαλον καὶ θαυμάσιον ᾆσμα διεξιών, εἰ δὲ μὴ τύχοι μεμνημένος, ἀκούων παρὰ τοῦ ἱερέως μετὰ προσοχῆς πάσης.

[217] ἔστι δὲ τοιόνδε ᾆσμα· „Συρίαν ἀπέβαλον οἱ ἀρχηγέται τοῦ γένους ἡμῶν καὶ μετανέστησαν εἰς Αἴγυπτον.
ὀλίγος ὄντες ἀριθμὸς ηὐξήθησαν εἰς πλῆθος ἔθνους. οἱ ἀπόγονοι μυρία κακωθέντες ὑπὸ τῶν ἐγχωρίων, οὐδεμιᾶς ἔτι φαινομένης ἐξ ἀνθρώπων ἐπικουρίας, ἐγένοντο θεοῦ ἱκέται καταφυγόντες ἐπὶ τὴν ἐξ αὐτοῦ βοήθειαν.

[218] προσδεξάμενος τὴν ἱκεσίαν ὁ πᾶσι τοῖς ἀδικουμένοις εὐμενὴς τοὺς μὲν ἐπιτιθεμένους κατέπληξε σημείοις καὶ τέρασι καὶ φάσμασι καὶ τοῖς ἄλλοις
ὅσα κατ’ ἐκεῖνον τὸν χρόνον ἐθαυματουργεῖτο, τοὺς δ’ ἐπηρεαζομένους καὶ πάσας ὑπομένοντας ἐπιβουλὰς ἐρρύσατο, οὐ μόνον εἰς ἐλευθερίαν ἐξελόμενος, ἀλλὰ καὶ χώραν πάμφορον δούς.

[219] ἀπὸ τῶν ταύτης καρπῶν, εὐεργέτα, σοὶ φέρομεν τὴν ἀπαρχήν, εἰ δὴ θέμις εἰπεῖν ἐστι κομίζειν τὸν λαμβάνοντα· σαὶ γάρ, ὦ δέσποτα, χάριτες καὶ δωρεαὶ τὰ πάντα, ὧν
ἀξιωθέντες ἐναβρυνόμεθα καὶ ἐνευφραινόμεθα τοῖς ἀπροσδοκήτοις ἀγαθοῖς,

[220] ἅπερ οὐκ ἐλπίσασιν ἡμῖν ἔδωκας.“ 3 τὸ ᾆσμα τοῦτο σχεδὸν ἀπὸ θέρους ἐνισταμένου μέχρι μετοπώρου λήγοντος ἀδιαστάτως ὑφ’ ¹⁰⁶¹⁰⁷ ἑτέρων καὶ ἑτέρων ᾄδεται δυσὶ καιροῖς, ὁλοκλήρῳ μέρει ἡμίσει τοῦ ἐνιαυτοῦ, διὰ τὸ μὴ πάντας ἀθρόους κατὰ ῥητὴν προθεσμίαν τὰ ὡραῖα δύνασθαι κομίζειν, ἀλλ’ ἄλλοτε ἄλλους, ἔστι δ’ ὅτε καὶ τοὺς αὐτοὺς ἀπὸ τῶν αὐτῶν χωρίων.

[221] ἐπειδὴ γὰρ τῶν καρπῶν οἱ μὲν θᾶττον οἱ δὲ βραδύτερον
πεπαίνονται, καὶ διὰ τὰς τῶν τόπων διαφορὰς ἀλεεινοτέρων ἢ κρυμωδεστέρων ὄντων καὶ διὰ μυρίας ἄλλας αἰτίας, εἰκότως ἀόριστός ἐστι καὶ ἀπερίγραφος ὁ χρόνος τῆς τῶν ἀκροδρύων ἀπαρχῆς ἐπὶ μήκιστον ἐκτεινόμενος.

[222] ἡ δὲ τούτων χρῆσις ἐπιτέτραπται τοῖς ἱερεῦσιν, ἐπεὶ γῆς μὲν ἀποτομὴν οὐκ ἔλαχον οὐδὲ προσοδευομένας κτήσεις, κλῆροι δ’ εἰσὶν
αὐτοῖς αἱ παρὰ τοῦ ἔθνους ἀπαρχαὶ ἀντὶ τῶν λειτουργιῶν, ἃς μεθ’ ἡμέραν καὶ νύκτωρ ὑπομένουσι.

[223] 4 Τοσαῦτα μὲν περὶ ἑβδομάδος καὶ τῶν εἰς αὐτὴν ἀναφερομένων ἔν τε ἡμέραις καὶ μησὶ καὶ ἐνιαυτοῖς καὶ περὶ ἑορτῶν, αἳ συγγένειαν ἔχουσι πρὸς ἑβδομάδα, διεξῆλθον ἑπόμενος εἱρμῷ τῶν προκειμένων
κεφαλαίων κατὰ τὴν ἐν λόγοις ἀκολουθίαν. ἐπισκέψομαι δ’ ἑξῆς τὸ ἑπόμενον, ὃ περὶ γονέων ἀναγέγραπται τιμῆς.

Περὶ γονέων τιμῆς.

1 Τέτταρα εἴδη πρότερον ὑπειπών, ἃ καὶ τῇ τάξει καὶ τῇ δυνάμει πρῶτα ἦν ὡς ἀληθῶς, τό τε περὶ μοναρχίας ᾗ μοναρχεῖται
ὁ κόσμος, καὶ τὸ περὶ τοῦ μηδὲν ἀπεικόνισμα καὶ μίμημα δημιουργεῖν θεοῦ, καὶ τὸ περὶ τοῦ μὴ ψευδορκεῖν ἢ συνόλως μάτην ὀμνύναι, καὶ τὸ περὶ τῆς ἱερᾶς ἑβδόμης, ἅπερ σύμπαντα τείνει πρὸς εὐσέβειαν καὶ ὁσιότητα, μέτειμι ἐπὶ τὸ πέμπτον τὸ περὶ γονέων τιμῆς, ὅ, καθάπερ ἐν τοῖς ἰδίᾳ περὶ αὐτοῦ λόγοις ἔδειξα, μεθόριον ἀνθρωπείων τε καὶ
θείων.

[225] οἱ γὰρ γονεῖς μεταξὺ θείας καὶ ἀνθρωπίνης φύσεώς εἰσι μετέχοντες ἀμφοῖν· ἀνθρωπίνης μέν, ὡς ἔστι δῆλον, ὅτι καὶ γεγόνασι καὶ ¹⁰⁸¹⁰⁹ φθαρήσονται, θείας δ’ ὅτι γεγεννήκασι καὶ τὰ μὴ ὄντα εἰς τὸ εἶναι παρήγαγον· ὅπερ γάρ, οἶμαι, θεὸς πρὸς κόσμον, τοῦτο πρὸς τέκνα γονεῖς, ἐπειδὴ ὡς ἐκεῖνος τῷ μὴ ὑπάρχοντι ὕπαρξιν κατειργάσατο, καὶ οὗτοι μιμούμενοι καθ’ ὅσον οἷόν τε τὴν ἐκείνου δύναμιν τὸ γένος ἀθανατίζουσιν.

[226] 2 ἄξιοι δ’ οὐ διὰ τοῦτο μόνον τιμῆς πατήρ τε καὶ μήτηρ, ἀλλὰ καὶ
δι’ ἕτερα πλείω. παρ’ οἷς γὰρ λόγος ἀρετῆς ἐστί, πρεσβύτεροι νεωτέρων προκρίνονται καὶ διδάσκαλοι γνωρίμων καὶ εὐεργέται τῶν εὖ πεπονθότων καὶ ἄρχοντες ὑπηκόων καὶ δεσπόται δούλων.

[227] ἐν μὲν οὖν τῇ ἀμείνονι τάξει κρίνονται γονεῖς, πρεσβύτεροι γάρ εἰσι καὶ ὑφηγηταὶ καὶ εὐεργέται καὶ ἄρχοντες καὶ δεσπόται, ἐν δὲ τῇ ἐλάττονι υἱοὶ καὶ θυγατέρες,
νεώτεροι γὰρ καὶ μαθηταὶ καὶ εὖ πεπονθότες ὑπήκοοί τε καὶ δοῦλοι. ὡς δ’ οὐδὲν τούτων κατέψευσται, δῆλον μὲν ἐκ τῆς ἐναργείας· αἱ δ’ ἐκ λόγου πίστεις ἔτι μᾶλλον ἐπισφραγιοῦνται τὴν ἀλήθειαν.

[228] 3 λέγω τοίνυν, ὅτι τὸ ποιοῦν τοῦ γινομένου καὶ τὸ αἴτιον οὗπέρ ἐστιν αἴτιον ἀεὶ πρεσβύτερόν ἐστιν· οἱ δὲ γεννήσαντες αἴτιοι καὶ δημιουργοὶ
τρόπον τινὰ τῶν γεννηθέντων εἰσί· καὶ οἱ μὲν ὑφηγητῶν ἔχουσι τάξιν, ὅσαπερ ἂν εἰδότες τυγχάνωσι τοὺς παῖδας ἐκ πρώτης ἀναδιδάξαντες ἡλικίας, καὶ οὐ μόνον τὰ περὶ τὰς ἐπιστήμας, [ἀσκοῦσι καὶ νεάζουσιν] ἐναποματτόμενοι λογισμοὺς ἀκμάζουσι παίδων, ἀλλὰ καὶ τὰ ἀναγκαιότατα τῶν πρὸς αἱρέσεις καὶ φυγάς, αἱρέσεις μὲν ἀρετῶν, φυγὰς
δὲ κακιῶν καὶ τῶν κατ’ αὐτὰς ἐνεργειῶν.

[229] εὐεργέται μέντοι τίνες ἂν εἶεν μᾶλλον ἢ παίδων γονεῖς, οἳ καὶ μὴ ὄντας εἰργάσαντο καὶ αὖθις τροφῆς ἠξίωσαν καὶ μετὰ ταῦτα παιδείας τῆς κατά τε σῶμα καὶ ψυχήν, [καὶ] ἵνα μὴ μόνον ζῶσιν, ἀλλὰ καὶ εὖ ζῶσι;

[230] τὸ μὲν οὖν σῶμα διὰ τῆς γυμναστικῆς καὶ ἀλειπτικῆς ὠφέλησαν εἰς εὐτονίαν τε καὶ εὐεξίαν
σχέσεις τε καὶ κινήσεις εὐμαρεῖς, οὐκ ἄνευ ῥυθμοῦ καὶ τοῦ πρέποντος, τὴν δὲ ψυχὴν διά τε γραμμάτων καὶ ἀριθμῶν γεωμετρίας τε καὶ μουσικῆς καὶ τῆς συμπάσης φιλοσοφίας, ἣ τὸν νοῦν εἰσῳκισμένον θνητῷ σώματι μετέωρον αἴρουσα παραπέμπει μέχρις οὐρανοῦ καὶ τὰς ἐν αὐτῷ μακαρίας καὶ εὐδαίμονας φύσεις ἐπιδείκνυται, ζῆλον ἅμα καὶ πόθον
¹¹⁰ ἐνεργαζομένη τῆς ἀτρέπτου καὶ ἐναρμονίου τάξεως, ἣν οὐδέποτε λείπουσι πειθόμεναι τῷ ταξιάρχῳ.

[231] πρὸς δὲ ταῖς εὐεργεσίαις καὶ τὴν ἐφ’ οἷς ἐγέννησαν ἀρχὴν ἔλαβον, οὐχ ὥσπερ ἐν ταῖς πόλεσι κατὰ κλῆρον ἢ χειροτονίαν, ὡς αἰτιᾶσθαι δύνασθαι τὸν μὲν ὀλίσθῳ τύχης γενόμενον,
οὐ σὺν λογισμῷ, τὴν δὲ ὄχλου, πράγματος ἀνεξετάστου καὶ ἀνεπισκέπτου, φορᾷ, γνώμῃ δὲ ἀρίστῃ καὶ τελειοτάτῃ τῆς ἄνω φύσεως, ᾗ καὶ τὰ θεῖα καὶ τὰ ἀνθρώπινα σὺν δίκῃ πρυτανεύεται.

[232] 4 διὰ τοῦτ’ ἔξεστι τοῖς πατράσι καὶ κακηγορεῖν [πρὸς] τοὺς παῖδας καὶ ἐμβριθέστερον νουθετεῖν καί, εἰ μὴ ταῖς δι’ ἀκοῶν ἀπειλαῖς ὑπείκουσι, τύπτειν καὶ
προπηλακίζειν καὶ καταδεῖν. ἂν μέντοι γε καὶ πρὸς ταῦτα ἀφηνιάζωσι τῇ ῥύμῃ τῆς ἀνιάτου μοχθηρίας ἀπαυχενίζοντες, ἐπέτρεψεν ὁ νόμος καὶ μέχρι θανάτου κολάζειν, ἀλλ’ οὐκέτι μόνῳ πατρὶ ἢ μόνῃ μητρί, διὰ τὸ μέγεθος τῆς τιμωρίας, ἣν οὐκ ἄξιον ὑφ’ ἑνὸς ἀλλ’ ὑπ’ ἀμφοῖν δικασθῆναι· συμφρονῆσαι γὰρ οὐκ εἰκὸς ἐπ’ ἀναιρέσει τοῦ παιδὸς ἑκάτερον
τῶν γονέων, μὴ βαρυνόντων καὶ καθελκόντων τῶν ἀδικημάτων ὁλκῇ τινι βεβαίῳ νικώσῃ τὴν ἐκ φύσεως ἐνιδρυμένην πάγιον εὔνοιαν.

[233] ἀλλ’ οὐκ ἀρχὴν μόνον καὶ ἡγεμονίαν τὴν ἐπὶ τέκνοις ἀλλὰ καὶ δεσποτείαν γονεῖς ἔλαχον κατ’ ἄμφω τὰς ἀνωτάτω θεραπόντων κτήσεως ἰδέας, τήν τε ἐπ’ οἰκότριψι καὶ ἀργυρωνήτοις· πολυπλασίους τε γὰρ τῆς ἀξίας τιμὰς
κατατιθέασιν εἴς τε παῖδας καὶ ὑπὲρ παίδων τιτθαῖς καὶ παιδαγωγοῖς καὶ διδασκάλοις, δίχα τῶν εἰς ἐσθῆτας καὶ τροφὰς καὶ τὴν ἄλλην ¹¹¹¹¹² ἐπιμέλειαν ὑγιαινόντων τε καὶ καμνόντων ἐκ πρώτης ἡλικίας μέχρι τελείας· οἰκότριβές τε ἂν εἶεν οἱ μὴ μόνον οἴκοι γεννηθέντες ἀλλὰ καὶ [οἱ] ὑπὸ τῶν τῆς οἰκίας δεσποτῶν συνεισενεγκάντων τὰ πρὸς γένεσιν φύσεως θεσμοῖς

[234] εἰσφορὰν ἀναγκαίαν. 5 τοσούτων οὖν ὑπαρχόντων ἄξιον ἐπαίνου μὲν οὐδὲν δρῶσιν οἱ τιμῶντες τοὺς γονεῖς, ἐπεὶ καὶ ἕν τι τῶν εἰρημένων αὐταρκέστατον εἰς σεβασμὸν αὐτοὺς προκαλέσασθαι, ψόγου δὲ καὶ κατηγορίας καὶ τῆς ἀνωτάτω δίκης οἱ μήθ’ ὡς πρεσβυτέρους αἰδούμενοι μήθ’ ὡς ὑφηγητὰς ἀποδεχόμενοι μήθ’ ὡς εὐεργέτας ἀμοιβῆς ἀξιοῦντες μήθ’ ὡς ἄρχουσι πειθαρχοῦντες μήθ’ ὡς δεσπότας εὐλαβούμενοι.

[235] πατέρα, οὖν φησί, μετὰ θεὸν καὶ μητέρα τίμα δευτερείοις τοῖς γέρασιν ἀναδουμένους,
ἅπερ ἡ φύσις ἀπένειμεν αὐτοῖς ἀθλοθετοῦσα. τιμήσεις δ’ [[ἐπ’]π[ἐπ’]] οὐδενὶ μᾶλλον ἢ πειρώμενος ἀγαθός τε εἶναι καὶ δοκεῖν εἶναι, ὧν τὸ μὲν τὴν ἄτυφον καὶ ἄπλαστον ἀρετὴν ἐπιζητεῖ, τὸ δὲ τὴν σὺν ὑπολήψει χρηστῇ καὶ τῷ παρὰ τῶν συνόντων ἐπαίνῳ.

[236] μικρὰ γὰρ τῶν ἰδίων φροντίζοντες ὠφελειῶν τέλος εὐδαιμονίας νομίζουσι τὴν τῶν παίδων καλοκἀγαθίαν,
δι’ ἣν καὶ τοῖς προσταττομένοις θελήσουσιν ὑπακούειν ἐκεῖνοι καὶ ἐν ἅπασι καταπειθεῖς εἶναι τοῖς δικαίοις καὶ συμφέρουσιν· οὐδὲν γὰρ ἀλλότριον ἀρετῆς ὁ ταῖς ἀληθείαις ὑφηγήσεται πατὴρ παιδί.

[237] 6 Τεκμηριώσαιτο δ’ ἄν τις τὴν πρὸς γονεῖς εὐσέβειαν οὐ μόνον ἐκ τῶν εἰρημένων, ἀλλὰ κἀκ τῆς πρὸς τοὺς ἥλικας ἐκείνων ἀποδοχῆς.
ὁ γὰρ πρεσβύτην καὶ πρεσβύτιδα οὐδὲν γένει προσήκοντας αἰδούμενος ἔοικέ πως ὑπομιμνῄσκεσθαι πατρός τε καὶ μητρὸς καὶ ἀποβλέπων ὥσπερ εἰς ἀρχέτυπα τεθεικέναι τὰς εἰκόνας ἐκείνων.

[238] ὅθεν ἐν τοῖς ἱεροῖς γράμμασιν οὐ μόνον προεδρίας ἐξίστασθαι διείρηται νέους πρεσβύταις, ἀλλὰ ¹¹³¹¹⁴ καὶ παριοῦσιν ὑπανίστασθαι πολιὰν γήρως αἰδουμένους, εἰς ὅπερ ἐλπὶς ἀφικέσθαι τοὺς προνομίας τοῦτ’ ἀξιοῦντας.

[239] παγκάλως δέ μοι κἀκεῖνο νενομοθετῆσθαι δοκεῖ· φησὶ γάρ· "ἕκαστος πατέρα τε ἑαυτοῦ καὶ μητέρα φοβείσθω“ (Lev. 19, 3), φόβον πρὸ εὐνοίας τιθείς, οὐχ ὡς πρὸς
ἅπαν ἄμεινον, ἀλλ’ ὡς πρὸς τὸν παρόντα καιρὸν χρησιμώτερόν τε καὶ λυσιτελέστερον. πρῶτον μὲν γὰρ τοῖς παιδευομένοις καὶ νουθετουμένοις ἄφροσιν εἶναι συμβέβηκεν· ἀφροσύνη δ’ οὐκ ἄλλῳ ἢ φόβῳ θεραπεύεται· δεύτερον δ’ ἁρμόττον οὐκ ἦν νομοθέτου παραγγέλμασι τοὺς παῖδας εὔνοιαν διδάσκεσθαι τὴν πρὸς γονεῖς, ἣν αὐτοκέλευστον ἡ φύσις ἐξαιτεῖ, ἐκ
σπαργάνων δὲ ταῖς ψυχαῖς τῶν οὕτως ἡνωμένων κατὰ γένος ἐνιδρύσατο.

[240] διὸ φιλίαν μὲν τὴν πρὸς τοὺς γεννήσαντας ὡς αὐτομαθῆ καὶ αὐτοδίδακτον καὶ προστάξεως οὐ δεομένην ἀπέλιπε, φόβον δὲ προστάττει διὰ τοὺς εἰωθότας ῥᾳθυμεῖν· ἐπειδὴ γὰρ γονεῖς παῖδας ὑπερβαλλούσῃ χρώμενοι φιλοστοργίᾳ περιέπουσι καὶ πάντοθεν ἐκπορίζοντες αὐτοῖς τἀγαθὰ
χαρίζονται μηδένα πόνον ἢ κίνδυνον ὑπερτιθέμενοι, δυνάμεσιν ὁλκοῖς εὐνοίας συνδεδεμένοι, τὸ λίαν φιλόστοργον αὐτῶν οὐ δέχονταί τινες ἐπ’ ὠφελείᾳ, τρυφὴν καὶ χλιδὴν ἐζηλωκότες καὶ θαυμάζοντες μὲν τὸν ὑγρὸν βίον, διαρρέοντες δὲ κατά τε σῶμα καὶ ψυχήν, καὶ μηδὲν μέρος ἐῶντες ὀρθοῦσθαι ταῖς οἰκείαις δυνάμεσιν, ἃς ὑποσκελίζοντες καὶ ἐκνευρίζοντες
οὐκ ἐρυθριῶσιν ἕνεκα τοῦ μὴ δεδιέναι τοὺς σωφρονιστὰς πατέρας καὶ μητέρας, ἐνδιδόντες καὶ ἐπιχαλῶντες ταῖς ἰδίαις ἐπιθυμίαις.

[241] ἀλλὰ καὶ τούτοις ἀναγκαῖον παραινεῖν, ὅπως εὐτονωτέραις καὶ ἐμβριθεστέραις χρώμενοι νουθεσίαις θεραπεύσωσι τὸν τῶν παίδων ῥοῦν, καὶ τοῖς παισίν, ὅπως εὐλαβῶνται τοὺς * * * γινομένους δεδιότες καὶ ὡς ἄρχοντας καὶ ὡς φύσει δεσπότας· μόλις γὰρ οὕτως ἀδικεῖν ὀκνήσουσι.

[242] 7 Τὰ μὲν δὴ κατὰ τὴν προτέραν δέλτον πέντε κεφάλαια νόμων καὶ ὅσα τῶν κατὰ μέρος εἰς ἕκαστον ἐλάμβανε τὴν ἀναφορὰν διεξῆλθον. χρὴ δὲ καὶ τὰς ὁρισθείσας ἐπὶ τῇ τούτων παραβάσει τιμωρίας δηλῶσαι.

[243] κοινὸς μὲν οὖν ἐστι κατὰ πάντων θάνατος, δι’ ἣν ἔχει τἀδικήματα πρὸς ¹¹⁵¹¹⁶ ἄλληλα συγγένειαν. αἰτίαι δὲ τῆς δίκης διάφοροι. ἀρκτέον δ’ ἀπὸ τοῦ τελευταίου τοῦ πρὸς γονεῖς, ἐπειδὴ καὶ περὶ αὐτοῦ λόγος ἔναυλος. ἐάν, φησί, τις τυπτήσῃ πατέρα ἢ μητέρα, καταλευέσθω· πάνυ δικαίως· οὐ γὰρ θέμις ζῆν τῷ προπηλακίζοντι τοὺς τοῦ ζῆν αἰτίους.

[244] ἀλλ’ ἔνιοι τῶν εὐπαρύφων καὶ νομοθετῶν πρὸς δόξας ἀπιδόντες μᾶλλον ἢ τὴν ἀλήθειαν
ἐκομψεύσαντο κατὰ πατροτυπτῶν ὁρίσαντες χειρῶν ἀποκοπήν, ὑπὲρ τοῦ παρὰ τοῖς εἰκαιοτέροις καὶ ἀνεξετάστοις εὐδοκιμῆσαι νομίζουσιν ἁρμόττον εἶναι τὰ μέρη οἷς ἐτύπτησαν τοὺς γονεῖς ἀκρωτηριάζεσθαι.

[245] ἔστι δ’ εὔηθες τοῖς ὑπηρετηκόσι πρὸ τῶν αἰτίων δυσχεραίνειν, τὴν γὰρ ὕβριν οὐ χεῖρες ἀλλὰ διὰ χειρῶν ὑβρισταὶ δρῶσιν, οὓς ἀναγκαῖον κολάζειν·
εἰ μὴ καὶ τοὺς ἀνδροφονήσαντας ξίφει μεθετέον ὑπερόριον τὸ ξίφος ῥίψαντας, καὶ τοὐναντίον τοῖς ἀριστεύσασιν ἐν πολέμῳ τιμὰς οὐ δοτέον, ἀλλὰ ταῖς ἀψύχοις παντευχίαις, δι’ ὧν ἠνδραγαθίσαντο·

[246] μὴ καὶ τῶν ἐν γυμνικοῖς ἀγῶσι στάδιον ἢ δίαυλον ἢ δόλιχον νενικηκότων ἢ πυγμὴν ἢ παγκράτιον σκέλη καὶ χεῖρας αὐτὸ μόνον ταινιοῦν ἐπιχειρήσουσιν ὅλα
τὰ σώματα τῶν ἀθλητῶν παρέντες; γέλως μέντ’ ἂν εἴη τὰ τοιαῦτ’ εἰσηγεῖσθαι, τὰ ὧν οὐκ ἄνευ κολάζοντας ἢ τιμῶντας, δέον τοὺς αἰτίους· οὐδὲ γὰρ μουσικὴν ἐπιδεικνύμενόν τινα δι’ αὐλῶν ἢ λύρας καὶ σφόδρα κατορθοῦντα παραμειψάμενοι τὰ ὄργανα κηρυγμάτων καὶ τιμῶν ἀξιοῦμεν.

[247] τί οὖν ἔδει πατροτύπτας, ὦ γενναῖοι νομοθέται, χειροκοπεῖν; ἢ ἵνα πρὸς
τῷ εἶναι μηδὲν χρήσιμοι τὸ παράπαν καὶ δασμὸν οὐκ ἐτήσιον ἀλλ’ ἐφήμερον ἀναπράττωσι παρὰ τῶν ἠδικημένων τροφὰς ἀναγκαίας ἅτε πορίζειν ἀδυνατοῦντες; οὐ γὰρ σιδήρειος πατήρ ἐστί τις οὕτως, ὡς λιμῷ περιϊδεῖν θνῄσκοντα υἱόν, καὶ ταῦτα χρόνῳ τῆς ὀργῆς ἀμαυρουμένης.

[248] κἂν μὴ ἐπενέγκῃ μέντοι χεῖρας, κακηγορῇ δ’ οὓς χρέος ἀναγκαῖον εὐφημεῖν ἢ
καὶ τρόπῳ ἑτέρῳ δρᾷ τι τῶν ἐπ’ ἀτιμίᾳ γονέων, θνῃσκέτω· κοινὸς γὰρ ἐχθρὸς καί, εἰ δεῖ τἀληθὲς εἰπεῖν, δήμιος ἁπάντων· ἐπεὶ τίνι ¹¹⁷¹¹⁸ γένοιτ’ ἂν εὐμενὴς ἄλλῳ ὁ μηδὲ τοῖς αἰτίοις τοῦ ζῆν, δι’ οὓς εἰς γένεσιν ἦλθεν, ὧν ἐστι προσθήκη;

[249] 8 Πάλιν δ’ ὁ τὴν ἱερὰν ἑβδόμην βέβηλον ἀποφήνας τό γ’ ἐπ’ αὐτὸν ἧκον μέρος ὑπόδικος ἔστω θανάτου. τοὐναντίον γὰρ τοῖς βεβήλοις
καὶ πράγμασι καὶ σώμασι καθαρσίων εὐπορητέον εἰς τὴν ἀμείνω μεταβολήν, ἐπειδὴ „φθόνος”, ὡς ἔφη τις, „ἔξω θείου χοροῦ βαίνει”. τὸ δὲ τολμᾶν τὰ καθωσιωμένα παρακόπτειν καὶ παραχαράττειν ὑπερβάλλουσαν ἀσέβειαν ἐμφαίνει.

[250] κατὰ τὴν παλαιὰν ἐκείνην ἐξ Αἰγύπτου μετανάστασιν ἡνίκα δι’ ἐρήμης ἀτριβοῦς ἅπασα ἡ πληθὺς ὡδοιπόρει, γενομένης
ἑβδόμης αἱ μὲν τοσαῦται μυριάδες, ὅσας ἐδήλωσα πρότερον, ἐν ταῖς σκηναῖς κατὰ πολλὴν ἡσυχίαν διέτριβον, εἷς δ’ οὐχὶ τῶν ἠμελημένων καὶ ἀφανῶν ὀλίγα φροντίσας τῶν διατεταγμένων καὶ χλευάσας τοὺς φυλάττοντας ἐξῄει μὲν ἐπὶ φρυγανισμόν, ἔργῳ δ’ εἰς παρανομίας ἐπίδειξιν.

[251] καὶ ὁ μὲν ὑπέστρεφεν ἀγκαλίδα ἀγαγών, οἱ δὲ τῶν σκηνῶν
ἐκχυθέντες, καίτοι παρατεθηγμένοι, νεώτερον οὐδὲν ἕνεκα τοῦ περὶ τὴν ἡμέραν ἱεροπρεποῦς εἰργάσαντο, πρὸς δὲ τὸν ἄρχοντα ἀγαγόντες τὸ ἀσέβημα μηνύουσιν· ὁ δ’ εἰς εἱρκτὴν ἀποθέμενος, ἐκπεσόντος λογίου καταλεύειν τὸν ἄνθρωπον, ἐκδίδωσι τοῖς πρῶτον θεασαμένοις εἰς ἀπώλειαν. ὡς γάρ, οἶμαι, πῦρ ἐναύειν ἑβδόμαις οὐκ ἐπιτέτραπται — δι’ ἣν πρόσθεν
αἰτίαν εἶπον —, οὕτως οὐδὲ τὰ πυρὸς ἐκκαύματα συλλέγειν.

[252] 9 Τοῖς μάρτυρα καλοῦσιν ἐπὶ μὴ ἀληθεῖ θεὸν ὥρισται δίκη θανάτου· προσηκόντως· οὐδὲ γὰρ ἄνθρωπος τῶν μετρίων ἀνέξεταί ποτε παρακληθεὶς συνεπιγράψασθαι ψεύδεσιν, ἀλλ’ ἐχθρὸν ἄπιστον ὑπολαβεῖν ἄν μοι δοκεῖ τὸν εἰς ταῦτα προτρέποντα.

[253] ὅθεν ῥητέον· τὸν
ὁμνύντα μάτην ἐπ’ ἀδίκῳ θεὸς ὁ τὴν φύσιν ἵλεως οὔποτε τῆς αἰτίας ¹¹⁹¹²⁰ ἀπαλλάξει δυσκάθαρτον καὶ μιαρὸν ὄντα, κἂν διαφύγῃ τὰς ἀπ’ ἀνθρώπων τιμωρίας. διαδράσεται δ’ οὐδέποτε· μυρίοι γὰρ ἔφοροι, ζηλωταὶ νόμων, φύλακες τῶν πατρίων ἀκριβέστατοι, ἐπὶ καταλεύσει τι δρῶσιν ἀμειλίκτως ἔχοντες· εἰ μὴ ἄρα ἐπὶ μὲν ἀτιμίᾳ πατρὸς ἢ μητρὸς φονᾶν ἄξιον, ἐπὶ δ’ ὀνόματι τῷ καὶ αὐτῆς εὐκλεεστέρῳ σεμνότητος ὑπ’ ἀσεβῶν ἀτιμουμένῳ
μετριώτερον οἰστέον.

[254] ἀλλ’ οὐχ οὕτως ἐστί τις ἀνόητος, ὡς ἕνεκα τῶν ἐλαττόνων κτείνων τοὺς αἰτίους ἐπὶ τοῖς μείζοσιν ἐᾶν· μεῖζον δ’ ἀσέβημα τοῦ πρὸς γονεῖς κακηγορουμένους καὶ ὑβριζομένους τὸ περὶ τὴν ἱερὰν πρόσρησιν θεοῦ γενόμενον ἐκ ψευδορκίας.

[255] εἰ δὲ ὁ μὴ προσηκόντως ὀμνὺς ὑπαίτιος, πόσης ἄξιος τιμωρίας ὁ τὸν ὄντως ὄντα θεὸν
ἀρνούμενος καὶ τοὺς γεγονότας πρὸς τοῦ πεποιηκότος τιμῶν καὶ μὴ μόνον γῆν ἢ ὕδωρ ἢ ἀέρα ἢ πῦρ, τὰ στοιχεῖα τοῦ παντός, ἢ πάλιν ἥλιον καὶ σελήνην καὶ πλάνητας καὶ ἀπλανεῖς ἀστέρας ἢ τὸν σύμπαντα οὐρανόν τε καὶ κόσμον σέβειν ἀξιῶν, ἀλλὰ καὶ ὅσα θνητοὶ δημιουργοὶ κατεσκεύασαν ξύλα καὶ λίθους, ἅπερ εἰς ἀνθρωποειδεῖς τύπους ἐμορφώθη;

[256] τοιγάρτοι καὶ αὐτὸς ἐξομοιούσθω τοῖς χειροκμήτοις· θέμις γὰρ μὴ μετέχειν ψυχῆς τὸν τὰ ἄψυχα τιμήσαντα, καὶ μάλιστα φοιτητὴν γενόμενον Μωυσέως, οὗ πολλάκις ἤκουσε λέγοντός τε καὶ προφητεύοντος τὰς ἱερωτάτας καὶ καταθέους ἐκείνας ὑφηγήσεις· ὄνομα θεῶν ἑτέρων μήτε τῇ ψυχῇ παραδέξῃ εἰς ὑπόμνησιν μήτε φωνῇ διερμηνεύσῃς, ἀλλ’
ἑκάτερον, νοῦν καὶ λόγον, μακρὰν τῶν ἄλλων διαζεύξας ἐπίστρεψον πρὸς τὸν πατέρα καὶ ποιητὴν τῶν ὅλων, ἵνα καὶ φρονῇς περὶ μοναρχίας τὰ ἄριστα καὶ κάλλιστα καὶ λέγῃς τὰ πρέποντα καὶ λυσιτελέστατα σαυτῷ τε καὶ τοῖς ἀκουσομένοις.

[257] 10 Αἱ μὲν οὖν κατὰ τῶν παραβαινόντων τοὺς πέντε χρησμοὺς
τιμωρίαι δεδήλωνται. τὰ δὲ προκείμενα τοῖς φυλάττουσιν αὐτοὺς ἆθλα, ¹²¹¹²² καὶ εἰ μὴ ῥηταῖς προστάξεσι μεμήνυκεν ὁ νόμος, ἀλλά τοι δι’ ὑπονοίας ἐμφαίνεται.

[258] τὸ μὲν οὖν μὴ νομίζειν θεοὺς ἑτέρους μηδὲ χειρόκμητα θεοπλαστεῖν μηδὲ ψευδορκεῖν ἑτέρου γέρως χρεῖον οὐκ ἔστιν· αὐτὸ γάρ, οἶμαι, τὸ ταῦτα ἐπιτηδεύειν ἄριστον καὶ τελεώτατόν ἐστι γέρας· ἐπὶ τίνι
γὰρ δύναιτ’ ἄν τις ἡσθῆναι μᾶλλον ἀληθείας ἐρῶν ἢ τῷ ἑνὶ προσκεῖσθαι θεῷ καὶ τῆς τούτου θεραπείας ἀδόλως καὶ καθαρῶς περιέχεσθαι;

[259] καλῶ δὲ μάρτυρας, οὐχ οἵτινες θεραπεύουσι τῦφον, ἀλλὰ τοὺς ἀπλανῆ ζῆλον ἐζηλωκότας, παρ’ οἷς ἀλήθεια τιμᾶται· φρονήσεώς τε γὰρ ἆθλον αὐτὴ ἡ φρόνησις καὶ δικαιοσύνη καὶ ἑκάστη τῶν ἄλλων ἀρετῶν ἑαυτῆς
ἐστι γέρας. ἡ δ’ ὥσπερ ἐν χορῷ καλλιστεύουσα καὶ κατάρχουσα πασῶν ὁσιότης πολὺ πλέον ἐστὶν ἑαυτῆς καὶ ἀγώνισμα καὶ ἆθλον, παρέχουσα καὶ τοῖς χρωμένοις εὐδαιμονίαν καὶ τοῖς τούτων παισὶ καὶ ἐγγόνοις εὐπραγίας ἀναφαιρέτους.

[260] 11 πάλιν γε μὴν τοῖς τὴν ἱερὰν ἑβδόμην φυλάττουσι συμβαίνει περὶ δύο τὰ ἀναγκαιότατα ὠφελεῖσθαι, σῶμα καὶ ψυχήν,
τὸ μὲν ἀναπαύλαις ἐκ τῶν συνεχῶν καὶ ἀτρύτων πόνων, τὴν δ’ ὑπολήψεσιν ἀρίσταις περὶ θεοῦ ὡς κοσμοποιοῦ καὶ ἐπιμελουμένου ὧν ἐγέννησε· καὶ γὰρ τὰ σύμπαντα ἐτελεσφόρησεν ἑβδομάδι. δῆλον οὖν ἐκ τούτων, ὅτι τὴν ἑβδόμην τιμῶν αὐτὸς εὑρίσκεται τιμήν.

[261] ὁμοίως μέντοι καὶ ὁ τοὺς γονεῖς ἀποδεχόμενος μὴ θηράσθω τι πλέον· εὑρήσει γὰρ
σκοπῶν ἐν αὐτῷ τῷ ἔργῳ τὸ ἆθλον. οὐ μὴν ἀλλ’ ἐπειδὴ τῶν προτέρων τεσσάρων κεφαλαίων, ἃ θειοτέρας ἔλαχε μοίρας, ἔλαττον τοῦτ’ ἐστὶ διὰ τὸ θνητῶν ἐφάπτεσθαι, παρηγόρησεν εἰπών· „τίμα πατέρα καὶ μητέρα, ἵνα εὖ σοι γένηται καὶ ἵνα μακροχρόνιος γένῃ“ (Exod. 20, 12. Deut. 5,16), δύο γέρα τιθείς·

[262] ἓν μὲν μετουσίαν ἀρετῆς, τὸ γὰρ εὖ ἡ ἀρετὴ ἢ οὐκ ἄνευ
ἀρετῆς, ἕτερον δέ, εἰ δεῖ τἀληθὲς εἰπεῖν, ἀθανασίαν διὰ πολυχρονίου ζωῆς καὶ βίου μακραίωνος, ὃν καὶ μετὰ σώματος θρέψεις ψυχῇ κεκαθαρμένῃ τελείᾳ καθάρσει βιῶν. ταῦτα μὲν οὖν ἀποχρώντως λέλεκται, τὰ δ’ ἐν τῇ δευτέρᾳ δέλτῳ μετὰ ταῦτα καιροῦ διδόντος ἐπισκεψόμεθα.

¹²³

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.) — 2 focus

A TREATISE ON THE SPECIAL LAWS, WHICH ARE REFERRED TO THREE ARTICLES OF THE DECALOGUE, NAMELY, THE THIRD, FOURTH, AND FIFTH; ABOUT OATHS, AND THE REVERENCE DUE TO THEM; ABOUT THE HOLY SABBATH; ABOUT THE HONOUR TO BE PAID TO PARENTS.

[1] 1 1 In the treatise preceding this one we have discussed with accuracy two articles of the ten commandments, that which relates to not thinking that any other beings are absolute gods, except God himself; and the other which enjoins us not to worship as God any object made with hands. And we also spoke of the laws which relate specially to each of these points. But we will now proceed to discuss the three which come next in the regular order, again adapting suitable special laws to each.

[2] And the first of these other commandments is not to take the name of God in vain; for the word of the virtuous man, says the law, shall be his oath, firm, unchangeable, which cannot lie, founded steadfastly on truth. And even if particular necessities shall compel him to swear, then he should make the witness to his oath the health or happy old age of his father or mother, if they are alive; or their memory, if they are dead. And, indeed, a man’s parents are the copies and imitations of divine power, since they have brought people who had no existence into existence.

[3] One person is recorded in the law, one of the patriarchs of the race, and one of those most especially admired for his wisdom, "as swearing by the face of his father," for the benefit, I imagine, of all those who might live afterwards, and with the object of giving necessary instruction, so that posterity might honour their parents in the proper manner, loving them as benefactors and respecting them as rulers appointed by nature, and might therefore not rashly invoke the name of God.

[4] And these men also deserve to be praised who, when they are compelled to swear, by their slowness, and delay, and evasion, cause fear not only to those who see them, but to those also who invite them to take an oath; for when they do pronounce the oath they are accustomed to say only thus much, "By the—;" or, "No, by the—;" without any further addition, giving an emphasis to these words by the mutilation of the usual form, but without uttering the express oath.

[5] However, if a man must swear and is so inclined, let him add, if he pleases, not indeed the highest name of all, and the most important cause of all things, but the earth, the sun, the stars, the heaven, the universal world; for these things are all most worthy of being named, and are more ancient than our own birth, and, moreover, they never grow old, lasting for ever and ever, in accordance with the will of their Creator.

And some men display such easiness and indifference on the subject, that, passing over all created things, they dare in their ordinary conversation to rise up to the Creator and Father of the universe, without stopping to consider the place in which they are, whether it be profane or sacred; or the time, whether it be suitable; or themselves, whether they are pure in body and soul; or the business, whether it be important; or the occasion, whether it is necessary; but (as the proverb says), they pollute everything with unwashed feet, as if it were decent, since nature has bestowed a tongue upon them, for them to let it loose unrestrained and unbridled to approach objects which it is impious to approach.

[7] When they ought rather to employ that most excellent of all the organs by which voice and speech (the most useful things in human life, and the causes of all communion among men) are made distinct and articulate, in a manner to contribute to the honour, and dignity, and blessing of the great Cause of all things.

[8] But now, out of their excessive impiety, they use the most awful names in speaking of the most unimportant matters, and heaping one appellation upon another in a perfect crowd they feel no shame, thinking that by the frequency and number of their uninterrupted oaths they will attain to the object which they desire, being very foolish to think so; for a great number of oaths is no proof of credibility, but rather of a man’s not deserving to be believed in the opinion of men of sense and wisdom.

But if any one being compelled to swear, swears by anything whatever in a manner which the law does not forbid, let him exert himself with all his strength and by every means in his power to give effect to his oath, interposing no hindrance to prevent the accomplishment of the matter thus ratified, especially if neither implacable anger or frenzied love, or unrestrained appetites agitate the mind, so that it does not know what is said or done, but if the oath has been taken with sober reason and deliberate purpose.

[10] For what is better than to speak with perfect truth throughout one’s whole life, and to prove this by the evidence of God himself? For an oath is nothing else but the testimony of God invoked in a matter which is a subject of doubt, and to invoke God to witness a statement which is not true is the most impious of all things.

[11] For a man who does this, is all but saying in plain words (even though he hold his peace), "I am using thee as a veil for my iniquity; do thou co-operate with me, who am ashamed to appear openly to be behaving unjustly. Do thou incur the blame instead of me, who am acting unjustly. For though I am doing wrong, I am anxious not to be accounted wicked, but thou canst be indifferent to thy reputation with the multitude, having no regard to being well spoken of." But to say or imagine such things as these is most impious, for not only would God, who is free from all participation in wickedness, but even any father or any stranger, provided he were not utterly devoid of all virtue, would be indignant if he were addressed in such a way as this.

[12] A man, therefore, as I have said, must be sure and give effect to all oaths which are taken for honourable and desirable objects, for the due establishment of private or public objects of importance, under the guidance of wisdom, and justice, and holiness. 4 And in this description of oaths those most lawful vows are included which are offered up in consequence of an abundance of blessings, either present or expected; but if any vows are made for contrary objects, it is not holy to ratify them,

[13] for there are some men who swear, if chance so prompts them, to commit theft, or sacrilege, or adultery, or rape, or to inflict wounds or slaughter, or any similar acts of wickedness, and who perform them without any delay, making an excuse that they must keep their oaths, as if it were not better and more acceptable to God to do no iniquity, than to perform such a vow and oath as that. The national laws and ancient ordinances of every people are established for the sake of justice and of every virtue, and what else are laws and ordinances but the sacred words of nature having an authority and power in themselves, so that they differ in no respect from oaths?

[14] And let every man who commits wicked actions because he is so bound by an oath, beware that he is not keeping his oath, but that he is rather violating one which is worthy of great care and attention to preserve it, which sets a seal as it were to what is honourable and just, for he is adding wickedness to wickedness, adding lawless actions to oaths taken on improper occasions, which had better have been buried in silence.

[15] Let such a man, therefore, abstain from committing iniquity, and seek to propitiate God, that he may grant to him the mercy of that humane power which is innate in him, so as to pardon him for the oaths which he took in his folly. For it is incurable madness and insanity to take upon himself twofold evils, when he might put off one half of the burden of them.

[16] But there are some men who, out of the excess of their wicked hatred of their species, being naturally unsociable and inhuman, or else being constrained by anger as by a hard mistress, think to confirm the savageness of their natural . disposition by an oath, swearing that they will not admit this man or that man to sit at the same table with them, or to - come under the same roof; or, again, that they will not give any assistance to such an one, or that they will not receive any from him as long as he lives. And sometimes even after the death of their enemy, they keep up their irreconcileable enmity, not allowing their friends to give the customary honours even to their dead bodies when in the grave.

[17] I would recommend to such men, as to those I have mentioned before, to seek to propitiate the mercy of God by prayers and sacrifices, that so they may find some cure for the diseases of their souls which no man is competent to heal.

But there are other persons, also, boastful, puffed up with pride and arrogance, who, being insatiably greedy of glory, are determined to obey none of the precepts which point to that most beneficial virtue, frugality; but even if any one exhorts them to it, in order to induce them to shake off the obstinate impetuosity of the appetites, they look upon all their admonitions as insults, and drive their course on headlong to every kind of effeminate luxury, despising those who seek to correct them, and making a joke of and turning into ridicule all the honourable and advantageous recommendations of wisdom.

[19] And if such men happen to be in such circumstances as to have any abundance and superfluity of the means of living, they declare with positive oaths that they will indulge in all imaginable expense for the use and enjoyment of costly luxury. For instance, a man who has lately come into the enjoyment of considerable riches, embraces a prodigal and extravagant course of life; and when some old man, some relation perhaps, or some friend of his father, comes and admonishes him, exhorting him to alter his ways and to come over to a more honourable and strict behaviour, he is indignant beyond all measure at the advice, and being obstinate in his contentious disposition, swears that as long as he has the means and resources necessary for supplying his wants he will not practise any single way which leads to economy or moderation, neither in the city nor in the country, neither when travelling by sea nor by land, but that he will at all times and in all places show how rich and liberal he is; but as it seems to me such conduct as this is not so much a display of riches as of insolence and intemperance.

[20] And yet many men who have before now been placed in situations of great authority, and even many who now are so, though they have most abundant resources of all kinds, and enormous riches, wealth continually and uninterruptedly flowing upon them as if from some unceasing spring, do nevertheless at times turn to the same things which we poor men use, to earthenware cups, and small cheap loaves, and olives, or cheese, or vegetables, for a seasoning to their dinners; and in the summer put on a girdle and a linen garment, and in winter any whole and stout cloak, and for sleep use a bed made on the ground, discarding gladly couches made of ivory or wrought in tortoiseshell and gold, and coverlets of various embroidery, and rich clothes and purple dyes, and the luxury of sweet and elaborate confectionery, and costly viands;

[21] and the reason of this conduct is not merely that they have a virtuous and abstemious disposition by nature, but also that they have enjoyed a good education from their earliest youth, which has taught them to honour what belongs to man rather than what belongs to authority, which also taking up its settled abode in the soul, I may almost say reminds it every day of its humanity, drawing it down from lofty and arrogant thoughts, and reducing it within due bounds, and correcting whatever is unequal by the introduction of equality.

[22] Therefore such men fill their cities with vigour and abundance, and with good laws and peace, depriving them of no good thing whatever, but providing them with all requisite blessings in the most unlimited and unsparing manner; for this conduct and actions of this sort are the achievements of men of real nobility, and of men who may truly be called governors.

[23] But the actions of men newly become rich, of men who by some blunder of fortune have arrived at great wealth, who have no notion, not even in their dreams, of wealth which is genuine and truly endowed with sight, which consists of the perfect virtues, and of actions in accordance with such virtues, but who stumble against that wealth which is blind, leaning upon which, and therefore of necessity missing the right road, they turn into one which is no road at all, admiring objects which deserve no honour at all, and ridiculing things that are honourable by nature; men whom the word of God reproves and reproaches in no moderate degree for introducing oaths on unfitting occasions; for such men are difficult to purify and difficult to cure, so as not to be thought deserving pardon even by God, who is all-merciful by nature.

But the law takes away from virgins and from married women the power of making vows independently, pronouncing the parents of the one class, and the husbands of the other, their lords; and with reference to any confirmation or disavowal of their oaths, declaring that that power belongs in the one case to the father, and in the other to the husband. And very reasonably, for the one class by reason of their youth are not aware of the importance of oaths, so that they stand in need of the advice of others to judge for them; while the other class do often out of easiness of disposition take oaths which are not for the interest of their husbands, on which account the law invests the husbands and fathers with authority either to ratify their oaths or to declare them void.

[25] And let not widows swear inconsiderately, for they have no one who can beg them off from the effect of their oaths; neither husbands, from whom they are now separated, nor fathers, whose houses they have quitted when they departed from home on the occasion of their marriage, since it is unavoidable that their oaths must stand as being confirmed through the absence of any one to take care of the interests of the swearers.

[26] But if any one knows that any one else is violating his oath, and does not inform against him, or convict him, being influenced by friendship, or respect, or fear, rather than by piety, he shall be liable to the same punishment as the perjured person; ¹ for assenting to one who does wrong differs in no respect from doing wrong one’s self.

[27] And punishment is inflicted on perjured persons in some cases by God and in others by men; but those punishments which proceed from God are the most fearful and the most severe, for God shows no mercy to men who commit such impiety as that, but allows them to remain for ever unpurified, and in my opinion with great justice and propriety, for the man who despises such important matters cannot complain if he is despised in his turn, receiving a fate equal to his actions.

[28] But the punishments which are inflicted by men are of various characters, being death, or scourging; ² those men who are more excellent and more strict in their piety inflicting death on such offenders, but those who are of milder dispositions scourging them with rods publicly in the sight of all men; and to men who are not of abject and slavish dispositions scourging is a punishment not inferior in terror to death. ³⁴

These then are the ordinances contained in the express language of these commandments; but there is also an allegorical meaning concealed beneath, which we must extract by a careful consideration of the figurative expressions used. We must be aware, therefore, that the correct principles of nature recognise the power both of the father and of the husband as equal, but still in different respects. The power of the husband exists because of his sowing the seed of the virtues in the soul, as in a fertile field; that of the father arises from its being his natural office to implant good counsels in the minds of his children, and to stimulate them to honourable and virtuous actions; and because, when he has done so, he cherishes them with salutary doctrines, which education and wisdom supply;

[30] and the mind is compared at one time to a virgin, and at another to a woman who is a widow, and again to one who is still united to a husband. It is compared to a virgin, when it preserves itself pure, and undefiled, free from the influence of pleasures and appetites, and likewise of pains and fears, treacherous passions, and then the father who begot it retains the regulation of it; and her principle, as in the case of a virtuous woman, she now being united to pure reason, in accordance with virtue, will exert a proper care to defend her, implanting in her, like a husband, the most excellent conceptions.

[31] But the soul which is deprived of the wisdom and guardianship of a parent, and of the union of right reason, being widowed of her most excellent defences, and abandoned by wisdom, if it has chosen a life open to reproach, must be bound by its own conduct, not having reason in accordance with wisdom to act as intercessor, to relieve her of the consequences of her sins, neither has a husband living with her, nor as a father who has begotten her.

But in the case of those persons who have vowed not merely their own property or some part of it, but also their own selves, the law has affixed a price to their vows, not having a regard to their beauty, or their importance, or to any thing of that kind, but with reference to the number of the individuals separating the men from the women, and the infants from those who are full grown.

[33] For the law ordains ⁵that from twenty years of age to sixty the price of a man shall be two hundred drachmas of solid silver money, and of a woman a ⁶ hundred and twenty drachmas. And from five years of age to twenty, the price of a male child is eighty, and of a female child forty drachmas. And from infancy to five years old, the price of a male is twenty; of a female child, twelve drachmas. ⁷ And in the case of men who have lived beyond sixty years of age, the ransom of the old men is sixty, and of the old women forty drachmas.

[34] And the law has regulated this ransom with reference to the same age both in men and women on account of three most important considerations. First of all, because the importance of their vow is equal and similar, whether it be made by a person of great or of little importance. Secondly, because it is fitting that those who have made a vow should not be exposed to the treatment of slaves; for they are valued at a high or at a low price, according to the good condition and beauty of their bodies, or the contrary. Thirdly, which, indeed, is the most important consideration of all, because inequality is valued among men, but equality is honoured by God.

These are the ordinances established in respect of men, but about animals the following commands are given. If any one shall set apart any beast; if it be a clean beast of any one of the three classes which are appropriated to sacrifice, such as an ox, or a sheep, or a goat, he shall surely sacrifice it, not substituting either a worse animal for a better, or a better for a worse. For God does not take delight in the fleshiness or fatness of animals, but in the blameless disposition of the man who has vowed it. But if he should make a substitution, then he must sacrifice two instead of one; both the one which he had originally vowed, and the one which he wished to substitute for it.

[36] But if any one vows one of the unclean animals, let him bring it to the most venerable of the priests; and let him value it, not exaggerating its price, but adding to its exact value one-fifth, in order that if it should be necessary to sacrifice an animal that is clean instead of it, the sacrifice may not fall short of its proper value. And this is ordained also for the sake of causing the man who has vowed it to feel grieved at having made an inconsiderate vow, having vowed an animal which is not clean, looking upon it, in my opinion, for the ⁸ moment as clean, being led away by error of mind through some passion.

[37] And if the thing which he has vowed be his house, again he must have the priest for a valuer. But those who may chance to buy it shall not pay an equal ransom for it; but if the man who has vowed it chooses to ransom it, he shall pay its price and a fifth besides, punishing his own rashness and impetuous desire for his two faults, his rashness for making the vow, and his impetuous desire for wishing for things back again which he had before abandoned. But if any one else brings it he shall not pay more than its value.

[38] And let not the man who has made the vow make any long delay either in the accomplishment of his vow or in procuring a proper valuation to be made of it. For it is absurd to attempt to make strict covenants with men, but to look upon agreements made with God who has no need of any thing, and who has no deficiency of any thing as unnecessary to be observed, while those who do so are by their delays and slowness convicting themselves of the greatest of offences, namely, of a neglect of him whose service they ought to look upon as the beginning and end of all happiness. This is enough to say of oaths and vows. ⁹ 10

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A TREATISE ON THE NUMBER SEVEN.

The next commandment is that concerning the sacred seventh day, in which are comprehended an infinite number of most important festivals. For instance, there is the release of those men who by nature were free, but who, through some unforeseen necessity of the times, have become slaves, which release takes place every seventh year. Again, there is the humanity of creditors towards their debtors, as they forgive their countrymen their debts every seventh year. Also there is the rest given to the fertile ground, whether it be in the champaign or in the mountainous country, which also takes place every seventh year. Moreover, there are those ordinances which are established respecting the fiftieth year. And of all these things the bare narration (without looking to any inner and figurative signification) is sufficient to lead those who are well disposed to perfect virtue, and to make even those who are obstinate and stubborn in their dispositions more docile and tractable.

[40] Now we have already spoken at some length about the virtue of the number seven, explaining what a nature it has in reference to the number ten; and also what a connection it has to the decade itself, and also to the number four, which is the foundation and the source of the decade. And now, having been compounded in regular order from the unit, it in regular order produces the perfect number twenty-eight; being multiplied according to a regular proportion equal in all its parts, it makes at last both a cube and a square. I also showed how there is an infinite number of beauties which may be extracted from a careful contemplation of it, on which we have not at present time to dilate. But we must examine every one of the special matters which are before us as comprehended in this one, beginning with the first. The first matter to be considered is that of the festivals.

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A TREATISE TO SHOW THAT THE FESTIVALS ARE TEN IN NUMBER.

Now there are ten festivals in number, as the law sets them down. The first is that which any one will perhaps be astonished to hear called a festival. This festival is every day. The second festival is the seventh day, which the Hebrews in their native language call the sabbath. The third is that which comes after the conjunction, which happens on the day of the new moon in each month. The fourth is that of the passover which is called the passover. The fifth is the first fruits of the corn—the sacred sheaf. The sixth is the feast of unleavened bread, after which that festival is celebrated, which is really the seventh day of seventh days. The eighth is the festival of the sacred moon, or the feast of trumpets. The ninth is the fast. The tenth is the feast of tabernacles, which is the last of all the annual festivals, ending so as to make the perfect number of ten. We must now begin with the first festival.

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THE FIRST FESTIVAL.

The law sets down every day as a festival, adapting itself to an irreproachable life, as if men continually obeyed nature and her injunctions. And if wickedness did not prosper, subduing by their predominant influence all those reasonings about what things might be expedient, which they have driven out of the soul of each individual, but if all the powers of the virtues remained in all respects unsubdued, then the whole time from a man’s birth to his death would be one uninterrupted festival, and all houses and every city would pass their time in continual fearlessness and peace, being full of every imaginable blessing, enjoying perfect tranquillity.

[43] But, as it is at present, covetousness and the system of mutual hostility and retaliation with which both men and women are continually forming designs against one another, and even against themselves, have destroyed the continuity of cheerfulness and happiness. And the proof of what I have just asserted is visible to all men;

[44] for all those men, whether among the Greeks or among the barbarians, who are practisers of wisdom, living in a blameless and irreproachable manner, determining not to do any injustice, nor even to retaliate it when done to them, shunning all association with busy-bodies, in all the cities which they inhabit, avoid all courts of justice, and council halls, and market-places, and places of assembly, and, in short, every spot where any band or company of precipitate headstrong men is collected,

[45] admiring, as it were, a life of peace and tranquillity, being the most devoted contemplators of nature and of all the things in it. Investigating earth and sea, and the air, and the heaven, and all the different natures in each of them; dwelling, if one may so say, in their minds, at least, with the moon, and the sun, and the whole company of the rest of the stars, both planets and fixed stars. Having their bodies, indeed, firmly planted on the earth, but having their souls furnished with wings, in order that thus hovering in the air they may closely survey all the powers above, looking upon them as in reality the most excellent of cosmopolites, who consider the whole world as their native city, and all the devotees of wisdom as their fellow citizens, virtue herself having enrolled them as such, to whom it has been entrusted to frame a constitution for their common city.

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Being, therefore, full of all kinds of excellence, and being accustomed to disregard all those good things which affect the body and external circumstances, and being inured to look upon things indifferent as really indifferent, and being armed by study against the pleasures and appetites, and, in . short, being always labouring to raise themselves above the passions, and being instructed to exert all their power to pull down the fortification which those appetites have built up, and ~ being insensible to any impression which the attacks of fortune might make upon them, because they have previously estimated the power of its attacks in their anticipations (for anticipation makes even those things light which would be most terrible if unexpected), their minds in this manner calculating that nothing that happens is wholly strange, but having a kind of faint perception of everything as old and in some degree blunted. These men, being very naturally rendered cheerful by their virtues, pass the whole of their lives as a festival.

[47] These men, however, are therefore but a small number, kindling in their different cities a sort of spark of wisdom, in order that virtue may not become utterly extinguished, and so be entirely extirpated from our race.

[48] But if men everywhere agreed with this small number, and became, as nature originally designed that they should, all blameless and irreproachable, lovers of wisdom, delighting in all that is virtuous and honourable, and thinking that and that alone good, and looking on everything else as subordinate and slaves, as if they themselves were the masters of them, then all the cities would be full of happiness, being wholly free from all the things which are the causes of pain or fear, and full of all those which produce joy and cheerfulness. So that no time would ever cease to be the time of a happy life, but that the whole circle of the year would be one festival.

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Wherefore, if truth were to be the judge, no wicked or worthless man can pass a time of festival, no not even for the briefest period, inasmuch as he must be continually pained by the consciousness of his own iniquities, even though, with his soul, and his voice, and his countenance, he may pretend to smile; for how can a man who is full of the most evil counsels, and who lives with folly, have any period of genuine joy? A man who is in every respect unfortunate and miserable, in his tongue, and his belly, and all his other members,

[50] since he uses the first for the utterance of things which ought to be secret and buried in silence, and the second he fills full of abundance of strong wine and immoderate quantities of food out of gluttony, and the rest of his members he uses for the indulgence of unlawful desires and illicit connections, not only seeking to violate the marriage bed of others, but lusting unnaturally, and seeking to deface the manly character of the nature of man, and to change it into a womanlike appearance, for the sake of the gratification of his own polluted and accursed passions.

[51] On which account the all-great Moses, seeing the pre-eminence of the beauty of that which is the real festival, looked upon it as too perfect for human nature and dedicated it to God himself, speaking thus, in these very words: "The feast of the Lord." ¹⁰

[52] In considering the melancholy and fearful condition of the human race, and how full it is of innumerable evils, which the covetousness of the soul begets, which the defects of the body produce, and which all the inequalities of the soul inflict upon us, and which the retaliations of those among whom we live, both doing and suffering innumerable evils, are continually causing us, he then wondered whether any one being tossed about in such a sea of troubles, some brought on deliberately and others unintentionally, and never being able to rest in peace nor to cast anchor in the safe haven of a life free from danger, could by any possibility really keep a feast, not one in name, but one which should really be so, enjoying himself and being happy in the contemplation of the world and all the things in it, and in obedience to nature, and in a perfect harmony between his words and his actions, between his actions and his words.

[53] On which account he necessarily said that the feasts belonged to God alone; for he alone is happy and blessed, having no participation in any evil whatever, but being full of all perfect blessings. Or rather, if one is to say the exact truth, being himself the good, who has showered all particular good things over the heaven and earth.

[54] In reference to which fact, a ¹¹ certain preeminently virtuous mind among the people of old, ¹² when all its passions were tranquil, smiled, being full of and completely penetrated with joy, and reasoning with itself whether perhaps to rejoice was not a peculiar attribute of God, and whether it might not itself miss this joy by pursuing what are thought delights by men, was timorous, and denied the laughter of her soul until she was comforted.

[55] For the merciful God lightened her fear, bidding her by his holy word confess that she did laugh, in order to teach us that the creature is not wholly and entirely deprived of joy; but that joy is unmingled and the purest of all which can receive nothing of an opposite nature, the chosen peculiar joy of God. But the joy which flows from that is a mingled one, being alloyed, being that of a man who is already wise, and who has received as the most valuable gift possible such a mixture as that in which the pleasant are far more numerous than the unpleasant ingredients. And this is enough to say on this subject.

15 1

THE SECOND FESTIVAL.

But after this continued and uninterrupted festival which thus lasts through all time, there is another celebrated, namely, that of the sacred seventh day after each recurring interval of six days, which some have denominated the virgin, looking at its exceeding sanctity and purity. And others have called the motherless, as being produced by the Father of the universe alone, as a specimen of the male kind unconnected with the sex of women; for the number seven is a and valiant number, well adapted by nature for government and authority. Some, again, have called it the occasion, forming their conjectures of that part of its essence which is appreciable only by the intellect, from the objects intelligible to their outward senses.

[57] For whatever is best among the objects of the external senses, the things by means of which the seasons of the year and the revolutions of time are brought to perfection in their appointed order, partake of the number seven. I mean that there are seven planets; that the stars of the Bear are seven, that the Pleiads are seven, and the revolutions of the moon when increasing and waning, and the orderly well-regulated circuits of the other bodies, the beauty of which exceeds all description. ¹³

[58] But Moses, from a most honourable cause, called it consummation and perfection; attributing to the number six the origination of all the parts of the world, and to the number seven their perfection; for the number six is an odd-even number, being composed of twice three, having the odd number for the male and the even number for the female, from the union of which, production takes place in accordance with the unalterable laws of nature.

[59] But the number seven is free from all such commixture, and is, if one must speak plainly, the light of the number six; for what the number six engendered, that the number seven displayed when brought to perfection. In reference to which fact it may properly be called the birthday of the world, as the day in which the work of the Father, being exhibited as perfect with all its parts perfect, was commanded to rest and abstain from all works.

[60] Not that the law is the adviser of idleness, for it is always accustoming its followers to submit to hardships, and training them to labour, and it hates those who desire to be indolent and idle; at all events, it expressly commands us to labour diligently for six days, ¹⁴ but in order to give some remission from uninterrupted and incessant toil, it refreshes the body with seasons of moderate relaxation exactly measured out, so as to renew it again for fresh works. For those who take breath in this way, I am speaking not merely about private individuals but even about athletes, collect fresh strength, and with more vigorous power, without any shrinking and with great endurance, encounter everything that must be done.

[61] And the works meant are those enjoined by precepts and doctrines in accordance with virtue. And in the day he exhorts us to apply ourselves to philosophy, improving our souls and the dominant part of us, our mind.

[62] Accordingly, on the seventh day there are spread before the people in every city innumerable lessons of prudence, and temperance, and courage, and justice, and all other virtues; during the giving of which the common people sit down, keeping silence and pricking up their ears, with all possible attention, from their thirst for wholesome instruction; but some of those who are very learned explain to them what is of great importance and use, lessons by which the whole of their lives may be improved. ¹⁵

[63] And there are, as we may say, two most especially important heads of all the innumerable particular lessons and doctrines; the regulating of one’s conduct towards God by the rules of piety and holiness, and of one’s conduct towards men by the rules of humanity and justice; each of which is subdivided into a great number of subordinate ideas, all praiseworthy.

[64] From which considerations it is plain that Moses does not leave those persons at any time idle who submit to be guided by his sacred admonitions; but since we are composed of both soul and body, he has allotted to the body such work as is suited to it, and to the soul also such tasks as are good for that. And he has taken care that the one shall succeed the other, so that while the body is labouring the soul may be at rest, and when the body is enjoying relaxation the soul may be labouring; and so the best lives with the contemplative and the active life, succeed to one another in regular alternations. The active life having received the number six, according to the service appointed for the body; and the contemplative life the number seven, as tending to knowledge and to the perfecting of the intellect.

16 2

It is forbidden also on this day to kindle a fire, as being the beginning ¹⁶ and seed of all the business of life; since without fire it is not possible to make any of the things which are indispensably necessary for life, so that men in the absence of one single element, the highest and most ancient of all, are cut off from all works and employments of arts, especially from all handicraft trades, and also from all particular services.

[66] But it seems likely that it was on account of those who were less obedient, and who were the least inclined to attend to what was done, that Moses gave additional laws, besides, thinking it right, not only that those who were free should abstain from all works on the seventh day, but also that their servants and handmaids should have a respite from their tasks, proclaiming a day of freedom to them also after every space of six days, in order to teach both classes this most admirable lesson;

[67] so that the masters should be accustomed to do some things with their own hands, not waiting for the services and ministrations of their servants, in order that if any unforeseen necessities came upon them, according to the changes which take place in human affairs, they might not, from being wholly unaccustomed ¹⁷ to do anything for themselves, faint at what they had to do; but, finding the different parts of the body active and handy, might work with ease and cheerfulness; and teaching the servants not to despair of better prospects, but having a relaxation every six days as a kind of spark and kindling of freedom, to look forward to a complete relaxation hereafter, if they continued faithful and attached to their masters.

[68] And from the occurrence of the free men at times submitting to the tasks of servants, and of the servants enjoying a respite and holiday, it will arise that the life of mankind advances in improvement towards perfect virtue, from their being thus reminded of the principles of equality, and repaying each other with necessary services, both those of high and those of obscure rank.

[69] But the law has given a relaxation, not to servants only on the seventh day, but also to the cattle. And yet by nature the servants are born free; for no man is by nature a slave. But other animals are expressly made for the use and service of man, and are therefore ranked as slaves; but, nevertheless, those that ought to bear burdens, and to endure toil and labour on behalf of their owners, do all find a respite on the seventh day.

[70] And why need I mention other particulars? The ox, the animal who is born for the most important and most useful of all the purposes of life, namely, for the plough, when the earth is already prepared for seed; and again, when the sheaves are brought into the barn, for threshing in order to the purification of the crop, is on this day unharnessed, keeping as a festival that day which is the birthday of the year. And thus its holiness pervades every thing and affects every creature.

17 3

And Moses thinks the number seven worthy of such reverence that even all other things which at all partake of it are honoured by him; at all events, on every seventh year he ordains a remission of debts, assisting the poor, and inviting the rich to humanity; ¹⁸ that so they, from their abundance, giving to those that are in want, may also look forward to receiving services from them in the case of any disaster happening to them. For the accidents of human life are numerous, and life is not always anchored on the same bottom, but is apt to change like the fickle wind which blows in different ¹⁹ directions at different times.

[72] It is well, therefore, that the kindness shown by the creditors should extend to all the debtors. But since all men are not naturally inclined to magnanimity, but some men are the slaves of money, or perhaps not very rich, the law has appointed that they should contribute what will not inconvenience them when parted with.

[73] For while it does not permit them to lend on usury to their fellow countrymen, it has allowed them to receive interest from foreigners; calling the former, with great felicity of expression, their brothers, in order to prevent any one’s grudging to give of his possessions to those who are as if by nature joint inheritors with themselves; but those who are not their fellow countrymen are called strangers, as is very natural. For the being a stranger shows that a person has no right to a participation in any thing, unless, indeed, any one out of an excess of virtue should treat even those in the conditions of strangers as kindred and related, from having been bred up under a virtuous state of things, and under virtuous laws which look upon what is virtuous alone as good.

[74] But the action of lending on usury is blameable; for a man who lends on usury has not abundant means of living, but is clearly in some want; and he does so as being compelled to add the interest to his principal in order to subsist, and so he at last becomes of necessity very poor; and while he thinks that he is deriving advantage he is in reality injured, just as foolish animals are when they are deceived by a present bait.

[75] But I should say to such persons, "O you who lend on usury, why do you seek to disguise your unsociable disposition by an apparent pretence of good fellowship? And why do you in words, indeed, pretend to be a humane and considerate person, while in your actions you exhibit a want of humanity and a terrible hardness of heart, exacting more than you gave, and sometimes even doubling your original loan, so as to make the poor man an absolute beggar?

[76] Therefore no one sympathises with you in your distress, when, having endeavoured to obtain more, you fail to do so, and besides lose even what you had before. But, on the contrary, all men are glad of your misfortunes, calling you a usurer, and a skinflint, and all kinds of names like those, looking on you as one who lies in wait for human misfortunes, and who esteems the misfortunes of others his own prosperity."

[77] But, as some have said, wickedness is a most laborious thing; and he who lends on usury is blind, not seeing the time of repayment, in which he will scarcely, or perhaps not at all, receive the things which in his covetousness he had hoped to gain.

[78] Let such a man pay the penalty of his avaricious disposition, not recovering back what he has expended, so as to make a gain of the misfortunes of men, deriving a revenue from unbecoming sources. But let the debtors be thought worthy of a humanity enjoined by the law, not paying back their loans and usurious interest upon them, but paying back merely the original sum lent. For again, at a proper season, they will give the same assistance to those who have aided them, requiting those who set the example of kindness with equal services.

18 4

After having given these commandments, Moses proceeds in regular order to establish a law full of all gentleness and humanity. "If," says this law, "one of thy brethren be sold to thee, let him serve thee for six years; and in the seventh year let him be set free without any payment," ²⁰

[80] Here again Moses calls their fellow countrymen their brothers, implanting in the soul of the owner by this appellation an idea of relationship to his servant, that he may not neglect him as a stranger, towards whom he has no bond of goodwill. But that, yielding to a feeling of affection for him as a relation, in consequence of the lesson which the holy scripture thus suggests, he may not feel indignant when his servant is about to recover his freedom.

[81] For it has come to pass that such men are called slaves ( δοῦλοι), but they are in reality only servants ( θῆτες), serving their masters for the sake of their necessities. And even though they had a thousand times over given their masters absolute power and authority over them,

[82] still their masters ought to be gentle to them, considering these beautiful injunctions of the law. O man, he is a hireling who is called a slave, and he also is a man, having a most sublime relationship to you, inasmuch as he is of the same nation as yourself; and perhaps he is even of the same tribe and the same borough as yourself, and is now reduced to this condition through want.

[83] Do you, therefore, casting out of your soul that treacherous evil, insolence, behave to him as if he were a hireling, giving some things and receiving others. And so he will, with all ²¹ energy and cheerfulness perform the services due to you, at all times and in all places, never delaying, but by his speed and willingness anticipating your commands. And do you, in return, provide him with food and raiment, and take all other necessary care of him; not yoking him to the plough like a brute beast, and not oppressing him with heavy burdens beyond his power to bear, nor treating him with insolence, nor reducing him to painful despondency by threats and infliction of punishment; but giving him proper relaxation and well-regulated periods of rest; for the precept, "Let nothing be too much," applies to every case, and especially to the conduct of masters to their servants.

[84] Therefore, when he has served you for a very sufficient time, for six years, then, when the most sacred number, the seventh year is about to arrive, let him who is free by nature depart in freedom; and grant him this kindness without hesitating as to your part, my good man, but joyfully, because you have now an opportunity of doing a service to that most excellent of all animals, man, in the most important of all matters; for there is no blessing to a slave greater than freedom.

[85] Do you, therefore, set him free joyfully; and, moreover, make him a present from your own property, from each portion of your possessions, giving to him who has served you faithfully means to support himself on his journey. For it will tend to your credit if he does not leave your house in poverty but having a plentiful supply for all his necessities, so that he may not again, through want, fall into his previous calamity, namely, slavery, being compelled through want of his daily food to sell himself, and so your kindness will be lost. This, then, is enough to say about the poor.

19 5

In the next place Moses commands the people to leave the land fallow and untilled every seventh year, for many reasons; ²² first of all, that they may honour the number seven, or each period of days, and months, and years; for every seventh day is sacred, which is called by the Hebrews the sabbath; and the seventh month in every year has the greatest of the festivals allotted to it, so that very naturally the seventh year also has a share of the veneration paid to this number, and receives especial honour.

[87] And the second reason is this, "Be not," says the lawgiver, ²³ "wholly devoted to gain, but even willingly submit to some loss," that so you may bear with the more indifference involuntary calamity if it should ever fall upon you, and not grieve and despond, as if at some new and strange occurrence; for there are some rich men so unfortunate in their dispositions, as, when want comes upon them, to groan and despond no less than they might do if they were deprived of all their substance.

[88] But of the followers of Moses, all who are true disciples, being practised in good laws, are accustomed, from their earliest age, to bear want with patience, by the custom of leaving their fertile land fallow; and being also taught magnanimity, and one may almost say, to let slip out of their hands, from deliberate intention, revenues of admitted certainty.

[89] The third reason appears to me to be thus, which is intimated in a somewhat figurative manner, namely, to show that it does not become any one whatever to weigh down and oppress men with burdens; for if one is to allow a period of rest to the portions of the earth which cannot by nature have any share in the feelings of pleasure or of pain, how much the more must men be entitled to a similar relaxation, who have not only these outward senses, which are common to the brute beasts, but also the especial gift of reason, by which the painful feelings which arise from toil and fatigue, are more vividly imprinted on their imaginations?

[90] Cease, therefore, ye who are called masters, from imposing harsh and intolerable commands on your slaves, which break the strength of the body by their compulsion, and compel the soul to faint even before the bodies;

[91] for there is no objection to your exerting a moderate degree of authority, giving orders by which you will receive the services to which you are entitled, and in consequence of which your servants will cheerfully do what they are desired; and then they will discharge their duties but for a short period, as if early exhausted, and, if one must say the truth, brought by their labours to old age before their time; but like athletes, preserving their youthful vigour for a long time, who do not become fat and corpulent, but who are accustomed, by exertion and sweat, to train themselves, so as to be able to acquire the things which are necessary and useful for life.

[92] Moreover let the governors of cities cease to oppress them with continual and excessive taxes and tributes, filling their own stores with money, and in preserving as a treasure the illiberal vices which defile their whole lives;

[93] for they do, on purpose, select as collectors of their revenues the most pitiless of men, persons full of all kinds of inhumanity, giving them abundant opportunity for the exercise of their covetousness; and they, in addition to their own innate severity of temper, receiving free license from the commands of their masters, and having determined to do everything so as to please them, practise all the harshest measures which they can imagine, having no notion of gentleness or humanity, not even in their dreams;

[94] therefore they throw everything into disorder and confusion, levying their exactions, not only on the possessions of the citizens, but also on their persons, with insults and violence, and the invention of new and unprecedented torture. And before now I have heard of some persons who, in their ferocity and unequalled fury, have not spared even the dead; but have been so brutal as even to venture to beat the dead corpses with goads;

[95] and when some one blamed their brutality, in that not even death, that relief and real end of all miseries, could prevent their victims from being insulted by them, but that, instead of a grave and the customary funeral rites, they were exposed to continued insult, they made a defence worse even than the accusation brought against them, saying that they were insulting the dead, not for the sake of abusing the dumb and senseless dust, for there was no advantage in that, but for the sake of making those who through ties of blood or of friendship were nearly connected with them feel compassion for them, and so inducing them to pay a ransom for their bodies, thus doing them the last service in their power.

20 6

Then, O you most worthless of all men! I would say to them, have you not first learnt what you are now teaching? or do you know how to invite other people to compassion even by the most inhuman actions, and yet have you eradicated all merciful and humane feelings from your own souls? And do you act in this way in spite of not being in want of good advisers, and especially of our laws, which have released even the earth from its yearly burdens, giving it a relaxation and a respite?

[97] and it, although it seems to be inanimate, is nevertheless fully prepared to make a requital and to recompence favours, hastening to pay back any gift which it has received; for as it receives an exemption every seventh year, and is not forced to exert itself that year, but is set wholly free for the whole circle of the year, in the subsequent year produces double, or sometimes, many times, larger crops than usual from its great productiveness.

[98] And in like manner you may see the trainers acting in the same way towards the athletes; for when they are exercising them with continual and uninterrupted practise, before they are wholly knocked up, they refresh them, giving a respite not only from their exertions in training, but also from their strict regimen of eating and drinking, relaxing the severity of their diet so as to produce a cheerfulness of soul and good condition of body.

[99] And yet they are not to be looked upon as teachers of indolence and luxury, inasmuch as their professed business is to train men to the endurance of labours, but by a certain method and artificial system they add to their natural strength a strength more powerful still, and to their innate vigour a more energetic vigour still, increasing their previous powers by reciprocal remission and exertion, as by a well-regulated harmony.

[100] And I have learnt all this from all-wise nature, which, knowing the industrious and laborious condition of our race, has distributed them into day and night, giving to us the one for wakefulness, and the other for sleep;

[101] for she felt a natural anxiety, like a careful mother, that her offspring should not be worn out with toil; for by day she excites our bodies, and rouses them up to all the necessities and duties belonging to life, compelling those to work who would gladly be accustomed to cultivate the leisure of idleness, and an effeminate and luxurious life. But by night, as if she were sounding a retreat in time of war, she invites us to rest, and to take care of our bodies.

[102] And those men who have laid aside a heavy weight of business, which has lasted from morning till evening, do now lay their burdens aside and return home and devote themselves to ease, and indulging in profound sleep, refresh themselves after the labours of the day.

[103] This long interval between sleeping and waking nature has allotted to men, that they may by turns labour diligently and by turns rest, so as to have all the parts of their bodies more ready for action, and more active and powerful.

21 7

And the lawgiver, who is a prophetic spirit, gave us our laws, having a regard to these things, and proclaimed a holiday to the whole country, restraining the farmers from cultivating the land after each six years’ incessant industry. But it was not only on account of the motives which I have mentioned that he gave these injunctions, but also because of his innate humanity, which he thinks fit to weave in with every part of his legislation, stamping on all who study the holy scriptures a sociable and humane disposition.

[105] For he commands his people every seventh year to forbear to enclose any piece of land, but to let all the olive gardens and vineyards remain open, and all their other possessions, whether they be seed-land or trees, that so the poor may be able to enjoy the spontaneously growing crops without fear, in a greater, or at all events not in a less degree than the owners themselves.

[106] On which account he does not allow the masters to cultivate the land, having in view the object of not causing them any annoyance from the feeling that they are at all the expense, but that they do not receive any revenue from their lands to make up for the expense, while the poor enjoy all the crops as their own; and he permits those who appear to be strangers to enjoy all these things, raising them from their apparent lowly condition, and from the reproach of being beggars.

[107] Is it not then fit to love these laws which are full of such abundant humanity? by which the rich men are taught to share the blessings which they have with and to communicate them to others: and the poor are comforted, not being for ever compelled to frequent the houses of the indigent to supply the deficiencies by which they themselves are oppressed;

[108] but there are times when the widows and orphan children, as if they had been deriving a revenue from their own properties, namely the spontaneously growing crops, as I have said before, and all other classes of person who are disregarded from not being wealthy do at last find themselves in the possession of plenty, being on a sudden enriched by the gift of God, who has called them to share with the possessors themselves in the number of the sacred seven.

[109] And all those who breed flocks and herds lend their own cattle with fearlessness and impunity to graze on the land of others, choosing the most fertile plains, and the lands most suitable for the feeding of their cattle, availing themselves of the license of the jubilee; and they are not met by any ill-will or illiberality on the part of the masters, as having the property in these lands by old custom, which having prevailed for a very long time, so as to become familiar, has now prevailed even over nature.

22 8

Having laid down these principles as a kind of foundation of gentleness and humanity, he then puts together seven sevens of years, and so makes the fiftieth year an entirely sacred year, enacting with reference to it some ordinances of especial honour beyond those which relate to the ordinary years of communication of property.

[111] In the first place he gives this commandment. He thinks it fitting that all property that has been alienated should now be restored to its original masters in order that the inheritances originally apportioned to the different tribes may be preserved, and that no one who originally received an allotment may be wholly deprived of his possessions.

[112] Since it often happens that unforeseen circumstances come upon men by which they are compelled to sell what belongs to them. And so he provided in a suitable manner for their necessities, and prevented those who purchased the lands from being deceived, allowing the one to sell their lands, and teaching the others very plainly the conditions on which they are going to purchase.

[113] For the law says Do not give a price as if for an everlasting possession, but only for a definite number of years, which must be less than fifty; for the sale effected ought not to be a sale of the lands owned, but a sale of the crops, for two most weighty reasons; one, that the whole country is called the possession of God, and it is impious for any one else to be recorded as the masters of the possessions of God; and secondly, because a separate allotment has been assigned to each land-owner, of which the law does not choose the man who originally received the allotment to be deprived.

[114] Therefore, the law invites the man who is able to recover his original property within the period of fifty years, or any one of his nearest relations, to use every exertion to repay the price which he received, and not to be the cause of loss to the man who purchased it, and who served him at a time when he was in need of assistance.

[115] And at the same time it sympathises with the man who is in too great a state of indigence to do so, and bestows its compassion on him, giving him back his former property with the exception of any fields which have been consecrated by a vow, and are so placed in the class of offerings to God. And it is contrary to divine law that any thing which has been offered to God should ever by lapse of time become profane. On which account it is commanded that the accurate value of those fields shall be fully exacted, without showing any favour to the man who dedicated the offering.

23 9

These are the commandments which are given with respect to the divisions of the land and the inheritances so portioned out. There are others also enacted with respect to houses. And since of houses some are in cities, being within walls; while others are open abodes in the country, and not within any walls; the law has directed that those in the country shall always be redeemed with money, and that those which are not redeemed before the fiftieth year shall be restored without any payment to their original owners, just as their other possessions; ²⁴ for the houses are a portion of the man’s possessions.

[117] But those which are within walls shall be liable to be redeemed by those who have sold them for a full year; ²⁵ but if they be not redeemed within that year, then after that year they shall be confirmed to those who had bought them, the jubilee of the fiftieth year not injuring the claim of the purchasers.

[118] And the reason of these enactments is that God wills to give even to strangers an opportunity of becoming firmly established in the land. For since they have no participation in the land, inasmuch as they are not numbered among those to whom the inheritances have been apportioned, the law has allotted to them a property in houses, being desirous that they who have come as suppliants to the laws, and who have taken refuge under their protection, should not be homeless wanderers in the land.

[119] For the cities, when the land was originally portioned out in inheritances, were not divided among the tribes, nor indeed were they originally built together in streets, but the inhabitants of the land preferred to make their abode in their open houses in the fields. But afterwards they quitted these houses and came together, the feeling of a love of fellowship and communication, as was natural, becoming stronger after a lapse of time, and so they built houses in the same place, and cities, of which they allowed a share also to the ²⁶²⁷ strangers, that they might not be destitute of every thing both in the country and in the cities.

24 10

And concerning the tribe which was set apart as consecrated for the priesthood, the following laws are established. The law did not bestow upon the keepers of the temple any portion of the land, considering the first fruits of it a sufficient revenue for them. But it allotted them eight and forty cities to dwell in, and a suburb of two thousand cubits around each city. ²⁸

[121] Therefore, it did not confirm the houses in these cities in the same manner that it did those in the other cities which are built within walls, to the purchasers, if those who had sold them were not able to redeem them within the year, but it permitted them to be redeemed at any time, like the open houses in the country taken from the gentiles, to which they corresponded. Since the Levites had received only houses in this district, of which the lawgiver did not think it fit that those who received them should be deprived any more than those to whom the allotments of the open houses in the country had fallen. And this is enough to say about the houses.

25 11

But the laws established with respect to those who owed money to usurers, and to those who had become servants to masters, resemble those already mentioned; that the usurers shall not exact usurers’ interest from their fellow countrymen, but shall be contented to receive back only what they lent; and that the masters shall behave to those whom they have bought with their money not as if they were by nature slaves, but only hirelings, giving them immunity and liberty, at once, indeed, to those who can pay down a ransom for themselves, and at a subsequent period to the indigent, either when the seventh year from the beginning of their slavery arrives, or when the fiftieth year comes, even if a man happen to have fallen into slavery only the day before. For this year both is and is looked upon as a year of remission; every one retracing his steps and turning back again to his previous state of prosperity.

[123] But the law permits the people to acquire a property in slaves who are not of their own countrymen, but who are of different nations; intending in the first place that there should be a difference between one’s own countrymen and strangers, and secondly, not desiring completely to exclude from the ²⁹ constitution that most entirely indispensable property of slaves; for there are an innumerable host of circumstances in life which require the ministrations of servants.

THE THIRD FESTIVAL.

Following the order which we have adopted, we proceed to speak of the third festival, that of the new moon. First of all, because it is the beginning of the month, and the beginning, whether of number or of time, is honourable. Secondly, because at this time there is nothing in the whole of heaven destitute of light.

[141] Thirdly, because at that period the more powerful and important body gives a portion of necessary » assistance to the less important and weaker body; for, at the time of the new moon, the sun begins to illuminate the moon with a light which is visible to the outward senses, and then she displays her own beauty to the beholders. And this is, as it seems, an evident lesson of kindness and humanity to men, to teach them that they should never grudge to impart their own good things to others, but, imitating the heavenly bodies, should drive envy away and banish it from the soul. the

THE FOURTH FESTIVAL.

And after the feast of the new moon comes the fourth festival, that of the passover, which the Hebrews call pascha, on which the whole people offer sacrifice, beginning at noon-day and continuing till evening.

[146] And this festival is instituted in remembrance of, and as giving thanks for, their great migration which they made from Egypt, with many myriads of people, in accordance with the commands of God given to them; leaving then, as it seems, a country full of all inhumanity and practising every kind of inhospitality, and (what was worst of all) giving the honour due to God to brute beasts; and, therefore, they sacrificed at that time themselves out of their exceeding joy, without waiting for priests. And what was then done the law enjoined to be repeated once every year, as a memorial of the gratitude due for their deliverance. These things are thus related in accordance with the ancient historic accounts.

[147] But those who are in the habit of turning plain stories into allegory, argue that the passover figuratively represents the purification of the soul; for they say that the lover of wisdom is never practising anything else except a passing over from the body and the passions.

[148] And each house is at that time invested with the character and dignity of a temple, the victim being sacrificed so as to make a suitable feast for the man who has provided it and of those who are collected to share in the feast, being all duly purified with holy ablutions. And those who are to share in the feast come together not as they do to other entertainments, to gratify their bellies with wine and meat, but to fulfil their hereditary custom with prayer and songs of praise.

[149] And this universal sacrifice of the whole people is celebrated on the fourteenth day of the month, which consists of two periods of seven, in order that nothing which is accounted worthy of honour may be separated from the number seven. But this number is the beginning of brilliancy and dignity to everything.

THE FIFTH FESTIVAL.

And there is another festival combined with the feast of the passover, having a use of food different from the usual one, and not customary; the use, namely, of unleavened bread, from which it derives its name. And there are two accounts given of this festival, the one peculiar to the nation, on account of the migration already described; the other a common one, in accordance with conformity to nature and with the harmony of the whole world. And we must consider how accurate the hypothesis is. ³⁰ This month, being the seventh both in number and order, according to the revolutions of the sun, is the first in power;

[151] on which account it is also called the first in the sacred scriptures. And the reason, as I imagine, is as follows. The vernal equinox is an imitation and representation of that beginning in accordance with which this world was created. Accordingly, every year, God reminds men of the creation of the world, and with this view puts forward the spring, in which season all plants flourish and bloom;

[152] for which reason this is very correctly set down in the law as the first month, since, in a manner, it may be said to be an impression of the first beginning of all, being stamped by it as by an archetypal seal.

[155] And this feast is begun on the fifteenth day of the month, in the middle of the month, on the day on which the moon is full of ³¹ light, in consequence of the providence of God taking care that there shall be no darkness on that day.

[156] And, again, the feast is celebrated for seven days, on account of the honour due to that number, in order that nothing which tends to cheerfulness and to the giving of thanks to God may be separated from the holy number seven.

[157] And of the seven days, Moses pronounces two, the first and the last, holy; giving, as is natural, a pre-eminence to the beginning and to the end; and wishing, as if in the case of a musical instrument, to unite the two extremities in harmony.

[158] And the unleavened bread is ordained because their ancestors took unleavened bread with them when they went forth out of Egypt, under the guidance of the Deity; or else, because at that time (I mean at the spring season, during which this festival is celebrated) the crop of wheat is not yet ripe, the plains being still loaded with the corn, and it not being as yet the harvest time, and therefore the lawgiver has ordained the use of unleavened food with a view to assimilating it to the state of the crops. For unleavened food is also imperfect or unripe, as a memorial of the good hope which is entertained; since nature is by this time preparing her annual gifts for the race of mankind, with an abundance and plenteous pouring forth of necessaries.

[159] The interpreters of the holy scriptures do also say that the unleavened food is a gift of nature, but that barmed bread is a work of art.

[160] Since, therefore, the vernal festival is a commemoration of the creation of the world, and since that it was inevitable that the most ancient persons, those formed out of the earth, must have used the gifts of the world without alteration, pleasure not having as yet obtained the dominion, the lawgiver ordained that food which was the most suitable to the occasion, wishing to kindle every year a desire to walk in the paths of a holy and rigid way of life.

THE SIXTH FESTIVAL.

There is also a festival on the day of the paschal feast, which succeeds the first day, and this is named the sheaf, from what takes place on it; for the sheaf is brought to the altar as a first fruit both of the country which the nation has received for its own, and also of the whole land; so as to be an offering both for the nation separately, and also a common one for the whole race of mankind; and so that the people by it worship the living God, both for themselves and for all the rest of mankind, because they have received the fertile earth for their inheritance; for in the country there is no barren soil but even all those parts which appear to be stony and rugged are surrounded with soft veins of great depth, which, by reason of their richness, are very well suited for the production of living things. And there are many meanings intended by this offering of the first fruits. In the first place they are a memorial of God; secondly, they are a most just requital to be offered to him who is the real cause of all fertility;

[175] and the sheaf of the first fruits is barley, calculated for the innocent and blameless use of the inferior animals; for since it is not consistent with holiness to offer first fruits of everything, since most things are made rather for pleasure than for any actually indispensable use, it is also not consistent with holiness to enjoy and partake of any thing which is given for food, without first giving thanks to that being to whom it is becoming and pious to offer them. That portion of the food which was honoured with the second place, namely, barley, was ordered by the law to be offered as first fruits; for the first honours were assigned to wheat, of which it has deferred the offering of the first fruits, as being more honourable, to a more suitable season.

THE SEVENTH FESTIVAL.

The solemn assembly on the occasion of the festival of the sheaf having such great privileges, is the prelude to another festival of still greater importance; for from this day the fiftieth day is reckoned, making up the sacred number of seven sevens, with the addition of a unit as a to the whole; and this festival, being that of the first fruits of the corn, has derived its name of pentecost from the number of fifty, ( πεντηκοστός). And on it it is the custom to offer up two leavened loaves made of wheat, as a first fruit of the best kind of food made of corn; either because, before the fruit of the year is converted to the use of man, the first produce of the new crop, the first gathered corn that appears is offered as a first fruit, in order that by an insignificant emblem the people may display their grateful disposition;

[181] or else because the fruit of wheat is most especially the first and most excellent of all productions.

[182] And the bread is leavened because the law forbids any one to offer unleavened bread upon the altar; not in order that there should be any contradiction in the injunctions given, but that in a manner the giving and receiving may be of one sort; the receiving being gratitude from those who offer it, and the giving an unhesitating bestowal of the customary blessings on those who offer. ³² Not indeed to that [...]

[183] For those to whom such an action is permitted will use the offerings when they have once been consecrated:

[184] and it is permitted to the priests; and the leaven is also an emblem of two other things; first of all of that most perfect and entire food, than which one cannot, among all the things of daily use, find any which is better and more advantageous; and the fruit of wheat is the best of all the things that are sown; so that it is fitting, that that should be offered as the most excellent of first fruits, for the most excellent gift.

[185] The second is a more figurative meaning, implying that every thing which is leavened is apt to inflate and elate; and joy is an irrational elation of the soul. Now man is not by nature disposed to rejoice at anything that exists more than at an abundant and sufficient supply of necessaries; for which it is very proper to give thanks joyfully, making a display of gratitude, for the invisible happiness affecting the mind, which shall be perceptible to the outward senses through the medium of the leavened loaves;

[186] and these first fruits are loaves, not corn, because when there is corn there is no longer anything wanting for the enjoyment of food, for it is said that the wheat is the last of all the grains which are sown to ripen and to come to harvest.

[187] And there are thus two most excellent acts of thanksgiving having a reference to two distinct times; to the past, in which we have been saved from experiencing the evils of scarcity and hunger while living in happiness and plenty; and to the future, because we have provided ourselves with supplies and abundant preparations for it. ³³

THE EIGHTH FESTIVAL.

Immediately after comes the festival of the sacred moon; in which it is the custom to play the trumpet in the temple at the same moment that the sacrifices are offered. From which practise this is called the true feast of trumpets, and there are two reasons for it, one peculiar to the nation, and the other common to all mankind. Peculiar to the nation, as being a commemoration of that most marvellous, wonderful, and miraculous event that took place when the holy oracles of the law were given;

[189] for then the voice of a trumpet sounded from heaven, which it is natural to suppose reached to the very extremities of the universe, so that so wondrous a sound attracted all who were present, making them consider, as it is probable, that such mighty events were signs betokening some great things to be accomplished.

[190] And what more great or more beneficial thing could come to men than laws affecting the whole race? And what was common to all mankind was this: the trumpet is the instrument of war, sounding both when commanding the charge and the retreat. ... There is also another kind of war, ordained of God, when nature is at variance with itself, its different parts attacking one another.

[191] And by both these kinds of war the things on earth are injured. They are injured by the enemies, by the cutting down of trees, and by conflagrations; and also by natural injuries, such as droughts, heavy rains, lightning from heaven, snow and cold; the usual harmony of the seasons of the year being transformed into a want of all concord.

[192] On this account it is that the law has given this festival the name of a warlike instrument, in order to show the proper gratitude to God as the giver of peace, who has abolished all seditions in cities, and in all parts of the universe, and has produced plenty and prosperity, not allowing a single spark that could tend to the destruction of the crops to be kindled into flame.

THE NINTH FESTIVAL.

And after the feast of trumpets the solemnity of the fast is celebrated,

[194] and this Moses has called the greatest of the festivals, denominating it in his national language the sabbath of sabbaths, or, as the Greeks would style, it the week of weeks, the most holy of all holy times. And it has this title for many reasons.

[195] The first reason is the temperance which the lawgiver is continually exhorting men to display at all times, both in their language and in their appetites, both in and below the belly. And he most especially enjoins them to display it now, when he devotes a day to the particular observances of it. For when a person has once learnt to be indifferent to meat and drink, those very necessary things, what can there be of things which are superfluous that he would find any difficulty in disregarding?

[196] The second reason is, that every one is at this time occupied in prayers and supplications, and since they all devote their entire leisure to nothing else from morning till evening, except to most acceptable prayers by which they endeavour to gain the favour of God, entreating pardon for their sins and hoping for his mercy, not for their own merits but through the compassionate nature of that Being who will have forgiveness rather than punishment.

[197] The third is an account of the time at which this fast is fixed to take place; for by this season all the fruits which the earth has produced during the whole year are gathered in. And therefore to proceed at once to devour what has been produced Moses looked upon as an act of greediness; but to fast, and to abstain from touching food, he considered a mark of perfect piety which teaches the mind not to trust to the food which it may have prepared as the cause of health or life.

[198] Therefore those who, after the gathering in of the harvest, abstain from the food, do almost declare in express words, "We have with joy received, and we shall cheerfully store up the bounteous gifts of nature; but we do not ascribe to any corruptible thing the cause of our own durable existence, but we attribute that to the Saviour, to the God who rules in the world, and who is able, either by means of these things or without them, to nourish and to preserve us.

[199] At all events, behold, he nourished our forefathers even in the desert for forty years. ³⁴

[200] And this day of the fast is celebrated in the tenth month, because the number ten is a perfect number.

[201] Therefore God has ordained that abstinence from food should take place in ³⁵ accordance with the perfect number, for the sake of affording the best nourishment to the best thing which is in us; that no one may suppose that the interpreter of God’s word is enjoining hunger, the most intolerable of all evils, but only a brief cutting off of the stream which flows into the channels of the body.

[202] For thus the clear stream which proceeds from the fountain of reason was likely to be borne smoothly and evenly to the soul, since the uninterrupted use of food inundating the body contributes also to confuse the reason. But if the supply of food be checked, then the reason getting a firm footing as ir in a dry road, will be able to proceed in safety without stumbling;

[203] and besides it was fitting that when the supply of all things had turned out according to the wishes of the people and become completed, they should, amid the abundance of their harvest, preserve a commemoration of their previous want by abstinence from food, and should offer up prayers, in order that they might never come to a real experience of a want of necessary food.

THE TENTH FESTIVAL.

The last of all the annual festivals is that which is called the feast of tabernacles, which is fixed for the season of the autumnal equinox. And by this festival the lawgiver teaches two lessons, both that it is necessary to honour equality, the first principle and beginning of justice, the principle akin to unshadowed light; and that it is becoming also, after witnessing the perfection of all the fruits of the year, to give thanks to that Being who has made them perfect.

[205] For the autumn ( μετόπωρον), as its very name shows is the season which comes after ( μετά) the fruits of the year ( τὴν ὀπώραν) are now gathered into the granaries, on account of the providence of nature which loves the living creatures upon the earth.

[206] And, indeed, the people are commanded to pass the whole period of the feast under tents, either because there is no longer any necessity for remaining in the open air labouring at the cultivation of the land, since there is nothing left in the land, but all .... is stored up in the barns, on account of the injuries which otherwise might be likely to visit it from the burning of the sun or the violence of the rains.

[207] It is also intended as a commemoration of the long journeying of their ancestors, while making which through the desert they lodged in numerous tents for many years, while stopping at each halting place.

[208] And it is proper in the time of riches to remember one’s poverty, and in an hour of glory to recollect the days of one’s disgrace, and at a season of peace to think upon the dangers that are past.

[210] Again, the beginning of this festival is appointed for the fifteenth day of the month, on account of the reason which has already been mentioned respecting the spring season, also that the world may be full, not by day only but also by night, of the most beautiful light, the sun and moon on their rising opposite to one another with uninterrupted light, without any darkness interposing itself between so as to divide them.

[211] And after the festival has lasted seven days, he adds an eighth as a seal, calling it a kind of crowning feast, not only as it would seem to this festival, but also to all the feasts of the year which we have enumerated; for it is the last feast of the year, and is a very stable and holy sort of conclusion, befitting men who have now received all the produce from the land, and who are no longer in perplexity and apprehension respecting any barrenness or scarcity.

[214] I have spoken in this way about the sacred week and the sacred number seven at more than usual length, wishing to show that all the feasts of the year are, as it were, the offspring of the number seven, which stands in the relation of a mother. ³⁶ ... Follies and joys; and because in such assemblies and in a cheerful course of life there are thus established seasons of delight unconnected with any sorrow or depression supporting both the body and the soul; the one by the pleasure and the other by the opportunities for philosophical study which they afford. ³⁷ 34

34 1

A TREATISE ON THE FESTIVAL OF THE BASKET OF FIRST-FRUITS.

There is, besides all these, another festival ³⁹ sacred to God, and a solemn assembly on the day of the festival which ⁴⁰⁴¹⁴² they call castallus, ⁴³ from the event that takes place in it, as we shall show presently. Now that this festival is not in the same rank, nor of the same importance with the other festivals, is plain from many considerations. For, first of all, it is not one to be observed by the whole population of the nation as each of the others is. Secondly, none of the things that are brought or offered are laid upon the altar as holy, or committed to the unextinguishable and holy fire. Thirdly, the very number of days which are to be observed in the festival are not expressly stated.

35 2

Nevertheless, any one may easily see that it has about it some of the characteristics of a sacred festival, and that it comes very near to having the privileges of a solemn assembly. For every one of those men who had lands and possessions, having filled vessels with every different species of fruit borne by fruit-bearing trees; which vessels, as I have said before, are called castalli, brings with great joy the first fruits of his abundant crop into the temple, and standing in front of the altar gives the basket to the priest, uttering at the same time the very beautiful and admirable hymn prescribed for the occasion; and if he does not happen to remember it, he listens to it with all attention while the priest recites it.

[217] And the hymn is as follows:—"The leaders of our nation renounced Syria, and migrated to Egypt. Being but few in number, they increased till they became a populous nation. Their descendants being oppressed in innumerable ways by the natives of the land, when no assistance did any longer appear to be expected from men, became the suppliants of God, having fled for refuge to entreat his assistance.

[218] Therefore he, who is merciful to all who are unjustly treated, having received their supplication, smote those who oppressed them with signs and wonders, and prodigies, and with all the marvellous works which he wrought at that time. And he delivered those who were being insulted and enduring every kind of perfidious oppression, not only leading them forth to freedom, but even giving them in addition a most fertile land;

[219] for it is from the fruits of this land, O bounteous God! that we now bring you the first fruits; if indeed it is a proper expression to say that he who receives them from you brings them to you. For, O Master! they are all your favours and your gifts, of which you ⁴⁴ have thought us worthy, and so enabled us to live comfortably and to rejoice in unexpected blessings which thou hast given to us, who did not expect them."

36 3

This hymn is sung from the beginning of summer to to the end of autumn, by two choruses replying to one another uninterruptedly, on two separate occasions, each at the end of one complete half of ten years; because men cannot all at once bring the fruits of the seasons to God in accordance with his express command, but different men bring them at different seasons; and sometimes even the same persons bring first fruits from the same lands at different times;

[221] for since some fruits become ripe more speedily, and others more slowly, either on account of the differences of the situations in which they are grown, as being hotter or colder, or from innumerable other reasons, it follows that the time for offering the first fruits of such productions is undefined and uncertain, being extended over a great space.

[222] And the use of these first fruits is permitted to the priests, since they had no portion of the land themselves, and had no possessions from which they could derive revenue; but their inheritance is the first fruits from all the nation as the wages of their holy ministrations, which they perform day and night.

37 4

I have now said thus much respecting the number seven, and the things referring to it among the days, and the months, and the years; and about the festivals which are connected with this number seven, following the regular connection of the heads of the subject, which I proposed to myself according to the order in which they are mentioned in the sacred history. And I shall now proceed in regular order to consider the commandment which comes next, which is entitled the one about the honour due to parents. ⁴⁵ 38

38 1

A TREATISE ON THE HONOUR COMMANDED TO BE PAID TO PARENTS.

Having already spoken of four commandments which, both as to the order in which they are placed and as to their ⁴⁷ importance, are truly the first; namely, the commandment about the lenity of that sovereign authority by which the world is governed, and that which commands that man should not look upon any representation or figure of anything as God, and that which forbids the swearing falsely, or indeed the swearing carelessly and vainly at all, and that concerning the sacred seventh day—all which commandments tend to piety and holiness. I now proceed to the fifth commandment, relating to the honour due to parents; which is, as I showed in the mention I made of it separately before, on the borders between those which relate to the affairs of men and those which relate to God.

[225] For parents themselves are something between divine and human nature, partaking of both; of human nature, inasmuch as it is plain that they have been born and that they will die; and of divine nature, because they have engendered other beings, and have brought what did not exist into existence: for, in my opinion, what God is to the world, that parents are to their children; since, just as God gave existence to that which had no existence, they also, in imitation of his power, as far at least as they were able, make the race of mankind everlasting.

39 2

And this is not the only reason why a man’s father and mother are deserving of honour, but here are also several other reasons. For among all those nations who have any regard for virtue, the older men are esteemed above the younger, and teachers above their pupils, and benefactors above those who have received kindnesses from them, and rulers above their subjects, and masters above their slaves.

[227] Accordingly, parents are placed in the higher and superior class; for they are the elders, and the teachers, and the benefactors, and the rulers, and the masters. And sons and daughters are placed in the inferior class; for they are the younger, and the pupils, and the persons who have received kindnesses, and subjects, and slaves. And that every one of these assertions is correct is plain from the circumstances that take place, and proofs derived from reason will establish the truth of them yet more undeniably.

40 3

I affirm, therefore, that that which produces is always older than that which is produced, and that that which causes anything is older than that of which it is the cause; but those who beget or bring forth a child are in some sense the causes and producers of the child which is begotten or brought forth, and they stand in the light of teachers, inasmuch as all that they know themselves they teach to their children from their earliest infancy, and they not only exercise and train them in the supernumerary accomplishments, impressing reasonings on the minds of their children when they come to their prime, but they also teach them those most necessary lessons which refer to choice and avoidance, the choice, that is to say, of virtues, and the avoidance of vices, and of all the energies in accordance with them.

[229] For who can be more completely the benefactors of their children than parents, who have not only caused them to exist, but have afterwards thought them worthy of food, and after that again of education both in body and soul, and have enabled them not only to live, but also to live well;

[230] training their body by gymnastic and athletic rules so as to bring it into a vigorous and healthy state, and giving it an easy way of standing and moving not without elegance and becoming grace, and educating the soul by letters, and numbers, and geometry, and music, and every kind of philosophy which may elevate the mind which is lodged in the mortal body and conduct it up to heaven, and can display to advantage the blessed and happy qualities that are in it, producing an admiration of and a desire for an unchangeable and harmonious system, which they will afterwards never leave if they preserve their obedience to their captain.

[231] And in addition to the benefits which they heap upon them, they have likewise authority over the children of whom they are the parents, not as is the case in cities, in consequence of some drawing of lots or election, so that any one can find fault with his governor as having become so either by some blunder of fortune and not by reason, or it may be by the impetuosity of the multitude, the most inconsiderate and foolish of all things, but being established in this post by the most excellent and perfect wisdom of the sublime nature, which regulates all divine and human affairs in accordance with justice.

41 4

For these reasons it is allowable for parents even to accuse their children, and to reprove them with considerable severity, and even, if they do not submit to the threats which are uttered to them by word of mouth, to beat them, and inflict personal punishment on them, and to imprison them; and if they behave with obstinacy and resist this treatment, becoming stiff-necked through the greatness of their incurable wickedness, the law permits them to chastise them even to the extent of putting them to death. ⁴⁸ But still this permission is not given to either the father by himself, or to the mother by herself, by reason of the greatness of the punishment, which it is not fitting should be determined by one, but by both together, for it is not probable that both the parents will agree about putting their child to death unless his iniquities are very grievous, and weigh down by a certain undoubted preponderance that firm affection which is firmly implanted in the parents by nature.

[233] But parents have received not only the power of a ruler and governor over their children, but also that of a master, according to both the very highest characteristics of the possession of servants, namely, possessing them as born in the house, and also as purchased with money, for they expend a price many times greater than their real value on their children and for the sake of their children, in wages to nurses, and instructors, and teachers, besides all the expenses which they incur for their dress and their food, and their other care of them when well and when sick, from their earliest infancy till the time that they are full grown. And not only are those looked upon as servants born in the house who have actually been brought forth within the walls, but those also are so regarded who by the laws of nature receive from the masters of the house a sufficient support to maintain them in life after they are born.

42 5

Since this, then, is the case, those who do honour their parents are not doing anything worthy of praise, since even any single one of the commandments already mentioned is sufficient to invite them to regard their parents with reverence. But are not those men worthy of blame, and accusation, and the very extremity of punishment, who neither respect them as older than themselves, nor listen to them as their teachers, nor think them worthy of any requital as their benefactors, nor obey them as their rulers, nor fear them as their masters?

[235] Therefore the law says, "Honour thy father and thy mother next after God;" ⁴⁹ assigning to them the second place in honour, on the same principle as nature herself has ranked them in her decision of their proper place and duties. And you will not honour them more by any line of conduct ⁵⁰⁵¹ than by endeavouring and appearing to be virtuous persons. As the being such is a seeking of virtue without pride and without guile, and appearing such aims at virtue in connection with a good reputation and praise from one’s associates;

[236] for parents, thinking but little of their own advantage, think the virtue and excellence of their children the perfection of their own happiness, for which reason it is that they are anxious that they should obey the injunctions which are laid upon them, and that they should be obedient to all just and beneficial commands; for a father will never teach his child anything which is inconsistent with virtue or with truth.

43 6

And any one may conjecture that pious respect is due to parents, not only from what has been said above, but also from the manner in which persons behave to those who are of the same age with their parents; for the man who shows respect to an old man, or to an old woman, who is no relation to him, must appear in some degree to be remembering his own father and mother, and, out of this consideration, to be looking upon them as the images of his parents, who are the real models.

[238] On which account, in the sacred scriptures, it is not only commanded that young men should rise up and give the best seats to their elders, but also that they should rise up before them when they pass by; ⁵² showing honour to the grey hairs of old age, to which there is a hope that they may come themselves if they now yield precedence to them.

[239] And this commandment also seems to me to have been enacted with exceeding beauty and propriety; for the law says, "Let each man fear his father and his mother," ⁵³ enjoining fear rather than affection, not as being better in every respect or for every purpose, but as being more advantageous and profitable with reference to the present occasion, for the first of these feelings affects foolish persons when they are being instructed or reproved, and folly cannot be cured by any other means than fear. But the second feeling, namely, affection towards their parents, it is not fitting should be inculcated on children by the injunctions of a lawgiver, for nature requires that that should be spontaneous. For it has implanted it so deeply from very infancy in the souls of those who are so completely united by blood, and by the services done by the parents to the children, that it is always self-taught and spontaneous, and has no need of commandments to enforce it. ⁵⁴⁵⁵

[240] But the law has enjoined fear, because children are accustomed to feel an easy indifference. For though parents attend to their children with an exceeding violence of affection, providing them with necessary things from all quarters, and bestowing all good things upon them, and shrinking from no labour and from no danger, being bound to them by love stronger than any oaths, still some persons do not receive their affection as if it aimed solely at their good, being full of luxury and arrogance; and coveting a luxurious life, and becoming effeminate both in body and soul, permitting them in no respect to entertain proper dispositions as through the native powers of their minds, which they are not ashamed to overthrow, and to enervate, and to deprive of each separate energy, and so they come not to fear their natural correctors, their fathers and mothers yielding to and indulging their own private passions and desires.

[241] But we must also urge on the parents of such persons that they employ more weighty and severe admonitions in order to cure this impetuous obstinacy of their children, and we must warn the children to reverence their parents, fearing them as their rulers and natural masters; for it is with difficulty even by these considerations that they will be brought to hesitate to act unjustly.

44 7

I have now then gone through all the five heads of laws in the first table, and have noticed also all the particular points which had any reference to any individual. I must also now point out the punishments affixed to the transgression of these laws.

[243] Now there is one common penalty affixed to them all, namely, death, through which all such offences have a kind of relationship to one another. But the causes of this sentence being pronounced in such cases are different, and we must begin with the last, the one that relates to parents, since it is in reference to this one that the words are still ringing in our ears, "If any one shall beat his father or his mother, let him be stoned." ⁵⁶ And very justly, for it is not fit that that man should live who insults those who are the causes of his living;

[244] but some of the men of high rank, and some of the lawgivers, looking rather at the vain opinions of men than at the truth, have softened this commandment, and instituted as a penalty, for ⁵⁷ those who beat their fathers, that their hands should be cut off; and for the sake of bearing a good reputation in the eyes of hasty and inconsiderate persons, they profess to them that it is becoming, that the parts with which such men have struck their parents should be cut off;

[245] but it is a piece of folly to be angry with the servants rather than with those who are the causes of such folly; for it is not the hands that behave with such insolence, but insolent men perform their actions with their hands, and it is the men who must be punished, unless indeed it can be called fitting to let men go who have committed murder with the sword, and to content one’s self with throwing away the sword; and unless, on the contrary, one ought not to give honour to those who have shown preeminent valour in war, but to the inanimate coats of armour, by means of which they have behaved themselves valiantly;

[246] and unless again it is reasonable, in the case of those who have gained the victory in the gymnastic games, in the stadium, or the double race, or the long straight course, or in the contest of boxing, or in the pancratium, to attempt to crown only the legs and arms of the conquerors, and to let the whole of their bodies remain unhonoured. Surely it would be a ridiculous thing to lay down such principles as these, and to abstain in consequence from punishing or honouring those who were the real causes of the results in question; for we do not pass over a man who has given a splendid exhibition of musical skill, playing exquisitely on the flute or the lyre, and think the instruments themselves worthy of proclamations and honours.

[247] Why, then, should we deprive of their hands men who beat their fathers, O you most noble lawgivers? Is it that they may for the future be wholly useless for any purpose whatever, and that they may exact as a tribute, not once a year but every day, from those whom they have treated with iniquity, compelling them to supply them with necessary food, as being unable to provide for themselves? For their father is not so wholly hard-hearted as to endure to see even a son who has so grievously offended against him dying of hunger, after his anger has been blunted by time.

[248] And even if he has not laid hands upon his parents, but has only spoken ill of those whom he was bound to praise and bless, or if he has in any other manner done anything which can tend to bring his parents into disrepute, still let him die. ⁵⁸⁵⁹ For since he is a common enemy, and if one may tell the plain truth, he is a public enemy of all men, to whom else can he be kind and favourable when he is not so to the authors of his being, by whose means he came into this world, and of whom he is a sort of supplement?

45 8

Again, let the man who has profaned the sacred seventh day as far as it may have lain in his power, be liable to the punishment of death. For, on the contrary, it is proper rather to provide whatever is profane, be it a thing or be it a person, with means of purification, in order to induce a change for the better, since "envy," as some one has said, "goes forth out of the divine company." But to dare to adulterate or to deface the holy coinage is an act which displays an extraordinary degree of impiety.

[250] In that ancient migration which took place when the people of Israel left Egypt, and when the whole multitude was travelling through the pathless wilderness, when the seventh day came all those myriads of men which I have described before rested in their tents in perfect tranquillity; but one man, and he not one of the most despised or lowest class of the people, disregarding the commands which were laid upon the nation, and ridiculing those who attended to them, went forth to pick up sticks, but in reality to show his contempt for and violation of the law.

[251] And he indeed came back bearing with him a faggot in his arm, but the men who remained in their tents although inflamed with anger and exasperated by his conduct, nevertheless did not at once proceed to very harsh measures against him that day by reason of the holy reverence due to the day, but they led him before the ruler of the people, and made known his impious action, and he having committed him to prison, after a command had been given to put him to death, gave the man up to those who had originally seen him to execute. As therefore, in my opinion, it was not permitted to kindle a fire on the seventh day for the reason which I have already mentioned, so likewise it was not lawful to collect any fuel for a fire.

46 9

Against those who call God as a witness in favour of assertions which are not true, the punishment of death is ordained in the law; ⁶⁰ and very properly, for even a man of ⁶¹ moderate respectability will never endure to be cited as a witness, and to have his name registered in support of a lie. But it seems to me that he would look upon any one who proposed such a thing to him as a thoroughly faithless enemy;

[253] on which account we must say this, that him, who swears rashly and falsely, calling God to witness an unjust oath, God, although he is merciful by nature, will yet never release, inasmuch as he is thoroughly defiled and infamous from guilt, even though he may escape punishment at the hands of men. And such a man will never entirely escape, for there are innumerable beings looking on, zealots for and keepers of the national laws, of rigid justice, prompt to stone such a criminal, and visiting without pity all such as work wickedness, unless, indeed, we are prepared to say that a man who acts in such a way as to dishonour his father or his mother is worthy of death, but that he who behaves with impiety towards a name more glorious than even the respect due to one’s parents, is to be borne with as but a moderate offender.

[254] But the lawgiver of our nation is not so foolish as, after putting to death men who are guilty of minor offences, then to treat those who are guilty of heavier crimes with mildness, since surely it is a greater iniquity than even to speak disparagingly or to insult one’s parents, to show a contempt for the sacred name of God by means of perjury.

[255] And if even he who swears in an unbecoming manner is guilty and blameable, of what punishment is that man worthy who denies the one only true and living God and now honours the creature above the Creator, and chooses to honour not only the earth and the water, or the air, or the fire, the elements of the universe, or again the sun and moon, and the planets and fixed stars, and the whole of heaven, and the universal world, but even stocks and stones, which mortal workmen have fashioned, and which by them have been shaped into human figures?

[256] Therefore, let such a man be himself likened to images carved by the hand; for it ought not to be that that man should have any soul himself who honours things destitute of soul or life, and especially after he has been a disciple of Moses, whom he has often heard announcing to him and under the influence of divine inspiration declaring those most sacred and holy admonitions, "Take not the name of any other gods into thy soul for a remembrance of them, and utter not their names with thy voice, but keep both thy mind and thy speech far from all other interpositions, and turn them wholly to the Father and Creator of the universe, that thus thou mayest cherish the most virtuous and godly thoughts about his single government, and mayest speak words that are becoming and most profitable both to thyself and to those that hear thee." ⁶²

47 10

We have now then mentioned the punishments which are ordained against those who neglect the five commandments. But the rewards which are offered to those who keep them, even though the law has not set them forth in express words of injunction, are nevertheless figuratively intimated.

[258] Therefore the fact of not thinking that there are any other gods but the true God, nor imagining that things made by the hand of man are gods, and the fact of not committing perjury, are things which have no need of any other reward, for the mere fact, in my opinion, of practising these virtues is itself a most excellent and most perfect reward. For at what circumstance can a lover of truth feel more really delighted than at the devotion of himself to one God, and attending in a guileless and pure manner to his service?

[259] And when I speak of witnesses, I mean not such persons as are slaves to pride, but such as are devoted to an admiration of goodness free from all error, by whom the truth is honoured. For wisdom itself is the reward of wisdom; and justice, and each of the other virtues, is its own reward. And truth, as being the most beautiful in the whole company, and as being the chief of all the holy virtues, is in much greater degree its own recompense and reward, affording as it does happiness to all who practise it, and blessings of which they cannot be deprived to their children and descendants.

Again, those who properly keep the sacred sabbath are benefited in two most important particulars, both body and soul; as to their body, by a rest from their continual and incessant labours; and as to their soul, by forming most excellent conceptions respecting God as the Creator of the universe and the careful protector of all the things and beings which and whom he has made. And he made the whole universe in one week. It is plain, therefore, from these things that the man who honours the seventh day will himself find honour. ⁶³

[261] In the same way let not him who honours his parents dutifully seek for any further advantage, for if he considers the matter he will find his reward in his own conduct. Not but what, since this commandment is inferior in importance to the first five commandments, which have a more divine character, inasmuch as this is concerned with mortal subjects, God has given an inducement to obey this one, saying, "Honour thy father and thy mother, that it may be well with thee, and that thy days may be long in the land;" ⁶⁴

[262] affixing thus two rewards to this injunction, one being in fact the participation in virtue, for "well" means virtue, or at least cannot subsist without virtue; while the other is, if one is to say the truth, immortality by length of days, and a life of long duration, which thou wilt preserve even in the body living with thy soul, purified with a perfect purification. These things have now been discussed at sufficient length. Let us after this, since the opportunity offers, consider the commandments in the second table.

Notes on the current edition

De specialibus legibus (lib. i‑iv)

1. II p. 270 M.

2.
1 —
4 tit. περὶ τῶν ἀναφερομένων ἐν εἴδει νόμων εἰς τρία γένη τῶν δέκα λόγων (λογίων scripsi), τὸ γ΄, τὸ δ΄, τὸ ἑ· τὸ περὶ εὐορκίας καὶ σεβασμοῦ τῆς ἱερᾶς ἑβδόμης καὶ γονέων τιμῆς F, Φίλωνος περὶ τῶν ἀναφερομένων ἐν εἴδει νόμων εἰς γ΄ γένη τῶν ι΄ λόγων, τὸ περὶ εὐορκίας καὶ σεβασμοῦ τῆς ἱεράς ἑβδομάδος καὶ γονέων τιμῆς M, in R tit. exstinctus, ε ῶ ω man. rec. in marg. scr. π τ ἐν εἴδει νομ τὸ ε (sic)
5 μὲν om. R συντάξει M: βίβλῳ RFN ἠκρίβωνται RM
6 δέκα λογίων coni. Mang. τε om. R περὶ τοῦ RF: παρὰ τοῦ N, περὶ τοῦ om. M
7 τὸ om. FN (Turn.) περὶ] παρὰ N χειρότμητον M (Tisch.)
8 περὶ] παρὰ N τριῶν (R?)M: τῶν τριῶν FN (v)
9 κατὰ στοῖχον (R?)M: κατὰ τὸ στοιχεῖον FN διαλεξώμεθα M: διαλεξόμεθα RFN
10 tit. περὶ εὐορκίας add. mg M δ’ om. M
11 ὅρκος RFN: εὔορκος M
12 ἐρειρισμένος M ἀληθεία] κλήσει θεία M εἰ RM, εἰ (??) F: εἰ μὴ NL (Turn.) Vi μητρὸς ἢ πατρὸς transp. N ὑγείαν RM: ὑγίειαν FN εὐετηρίαν RM: εὐγηρίαν FN

3.
5 — 88,3 N fol. 161r τοῦ αὐτοῦ ἀπὸ τοῦ λόγου τοῦ περὶ εὐορκίας καὶ σεβασμοῦ τῆς ἱερᾶς ἑβδόμης καὶ γονέων τιμῆς: ἐν μὲν — νομίζεσθαι.
11 cf. de decal. §
84 κάλλιστον . ., τὸ ἀνώμοτον . . ., ὡς τοὺς λόγους ὅρκους εἶναι νομίζεσθαι. Plat. Phaedr. 236d ὁ δέ μοι λόγος ὅρκος ἔσται.

4.
2 γε om. M (Tisch.)
3 ἀρχηγετῶν RM, ἀρχιγετῶν F: ἀρχηγενῶν N, ἀρχιγενῶν L (Turn.) 3.
4 καὶ — θαυμασθέντων om. M
6 καὶ] τε καὶ R
8 εἴ ποτε (R?)M: ὁπότε FN
9 ἀποκινεῖν corr. ex ἀποκλαίειν M
10 προσκαλουμένοις M
11 μόνον om. FN (Turn.) προσπαραλαβόντες RM: προσλαμβάνοντες FN (Turn.) παραλαβόντες Μang.
12 ἐμφάσει RM: προφάσει FN (Turn.) 12.
13 προσπαραλαβέτω RM: προσλαβέτω FN (Turn.) ; παραλαβέτω Mang.
13 βούλεται RM: βούλοιτο FN (Turn.) μὴ μέντοι RMN: μὴ μὲν F (Turn.) ; μὴ μὴν Mang. τὸ om. M ἀνωτέρω καὶ πρεσβύτερον R ἀνώτατον N
15 γὰρ] γὰρ καὶ F ἅτε R: τε N, γε MF (v) πρεσβύτατα M
16 διαιωνιοῦντα RM: διαιωνισθέντα FN (Turn.)
17 εὐχερείᾳ] εὐκαιρία N ὥστε τὰ RM: ὥστ’ FN (Turn.) ; ὡς τὰ Mang. 17.18 πάντα ταῦθ’ M: πάνθ’ RFN (Turn.)
18 πατέρα καὶ ποιητὴν M τῶν] τὸν F 18.
19 τῶ λόγω M: om. RFN (Turn.)
19 τολμῶσιν R
20 αὑτοὺς MFN (Tisch.) μεγάλα] εὐμεγέθη coni. Mang. coll. de decal. §
93 21 μὴ — προεξετάσαντες om. FN (Turn.) ἀναγκαῖαι RM: ἀναγκαῖαί εἰσι Mang. προεξετάσαντες RM: προσεξετάσαντες Mang., προσεξετάσοντες Richt. Tauchn.

5.
14 cf. Diels Elementum p. 48. Hirzel Der Eid p. 16.

6.
1 τοῦτ’ M χερσὶ RM: ποσὶ FN (Turn.) φύροντες] φέροντες F (Turn.) 1.2 ἡ φύσις αὐτοῖς RM: αὐτοῖς ἡ φύσις FN
2 λελυμένοι F ἀχαλίνῳ FN
3 ὀργάνῳ M τῷ καλλίστῳ ᾦ v: τὸ κάλλιστον ὧ FN, ὦ τὰ κάλλιστα ἥ τε M corr., R quid habeat, dispici non potest
4 τετράνωται M: συντετράνωται FN (v), R quid habeat, incertum est
5 εὐσεβείας N
6 φρικωδεστάτας] φυσιωδεστάτας M 6.
7 ἄλλα ἐπ’ ἄλλοις RM: ἀλλεπαλλήλοις FN
7 ἐπιφέροντες RFN: ἀναφέροντες M (Tisch.)
8 οὐ M (Tisch.): οὑς RFN; ὧν v διατρανοῦνται N
9 ἀλλὰ M
10 παρὰ om. M (Tisch.)
11 ἀπείρηκε RM: ἀπειρήκει FN 11.12 πάση μηχανῆ transp. M (Tisch.) 12.13 γνωσθέντος] ὀμοσθέντος conicio, νομισθέντος (vel ὁρισθέντος) coni. Mang.
13 ἐπειδὰν] ἐπειδέτω ἐπιδέτω?) coni. Mang. ἀτίθασοι codd.: ἀτίθασσοι v
14 ἐκμήνωσιν codd. (Tisch.): ἐκμαίνωσιν V
15 δὲ om. MN (Tisch.) ἡ (pro καὶ) διανοία FN (Turn.) μὴ νηφούσῃ M ποιεῖται MN; ποιείτω Tisch.
16 τί] καὶ M ἡ om. M παρ’ ὅλον] παρά πάντα M (Tisch.)
17 οὐδὲν ἄλλο K: οὐδὲν (om. ἄλλο) M (Tisch.), οὐδὲν ἄλλο ἐστὶν L (v), οὐδὲν ἄρα ἐστὶν FN, οὐδὲν ἄρα ἢν Vind. μαρτυρία] διαμαρτυρία M (Tisch.)
18 ἀληθεῖ scripsi: ἀληθεία codd. (v)
19 ἡσυχάζειν δοκῆ R: ἡσυχάζῃ MFN (v), ἡσυχάζει Vind.

7.
1 ἀνίπτοις χερσὶ Hom. Il. Z 266. cf. Eust. comm. in Hom. p. 641,15. Diogenian. 143 (Corp. Paroem. Gr. I 1187).
9 Flor. Laur. nr.
19 ἀπιστίας, οὐ πίστεως, ἡ πολυορκία τεκμήριον. 17—88,3 i Vind. hist. gr.
67 fol. 59r περὶ ὅρκου: ὅρκος γὰρ—φαύλῳ νομίζεσθαι. 17. 18 Mel. II
63 Col. 1156 Φίλωνος: ὅρκος ἐστὶ μαρτυρία θεοῦ περὶ πράγματος ἀμφισβητουμένου.

8.
1 σοὶ] ὃς Vind., om. M προκαλύμματι RM (Tisch.): παρακαλύμματι FN Vind. τῶ δοκεῖν F
3 μέλλει FN Vind. (Turn.) πλημμελοῦντι] πλημμελοῦντι] M
4 τοῖς πολλοῖς R: πολλοῖς M (Tisch.), τοῖς πιστοῖς F (v) τῆς εὐφημίας M (Tisch.)
6 ὁ πάσης] ἁπάσης M ὀθνεῖος] ὁ θεῖος L (Turn.)
7 τελείων Turn. τοιαῦτ’ F ἀκούει F
9 κοινῶν ἢ ἰδίων transp. M (Tisch.)
11 αἱ νομιμώτατοι (sic) MF
12 tit. ὅτι οὐ δεῖ τοὺς ἐπὶ τοῖς ἐναντίοις βεβαιοῦν ὅρκους add. mg M (Tisch.)
13 ἐὰν τύχη RF: ἂν τύχοι M (Mang. Tisch.) καὶ ἱεροσυλίας F: ἡ ἱεροσυλίας RM 13.
14 φθορὰς καὶ μοιχείας M: φθορὰς ἡ μοιχείας R, μοιχείας καὶ φθορὰς F
14 ἐργάσεσθαι Mang. (Tisch): ἐργάσασθαι codd.
15 τὸ εὐορκεῖν RM: τοῦ εὐορκεῖν F (Turn.) ; τῷ εὐορκεῖν Richt. Tauchn.
16 βεβαιώσεως Mang.: παραβάσεως codd.; παραστάσεως Tisch.
17 μηδὲν RM: μὴ δεῖν F (Turn.) ἐπεὶ δικαιοσύνη καὶ πᾶσα ἀρετὴ Mang.: ἐπὶ δικαιοσύνη καὶ πάση ἀρετὴ codd. νόμος ἐστὶ πάτριος RM: ὃ νόμος ἐστὶ πατρῷος F (Turn.)
18 θεσμὸς—καὶ om. F (Turn.) τί ἕτερον KM: τῶν ἑτέρων F; τῶν ἑταίρων Turn., τί ἕτερον εἰσὶν Mang.
19 τὸ πάγιον RF: τὸ om. M (Tisch.) ἐξ αὐτῶν RF: ἐξ αὐτῆς M (Tisch.)
20 δὴ M (Tisch.): δὲ F, δὲ δὴ R ἐνομότως F ὅτι εὐορκεῖ RM: ὅτε εὐορκήσει F φυλακῆς] φήμης M

9.
7 Num. 303

10.
1 ἀνατρέπειν F ᾧ] ὃν M
2 προστίθεται F (Turn.) δέοντι] δέον F
5 συγγνοὺς M, συγνουσ (sic) R: συγγενοῦς F (Turn.) ἀβούλει (sic) R
8 ἢ] οἲ M οἷα F: δία R, ἡ μανίας M (Tisch.)
9 ἐκβιασθέντες. post ἀγριότητα transp. M πιστοῦνται M: πιστούμενοι RF
10 ὁμωρόφιον R: ὁμώροφον M (Tisch.), ὁμορρόφιον F; ὁμορόφιον v ἢ τὸν δεῖνα om. R (fort. recte)
11 τῷ δεῖνι] ’τον δεῖνα εἰ (sic) R τι M: τινα RF (Turn.) μέχρι M: καὶ μέχρι RF (Turn.)
13 διαθήκαις] θήκαις coni. Mang. (recepit Tisch.)
14 παραινέσαιμ’ F καθάπερ R: καθὰ F, καθὼς M (Tisch.)
15 τὸν θεὸν R: τὸ θεῖον MF (v)
16 ἀναγκαίαν M (Tisch.): om. RF (v)
17 τῶν . . . φυσωμένων corruptum: καὶ . . . φυσώμενοι conicio φυσωμένων RM (Tisch.): φυσσωμένων F (v)
18 τῶν] τὴν M εἰς τὴν codd.: τὴν οm. V ὀλιγόδειαν codd.: ὀλιγόδειαν v
19 ἀλλὰ κἂν] ἀλλ’ ἄν R προτροπή (sic) F 19.
20 τῶν ἐπιθυμιῶν om. M
20 ἀναχαιτίσαι RF: ἀναχαιτίσασθαι M (Tisch.)
21 ἀλογοῦσι—βίον (24) om. M
22 καλὰς ὁμοῦ R: ὁμοῦ καλὰς F (v)
23 εἶναι RF: οὖσα v; εἷναι fort. secludendum
24 τὸν βίον R: τὸν om. F (v)

11.
1 δή τι RMF: δήτοι L (Turn.) τῶν post ὀλίγα transp. M
2 ἀσπασάμενος M: ἀσπαζόμενος HF (Turn.) παρὼν] παρῆν F
3 ὥς γ’ RM (Tisch.): ὥς om. F (v)
4 μεταβάλλειν Rieht. 5.
6 καὶ τἀς παρασκευάς F (v), τὰς οm. RM (Tisch.)
6 μηδὲν M χρήσεσθαι v: χρήσασθαι codd.
7 μὴ πλέων, μὴ πεζεύων om. F (Turn.) αἰεὶ M (Tisch.) 7.
8 ἐπιδείξασθαι M
10 μέχρι νῦν om. F (Turn.) δ’ εἰσὶν F οἱ M
11 ἀενάου R: ἀεννάου MF (v) τινὸς om. M (Tisch.)
12 ἐφ’ ὦ M ἡμεῖς οἱ πένητες transp. M (Tisch.) τρέφονται F κεραμεᾶς Tisch.: κεραμέας M, κεραμιαίας F (v), κεραμαιουσ H
18 ὀβελίας Mang. (Tisch.): ὀβελέας M, οβελιαιουσ R, ὀβολιαίους F προσόψϊμα M
14 λεπτὴν H: λινῆν M (v), λινῆν F όθώνην F
15 καὶ στιφρὰν Tisch.: ἢ κολιστίφραν (sic) M, καὶ στριφνὴν R, καὶ στρυφνὴν F (v) ; cf. vol. IV 242,17 τὴν κοίτην R; τὴν om. MF
16 φράσας M καὶ (pro ἢ) χρυσοῦ M
17 ἀνθοβαφέσι] ἔνθα βαθέσι F (Turn.) ἐσθῆσιν ἁλουργίσιν R: ἐσθῆσι καὶ ἁλουργίσι F (v), ἐσθῆτες μαλακωτέραις πορφυραῖς M (μ. ι π. recepit
19 οἴμαι M (Tisch.): om. RF (v) αὐτῆς Μ εὐμοίρου λαχεῖν RM: ἀμοιρῆσαι F: εὐμοιρῆσαι Turn.
20 ἐφάψασθαι RM: ἅψασθαι F (Turn.) 20.
21 τἀνθρώπινα F
21 τιμᾶν om. M ἥτις om. M (Tisch.)

12.
1 εὐθηνίας, εὐπορίας R: εὐσθενείας, εὐπορίας F (v), εὐετηρίας, εὐθηνίας M (Tisch.)
2 καὶ ἀταμιεύτως χαριζόμενοι om. M
3 tit. περὶ παρθένων καὶ γυναικῶν μεθ’ ὅρκου τι ἐπαγγειλαμένων καὶ ἀταμιεύτως χαριζομένων (sic) hoc loco add. mg M καὶ τὰ RF: τὰ om. M (Tisch.)
4 πλάνῳ τινὶ τύχης] πλανῶνται εὐχῆς M
5 περιηκόντων] περὶ οὐκ ὄντων M ἐξ] ὑπ’ F (Turn.)
7 τυφλῷ] τύφω M ἐφ’ ὧ F (Turn.) κατ’ ἀναγκαίων F
8 ἀνοδίας RM (Tisch.): ἀνοδίαν F (v) θαυμάζονται F
9 σπουδῆς RM (Tisch.): τιμῆς F (v)
10 καιρῷ om. M (Tisch.) 10.
11 δυσκάθαρτοι RM: δυσκατόρθωτοι F (Turn.)
13 αὐτοκράτορες M
14 ἀφείλατο R, ἀφείλαντο M παρθένων R: om. MF
15 ἐπιγνώμονας R: om. MF ἀποφήναντες M εἴς τε M (Tisch.): τε om. RF (v) τῶν ὅρκων M (Tisch.): τῶν om. RF
16 post λύσιν add. τῆς μὲν πατρός, τῆς δὲ ἀνδρὸς εἶναι F (v), om. RM (Tisch.) μήποτ’ codd.: μήτ’ L, μὴν v διὰ νεότητα RF: παρθένοι M (Tisch.)
17 τὰ τῶν M ὑπ’ RM (Tisch.), ὑπὸ F2: ὑπὲρ F1L (v)
18 αὐταῖς M
19 τοῦ om. M (Tisch.) ὀμοσθέντα Tisch.: νομισθέντα RF (v), ὀνομασθέντα M; ὁρισθέντα coni. Mang. φυλάττειν RM (Tisch.): διαφυλάττειν F (v) ῥαδίως RF: ταχέως M (Tisch.)
20 οὔτ᾿ ἄνδρας F
21 τὴν om. M
22 ἠρεμία M

13.
13 Num. 30,4 sqq.
19 Num. 3010.

14.
1 τιν’ F
4 δίκαι δὲ κατ’ ἐπιόρκων RF: αἰ δὲ κατ’ ἐπιόρκων δίκαι M (Tisch.) 4.5 τῶ θεῶ RM (Tisch.): θεῶ F (v)
5 δ’ F ἀνώτατοι F; ἀνώταται Turn. ἵλεω F
6 ἀσεβοῦσιν RM (Tisch.): ἀσεβήσασιν F (v) εἰς ἀεὶ R, εἰς αἰεὶ M (Tisch.): εἰς om. F (v) ἔ ἀμελήσας R: ἀμελὴς MF 8.9 διάφοροι (??) R, διάφ(??)οροι F: διάφθοροι L, διαφοραὶ (sic) M
9 τῶν μὲν μὲν om. R) ἀμεινόνων καὶ περιττῶν RM: τούτων μὲν ἀμείνω καὶ περὶ τῶν F (Turn.)
12 ἐλάττους coni. Mang., ἐλάττων δίκη Wendl.
13 δὲ καὶ RM (Tisch.): καὶ om. F (v)
14 τὸν τόπον RM: τῶν τόπων F post θεωρίαν add. κατὰ ἀναγωγὴν M (Tisch.)
15 προσήκει ὅτι RF: ἐχρῆν ὅτι M (Tisch.), προσήκει (om. ὅτι) L (v)
16 ἐπινοίαις RF: ἐπὶ ἐννοίαις M (Tisch.) 16.
17 τὸν ἀρετῶν σπόρον R (sic correxerat Tisch.): ῳν ὢν τῶν ἀρετῶν σπόρον F (v), τὸν ἀέρα ’τον σπόρον M
19 χορηγοῦσαι M
20 διάνοια] διαδίδοται· ἁ M δὲ R ποτὲ μὲν . . . ποτὲ δὲ M
21 παρθένος RM: παρθένω F (v) μὲν RF: μὲν οὖν M (Mang. Tisch.) 21.
22 διάνοια . . . διαφυλάττουσα RM: διανοίας . . . διαφυλαττούση F; διανοίας διαφυλαττούσης Turn.
22 τῶν ἡδονῶν F ἔτι δὲ καὶ W: καὶ om. MF

15.
1 Lev. 51.

16.
1 ἐπιβουλῶν M ἧς F: ὧν RM γεννητὴς RF: γενέτης M (Tisch.)
2 γυναικὸς codd.: γυναικὸς ἀστείας v
3 λόγος οὗτος Tisch.: λόγος οὕτως M, οὗτος λόγος RF (v) 4.5 τὴν φρόνησιν M (Tisch.): τὴν om. RF (v)
5 ὀρθὸν om. M
7 οἷς RM: ἧς F (Turn.) αὑτῆς M ἰατρὸν] παραιτητὴν coni. Mang. οὔθ’] οὐδ’ M
8 οὔθ’] οὐδ’ M
9 tit. περὶ τῶν ἑαυτοὺς ἀναθέντων add. mg M ἡ om. M αὐτοὺς F, ἑαυτοὺς M (Tisch.)
10 ἀνάθεμα M (Tisch.)
12 αὐτὸ μόνον RF: ἀπὸ μόνων M (Tisch.)
14 δὲ R: δ’ MF 14.15 πεντετίας F
15 δραχμὰς ὀγδοήκοντα R (Mang.): π΄ δραχμάς M (Tisch.), δραχμὰς om. F (Turn.)
16 μ΄ M
17 δραχμὰς RM: om. F (Turn.) κ΄ M θήλεως F ιβ΄ M ξ΄ M
18 δραχμὰς RM (Tisch.): om. F (v) ξ΄ M 18.
19 μ΄ M
19 ἐπὶ ἀρρένων F
20 διετάξατο RM (Tisch.): διέταξε F (v)
21 ἐάν τε R, ἐάν θ’ F: ἐάν τε καὶ M (Tisch.) 21.
22 ἐάν τε καὶ ὐπ’] ἡ τὸ δοκεῖν M
22 ὑπὸ F γίγνηται R, γένηται M (Tisch.) δευτέρου v: δεύτερον codd. (Tisch.) τοὺς om. M

17.
12 Lev. 27,
2 sqq.

18.
1 τιμᾶται R: om. MF 1.
2 ἐπευωνίζεται RM (Tisch.): προσεπευωνίζονται F (v)
2 τρίτου v: τρίτον codd. (Tisch.) ὃ] ἔτι M (Tisch.)
4 tit. περὶ κτηνῶν ἀφορισθέντων θεῶ add. mg M περὶ ἀνθρώπων F (Turn.) τάδε RM: ταῦτα F (v) νομοθετεῖται RF: νενομοθέτηται M (Tisch.)
7 μήτε χεῖρον] μὴ τὸ χεῖρον M
8 ζῴων om. M ὁ om. M
9 δ’ F
10 τ’ F εὔξηται RM: εὕρηται F (Turn.)
12 προσεπιτιθεὶς R: προσεπιθεὶς MF καὶ ante τῆς τιμῆς transp. M (Tisch.)
13 ἀντὶ τούτου ζῶον RM: ἀντὶ τοῦ ζώου F, ἀντὶ ζώου L (Turn.) ὑστερίζοι HMF (Tisch.): ὑστερίζῃ L (v)
14 τὸν om. Tisch.
15 ὥς γ’ F: ὥς τ’ M, ὡς R τότε M (Tisch.): τοῦτο RF (v)
16 εἶναι καθαρὸν KM: om. F (Turn.) κεκρατημένος RF: κεκρατημένης M (Tisch.) ὑπὸ πάθος (sic) F
17 tit. περὶ οἰκίας ἀνατεθείσης add. mg M ἀνάθεμα F
18 τὰ ἴσα μὴ transp. R κατατιθέσθωσαν M (Tisch.)
19 κολάζον M (Tisch.)
20 διττὸν κακόν RM: διττῶν κακῶν F (Turn.)
21 πλεῖον M (Tisch.)
22 κατατιθέσθω M (Mang. Tisch.) ποιείτω M
23 τελείωσιν RM: τελείωσιν ἢ τίμησιν V (v)

19.
5 Lev. 27,9 sqq.
17 Lev. 27,14. 15.

20.
1 χρεῖον RF: χρήζοντα M (Tisch.)
2 μελήσει F αὐτοὺς MF
4 εὐδαιμονίας om. M.
5 ἅλις: desinit L (Turn.)
6 tit. περὶ ἑβδόμης mg R mg M: περὶ τῆς ἑβδόμης F
7 ἑξῆς ἐστι RM: ἑξῆς δ’ ἐστὶ F (v) ἑβδόμης M: ἑβδομάδος RF
8 τὰ εἴδη RM: εἴδη F (v)
9 δὲ om. F ἐνιαυτῶν M
10 φιλοφροσύναι R: φιλανθρωπίαι MF
11 τῆς] τοῦ M
12 παρὰ M 12.
13 ἑξηκοστοῦ M
13 ἡ om. M κόπου RM (Tisch.): σκοποῦ F (v)
14 πρὸς ἀρετήν codd.: πρὸς om. in textu Hoesch. δ’ codd. (Tisch.): δὲ v
15 ἀπεργάσασθαι codd.: ἀπεργάζεσθαι in textu Hoesch.
16 ἑβδόμης] έβδόμης] voluit Mang. ἥν τ’ F, ἤν τε γὰρ Μ
17 τ’ F
19 η΄ καὶ κ΄ F αὐτοῦ RM (αὑτοῦ scripsi): αὐτοῖς F
20 ἰσούμενον R: ἴσον MF δ’ RM: om. F (v) ἀχθεῖσα] αὐξηθεῖσα coni. Mang.
21 μυρί’ F ἐξ αὐτῆς codd. (v)
24 τὸ om. Hoesch. περὶ ἑορτῶν RM (Tisch.): περὶ τῶν ἑορτῶν F (v)

21.
1 tit. περὶ τῶν δέκα ἑορτῶν mg M (Tisch.): περὶ τῶν ἑορτῶν ὡς εἰσὶ τὸν ἀριθμὸν δέκα F (v), tit. οm. R
3 πρώτη] πρῶτον F ἣν—ἐστὶν om. Nicet. θαυμάσοι M
4 δευτέρα δ’ F, δὲ om. Nicet. ἡ δι’ ἓξ (R?)F Nicet.: ἤδη κ, (sic) M; ἡ ἐξ Hoesch. in textu Ἑβραῖοι om. Nicet.
5 καλοῦσι πατρίῳ γλώττη transp. Nicet. ἡ μετὰ] ἡμέρα M μετὰ — νέαν (6) om. Nicet. κατὰ σελήνην R ut vid.: κατά τινα σελήνην F (v), κατά τινας σελήνην M; καθ’ ἑκάστην σελήνην coni. Mang.
6 νέαν] καὶ νέαν M νουμηνία R Nicet.: νουμηνίαν M, νεομηνίαν F (Hoesch.) τετάρτη δ’ ἡ M: τετάρτη δὲ (om. ἡ) F, ἡ δὲ τετάρτη ἡ R ut vid., τετάρτηι Nicet. δ’ om. Nicet.
7 δράχμα F (Hoesch. in textu) δ’ om. Nicet.
8 ἡ τῶν M Nicet. (Tisch.): ἡ τῆς τῶν F (v), ἡ τῶν om. R δὲ R: δ’ MF, om. Nicet. ἐνάτη RF Nicet.: ἐννάτη M (v)
9 δεκάτη δὲ RM, δεκάτη δ’ F: καὶ δεκάτη Nicet. ἐστὶ τῶν RM Nicet. (Tisch.): ἐστὶν ἡ τῶν F (v) ἐτησίων] δημοσίων M
10 εἰς — τελευτῶσα om. Nicet. α ἀριθμὸν om. M tit. πρώτην ἑορτὴν ἀν’ (i. e. ἀναγράφει) πᾶσαν ἡμέραν add. M (in textu) δὲ RM: δ’ F
12 ἅπασαν μὲν ἡμέραν R
13 ὁσίων scripsi: ὡς τῶν codd.: τὸν τῶν coni. Mang.
15 τοὺς] καὶ τοὺς M (Tisch.) τῶν om. R οὓς om. M (Tisch.)
16 ἔμειναν ἂν M
17 μία ἄρα ἢν M ὁ om. M (Tisch.) κρόνου M (Tisch.)

22. 2—12 i Nicetae Catena in Lucam (ad verba 22,1 ἤγγιζε δὲ ἡ ἑορτὴ τῶν ἀζύμων λεγομένη Πάσχα) Φίλωνος: εἰσὶ δὲ παρ’ Ἰουδαίοις ἑορταὶ ἀριθμῷ δέκα, ἃς ἀναγράφει ὁ νόμος — ἅπασαν ἡμέραν ἑορτὴν ἀναγράφει ὁ νόμος.

23.
1 τ’ F (v) ἐκκεχειρία F
2 νυνὶ δ’ αἱ (R?)F: νυνὶ δὲ (om. αἱ) M
3 ἀντιθέσεις M κατά τε ἀυτῶν R: κατά θ’ ἑαυτῶν F (v), καθ’ ἑαυτῶν M (Tisch.)
5 πίστις (R?)M: ἡ πίστις F (v) 6.
7 μήτε ἀδικεῖσθαι R: μήτ’ ἀδικεῖν F (v), om. M
7 μήτε ἀνταδικεῖν R (coni. Mang.): μήτ’ ἀντιδικεῖν M, μήτ’ ἀνδικεῖν F (Hoesch. in textu) 7.8 ἐκτρέπονται scripsi: ἐκτρεπόμενοι codd. (v)
8 καὶ τὰ RM (Tisch.): καὶ κατὰ F (v) προβέβληται M
10 οἴ om. M
12 αὐτοῖς] αὐτὴ M
15 ἱδρυμένοι] ἱδρυόμενοι coni. Mang.
16 ἐκεῖ RM (Tisch.): ἄνω F (v)
17 χρηστοὶ . . . κοσμοπολῖται γινόμενοι Mang.: χρηστοὺς . . . κοσμοπολίτας (κοσμοποιήτας ι F) γενομένους codd.
18 εἶναι RM (Tisch.): om. F σοφίας] τῆς σοφίας M (Tisch.)
19 πεπίστευται RF mg M: πιστεύεται M in textu
20 κακῶν R: om. MF (v) τῶν ἐκτὸς R (coni. Mang.): τῶν om. MF (v) τ
21 τὰ διάφορα M
24 τύχης Mang. (Tisch.): ψύχῆς (sic) M, ψυχῆς RF καμπτόμενοι RM (Tisch.): καθαπτόμενοι F (v) 24.
25 προεκλελογίσθαι Tisch.: προεκλελογῆσθαι R, προεκλελογεῖσθαι M, προσεκλελογῆσθαι F (v)

24.
1 πρόσληψις M ἔτι M (Tisch., coni. Mang.): ἐπὶ RF
2 ὑπολαμβανούσης RF: ἐπιλαμβανούσης M (Tisch.): ὑπολαβούσης v
3 εὐφραινόμενοι R ἀρεταῖς] ἑορταῖς ταῖς ἐναρέτοις Nicetae cod. Coisl. 201
4 γε om. M (Tisch.) εἰσὶν M: ἐστὶν RF (Hoesch. in textu)
5 κατὰ om. in lac. M ὑποτυφόμενον scripsi: ὑποτυφόμενοι codd.
7 οἱ πανταχοῦ πάντες conicio; 1.
8 πάντες fort. delendum ἐγένοντο RM: ἐγένονθ’ F βούλεται εἶναι ἡ φύσις R: ἐβούλετ’ εἷναι ἡ φύσις M (Tisch.), ἐβούλευθ᾿ ἡ φύσις F; ἐβουλεύθη φύσις v, ἐβουλήθη coni. Mang.
9 ἄλλ’ F
10 πάντα R: om. MF (v) ἄρχοντες R: ἄρχοντος MF (Tisch.)
11 ἀμέτοχα M
12 ἐλλείπειν M (Tisch.): ἐπιλείπειν RF (v)
13 ἱλαροῦ codd. (Tisch.): τοῦ ἱλαροῦ v
14 οὐδὲ εἷς M (Tisch.)
15 ἀγχόμενος F: ἐχόμενος M, ἀντεχόμενος R ut vid. ι καὶ RM (Tisch.): κἀν F (v) 15.
16 τῆ ψυχὴ κατηφῶν M κατηφῶν scripsi, κατηφιῶν Tisch.): τῆ ψυχὴ καὶ τῆ φωνὴ RF (v)
16 εἰ καὶ M (Tisch.): εἰ om. RF (v) καθυποκρίνεται R: καθυποκρίνοιτο MF (v)
17 συζῶν] ζῶν M
18 πάντ’ F ἀκαιρούμενος R (fort. recte)
10 γὰρ RM (Tisch.): om. F (v) ἐκλαλεῖ RM (Tisch.): ἐκάλει F1, ἐκβάλλει F2 (v) δ’ F
20 ὑπὸ] ἀπὸ M

25. 3.
4 pergit Nicetas l. l.: καὶ ὅσοι (γε) ι ἀνυπαιτίως ζῶσιν, εἰκότως ἐνευφραινόμενοι ταῖς ἅπαντά γε τὸν βίον ἑορτὴν ἄγουσι.

26.
1 πρὸς] εἰς M (Tisch.) post ἀθέσμους add. ὃς R, ὁ F (v), om. M (Tisch.)
2 ἐπιμεμηνώς RF: ἐπιμαινόμενος M (Tisch.) παιδεραστῶν R: παιδοσπορῶν MF; παιδοφθορῶν coni. Mang. (Tisch.)
4 πάθει καὶ ἐπαράτω transp. M (Tisch.)
5 αἰτίαν om. R μώσης F Nicet.
6 τὴν] τῶν M ἡ om. R κατὰ Nicet.
7 αὐτὴν codd. Nicet.: αὐτῷ v
8 ἐπίλυπον R (Tisch., coni. Mang.): ἐπίλοιπον MF (v) ἐπιδεὲς M
10 δὲ καὶ αἱ R: δ’ αἱ F (v), δὲ (om. καὶ αἱ) M κῆραι F
11 δὲ R: δ’ MF τύχης Mang.: ψυχῆς codd.
12 εἰκότως M (Tisch.): εἶθ’ οὕτως RF (v)
13 φερόμενος R: φορούμενος MF (v)
14 τ’ F μετ’ ἀσφαλείας] μεταμελείας M 14.
15 ἐνορμίσασθαι M 1.5 ὄντως ἄγειν om. M
19 παντὸς . . . κακοῦ RM (Tisch.): πάντων . . . κακοῦ (sic) F: πάντων, . . κακῶν v 20.21 τὸ ἀγαθόν RF: τἀγαθόν M (Tisch.)
21 τὰ om. M ὤμβρησεν R: ὤμβρισεν MF (v) ; ἐξώμβρησεν coni. Mang. ἐπώμβρισεν Tisch.)

27.
5 —
16 pergit Nicetas Ι. l.: διὸ Μώσης τὰς ὑπερβολὰς — ἑορταὶ κυρίου (8), ὡς τοῦ ἡμετέρου γένους οὐχ οἴου τε ὄντος τὴν μὴ λεγομένην ἀλλὰ πρὸς ἀλήθειαν οὖσαν ὄντως ἄγειν ἑορτήν (15. 16), reliqua om.

28.
1 ἀρετῶσα διάνοια (sic) M: ἀρετώσῃ διανοίᾳ Tisch. διάνοια] οἷα (sic) R αὐτῇ om. M (Tisch.)
2 ἐνεμειδίασεν R: ἐμειδία MF (v)
3 αὐτῆ F, ἑαυτῇ M (Tisch.) ἴδιόν ἐστι μόνου RF: μόνον ἐστὶν ἴδιον M (Tisch.) αὕτη M 3.
4 διαμαρτάνῃ F 4.
5 τε καὶ F (Tisch.), γε καὶ R: καὶ M; δὲ καὶ v
5 ἀρνεῖται δὲ R 5.
6 τὸ δέος γὰρ Tisch.
6 ὁ ἵλεως ἐπικουφίζει transp. M (Tisch.)
8 γενητὸν RM (Tisch., coni. Mang.): γεννητικόν F (v)
9 τῆς ἐναντίας] ἐξ ἐναντίας R ἐξαιρέτως voluit Mang.
10 οὐ βραχέσιν male Mang.
12 μὲν RM: μὲν οὖν F (v)
18 tit. περὶ σαββάτου add. mg M ἀδιάσπαστον N alt. καὶ om. Mang.
14 ἡ δι’ ἓξ] ἤδη· ς΄ M
15 ἀειπάρθενον coni. Mang. ἐπιδόντες Hoeschelii cod. Boicus (Monac. 118) αὐτῆς om. M δὲ R: δ’ MF
16 ἀμήτορες N
18 ἡ ἀλκιμωτάτη N ὁ om. M (Tisch.) πρὸς ἀρχὴν καὶ ἡγεμονίαν εὖ πεφυκώς RM: εὑ πεφυκὼς πρὸς ἀρχὴν καὶ ἡγεμονίαν FN (v)
19 δὲ R: δ’ MFN τεκμαιρόμενοι M (Tisch.)

29.
1 sqq. Gen. 18,12—15 13—101,20 i N fol. 161v: μετὰ —
13 sqq. pergit Nicetas I. I.: μετὰ μέντοι τὴν συνεχῆ ταύτην ἑορτὴν ἄγεται δευτέρα ἡ δι’ ἓξ ἡμερῶν ἱερὰ ἑβδόμη (14), ἡ τοῦ κόσμου γενέθλιος (101,11), ἐν ᾖ προστέτακται πάντων ἀνέχειν ἔργων, οὐκ ἐπειδή ῥᾳθυμίας ὁ νόμος εἰσηγητής, ἀεὶ γὰρ πρὸς πόνον ἀλείφει (101,13—14), i ἀλλ’ ἵνα — ἐνεργείας

30.
1 ἀποτελοῦνται RM: ἐπιτελοῦνται FN (v)
2 μετεσχηκέναι (sic) R πλανήτας ς΄ (sic) M πελειάδα R: πλειάδας MFN (v)
3 αὐξουμἐνης FN (Hoesch. Mang.) ἀνακυκλώσεις M (Tisch.)
4 διαφοράς M μώσης FN δ’ F
9 ἀνικήτους M δ’ F
11 τελεσφορηθέντ’ FN
13 ἀνεφάνη RM: ἀναφανὲν FN (v) ἐν ἦ προστέτακται πάντων ἀνέχειν ἔργων Nicet.: ἐν ᾗ om. et post ἔργων add. ἐν αὐτῇ codd. (v) ἀνέχειν] ἄν ἔχειν M; ἀπέχειν Tisch. ἔργον M
14 αἰεὶ M (Tisch.)
15 ἐθέλοντας RM (Tisch.): θέλοντας FN (v) διήρηται N αἰ γοῦν] γάρ N
16 ς΄ M ἀτρήτους N
17 κενώσῃ (sic) R, κενώσῃ MN
18 διαπνεύσαντες codd. (Tisch.): ἀναπνεύσαντες v (Hoesch. in textu)
20 πρακτέων] vel δρᾶν addendum vel παθητέων reponendum censuit Mang.
21 ἑβδόμας Mang. (Nicetas?): ἑβδομάδας codd. ἐφῆκε] ἔφη καὶ M
23 προτρέπειν M τότε βελτιοῦντας] τὸ βελτιοῦν M (Tisch.)

31.
16 Exod. 20,9. 23,12. 35,2. Deut. 5,13. 20—23 ι pergit Nicetas l. l.: μέντοι μὴ διαπονεῖν τοῖς σώμασι κτὰ τἀς ἑβδόμας (sic cod. Mon. 33) ἐφῆκε τάς ἀμείνους πράξεις ἐπιτελεῖν τὰς διὰ λόγων καὶ δογμάτων τῶν κατ’ ἀρετήν.

32.
1 γοῦν] γὰρ Nicetas ἀωνρθοκότες M (ἀνωρθωκότες ι Tisch.) ἁπάσης
5 ἐμπειροτάτων] ἀριστοτάτων M τ’ ἄριστα F, τὰ om. M
7 τ’ ἀνωτάτω F τό τε] τά τε M
8 τὸ οm. M
10 μώσης F
12 συνέστη μὲν F, συνεστήκαμεν Nicetae cod. Mon.
33 τῷ om. M
13 τῇ om. R τὰ ἐπιβάλλοντα RM Nicet. (Tisch.): τὰ om. F (v)
14 ἡ om. R διαναπαύηται ἡ μυχή transp. M (Tisch.) ’) διαπονεῖ M
16 ὁ πρακτικός Nicet.: ὁ om. codd. (v)
18 πρὸς RM (Tisch.): καὶ πρὸς F (v)
19 κατ’ αὐτὴν RM (Tisch.): κατά ταύτην F (v) σπέρμα] ὄργανον coni. Mang. 21.22 τ’ ante ἀνωτάτω add. M (Tisch.) ἀνωτάτω RM: ἀνωτάτου F
23 καὶ τὰ τῶν Tisch.

33. 1—16 pergit Nicetas: ἀναπέπανται (sic) γὰρ ταῖς ἑβδόμαις μυρία κατὰ πᾶσαν πόλιν διδασκαλεῖα τῶν ἀρετῶν (3), ὧν δύο τὰ ἀνωτάτω κεφάλαια, τό τε πρός θεὸν δι’ ὁσιότητος καὶ εὐσεβείας καὶ τὸ πρὸς ἀνθρώπους διὰ φιλανθρωπίας καὶ δικαιοσύνης (7 — 9)· ι ἐξ ὦν ἐστιν ὅτι Μωυσῆς — τὰ ἐπιβάλλοντα (10 — 13), τίνα οἱ ἄριστοι τῶν βίων, ὅ τε θεωρητικὸς καὶ ὁ πρακτικός, ἀλλήλοις ἀντιπαραχωρῶσιν (15. 16), καὶ πονοῦντος μὲν τοῦ σώματος ἡ ψυχὴ διανπαύηται, ἀναπαύλῃ δὲ χρωμένου διαπονῇ (14. 15). 3.
4 N fol. 162r: τὰ μὲν ὦτα ἀνωρθιακότες — λόγων ποτίμων.
19 Exod. 353.

34.
1 προσέχοντας] παρεχομένοις (sic) M προσταττομένοις Mang.: πραττομένοις codd.
2 τὰ ἄλλα RM: τἄλλα F νομοθετεῖν M ἀνέχειν] ἀπέχειν Tisch. ἀξίων (sic) M
3 ἐφεὶς R ut vid.
4 μόνον οὐκ RM: οὐκ om. F προκηρύττων (oin. δι’) ς΄ ἡμερῶν transp, M
7 ἀνθρωπείων R: ἀνθρωπίνων MF (v)
8 προσκάμνοντες M 10.11 μὴ ἀπογινώσκοντας M
11 ἓξ om. M
12 ζώπυρον M (Tisch.): ζωπύρημα RF (v) διαμένειεν F
14 ποτε R: τότε Μ, οm. F (v) δούλων] τῶν δούλων
51 (Tisch.) τοὺς δ’ οἰκέτας μετασχεῖν (om. ἐγγενέσθαι) R
15 τὸν δὲ R
16 ἀντεκτινόντων M: ἀντεκτιννυόντων coni. Tisch.
17 χρέος ἀναγκαῖον] χρείας ἀναγκαίας coni. Mang.
18 ἀλλὰ γὰρ οὐ RM (Tisch.): γὰρ om. F; ἀλλ’ οὐ v ἐκκεχειρίαν F ἐν ταῖς ἑβδόμαις Nicet.
19 καίτοι] καὶ μέντοι M (Tisch.)
20 ἄλογα RM (Tisch.): ἄλλα F (v)
21 τῶν om. RM
23 εὑρίσκει R: εὑρίσκεται M (Tisch.), εὑρίσκεσθαι F (v)

35. 18—19 pergit Nicetas: οὐ θεράπουσι δὲ μόνον ἐκεχειρίαν ἔδωκεν ὁ νόμος ἐν ταῖς ἑβδόμαις, ἀλλὰ καὶ κτήνεσι.

36.
1 οὐδὲ] οὔτε M τὰ ἀναγκαιότατα RM: τἀναγκαιότατα F (v) 1.2 καὶ χρησιμώτατα τῶν ἐν om. M
2 ἄροτον Mang.: ἄροτρον RF, om. M (Tisch.)
3 συγκομισθέντων M (Tisch.): εἰσκομισθέντων RF (v) ἀλοητὸν om. M (Tisch.) 3.4 εἰς καρποὺς καθαίρειν (sic) M
4 καταζεύγνηται Hoesch. γενέθλιον R: γενέθλιον ἡμέραν F (v), γενομένην ἡμέραν M
5 αὐτῆς] αὐτῶν M πεφοίτηκεν R, πεφοίτηκε M (Tisch.): πεφοίτηται F (v)
6 δ’ om. M ἄλλα R: τἄλλα MF Nicet. (v)
7 ὁπόσα ταύτης μετέχει RF Nicet.: ὅσα μετέχει ταύτης M (Tisch.)
8 ἐπικούρων F
9 ἐπὶ] εἰς R προσεπικαλούμενος R
10 περὶ αὐτῶν codd. αὑτῶν scripsi): παρ’ αὐτῶν coni. Hoesch. et Mang. (recepit Tisch.) tit. περὶ τοκιστῶν hoc loco add. mg M δὲ] γὰρ coni. Mang.
11 τὰ ἀνθρώπινα RM: τἀνθρώπινα Γ’
12 τὰ ἐναντία RM: τἀναντία F
14 σφόδρ’ F
15 καὶ — εἰσφέρειν om. M
16 ἐφῆκε] ἔφη καὶ M παρὰ τῶν ἄλλων MF: παρ’ αὐτῶν R ut vid.: παρὰ τῶν ἀλλοτρίων coni. Mang. (recepit Tisch.)
18 τοῖς ἰδίοις M
19 ὠνόμασεν] ὀνομάσας fort. corrigendum
21 ἐν ἀρεταῖς M (Tisch.): ἐνάρετος F (v), ενανειερωσ (sic) R

37. 6—9 ἡ pergit Νicetas: τοσούτου δὲ ἀξιοῖ σεβασμοῦ — προκαλούμενος.
7 Deut. 15,1. 2
16 Deut. 153.

38. 74

39.
1 μόνον τὸ καλὸν RF: τὸ καλὸν μόνοι M (τὸ καλὸν μόνον Tisch.) ἀγαθὸν RF: καὶ ἀγαθὸν M (Tisch.) δὲ om. RM
2 δανείζεται M (Tisch.): δανιεῖται R, δανειεῖται FN; δανεῖται v περιουσία ζῶν RFN: περιουσιάζων M (Tisch.) δηλονότι codd.: δῆλον ὅτι v ὃς Mang.: ὡς RFN, om. M (Tisch.)
3 προσαποτείνειν MF ἀπορώτατος γὰρ N
4 ἂν γένοιτο R: γίνεται MFN (v) ὠφελῆσθαι M ἔτι οm. M (Tisch.) ὀλιγόφωνα M
5 τῶ παρόντι δελέατι R: τῶ παρόντι δελεασθείς M (Tisch), τῶ δελέατι τῶ παρόντι FN (v) ἂν εἴποιμ’ R
6 τῶ μὲν δοκεῖν RM: λόγω μὲν δοκεῖν FN (v) εἶναι χρηστός] χρῆ (sic) M
7 καὶ — ἐν δὲ om. M ἐπιδείκνυσαι M (Tisch): ἐπιδεικνύεις R, δεικνύεις FN (v)
8 πλείω RM (Tisch): πλεῖον FN (v) 8.
9 ἔστιν ὅπου διπλάσιον M (Tisch): ἔστιν ὅτε διπλασιάσας RFN (v)
9 πενιχρώτερον R
10 προσσυναποβάλης M (Tisch.): προσαποβάλης RF (-βάλλῃς ι v), συναποβάλης
11 δεφειδονται (sic) R
12 ἀλλοτρίων M (Tisch.): ἀνθρωπίνων RFN (v)
13 κρίνοντες FN (Hoesch. in textu) πηρόν Mang.: πονηρόν codd.
14 ἢ οὐδ’ ὅλως om. R
16 μόνα κομιζόμενος scripsi (coni. etiam Treitel): μὴ κομιζόμενος RFN (v), μὴ om. M
17 ἐργάζηται RFN: ἐνεργάζηται M (Tisch.)
19 ἀποτιννύντες codd. (Tisch.; ἀποτινύντες scripsi): ἐπιτιννὐντες v

40.
1 Exod.. Lev. — 37. Deut. 23,19. 1—19 ι Ν fol. 162r: ὑπαίτιον ἀποτιννύντες.
16 cf. L. Treitel Monatsschr. f. Gesch. u. Wissensch. d. Judent.
47 (1903) p. 401 sq.

41.
1 tit. περὶ πράσεως ἀδελφῶν add. mg i M φησί om. R ἐκ τῶν ἀδέλφ’ M (Tisch.)
5 δουλευέτω σοι M (Tisch.) δ’ F προῖκα RM: προῖκ’ F (v) ἀφιέσθω R: ἀφείσθω MF (v)
6 ἐπισπείρων coni. Mang.
7 τὴν om. R τὸν ὑπήκοον RM (Tisch.): τὸ ὑπήκοον F (v)
8 προπεπονθὼς RM (Tisch.): πεπονθὼς F (v)
9 ἱερὸς λόγος] ἱερεὺς M ἀγανάκτει (sic) M
11 θῆτας F: ὄντας (sic) R, μισθωτοὺς M (Tisch.) χάριν] ἕνεκεν M (Tisch.) κἀν R: κἀν εἰ MF (v)
12 ἀπειλῶσι RM (Tisch. „dubitanter quidem“): i F (v) ; ἀποδιδῶσι coni Mang., tum καθ’ αὑτῶν οὓς RM (Tisch.): οὐ F (v)
13 τιθασευτέον R: τιθασσευτἐον MF (v) ἐπιλέγοντες M
16 τουτὶ] τοῦτο M
17 ὑπηγμένος codd. (Tisch., coni. Mang.) ἀπηγμένος v (Mon. 113) κακῶν M
19 ἀοκνοτάτους ὑπηρεσίας M αἰεὶ M (Tisch.)
20 σὰς om. M
21 τὰς om. M (Tisch.)
23 μηδὲ R: μήδ’ MF (v) ἐπαναστάσεσιν M

42.
4 Exod. 21,2. Deut. 15,12.
14 Lev. 25,39. 40.
22 Lev. 25,43.46.

43.
1 ἐπὶ πάπων ἄριστον M: ἐπὶ πάντων F (v), ἐπὶ πάντων ἄριστον om. 15; ἐστὶ πάντων (??) Tisch. καὶ μάλιστα ἐν τοῖς coni. Wendl.
5 τὸ ζῶον (sic) ἄριστον M τὸ ζώων ἆ. Tisch.): τὸ ζῶόν ἄριστον R, τὸ ἄριστον ζῶον F (v)
8 ἐφοδιάζων M (Tisch.) τὸν ἐλευθερωθείην M (Tisch.)
10 ηὐπορηκώς M (Tisch.)
11 ὑπαχθῇ δουλεύειν ἀναγκασθεὶς RF: ἀπαχθεὶς δουλεύειν ὑπαχθῇ M; ὑπαχθεὶς δουλεύειν ἀναγκασθῇ Tisch.
12 πενήτων] προσηλύτων M
13 tit. διὰ τί κελεύει τὴν χώραν ἀργεῖν ἐν ἔτει ἑβδόμῳ add. mg M ἀργὴν τὴν χώραν scripsi: ἄνεργον τὴν χώραν R, ἀργὴν ἀνάροτον τὴν χώραν F, τὴν χώραν ἀργὴν M (Tisch.): ἀργὴν καὶ ἀνάροτον τὴν χώραν V
14 διατιμήση M (Tisch.)
16 μηνῶν] μήν M (Tisch.)
18 δ’ ἐκεῖνο] δι’ ἐκεῖνο coni. Mang. 18.
19 πάντα, φησίν] παντάπασιν M (Tisch.): fort, scribendum παντάπασιν, φησίν
19 ἴστι (sic) M
20 ῥᾳδίως] ῥᾴως M

44.
7 Deut. 15,13. 14.
13 Exod. 23,11. Lev. 25,2 sqq. cf. Ioseph. Ant. lud. III § 281 δι’ ἑβδόμου ἔτους ἄνεσιν δίδωσι (Mωυσῆς) ι τῇ γῇ ἀπό τε ἀρότρου (I. ἀρότου) φυτείας. 13.
14 pergit Nicetas: καὶ τὸν πραθέντα προῖκα ἐλεύθερον ἀφίησι καὶ τὴν χώραν ἀνάροτον ἐᾶν κελεύει διὰ πολλά· πρῶτον μὲν ἶνα τὴν ἑβδομάδα τιμήσῃ. 18—20 pergit Nicetas: δεύτερον δὲ ἶνα διδάξῃ μὴ πάντα εἶναι τοῦ κέρδους, ἀλλὰ κα ἑκόντα ζημίαν ὑπομένειν, ἵνα τὴν ἀκούσιον βλάβην, εἴ ποτε γένοιτο, ῥᾳδίως ἐνέγκῃ.

45.
1 καινῷ om. M ἀθυμήσῃς RM (Tisch.): ἀθυμῇς Γ’ (v) εἰσὶ] εἰ M
2 ὥστε R, ὥστ’ M (Tisch.): ὡς F (v) ἀφορίας M στένουσι RF: στενάζουσι M (Tisch.) 2.
3 κατηφοῦσιν M
3 ἢ] ἣν M
4 μώσεως MF α
6 ἀρεστῶσαν F (Hoesch. in textu) χώραν om. M ἐν ἀργὸν (sic) R ὁμολογουμένας] RF mg M: ἐκδιδασκόμενοι M in textu
7 καὶ] διὰ τοῦ coni. Mang. ὁμολογουμένας] ἐκλεγομένας coni. Mang. προσόδους RF: ὠφελείας M (Tisch.) 7.
8 ἑκουσίῳ γνώμῃ] ἑκουσίως M
8 μεθίενται M (fort. recte)
10 pr. μήτε RM: μήθ’ F Nicet. alt. μήτε RM: μήτ’ F Nicet.
12 ἀλόγων] ἄλλων M
13 ἐντυποῦνται M (Tisch.)
14 παυσάσθωσαν R: παύσασθε MF (v)
15 κατακλᾶν M, κατακλᾷ ἀεὶ R
18 ἀπολαύσεται F, ἀπολύσητε M εὐφόρως RF: εὐκόλως M (Tisch.) δράσωσι M
19 προκαμόντες F: προκάμνοντες RM
20 ἐν M (Tisch.): om. RF (v) ὑπομένουσιν F
21 ἀνηβῶντες F: ἡβῶντες R, ἀμείβοντες M
22 περὶ τὸν βίον M (Tisch.): περὶ βίον F (v), ἐν τῶ βίω R

46. 8—11 i pergit Nicetas: τρίτον τὸ μηδενὶ τοὺς ἀνθρώπους (αὐτοὺς Coisl.) ἄχθει εἰ γὰρ τοῖς μέρεσι τῆς γῆς — πῶς οὐχὶ μᾶλλον ἀνθρώποις προστακτέον τὰ μέτρια;

47.
2 δασμοῖς F2, δαμασκοῖς F1 οἲ] οἱ v
3 ταμεῖα] μέτρα M οἱ ἅμ R ἅμα τοῖς χρήμασι om. M
4 καὶ post κακίας redundare visum est Mangeio, τἀς scripsit Tisch. θησαυροφυλακοῦσιν M (Tisch.)
5 φόρων F2, φόβων F1 (Mon. 113)
7 ἐκ προσταγμάτων M (Tisch.)
8 ἐκκεχειρίαν F πάνθ’ FN
10 εἰδότες R: ἰδόντες MFN(v) συγχέουσι καὶ συμφύρουσιν M (Tisch.)
13 μηδὲ] μηδὲν M ἀπέχεσθαι N
14 ἐθηριώθησαν] ἐθεωρήθησαν M ὑστριχίσι RM (Tisch.): ὕστριξι FN (v)
15 κατεμέμφετο: hic desinit R
17 περιποιήσει τοῖς ἐκποδὼν M (Tisch., τοῖς coni. Mang.): περιποιήσαιθ᾿ οἷς ἐκποδὼν FN
18 ὑπομένουσιν codd. (v)
20 ἡ om. M
21 ἑταιρείαν N προσήκοντα M προσκαλέσασθαι F
22 ἀπονείμαντα M εἶτα M: εἶτ᾿ F
23 αὐτοὺς M διδάσκετ’ F
24 προκαλεῖσθε M εἰ καὶ δι’ ὠμοτάτων] καὶ δικαιώματα τῶν M

48. 1—22 ι N fol. 162r: παυσάσθωσαν —χάριν

49.
1 πάντα M (Tisch.): om. F (v) ἑαυτῶν M (Tisch.): αὐτῶν F (v)
2 ἀγαθῶν] ἑτέρων M
3 ὑμετέρων M μεθεῖσαν F (Ηοesch. in textu): μεθῆσαν M (Tisch.) ; μεθίεσαν v φόρων M (Tisch.): ἀπὸ φόρτων F (v) (v) ηὐτρέπισται codd. (v)
6 ἀντεκτείνειν M ἑβδόμω M (Tisch.): τῶ ἑβδόμῳ F (v)
7 ἐλευθεριάσασα M (Tisch.)
8 ὑπ᾿ εὐφορίας Mang.: ὑπὲρ εὐφορίας F, ὑπέρ ἐλευθερίας M (Tisch.)
9 ἰδεῖν ἐστι transp. M (Tisch.)
10 ἀθλητῶν] ἀσκητῶν M
11 γυμνασίοις (sic) M εἰς ἄκρον M (Tisch.): εἰς ἅπαν F (v)
17 ἁρμονίαν M (Tisch., coni. Mang.): ἁρμονία F; ἁρμονίας Wendl.
20 ἐγρήγορσιν M (Tisch.): ἐγρηγορεῖν F (v) νυκτὶ M (Tisch.) ; τῆ νυκτὶ F (v)
21 αὐτὴ ἡμετέρα κηδεμονικωτάτη M τοῦ μὴ τὰ ἔγγονα M (Tisch.): τοῦ τ’ ἔγγονα (sic) μὴ F; τοῦ τἄ ἔγγονα μὴ v ιβ 21.22 ἀποτρύχεσθαι F: ἀποτρυεσθαι (sic) M
23 χρείας F: χρήσεις M (Tisch.) πάσας M κακίζουσα M: ἀναγκάζουσα F(v): κεντρίζουσα Tisch. ἀργῶ M (Tisch): ἀργία F (v)
25 ὑποσημήνασα M (Tisch.): ὐποσημάνασα F (v) ; ὑποσημαίνουσα coni. Mang.

50.
2 ἐπηχθισμένοι M (Tisch., coni. Mang.): ἀπηχθισμένοι F
3 καταδαρθόντες Mang.: καταδαρθἐντες codd. ὕπνῳ βαθεῖ] σὺν τῶ βάρει M; ὕπνον βαθὺν coni. Mang. 3.
4 ἐκνοσιλεύονται F
4 ἀκμῆται M (Tisch.) ἕκαστοι M (Tisch.): ἕκαστος F (v)
5 τ’ οἰκεῖα (sic) F δόλιχον scripsi: δολιχὸν codd. (v) post φύσις add. δρόμον M διά θ’ F
10 ἕνεκα M (Tisch.): ἕνεκ’ F: ἕνεχ’ v
11 μόνον F: μόνων M (Tisch.) τοῦτ’ M (Tisch.): ταῦτ’ F (v)
14 κελεύω F
15 ἀμπελῶνας καὶ ἐλαιῶνας M (Tisch.): ἐλαιῶνας καὶ ἀμπελῶνας F (v)
18 στοχασάμενος M: στοχαζόμενος F (v)
19 αἴτιος αὐτοῖς F: αἰτίους αὐτοὺς M
20 μὴ M (Tisch.): οὐ F (v)
22 ὀνειδῶν M (Tisch.): ὀνειδῶν F (v)
24 κοινωνεῖν] ἀνακοινοῦν coni. Mang.

51. 1.3 —
17 pergit Nicetas: τέταρτον κοινωνικὰ ἤθη ἐνσφραγίζεται. κελεύει γὰρ τῷ ἑβδόμῳ ἔτει μηδὲν συγκλείειν χωρίον, ἵνα τοῖς ἀπαυτοματισθεῖσι καρποῖς οἱ πένητες ἀδεῶς χρῆσθαι δύνωνται (17) καὶ οἱ κτηνοτροφοῦντες τὰ εὔχορτα πεδία ἐκλέγωνται (112,7 — 9).
14 Exod. 2311.

52.
1 εὐπόρων M: ἀπόρων F (Hoesch. in textu)
2 ἀλλ’ om. M
3 ἀπαυτοματισθέντας coni. Mang.
4 καὶ ὅσοι M (Tisch.): καὶ om. F (Hoesch.) ; ὅσοι τε Mang. ἄλλοι τῶν] τῶν ἄλλων M
5 τότε περιουσιάζουσι om. M (Tisch.)
6 ὃς] ὡς M
8 θρέμματ’ F
9 πεδί’ F
10 τῆ τῆς M (Tisch.): τῆς τῆς (sic) F; τῇ om. v 10.
11 ἀπαντᾶται ἐκ τῶν δεσποτῶν scripsi: ἀπαντᾶ τῖς ἐκ τῶν δεσποτῶν M, ἐκ τῶν δεσποτῶν ἀπαντᾶ F (v)
11 ἅτε om. M ἔθνει F (Hoesch. in textu)
13 tit. περὶ τοῦ πεντηκοστοῦ ἔτους add. rag M βαλόμενος coni. Mang. ὡσπερεί τινα θεμέλιον M (Tisch.)
14 συνθεὶς] συνήθεις M τὸ M (Tisch.): τὸν F Nicet. (v) 15.
16 ἐπ’ αὐτῶν M
16 παρὰ τὰ suspectum; ὑπὲρ τὰ conicio, περιττὴν coni. Wendl. ἀλλοτριωθείσας] ἀλλοτριώσεις ἅς M
18 εἰληχότων codd. (Hoesch. Tisch.): εἰληφότων Mang.
19 στέρηται scripsi: στερῆται F (v), στερεῖται M tit. περὶ πράσεως χωρίων add. mg M γὰρ Nicet.: om. MF (v) πολλάκις προσπίπτουσιν M (Tisch.): συμπίπτουσι πολλάκις F Nicet. (v)

53.
14 —
18 pergit Nicetas: ἔπειτα ἑπτὰ ἑβδομάδας ἐτῶν συνθεὶς τὸν πεντηκοστὸν ὅλον ἀπέφηνεν ἱερόν, ἐν ᾦ τὰς ἀλλοτριωθείσας κτήσεις οἴεται δεῖν ἀποδίδοσθαι τοῖς ἐξ ἀρχῆς κυρίοις, ἶν’ αἱ κληρουχίαι τοῖς γένεσι διαφυλάττωνται.
14 Lev. 25,8 — 10.12.
16 Lev. 25,10—13. i cf. loseph. Ant. lud. III § 283, 284,
19 — 113,5 pergit ἐπειδὴ γὰρ καιροὶ — ἀλλὰ καρπῶν ὀφείλουσιν εἶναι.

54.
1 χρείας τούτων M (Tisch.): τούτων χρείας E Nicet. (v)
2 ἐφείς M (Tisch.): ἐφιείς F Nicet. (v)
3 ἐπὶ παγκτησίᾳ Nicet., ἐπὶ πανκτησία MF (Tisch.): ἐπ’ ἀκτησίᾳ v; ἐπ’ ἀεικτησίᾳ coni. Μang. 3.
4 ἀλλὰ τὰς M Nicet. (Tisch.): τἀς om. F (v)
4 ὡρισμένων M (Nicetae cod. Coisl.)
5 αἱ om. M
6 κτῆμα κέκληται θεοῦ F: κτῆμα κεκλήρωται θεοῦ M (Tisch.)
8 ὅτι addidi ἑκάστου F, ἕκαστα M (teste Wendl.) στέρεσθαι scripsi: στερεῖσθαι MF (v)
9 λαχόντ’ F ἐδικαίωσεν] ἐδίωσεν M
10 ἐγγυτάτων M
11 προκαλεῖται M (Tisch., coni. Mang.): προσκαλεῖται F κατατιθέναι F: κατατίθεσθαι M (Tisch.)
12 ἔδει M (Tisch.): ἐδεῖτο F (v) δὲ M: δ’ F
13 ἐλέου M (Tisch.): ἐλέους F (v)
14 ἀφιερωθέντων M (Tisch.): ἀνιερωθέντων F (v) 14.
15 ἐν γὰρ τῆ τάξει M
15 ἀναθεμάτων· ἀνάθεμα F (Hoesch. in textu) δ’] γὰρ Tisch.
16 τούτω M 16.
17 καταχαρισαμένους M (Tisch.): καταχαριζομένου (sic) F: καταχαριζομένους v
17 τῶ ποιησαμένω F: τῶ ποιήσαντι M (Tisch.)
18 tit. περὶ πράσεως οἰκίας ἔξω τειχῶν add. mg M τῆς χώρας F: ἐν ταῖς χώραις M
19 οἰκείαις F ἐπεὶ M: ἐπειδὴ F ν) καὶ τούτων F: καὶ ἐπὶ τούτων M καὶ seclusi
20 ἐντὸς τειχῶν M (Tisch.): τειχῶν ἐντός F (v) ἀγροῖς scripsi (cf. 114 13. 17): ἀγρῶ MF(v)

55.
3 Lev. 25,14—17. i
6 Lev. 25,23.
9 Lev. 2.5,24. 25.
14 Lev. 16. 20. 21.

56.
1 αἰεὶ MF (Tisch.)
3 αἱ ἐπαύλεις M (Tisch.): αἱ om. F (v) 4.5 ἀναπομπὴν M (Tisch., coni. Mang.): ἀποπομπὴν F (v)
6 ἐωνησαμἐνοις M (Tisch.) βεβαιοῦται M τῆς M (Tisch.): δὲ τῆς F; δὲ (om. τῆς) v 6.7 ἐκκεχειρίας F
7 αἴτιον] ἕτερον M τὸ βούλεσθαι M (Tisch., coni. Mang.): τοῦ βούλεσθαι F (v) 7.8 ἐπϊλύταις F, ἐπηλύτας M ἡ τῆς ἐνταῦθα M (Tisch., τῆς coni. Mang.): τοῖς ἐνταυθοῖ F (v)
11 ὅτ’ F
13 συνωκοδημέναι (sic) M, συνοικοδομημέναι F (Hoesch. in textu) 13.
14 οἰκητόρων] κτητόρων voluit Mang.
15 φιλίας M: φιλανθρωπίας F (v)
16 ἐπηλύταις M (Tisch., coni. Mang.): ἐπϊλύται F; ἐπηλύται v
17 καὶ] κατὰ Tisch. (per errorem?)
19 tit. διὰ τί ἱερέως οἰκίαν ἐν πόλει πραθεῖσαν εἰσάπαν ἀφῆκε (sic) λυτροῦσθαι add. mg M
21 η΄ δὲ καὶ μ΄ πόλεις M
23 εἴσω τειχῶν transp. M (Tisch.) ἀποδεδομένων M (Tisch.)

57.
1 sqq. Lev. 25,29—31. i cf. loseph. Ant. lud. III § 285.
21 Num.
23 sqq. Lev. 253234.

58.
1 αὐτοὺς M
2 τοῖς Μ (Τisch.): τὰς F (v) αἷς] καὶ M
3 ἐκ τοσαύτης F: ἐκτὸς αὐτῆς M
4 στέρεσθαι scripsi: στερεῖσθαι MF (v) λαβόντας M (Tisch.): λαμβάνοντας F (v)
6 tit. περὶ δανειστῶν καὶ θεραπόντων ὁμοεθνῶν add. mg M
7 νομοθετεῖται M: νενομοθέτηται F Nicet. (v) 8.9 ἀλλ’ ἀλλ’—κομίζωνται om. Nicet.
9 κομίζονται Hoesch.
11 αὐτῶν codd. γ’) κατατιθέναι M (Tisch.): καταθεῖναι F Nicet. (v)
12 ἐπιγένηται codd. Nicet. (Tisch.): ἐπιγίνηται ν ἀπ’ ἀρχῆς M (Tisch.): τῆς ἀπαρχῆς F Nicet.; τῆς ἀπ’ ἀρχῆς v
13 τύχοι M
14 ὁ χρόνος M (Tisch.): om. F (v) καὶ M: τε καὶ F (v) 14.
15 ἐπὶ τὰς ἀρχαίας ., . εὐπραγίας M (Tisch, coni. Mang.): ἐπὶ ταῖς ἀρχαίαις . . . εὐπραγίαις F (v)
16 οἵτινες — εἰσιν seclusit Tisch. βουλομένοις M
18 ἀναγκαιότατον] οἰκειότατον M αὐτοῦ codd. (v)
20 ὑπηρεσίας: desinunt hic F et Hoeschelii cod. Boicus (Mon. 113) et cod. vetus Canterianus
21 tit. περὶ κλήρων διαδόχων (sic) add. mg M ante Υἱοὶ verba quaedara conectentia videntur intereidisse γονέων Tisch.: γενεῶν M

59.
6 sqq. Lev. 25,35—41. i cf. loseph. Ant. Iud. III § 282. 6—13 i pergit δὲ πρὸς χρεώστας δανειστῶν — εἰς δυλείαν ὑπαχθείς.
15 Lev. 25,44. 45.
21 Num. 278.

60.
2 νόμω (sic) M κατσχεθἐντων scripsi: κατασχεθέντες M (Tisch.) καὶ addidi
3 ἀθανατίζοντι Tisch.: ἀθανατίζον M tit. περὶ παρθένων ἀπολειφθεισῶν ἀνεκδότων add. mg M
5 ἀπολειφθεισῶν scripsi: ἀπολειφθέντων M (Tisch.)
7 ὥρα (corr. in ὡραῖα) M: ὡραία Tisch. καὶ ante γάμου seclusi
8 ἐν scripsi: μὲν M (Tisch.)
10 προικιδίους Tisch.: πρὸς ἰδίους M; πρὸς πατρὸς ἰδίους coniciebam
12 τοῦ τετελευτηκότος scripsi: τῶν τετελευτηκότων M (Tisch.)
15 εἶτα et οἱ (16) addidi; cf. de vita Mos. II § 245
16 ἐγγυτάτω scripsi: ἐγγυτέρω Μ (Tisch.) καταλάβη M τῆς συγγενείας Tisch.: τὴν συγγένειαν M
19 μὴ addidi φησί M
22 παίδων M: παιδίων Tisch.
25 διαδεξομένους scripsi: διαδεξαμένους M (Tisch.)

61.
8 Num. 36,6—9. i cf. loseph. Ant. lud. IV § 174. 175.
11 sqq. Num.

62.
3 ἄμ seclusi
5 κληρονομίαν scripsi: κλῆρον M (Tisch.)
6 προσνέμων (sic M) 6.
7 ὀνειδίζειν πενθοῦσιν ἢ ὑπομιμνήσκειν scripsi: ὀνειδίζειν ἢ ὑπομιμνήσκειν πενθοῦσι M ω (Tisch.)
9 γράφει Tisch.: γράφειν M ἤπου M (Tisch.)
10 ἕτερον (??) τιμῶν (sic) M
12 ἑταίρων scripsi: ἑτέρων M (Tisch.) ἢ ι ἢ M: εἰ Tisch.
13 τῶν M: τούτων Tisch. ἑταίρους scripsi: ἑτέρους M (Tisch.)
17 tit. περὶ κληρονομίας πρωτοτόκου υἱοῦ add. mg M
19 πρῶτος addidi
22 διαμονήν M: διανομήν Tisch.

63.
24 Exod. 12,29.
26 Exod. 132.

64.
6 προγόνους M (Tisch.)
7 τοῖς] ταῖς (non τῆς) M
9 ἂν ἐμέλλησεν M: ἀπημέλησεν Tisch.
11 κατισχνωμένον M
17 ἐκείνου Tisch.: ἐκεῖνο M αὐτὸν M (Tisch.)
19 ἐπελαφρίζει M (teste Wendl.): ἐπικουφίζει Tisch.
20 μετουσία Tisch. 21.
22 φιλανθρωπίᾳ νόμου Tisch.: φιλανθρωπίαν ὁμοῦ M
22 ι γενεὰν coni. Wendl.
26 παντάπασιν Tisch.: ἢ παντάπασιν M: τὸ conicio
27 ζῶντος Tisch.: ζῶντας M

65.
12 Deut. 21,15—17. i cf. Ioseph. Ant. lud. IV § 249.

66.
3 tit. ἑορτὴ νουμηνίας κατὰ σελήνην add. mg M
7 ἔπειτα δ’ M (Tisch.) κατ’ αὐτὴν Nicet.: κατὰ ταύτην M (Tisch.)
8 συνόδῳ—ἀναλάμπειν (9) M Nicet. (Tisch.): om. v 8.9 ὑποδραμούσης ἥλιον σελήνης τὸ πρὸς γῆν μέρος Nicet.: ἄν ὑποδραμοῦσα ἥλιον σελήνη προσΐμερος M (Tisch.)
10 τρίτον δὲ Nicet.: δὲ om. (Tisch.)
12 ἄρχεται φωτίζειν αἰσθητῷ φέγγει σελήνην ὁ ἥλιος, ἡ δὲ Nicet.: ἄρχεται ἥλιος φωτίζειν αἰσθητῷ φέγγει, σελήνη δὲ M (Tisch.)
13 ἀναφαίνειν coni. Mang. ἐστιν, ὡς ἔοικε M (Tisch.): ὡς ἔοικεν, ἐστὶ Nicet. (v)
15 μακαρίας καὶ εὐδαίμονας M (Tisch.): om. Nicet. (v)
16 τῆς ψυχῆς Nicet.: τῆς om. M (Tisch.) βασκανίαν M Nicet. (Tisch.): καὶ βασκανίαν v 16.
17 καὶ προφέροντες— τοῖς ἀξίοις M Nicet. (Tisch.): om. v
17 δ’ M
19 ἀνύττει M, corr. Tisch. 20.
21 τελευτώσης . . . σελήνης scripsi: τελευτῶντος . . . σελήνη M, τελευτῶν . . . σελήνη Tisch. ἀφ’ ἧς Wendl.: ἀφ’ οὗ M (Tisch.) ; ἀφ’ οὗ ἤρξατο σχήματος

67. 3—17 pergit Nicetas: ἑπόμενοι δέ τῇ τάξει τρίτην ἑορτὴν ἀναγράφομεν τὴν κατὰ νουμηνίαν· πρῶτον μὲν ὅτι ἀρχὴ μηνός, ἀρχὴ δὲ καὶ ἀριθμοῦ καὶ χρόνου τίμιον· ἔπειτα δὲ ὅτι κατ’ αὐτὴν—καὶ χαρίζωνται τοῖς ἀξίοις.

68.
4 ἐπὶ γῆς Tisch.: ἐπὶ γῆν M
7 τότε μὲν . . . τότε δ’ M (Tisch.)
10 σπαρτῶν scripsi: σπαρτοὶ M (Tisch.)
11 τιθηνομένης M, corr. Tisch. ἐνδρόσοις M: ἐν δρόσοις Tisch.
16 tit. ἑορτὴ διαβατηρίων add. mg M τὴν om. Nicet.
17 ἑβραῖοι M (Tisch.): οἱ ἑβραῖοι Nicet. (v) πατρίῳ γλώττη om. Nicet. πανδημὶ M (Tisch.) 17.18 πολλὰς μυριάδας ἱερείων om. Nicet.
18 ἀπὸ μεσημβρίας M (Tisch.): μετὰ μεσημβρίαν Nicet. (κατὰ μ. Vat. Mon. et Hoeschelii codex.) ἄχρι ἑσπέρας (Tisch.): χωρὶς ἑσπέρας Nicet. (sic Vat. Coisl., ἕως Mon. et Hoeschel. cod.)
22 ἱερουργεῖ scripsi: ἱερουργεῖται M (Tisch.)
23 χαριστήριον M Nicet. (Tisch.): χαριστήριος v (Mon. et Hoesch. cod.)

69. 16—122,2 pergit Nicetas: μετὰ δὲ νουμηνίαν ἐστὶν ἑορτὴ τετάρτη, τὰ διαβατήρια, ἣν Ἑβραῖοι καλοῦσιν, ἐν ᾗ θύουσι πανδημεὶ ἀρξάμενοι μετὰ (vel κατὰ) μεσημβρίαν χωρὶς (vel ἕως) ἑσπέρας (18). ὑπόμνημα δὲ (sic codd., ὑπομνητικὴ v) τῆς μεγίστης ἀποικίας ἐστὶν ἡ ἑορτὴ καὶ χαριστήριον—ἐπιφανείας καὶ σεμνότητος (23—122,2).
21 cf. Exod. 12,6 Deut. 16,2.6.

70.
1 μυριάσιν ὑπὲρ διακοσίας Nicet., μυριάσιν ὑπὲρ διακοσίαις M (Tisch.): μυριάσι πολλαῖς v (Mon. et Hoesch. cod.) ἀνδρῶν ὁμοῦ καὶ γυναικῶν om. Nicet. 1.
2 ἐστείλατο M
2 τότ’ M (Tisch.) ὡς om. M 4.5 οὐχ — ἀγρίοις om. Nicet. 5.6 αὐτοὶ — ἐσπευσμένον om. Nicet.
6 καὶ τάχος ἐσπευσμένον M (non καὶ τὸ τάχος ἐσπευσμένως): καὶ ἐσπευσμένως Tisch. τοὺς ἱερεῖς M Nicet.: τοὺς om. v
7 τοῦτο δὴ M (Tisch.): τὸ δὲ Nicet. (v) αὐτοκελεύστῳ — πάθει om. Nicet.
8 κατ’ Nicet.: εἰς M (Tisch.)
9 ἀρχαιολογίαν M Nicet. (Tisch.): ἀλληγορίαν v (Vat. et Hoesch. cod.)
10 τρέπειν πρὸς ἀλληγορίαν ἔθος Nicet. : τρέπειν ἔθος εἰς ἀλληγορίαν M (Tisch.) αἰνίττεται Nicet.: αἰνίττονται M (Tisch.)
12 ὧν ἕκαστον — τὴν φορὰν (14) om. Nicet.
14 δ’ M
15 τὴν om. M (Tisch.)
16 συσσίτια Nicet. : σιτία M
17 ἁγνευτικοῖς περιρραντηρίοις κεκαθαρμένων om. M
18 τἄλλα Nicet.
19 ἐκπληρώσοντες Nicet. : ἐκπληροῦντες M (Tisch.) εὐχῶν M Nicet. (Tisch.): εὐχῆς v
20 ἄξιον — εὐωχίας om. Nicet.
21 ἄγεται γὰρ M (Tisch.): ἄγεται δὲ ἡ πάνδημος θυσία Nicet. (v) τοῦ om. M (Tisch.) δυεῖν Nicet.: δυοῖν M (v) ἑβδομάδων Nicet.: ἑβδομάδοιν M (Tisch.)

71.
21 Exod. 12,6. Lev. 23,5. Num. 2816.

72.
1 αὕτη Nicet.: αὐτὴ M (Tisch.)
2 κατάρχῃ M Nicet.: κατάρχει Hoesch. (Vat. Mon.)
3 tit. ἑορτὴ ἀζύμων add. mg M ἑορτὴν . . . ἔχουσαν M Nicet. (Tisch.): ἑορτὴ . . . ἔχουσα v
4 τροφῆς Nicet.: τῆς τροφῆς M (v) δὲ ὁ M (Tisch.): δ’ ὁ Nicet., δέ ὁ) v
5 ἴδιος Nicet.: εἷς M (Tisch.)
7 δ’ om. M (Tisch.) ὑπόσχεσις M Nicet. (Tisch.): ὑπόθεσις v
9 διὸ scripsi: διότι M Nicet. (v) ἀναγέγραπται M Nicet. (Tisch.): ἀναγράφεται v (Vat. et Hoesch. cod.) δ’ M γε om. M (Tisch.)
10 τι M Nicet. (Tisch.): τε v
13 αὐτὰ M (Tisch.)
14 πλανήτων (sic) M
18 ἀνέφηνε Nicet.: ἀνέφαινε M (Tisch.)
21 κατὰ scripsi: μετὰ M (Tisch.) πρώτῃ seclusit Tisch.
24 φυλλοροεῖ M (Tisch.) ξηραίνεται seclusit Tisch.

73.
3 —
11 pergit Nicetas: συνάπτει δὲ τοῖς διαβατηρίοις — καθ’ ἢν ὅδε ὁ κόσμος ἐδημιουργεῖτο.
9 Exod. 12,2.
17 —
21 pergil Nicctiis: καθ’ ἕκαστον οὖν ἐνιαυτὸν — ὥσπερ ἀρχετύπου σφραγῖδος τυπωθείς.

74.
3 παντάπασιν ὑπέλαβεν scripsi: παντάπασι κατέλαβεν M (Tisch.)
6 δ’ Nicet.
7 ἀρχὴ διχόμηνος M (Tisch.): διχόμηνος ἄρχει Nicet. (v)
10 ἄχρι τῆς ἕω Nicet.: μέχρις ἕω M (Tisch.) τὰς αὐτὰς (sic) M: καὶ αὐτῆς Tisch.; equidem τὰς αὐγὰς πεμπούσης conicio, τὰς αὐτὰς ἐπιτελούσης χρείας coni. Wendl. δ’
11 δ’ Nicet.
12 ἑπτὰ] ζ' M 12.
13 δι’ ἣν — τιμήν M (Tisch.): διὰ τὴν τοῦ ἀριθμοῦ τιμὴν Nicet. (v)
13 καἰ πάνδημον εὐφροσύνην om. Nicet.
14 ἀπολίπηται M 14.
15 ἣν ἀρχὴν — διενοήθη om. Nicet.
15 δ’ Nicet.
16 ἁγίαν Nicetae codd. Vat. Coisl.
17 προνομίαν ὡς εἰκὸς M Nicet. (Tisch.): ὡς εἰκός προνομίαν v
18 συμφωνία scripsi: συμφωνίαν M Nicet. (v) τὰς μεθορίους M Nicet. (Tisch.): om. v συναρμόσασθαι M (Tisch.): ἁρμόσασθαι Nicet. (v)

75. 6—18 pergit Nicetas: τῆς δ’ ἑορτῆς διχόμηνος ἄρχει ἡ πεντεκαιδεκάτη, καθ’ ἢν σελήνη πλησιφαὴς γίνεται, προνοίᾳ τοῦ μηδὲν εἶναι σκότος κατ’ ἐκείνην τὴν ἡμέραν, σελήνης ἀφ’ ἑσπέρας ἐπιλαμπούσης (ἐπιλ. ἀφ’ ἑσπέρας Coisl.) ἄχρι τῆς ἕω. ἡ δ’ ἑορτὴ πάλιν ἐφ’ ἑπτὰ ἄγεται διὰ τὴν τοῦ ἀριθμοῦ τιμήν, ἵν μηδὲν τῶν εἰς εὐθυμίαν καὶ εὐχαριστίαν τὴν πρὸς τὸν θεὸν ἀπολείπηται τῆς ἱερᾶς ἑβδομάδος. τῶν δ’ ἑπτὰ ἡμερῶν δύο, τὴν πρώτην καὶ τὴν ὑστάτην, (ἁγίας v) προσεῖπεν, ἀρχῇ καὶ τέλει προνομίαν ὡς εἰκὸς διδοὺς ἅμα βουλόμενος καθάπερ ἐν ὀργάνῳ μουσικῷ συμφωνίαν τῶν ἄκρων τὰς μεθορίους ἀρμόσασθαι.
7 Lev. 23,6. Num. 28,17.
11 Exod. 12,18. 19. Lev. 236. Num. 28,17. Deut. 16,3.
16 Exod. 12,16. Lev. 23,7. 8. Num. 28,18. 25.

76.
1 τῇ πρώτῃ, τόνδε μέλλοντα suppl. Tisch., om. M
6 tit. διὰ τί ἄζυμα ἐσθίουσιν add. mg M
7 ἄζυμος Nicet.: ὁ ἄζυμος M διὰ τὸ Nicet.: τὸ διὰ M τὴν ἀποικίαν 0111. Nicetae eodd. Vat. Mon. (v)
8 χρωμένους — σταιτὸς om. v σταιτὸς Nicet.: στέατος M (Tisch.)
9 τὰ ἄζυμα v δὲ] δὴ M (Tisch.)
11 σταχυηφορούντων M (Tisch.): σταχυφορούντων Nicet. (v)
12 ἀτελεῖ — ὕστερον (13) om. V
13 ἐξομοιῶσαι M Nicet. (Tisch.): ἐξ ὁμοιώσεως v post τροφήν interpung. v et Tisch.
14 αὕτη Nicet.: αὐτὴ M (Tisch.) πρὸς ἐλπίδος χρηστῆς ὑπόμνησιν Nicet. (coni. Mang.), πρὸς ἐλπίδος ἀγαθῆς ὑπόμνησιν M (Tisch.): πρὸς ἐλπίδα χρηστῆς ὑπομνήσεως V
17 τῶν M Nicet. (Tisch.): om. v ἄζυμος M Nicet. (Tisch.): ἄζυμα v
18 ἐπιτηδεύσει — κατεσκεύασαν (20) om. Nicet.
19 ἀναγκαίοις Wendl.: δικαίοις M (Tisch.)
20 καθάπερ ἐδίδαξα om. Nicet.
21 παλαιτάτους M Nicet.: παλαιοτάτους Tisch. 21.22 τε καὶ ἐκ γηγενῶν om. Nicet. 22.
23 δωρεαῖς ἀδιαστρόφοις Nicet.: τροφαῖς ἀδεία (sic) δωρεάς M
23 οἰκειοτάτην τροφὴν om. M

77.
6 — 125,2 pergit Nicetas: ὁ δ’ ἄρτος ἄζυμος — ἐμπυρεύματα ζωπυρεῖν (125,2). ταῦτα μὲν ἐπὶ τοσοῦτον (125,8).

78.
1 τῆς scripsi: τὰ om. M (Tisch.), τῆς om. Nicet. (v)
2 ἐμπυρεύματα M Nicetae cod. Coisl. (Mang. Tisch.): ἐμπορεύματα v (Vat. Mon.)
3 ὀλιγοδείας M: ὀλιγοδείας Tisch.
6 ιβ' M
8 ταῦτα μὲν ἐπὶ τοσοῦτον om. v
9 tit. ἑορτὴ δράγματος add. mg M δ’ Nicet. ἐν ἑορτῇ om. Nicet. ἡ Nicet.: om. M (Tisch.) ἡμέραν M Nicet. (Tisch.): ἡμέρα v
10 δράγμα M 10.
11 προσάγεται M Nicet. (Tisch., coni. Mang.): προσαγορεύεται v (Mon. et Hoesch. cod.)
11 οἰκεῖν M (Tisch., coni. Mang.): οἰκεῖον Nicet. (v)
12 τὴν ἀπαρχὴν καὶ Nicet.: καὶ τὴν ἀπαρχὴν M (Tisch.) post alt. καὶ add. τὴν M (Tisch.)
14 τοῦτο M
17 τὸν ὄχλον M: ἐκόλουσαν Tisch. 17.18 τῆς ψυχῆς ἐχαλίνωσαν νοῦν e. gr. supplevi

79.
5 Lev. — 9.
9 Lev. 23,10. 11. 9—13 pergit Nicetas: ἑορτὴ δ’ ἡ μετὰ τὴν πρώτην εὐθὺς ἡμέραν — καὶ ὑπὲρ ἅπαντος ἀνθρώπων γένους κοινήν.

80.
1 εἶναι Tisch.: εἰ M πόλεις scripsi: πόλιν M (Tisch.)
2 ὁ addidi
3 ἄπορος Tisch.: ἄπονος M
6 θέσθαι scripsi: ὑποθέσθαι M ἀποδοχὰς Wendl.: ὑποδοχὰς M (Tisch.)
13 τούτου ante θεραπείαν seclusi
14 τούτου post ἀνῆφθαι addidi
16 ἐπανωρθώσατο M (Tisch.)
19 πρῶτα M πρῶτον Tisch.)
21 προστίθεσθαι scripsi: προτίθεσθαι M (Tisch.)
23 τῆς Tisch.: τῆ M τοὺς add. Wendl.
25 ὄντως M Nicet. (Tisch.): om. v θεὸν θεραπεύειν Nicet.: θεραπεύειν θεὸν M (Tisch.)

81.
25 — 127,12 pergit Nicetas: καὶ τὸν ὄντως ὄντα θεὸν θεραπεύειν ὑπέρ τε ἑαυτοῦ καὶ τῶν ἄλλων (26), ὅτι πάμφορον γῆν ἔλαχον (127,8)· ἐν αὐτῇ γὰρ οὐδέν ἐστι λυπρόγεων, καὶ ὅσα λιθώδη καὶ ἀπόκροτα εἶναι δοκεῖ φλεψὶ μαλακαῖς διέζωσται καὶ σφόδρα βαθείαις, αἲ διὰ πιότητα ζωοφυτεῖν εἰσιν ἀγαθαί (127,9 — 12).

82.
1 διὰ addidi
2 ὅτι add. Tisch. οὐκ αἰεὶ M: οὐκέτι Tisch.
3 ἀϊδρυτοι M (Tisch.)
4 γῆς Tisch.: τῆς M
5 ἐπὶ τῷ scripsi: τῶ μειονεκτεῖσθαι M (Tisch.) δανεισάμενοι M: διανειμάμενοι Tisch.
6 ἀφ’ οὗ scripsi: ἀφ’ ὧν M (Tisch.) 7.8 ἐπιτυχοῦσαν Wendl.: ἀποτυχοῦσαν M; τυχοῦσαν Tisch.
9 εὐγονίας M Vind.: εὐγονίαν Tisch.
10 λυπρόγεων Nicet. Vind.: λυπηρὸν γονέων M
11 βαθείαις αὔλαξι coni. Mang. πιότητα M Vind. (Tisch., coni. Mang.): πιστότητα v (Vat. Mon. et Hoesch. cod.) ζωοφυτεῖν Nicet. Vind.: ζωοφυτεύειν M (Tisch.), ζωοφυεῖν v
15 καινὰς scripsi: κενὰς M (Tisch.)
19 κακίας addidi ταὐτὰ] ταῦτα M (Tisch.)
20 ἕξουσι scripsi: ἀνέξουσι M (Tisch.)
21 μὲν τοίνυν scripsi: μέντοι νῦν M (Tisch.)

83. τῆς τε Tisch.: περί τε M; fortasse ὑπέρ τε τῆς scribendum, πατρίδος τε coni. 8—12 Vind. hist. gr.
67 fol. 60r τοῦ αὐτοῦ: ἀγαθὴν μὲν καὶ πάμφορον γῆν ἔλαχες, πρός τε ζώων ἡμέρων εὐγονίας καὶ καρπῶν ἀμυθήτων ἀφθονίας· ἐν αὐτὴ γὰρ οὐδέν ἐστι αι λυπρόγεων· ἀλλὰ καὶ ὅσα λιθώδη καὶ ἀπόκροτ᾿ εἶναι δοκεῖ φεψὶ (sic) μαλακαῖς διέζωσται καὶ σφόδρα βαθείαις, αἰ διὰ πιότητα ζωοφυτεῖν εἰσὶν ἀγαθαί.

84.
2 tit. τίς ἡ τῆς ἀπαρχῆς ὠφέλεια add. mg M
3 μνήμη M Nicet. (Tisch.): μνῆμα v 4: ἀγαθὸν scripsi: ἀγαθῶν M (Tisch.)
7 ἐπιφύσεις scripsi: ἐπιφυήσεις M (Tisch.) ο
17 τὸν οὐκ ἀναγκαίων (sic) M, corr. Tisch.
18 τῶν πρός add. Tisch.
19 πλήρη addidi
20 ἐξεθισθείς M: ἐξιλασθείς Tisch.
21 κρίθινον M Nicet. (Tisch.): κριθὴ v ὑποβεβηκότων Nicetae cod. Coisl. (coni. Mang., recepit Tisch.): ὑπερβεβηκότων M, ὑποβεβιωκότων v (Vat. Mon. et Hoesch. cod.) post ὑποβεβηκότων add. σπαρτῶν Nicetae cod. Coisl.

85.
2 —
5 pergit Nicetas: πολλὰ μέντοι διὰ τῆς ἀπαρχῆς παρίσταται· πρῶτον μὲν θεοῦ μνήμη, ἔπειτα τῷ πρὸς ἀλήθειαν αἰτίῳ τῆς εὐκαρπίας ἀμοιβὴ δικαιοτάτη.
21 sqq. Lev. 2314. cf. loseph. Ant. lud. III § 250 τῇ δὲ δευτέρᾳ τῶν ἀζύμων ἡμέρᾳ, ἕκτη δ’ ἐστὶν αὕτη καὶ δεκάτη, τῶν καρπῶν οὓς ἐθέρισαν — οὐ γὰρ ἥψαντο πρότερον αὐτῶν — μετα]λαμβάνουσι καὶ τὸν θεὸν ἡγούμενοι τιμᾶν δίκαιον εἶναι πρῶτον, παρ’ οὗ τῆς εὐπορίας τούτων ἔτυχον, τὰς ἀπαρχὰς αὐτῷ τῆς κριθῆς ἐπιφέρουσι τρόπον τοιοῦτον. (251) φρύξαντες τῶν ἀσταχύων τὸ δράγμα καὶ πτίσαντες καὶ καθαρὰς πρὸς ἀλετὸν τὰς κριθὰς ποιήσαντες τῷ βῷμί ἀσσαρῶνα προσφέρουσι τοῦ θεοῦ καὶ μίαν ἐξ αὐτοῦ δράκα ἐπιβαλόντες τὸ λοιπὸν ἀφιᾶσιν εἰς χρῆσιν τοῖς ἱερεῦσι· καὶ τότε λοιπὸν δημοσίᾳ ἔξεστι πᾶσι καὶ ἰδίᾳ θερίζειν.
21 — 1297 pergit Nicetas: κρίθινον δὲ τὸ τῆς ἀπαρχῆς δράγμα — εἰς ἐπιτηδειότερον ἀνατέθεικε καιρόν.

86.
1 οὔτ’] ὅτ’ M
3 πρὸς ἐδωδὴν Nicet.: εἰς ἐδωδὴν M (Tisch.) μὴ ἐν οἷς M Nicet.: μὴ ἄν οἷς Tisch., εἰ μὴ οἶς v
4 εὐχαριστήσαντας M Nicet. (Tisch.): εὐχαριστήσαιτο v
5 κριθήν Nicet.: κρίθινον M (Tisch.) ἀπάρχεσθαι M Nicet. (Tisch.): ἀπάρξεσθαι v ὁ γὰρ M: ἡ γὰρ Nicet.; οὐ γὰρ v (Tisch.) καρπὸς addidi
6 ἀπαρχὴν] ἀρχὴν M
7 ἀνατίθεται M (Tisch.): ἀνατέθεικε Nicet. (v) καιρόν (non καρπόν) etiam M
10 προνομίας Nicet.: προνομὰς M
11 προέορτός Nicet.: προέορτόν M: προεόρτιόν Tisch. εἰ δεῖ τἀληθὲς εἰπεῖν om. Nicet.
12 ἀπὸ Nicet.: ἀλλὰ M ἡμέρα M (Tisch.): τῆς ἡμέρας Nicet. (v) καταριθμεῖται M (Tisch.): ἀριθμεῖται Nicet. (v) 12.
13 ἑπτὰ ἑβδομάσιν scripsi (cf. de decal. § 160): ἑβδόμη ἑβδομάς M (Tisch.), ἑπτὰ ἑβδομάδες Nicet.; ἑπτὰ ἑβδομάδων v
13 ἀφέσεως scripsi (cf. de congr. erud. gr. § 109): ἐφ’ αἷς M (Tisch.), om. Nicet.
14 ὧ M θεῷ Tisch. 1.5 πεντηκοντάς M: πεντηκοστῆς Tisch.
16 αὐτῆς addidi
18 περιλαμβανομένων scripsi: παραλαμβανομένων M (Tisch.)
20 τὸν ιβ' M
22 μερῶν scripsi: ἡμερῶν M (Tisch.) οἷς M: αἷς Tisch.

87. 10—13 pergit Nicetas: τοσαύτας ἔχουσα προνομίας ἡ ἐπὶ τῷ δράγματι πανήγυρις — μονάδος.
12 Lev. 23,15. 16. Deut. 16, 9. 10. cf. Ioseph. Ant. lud. III § 252. Philonis opera vol. V. 9

88.
3 κρείττω addidi δωδεκάδος scripsi; δεκάδος M (Tisch.) 3.4 τὸ δυνάμει τοῦ μήκει scripsi: τοῦ δυνάμει τὸ μήκει M (Tisch.)
4 εἰ δὲ Tisch.: ἡ δὲ M
5 ζωοφόρος scripsi: ζωηφόρος M (Tisch.)
7 αὔταρκες Tisch. : αὐταρκῶς M
9 tit. περὶ πεντηκοστῆς καὶ τῶν ἐζυμωμένων ἄρτων add. mg M
10 ἐν ᾗ—πρωτογεννημάτων (12) om. Nicetae codd. Vat. Coisl.
11 ἀπαρχὴν] ἐξ ἀρχῆς M 11.12 ὠνομάσθη δὲ πρωτογεννημάτων om. v
13 τὸ πρῶτον γέννημα M Nicet.: τὸ om. V, τὸ πρωτογέννημα Tisch. 13.
14 παραφανεὶς Nicetae cod. Coisl. (Mang.): παραφανὴς v (Vat. Mon. et Hoeseh. cod.), φανεὶς M (Tisch.) 15.
16 ἀναγκαιοτάτην ὁμοῦ καὶ ὠφελιμωτάτην M, corr. Tisch.
18 δὲ add. Tisch., om. M 18.
19 παραφαίνοντος M, corr. Tisch.
19 καὶ θεοφιλές om. Nicet. 19.
20 πρὸς — ἄρδοντα om. V
20 συνεχεῖς δὲ καὶ ἀεννάους M: ἀεννάους δὲ Nicet.
21 ἐν — σπαρτά (131,1) om. v ἐν δευτέρᾳ Nicet. : ἐν τῇ δευτέρα M (Tisch.)

89. 9—131,1 pergit Nicetas: πρόσρησιν δ’ ἔλαχεν— ἀπαρχὴ προσάγεται (14), ἶνα διὰ βραχέος συμβόλου παραφήνωσιν εὐχάριστον ἦθος πρὸς τὸν χαρίτων μὲν ἀνεπιδεᾶ, ἀεννάους δὲ χάριτας ἄρδοντα, ἢ διότι κατ’ ἐξοχὴν πρῶτον καὶ ἄριστον γέννημα ὁ τοῦ σίτου καρπός ἐστιν, ἐν δευτέρα τάξει τῶν ἄλλων καταριθμουμένων ὅσα σπαρτά (18 — 131,1).
10 Lev. 2317. cf. loseph. Ant. lud. III § 252 . . . πεντηκοστὴν, καθ’ ἣν προσάγουσι τῷ θεῷ ἄρτων ἀλφίτων μὲν πυρίνων ἀσσαρῶνας δύο μετὰ ζύμης γεγονότων.

90.
1 μὲν addidi
6 τροφὴν εἶναι scripsi: εἶναι τροφήν M (Tisch.) οἱ om. Nicetae codd. Vat. Coisl.
7 ζύμην M Nicet. (Tisch.): ἄζυμα v διαμάχη Nicet.: διδαχὴ M
8 εἴδους Nicet.: ἔθνους M 8.9 λαβεῖν τε καὶ δοῦναι M: δοῦναί τε καὶ λαβεῖν Nicet.
9 προσφερόντων Nicet.: προσφερομένων M (Tisch.)
10 δ’ M εὐθὺς om. V (Vat. Mon. et Hoesch. cod.) κομιζόμενα M Nicet.: νομιζόμενα V (Tisch.)
11 χρῆσθαι om. v (non om. Hoesch.) 11.
12 ἔξεστί τε καὶ ἐφίεται M (Tisch.): ἔξεστιν (cet. om.) Nicet. (v)
12 τοῖς ἱερωμένοις M (Tisch.): τοῖς ἱερεῦσι Nicet. (v) 13.
14 φιλανθρωπίᾳ νόμου Tisch.: φιλανθρωπίαν ὁμοῦ M
14 μισθὸν ὑπηρεσιῶν Tisch.: μισθῶν ἢ ὑπηρεσιῶν M
15 τοῦ M: τῶν Tisch.
16 δανεισάμενοι M: διανειμάμενοι Tisch.
17 δ’ om. Mang. δυεῖν Nicet. (Vat. Coisl.): δυοῖν M (v) ἐντελεστάτης Nicetae cod. Coisl. (sic scripseram): ἐντελεστάτου M Nicetae codd. alii (v)
18 οὐκ ἔστιν εὑρεῖν Nicet.: εὑρεῖν post λυσιτελεστέραν (19) transp. M (Tisch.) χρήσει Nicet.: κτήσει M κρείττονα] χρηστοτέραν Nicetae cod. Coisl.
19 κράτιστος M Nicetae cod. Coisl. (Tisch.): κράτιστον v (Vat. Mon. et Hoesch. cod.)
20 ἁρμόττειν Nicet.: ἁρμόττον M

91. 6—12 pergit Nicetas: ἐζυμωμένοι δ’ εἰσὶν οἱ ἄρτοι — ἔξεστι δὲ τοῖς ἱερεῦσι.
7 Lev. 2,11. 16—132,11 pergit Nicetas: σύμβολον δ’ ἐστὶ — παρασκευὰς εὐτρεπισάμεθα.

92.
1 ἐπαίρεται M Nicet. (Tisch.): ἐπαίρειν v (Mon. et Hoesch. cod.) χαρὰ Nicet.: χαρᾶς M
2 εὔλογος M Nicet. (Tisch.): ἄλογος v (Mon. et Hoesch. cod.) δὲ Nicet.: γὰρ M (Tisch.) μᾶλλον om. M
3 εὐπορίᾳ Nicet.: εὐρεῖα M 3.
4 γεγηθότας M Nicetae cod. Coisl. (Tisch.): γεγηθότως v (Vat. Mon. et Hoesch. cod.)
6 ἀλλ’ οὐ σῖτος seclusi ἔτι ἐνδεῖν M (Tisch.): ἐνδεῖν ἔτι Nicet. (v)
8 παρίστασθαι M Nicet. (Tisch.): παρίσταται v (Coisl. Mon. et Hoesch. cod.)
9 χρόνων M: χρόνοιν Nicet. παρεληλυθότος Nicet.: παρελθόντος M (Tisch.) post ἐν ᾦ add. καὶ M (Tisch.), om. Nicet. 11.12 εὐτρεπισάμεθα Nicet. ηὐτρ. v): ἐποιησάμεθα M
13 προφέροντες scripsi: προσφέροντες M (Tisch.) ὅσων Tisch.: ὅσον M ᾖ addidi
15 tit. περὶ ἱερομηνίας add. mg M ἑξῆς ἐστιν M (Tisch.): ἑξῆς δέ ἐστιν v (Mon. et Hoesch. cod.), ἑξῆς δὲ Nicet. (Vat. Coisl.)
16 ἐτύμως Nicet. (sic Mon., ἑτοίμως Coisl.): ἔτυμος M Nicetae cod. Vat. et Hoesch, cod.; ἐπώνυμος Tisch. ἑορτὴ Nicet.: ἡ ἑορτὴ M (Tisch.) 16.17 προσαγορεύεται Nicet.: προσαγορεύεσθαι M
18 ἀνθρώπων ἁπάντων Nicet.: πάντων ἀνθρώπων M (Tisch.)
20 ἀπ’ οὐρανοῦ Nicet.: ἐξ οὐρανοῦ M (Tisch.)

93. 1.2 cf. Diog. La. VII 116. 15—133,24 pergit Nicetas: ἑξῆς δὲ ζωπυρηθῆναι.
16 Lev. 23,24.
20 Exod. 19,16. 19.

94.
1 καὶ μόνον — συμβεβηκότος (2) om. Nicet.
2 ἡ πτοία ἐπιστρέψῃ Nicet.: ἡ πτοία om. M (Tisch.) ; ἡ ποιὰ ἐπίστρεψις v
3 οὕτως M: οὕτω Nicet.
4 ἐδύνατο M: ἠδύνατο Nicet.
5 οὑς — τοῦ ἔθνους (6) om. Nicet. ὁ θεὸς αὐτός Wendl.
7 πάντας Nicet.: ἅπαντας M (Tisch.)
7 —
10 καὶ πρὸς — στρατόπεδα] καὶ πρὸς ἐφόρμησιν καὶ πρὸς ἀνάκλησιν (cet. om.) Nicet. 10.
11 ὅταν . . . στασιάση M Nicet. (Tisch.): ὅτε . . . στασιάζει v 11.12 ἰσότητος — κρατηθείσης om Nicet.
13 φθείρεται Nicet.: φθείρονται M (Tisch.) τὰ ἐπίγεια Nicet.: τὰ πεδία M 13.14 δενδροτομίαις — σταχυηφορούντων] δενδροτομίαις, ἐμπρήσεσιν (cet. om.) Nicet. 1.5 νοτίων βίαις πνευμάτων om. Nicet.
16 ταῖς ἀφ’ ἡλίου M: τοῦ ἡλίου Nicet. (Vat. Coisl.)
17 ἕνεκα—ταῦτα γίνηται (19) om. Nicet. μοι δοκῶ M: μοι δοκεῖ Tisch.
19 καθάπερ M: om. Nicet.; καθάπερ εἷπον Tisch.
20 ἀπέφηνεν Nicet.: ἀπέφαινεν M εἰρηνοποιοῦ Nicet.: εἰρηνικοῦ M 20.
21 καὶ εἰρηνοφύλακος om. Nicet.
21 ταῖς om. Nicet.
22 εὐθηνίας M: εὐσθενίας Nicet, (εὐσθενείας Coisl.) 22.
23 καὶ τῶν ἄλλων ἀγαθῶν om. Nicet.

95.
1 tit. περὶ νηστείας add. mg M νηστεία ἑορτή M Nicet.: νηστείας ἑορτή v (Coisl. et Hoesch. cod.) 7.8 κατὰ τὸ παραλελυμένον scripsi: τὸ παραλελυμένον M; παρὰ τὸ λελυμένον Tisch.
8 ἐκτεθηλυμένον M (Tisch.)
12 σάββατα M Nicet. (Tisch.): σάββατον v (Coisl. Mon. et Hoesch. cod.) αὐτὴν om. Nicet.
13 ἑβδομάδα ἑβδομάδων καὶ ἁγίων ἁγιωτέραν M (Tisch., coni. Mang.): ἑβδομάδες ἑβδομάδων καὶ τῶν add. v) ἀγίων ἁγιώτεραι Nicet. (v)
14 δι’ ἐγκράτειαν Tisch.: δι’ om. M Nicet. καὶ πανταχοῦ om. Nicet.
15 παραγγέλλων M Nicet. (Tisch.): παραγγέλλει v ἐν ἅπασι τοῖς κατὰ βίον πράγμασι om. et ἐπιδείκνυσθαι post γαστέρα (16) transp. Nicet. (v)
16 νυνὶ δὲ M (Tisch.): δὲ om, Nicet. (v)
17 περιέπειν M Nicet. (Tisch.): om. v (Coisl. et Hoesch. cod.) τις M Nicet. (Tisch., coni. Mang.): τοι v πότων M
18 τίνος M Nicet. (Tisch.): τίνα v 18.
19 περιττῶν M Nicet. (Tisch): περισσῶν v (Mon. et Hoesch. cod.)
19 ἁ γέγονεν —ἡδονῆς (20) om. Nicet. εἵνεκα M (Tisch.)
20 δ’ M ἐπειδὴ Nicet.: ὅτι M (Tisch.) πᾶσα M (Tisch.): πᾶς Nicet. (v)
21 τῶν ἀνθρώπων M Nicet. (Tisch.): τῶν om. v
1 pergit Nicetas: μετὰ δὲ τὴν τῶν σαλπίγγων ἄγεται νηστεία ἑορτή.
12 Lev. 2332.
12 — 135,10 pergit Nicetas: ἦν ἑορτῶν (ἑορτὴν v) τὴν μεγίστην Μώσης ἀνεῖπε πατρίῳ γλώττῃ σάββατα σαββάτων ὀνομάσας — ὡς ὑγεία ἢ ζωῆς αἰτίοις.

96.
1 δεητικωτάτας εὐχάς M (Tisch., coni. Mang.): δεκτικωτάταις εὐχαῖς Nicct. (v)
2 ἑκουσίων τε καὶ ἀκουσίων om. Nicet. 2.
3 αἰτούμενοι . . . ἐλπίζοντες M Nicet. (Tisch.): αἰτουμένων . . . ἐλπιζόντων v
3 δι’ ἑαυτοὺς Nicet.: δι’ αὐτοὺς M (Tisch.) ἵλεω M Nicet.: ἵλεων v
4 δὲ om. M
5 πάντα Nicet.: πάνθ’ M (Tisch.)
8 ἀναδιδάσκει Nicet.: ἅμα διδάσκει M
9 καὶ παρεσκευασμένοις om. Nicet. ὑγείας M Nicet. (Tisch): ὑγιείας v
12 καὶ ποτῶν om. Nicet. ἐκβοῶσι M (Tisch.): βοῶσι Nicet.
13 ταῖς — ταῦτα om. Nicet.
14 ταμιευόμεθα M Nicet. (Tisch.): ταμιευσόμεθα V (Mon. et Hoesch. cod.) δ’ Nicet. ποτε om. Nicet.
15 αἴτιον M Nicet.: αἴταν (sic) Hoesch. in textu, αἴτιον in marg. γεννητὴν scripsi: γενέτην M (Tisch.) 1.5.
16 ἀλλὰ τὸν σωτῆρα τὸν (τῶν Coisl.) ἐν τῷ κόσμῳ θεόν (cet. Nicet.
17 γοῦν Nicet.: γὰρ M (Tisch.) ἡμετέρους om. Nicet.
19 ἔτη μ' M

97.
11 —
19 pergit Nicetas: οὐκοῦν οἱ μετὰ τὴν συγκομιδὴν τῶν καρπῶν ἀπεχενοι σιτίων μονονουχὶ βοῶσι· τἀς μὲν τῆς φύσεως χάριτας — ἰδοὺ γοῦν καὶ τοὺς προγόνους ἐν ἐρήμῳ ἔτη τεσσαράκοντα διέθρεψεν.
17 sqq. cf. Deut. 8,2 sqq.

98.
3 δ’ Nicet. δεκάτη M Nicct. (Mang., Tisich.): δεκάτου v (Coisl. et Hoesch. cod.)
5 παντελεῖ (sic) M
6 αὐτὴ M (Tisch.)
7 δ' M
8 ε' M
11 καὶ ποτῶν om. Nicet. πότων M προστέταχε (sic) M: συντέταχε Nicet, (v) ; προστέτακται Tisch. καὶ ante κατ᾿ add. M
12 καὶ πλήρη om. Nicet. τῆς δεκάδος orn. Nicet.
13 τῶν M Nicet. (Tisch.): τοῦ v (Vat. et Hoesch. cod.) τὸ Nicet.: τὸν M 13.
14 πάντων ἀφορητότατον κακῶν Nicet. π. ἁ. κακὸν v): πάντων κακῶν ἀφορητότατον M (Tisch.)
15 οὕτως M: οὕτω Nicet.
16 καὶ καθαρὸν om. Nicet. εἰς καθαρὸν om. Nicet., seclusi; εἰς καθαρὰν ἔτι ψυχὴν Tisch,
17 καὶ ἐπάλληλοι oin. Nicet.
18 προσεπισύρουσιν mg M Nicet.: ἐπισύρουσιν M in textu
19 δὲ M (Tisch.) καὶ λεωφόρου om. Nicet.
20 ἄπταιστον δυνήσεται M Nicet. (Tisch.): δυνήσεται ἄπταιστον v (Mon. et Hoesch. cod.) 20.21 τῶν — ἐφιέμενος om. Nicet.
21 εὐθηνίαν M: εὐσθένειαν Nicet.

99.
3 —
5 pergit Nicetas: ἡ δὲ ἡμέρα τῆς νηστείας ἄγεται δεκάτῃ μηνός, ὅτι ἡ δεκὰς παντέλεια.
11 — 137,4 pergit Nicetas: τὴν οὖν σιτίων ἔνδειαν — ὑπὲρ τοῦ μὴ εἰς ἀληθῆ πεῖραν ἐλθεῖν ἀπορίας τῶν ἀναγκαίων.

100.
1 νοῦν Nicet.: εἰς νοῦν M καὶ πλήρεσιν om. Nicet., καὶ πλήρεσιν ἀγαθοῖς om. V 1.
2 εὐετηρίᾳ καὶ om. Nicet.
2 καὶ ποτῶν om. Nicet. (sic) M
3 καὶ ἱκεσίας om. Nicet. ἅμα μὲν om. Nicet. ὑπὲρ Nicet.: om. M (Tisch.)
7 tit. ἑορτὴ σκηνῶν add. mg M ἐνιαυσίων M Nicet. (Tisch.): ἐνιαυσιαίων v (Vat. Mon. et Hoesch. cod.) προσαγορευομένη Nicet.: προσαγορευόμεναι M
8 ἔχουσα M Nicet. (Tisch.): ἔχουσαι v (Coisl. Mon. et Hoesch. cod.)
9 δεῖν Nicet.: λίαν M
11 ἀπάντων καρπῶν Nicet.: τῶν καρπῶν M (Tisch.)
12 θεῷ — αἰτίῳ om. Nicet.
13 τὸ γὰρ Nicet.: τὸ μὲν γὰρ M (Tisch.) καὶ om. V (Vat. et Hoesch. cod.) δήπου M (Tisch.): που Nicet. (v)
14 καὶ ante φόρους fortasse secludendum
15 τῶν ante σπαρτῶν addidi
16 ὅσας Tisch.: ὅσα M 19.20 διαιτᾶσθαι τὸν χρόνον Nicet.: τὸν χρόνον διαιτᾶσθαι Μ (Tisch.)

101.
7 Lev. 23,34. Deut. 16,13,
7 —
19 pergit Nicetas: τελευταία δ’ ἐστὶν ἑορτὴ τῶν ἐνιαυσίων προσαγορευομένη σκηναί, καιρὸν ἔχουσα τὸν μετοπωρινῆς ἰσημερίας· ἐξ οὗ δύο παρίσταται, τό τε δεῖν ἰσότητα τιμᾶν, τὴν δικαιοσύνης ἀρχὴν καὶ ἀσκίου φωτὸς συγγενῆ, καὶ τὸ προσήκειν μετὰ τὴν ἁπάντων καρπῶν τελείωσιν εὐχαριστεῖν τῷ τελεσφόρῳ. τὸ γὰρ μετόπωρον, ὡς καὶ αὐτό που δηλοῖ τοὔνομα, καιρὸς ὁ μετὰ τὴν ὀπώραν ἐστὶν ἤδη συγκεκομισμένην (14), διὰ τὸ προμηθὲς τῆς φιλοζῴου φύσεως (19).
19 Lev. 2342.
19 — 138,3 pergit Nicetas: καὶ μὴν ἐν σκηναῖς — καὶ φορᾶς ὑετῶν.

102.
1 ἔξω om. Nicet. πάντων M (Tisch.): ἀπάντων Nicet. (v) καρπῶν M Nicet. (Tisch.): σμή (sic) v σιροῖς Nicet.: σωροῖς M 1.2 καὶ τοιουτοτρόποις χωρίοις om. Nicet.
6 κρυμμὸς M, corr. Tisch. καὶ ante σκιαὶ addidi
10 ἢ δι’ ὑπόμνησιν M Nicet. (Tisch): τὴν δὲ ὑπόμνησιν v
11 δι’ ἐρήμου M Nicet. (Tisch.): δι’ ἐρήμης v βαθείας Nicetae cod. Coisl. (Tisch., coni. Mang.): βαθείαις M Nicet. πολυετῆ χρόνον M Nicet. (Tisch.): πολυετοῦς χρόνου v
12 ἐνδιῃτῶντο Nicet. (Vat. Coisl.): ἐνδιαιτῶντο M (v): ἐνεδιαιτῶντο Tisch.
13 καὶ ἐν ἡγεμονίαις ἰδιωτικοῦ σχήματος om. Nicet. 1.5 ἡδονὴ . . . μείζων Tisch.: ἡδονῆς . . . μεῖζον M
23 δὲ ἡ Nicet. (Vat.): δὴ M (Tisch.), δὲ v (Coisl. Mon. et Hoesch. cod.)

103.
10 Lev. 23,43.
10 —
14 pergit Nicetas: ἢ δι’ ὑπόμνησιν — καὶ ἀδοξίας ἐν δόξῃ καὶ ἐν εἰρήνῃ κινδύνων.
23 Lev. 23,34. Num. 29,12. 22— 139,19 pergit Nicetas: πάλιν δὲ ἡ ταύτης τῆς ἑορτῆς ἀρχὴ — τελευταία γάρ ἐστι τοῦ ἐνιαυτοῦ καὶ συμπέρασμα (139,6) σταθερώτερον καὶ παγιώτερον — πλαζομένων καὶ δεδιότων (139,12 — 14). ταῦτα ἐπὶ πλέον ἐμήκυνα —μητρὸς λόγον ἐχούσης (139,17 — 19).

104.
1 ᾖ] εἴη Nicetae codd. Vat. Coisl. φύσει M Nicet. (Tisch.): om. v (Mon. et Hoesch. cod.)
3 ἀδιαστάτοις M Nicet. (Tisch., coni. Mang.): ἀδιαστίκτοις v (Mon. et Hoesch. cod.) ἅς Mang.: αἷς M Nicet.
4 ἐκείνης M Nicet. (Tisch.): ἐκείνην Y
5 ἀλλὰ καὶ M (Tisch.): καὶ om. Nicet. κατηριθμησάμην M Nicet.: κατηριθμήσαμεν v 5.
6 καὶ διεξῆλθον om. Nicet.
6 τάχα μέντοι — ἔοικεν εἶναι (12) om. Nicet.
7 τῇ ἑορτῇ scripsi: ἑορτὴ M (Tisch.)
8 στερεᾶς scripsi: στερρᾶς M (Tisch.)
10 lacunam indicavi; πρὸς τὴν στερεὰν φύσιν μεταβαίνει vel πληροῦται conicio
12 σταθερώτερον Nicet.: σταδεώτερον παγιώτερον M Nicet. (Tisch., coni. Mang.): ἁγιώτερον v (Coisl. Mon. et Hoesch. cod.)
13 ἐνδοιασμοῖς τοῖς Nicet.: ἐνδοιασμοὺς τοὺς M
14 πλαζομένων] πιεζομένων coni. Mang. (recepit Tisch.) δεδιότων Nicet.: δεδοικότων M (Tisch.) ἀνίδρυτοι — ζημίας (16) om. Nicet. ἀϊδρυτοι M (Tisch.) γεωπόνων scripsi: γεηπόνων M (Tisch.)
17 ἑβδόμην M Nicet. (Tisch.): ἑβδομάδα v (Vat. Mon. et Hoesch. cod.) ἀποδείξασθαι conicio
19 ἐχούσης: sequuntur in M sine indicio lacunae verba ἀφροσύναι καὶ εὐφροσύναι κτλ., videntur autem plura ante haec intercidisse
21 σώματα scripsi: σῶμα M (Tisch.) 21.22 ἀναχέουσαι Wendl.: ἀνασχοῦσαι M (v)
22 τὰ μὲν scripsi: τοῖς μὲν ut vid. M, τὰς μὲν Tisch.

105. 3.
4 Lev. 23,36. Num. 2935.

106.
1 tit. καρτάλου πανήγυρις add. mg M ταύτας M (Tisch.): ταῦτα Mai 1.2 οὐχ ante ἑορτὴ et συγγενὴς post δὲ addidi
2 κάρταλον M (sic ubique): κάρταλλον Mai
4 ὡς πάνδημος M (Tisch.): ἁπάνδημος Mai οἴα scripsi: οἷαι M (v)
7 ταύτην addidi δὲ Mai
8 ἵστασθαι scripsi: ἑστιᾶσθαι M (v) ἀδείας] ἰδέας conicio
11 προσαγορεύουσι M (Tisch.): προσηγορεύουσι Mai
15 ἀπέβαλον scripsi: ἀπέβαλλον M (v)
16 μύρια Mai
17 οὐδεμιᾶς M: οὐδεμίας v
21 δ’ M: δὲ Tisch.
24 δὴ Tisch.: δὲ M
26 ἐνευφραινόμεθα M (Tisch.): εὐφραινόμεθα Mai

107. 26. 27. ἀγαθοῖς (non ἀγαθοῦ) M
28 ἀδιαστάτως M (Tisch.): ἀδιάστατον Mai
9 sqq. Deut. 26,1 — 11. cf. loseph. Ant. lud. IV § 241.

108.
3 καὶ τοὺς αὐτοὺς] vel αὐτοὺς secludendum vel κατὰ τοὺς αὐτοὺς χρόνους χρόνους τοὺς corrigendum puto
5 τόπων Mai: τροπῶν M (Tisch.)
8 τούτων] ταύτης (scil. ἀπαρχῆς) conicio γῆς Tisch.: τῆς M (Mai)
9 ἀποτομὴν M (Tisch.): ἀποτομῆς Mai προσοδευομένας κτήσεις M (Tisch.): προσοδευομένης κτήσεως Mai
21 θεοῦ M (Tisch.): θεόν Mai
22 τῆς om. Mai σύμπαντα (sic) M
25 φύσεως Mel. Bar. Vind.: om. M (suppleverat Mai)

109. 25—142,4 Mel. Barocc. fol. 235v Φίλωνος: . . . οἱ γονεῖς μεταξὺ θείας — τὸ γένος ἀθανατίζουσιν. Vind. hist. gr.
67 fol. 57r: οἱ γὰρ γονεῖς μεταξὺ θείς — τὸ γένος ἀθανατίζουσι.

110.
2 ὅπερ γάρ M Vind.: καὶ ὅπερ Mel. Bar. τοῦτο] οὕτως Mai
3 εἰργάσατο Vind.
5 διὰ τοῦτο M (Tisch.): δι’ αὐτὸ Mai
12 ἐναργείας scripsi: ἐνεργείας M (v)
18 τὰς ἐπιστήμας M (Tisch.): τὸ ἐπίστημα Mai 18.
19 ἀσκοῦσι καὶ νεάζουσιν seclusi
19 νεάζουσιν M: γυμνάζουσιν Mai (Tisch.)
21 κατ’ αὐτὰς M (Tisch.): κατ’ αὐτὸ Mai
24 καὶ ante ἵνα seclusi
26 σχέσεις M (Tisch.): σχήσεις Mai 2—4 Anton. Mel. II
9 Col. 1044 (Migne T. 136) Φίλωνος: ὅπερ οἶμαι θεὸς — τὸ ἀθανατίζουσιν.

111.
2 πειθόμεναι scripsi: πειθόμενοι M (v)
5 σὺν λογισμῶ (sic) M συλλογισμῷ Mai) τὴν δὲ M (Tisch.): τὸν δὲ Mai
6 γνώμης δέ ἀρίστης καὶ τελειοτάτης M, corr. Tisch. ᾖ scripsi: ἡ M (v)
8 κακηγορεῖν scripsi: κατηγορεῖν M (v) πρὸς seclusi
9 ὑπείκωσι M (v)
10 κατᾴδειν (sic) M
11 ἐπαυχενίζοντες M, corr. Mai
12 πατρὶ . . . μητρί M (Tisch.): πατέρι . . . μητέρι Mai
13 ὐπ’ ἀμφοῖν M (Tisch.): ὐπ’ olo. Mai
14 ἐπ’ ἀναιρέσει M (Tisch.): ἐπ’ ἀναιρέσεως Mai
16 ἐνεδρυμένην (sic) Mai
17 δεσποτείαν M: δεσπότειαν v
19 τ’ M πολυπλασίους M (Tisch.): πολλαπλασίους Mai τιμὰς scripsi (coni. etiara Tisch.): τιμῆς M
21 τῶν M (Tisch.): τῆς Mai ἐσθῆτας καὶ τροφὰς M (Tisch.): ἐσθῆτα καὶ τροφὴν Mai

112.
10 sqq. Deut. 21,18 sqq. cf. loseph. Ant. lud. IV §260 ὅσοι δ’ ἄν τῶν νίων περιφρονῶσι τοὺς γονεῖς καὶ τὴν τιμὴν αὐτοῖς μὴ νέμωσιν ἡ δι’ αἰσχύνην ἡ διὰ σύνεσιν ἐξυβρίζοντες εἰς αὐτούς, πρῶτον μὲν λόγοις αὐτοὺς νουθετείτωσαν οἱ πατέρες, αὐτάρκεις γὰρ ἐφ’ υἱάσιν οὗτοι δικασταί . . . . (264) ᾧ δ’ ἄν οἱ λόγοι καὶ ἡ παρ’ αὐτῶν διδασκαλία τοῦ σωφρονεῖν τὸ μηδὲν εἶναι φανῶσιν, ἐχθροὺς δ’ ἀσπόνδους αὑτῷ ποιῇ τοὺς νόμους τοῖς συνεχέσι κατὰ τῶν γονέων τολμήμασι, προαχθεὶς ὑπ’ αὐτῶν τούτων (οὗτος?) ἔξω τῆς πόλεως τοῦ ἑπομένου καταλευέσθω . . .

113.
2 alt. οἱ seclusi
3 τὰ M (Tisch.): τὴν Mai
4 ἐπαίνου add. Tisch.
5 τοὺς addidi
6 αὐτῶν coni. Wendl.
7 ἀνωτάτω M (Tisch.): ἀνωτάτης Mai post δίκης add. οὐκ ἄξιοι Mai
10 δευτερείοις τοῖς γέρασιν Tisch.: δευτερείοις τὴν γέρασιν M, δευτεραίαν τὴν γέρασιν Mai
11 αὐτοῖς Tisch.: αὐτοὺς M ἐπ’ seclusi
12 δοκεῖν M (Tisch.): δοκῶν Mai
14 post γὰρ add. οἱ γονεῖς Mai
16 ἐθελήσουσιν fortasse scribendum ἐκεῖνοι M: ἐκείνους Mai (Tisch.)
18 ὁ (sic) ταῖς ἀληθείαις M: ὃ ταῖς ἀληθείαις Tisch., ἣ τῆς ἀληθείας Mai; ὁ τῆς ἀληθείας ἐρῶν conicio 20 τῆς M (Tisch.): κἀκ τῶν Mai ἡλίκας Mai ἀποδοχῆς scripsi (cf. de decal. §167): ἀποχῆς M
22 ante καὶ ἀποβλέπων add. ὁ Mai
23 τεθεικέναι corruptum videtur; τεθεραπευκέναι coni Wendl.

114. 9.
10 cf. loseph. c. Ap. II § 206 γονέων τιμὴν μετὰ τὴν πρὸς θεὸν δευτέραν ἔταξεν καὶ τὸν οὐκ ἀμειβόμενον τὰς παρ’ αὐτῶν χάριτας ἀλλ’ εἰς ὁτιοῦν ἐλλείποντα λευσθησόμενον παραδίδωσι. Ps.-Phocyl.
8 πρῶτα θεὸν τίμα, μετέπειτα δέ σεῖο γονῆας.
23 Lev. 1932.

115.
3 νενομοθετεῖσθαι M, corr. Tisch.
7 δ’ M (Mai): δὲ v δ’ M (Mai): δὲ v
9 αὐτοκέλευστον M (Tisch.): αὐτοκελευστὶ Mai 9.10 ἐκ σπαργάνων Mai: σπαργανῶν (sic) M
11 διὸ φιλίαν Tisch.: δι’ ὠφέλειαν M
15 χαρίζονται M (Tisch.): χαρίζοντες Mai ὁλκοῖς scripsi: ὅρκοις M
16 εὐνοίας Wendl.: εὐνοίαις M
17 χλίδην Mai
18 καὶ μηδὲν M (Tisch.): τὸ μηδὲν Mai
20 ἕνεκα τοῦ M (Tisch.): ἑνὸς ἑκάστου Mai
21 ἐνδιδόντας καὶ ἐπιχαλῶντας M (Tisch.), corr. Mai
22 ὅπως Tisch.: πῶς M ἐμβρυθεστέραις Mai
23 βοῦν scripsi: ῥόον M

116.
24 τοὺς γινομένους M: τοὺς γεννήσαντας Tisch.; τοὺς τοῦ ζῆν αἰτίους
25 ὀκνήσωσι (sic) M
20 δὴ M (Tisch.): δὲ Mai
29 δι’ ἢν scripsi: δι’ ὃν M

117.
2 ἐάν M (Tisch.): ἄν Mai 0.4 οὐ γὰρ M (Tisch.): οὔτε Mai
9 αἰτίων M (Tisch.): αἰτιῶν Mai
11 μεθετέον Mai: μετέθεον M ὑπερόριον M (Tisch.): ὑπερορίους Mai
13 ἠνδραγαθίσαντο scripsi: ἠνδραγαθήσαντο M (v)
14 δολιχὸν M (Tisch.)
15 αὐτὸ μόνον scripsi. αὐτῶν μόνον M ἐπιχειρήσωσιν Mai
17 τὰ add. Wendl. ὦν οὐκ ἄνευ κολάζοντας ἢ τιμῶντας M: ὧν οὐκ ἄνευ κολάζειν ἢ τιμᾶν Mai, δι’ ὧν οὐκ ἄν εἴη κολάζειν ἢ τιμᾶν Tisch.
19 παραμειψάμενοι Wendl.: παραλειψάμενοι M in textu (v), παρακαλυψάμενοι mg M
21 τῷ Wendl.: τὸ M (v)
23 σιδήρειος Tisch.: σιδήριος M
24 καὶ ταῦτα M (Tisch.): τὸν ταῦτα ἐξημαρτηκότα Mai
25 κακηγορῇ scripsi: κακηγορεῖ M (v)
27 ἐπεὶ scripsi: ἐπὶ M

118.
3 Exod. 21,15.
25 Exod. 21,16 Lev. 209.

119.
1 ὁ om. Mai; εἰ coni. Tisch.
7 καθωσϊμένα (sic) M, corr. Tisch.: καθόσιμα (sic) Mai
8 ἐμφαίνει M (Tisch.): ἐκφαίνει Mai
10 ἑβδόμης scripsi: ἑβδομάδος M
13 ἐξῄει scripsi: ἐξίει M δ’ M: δὲ Tisch.
15 ἐκχυθέντες Tisch.: ἐκκαυθέντες M
19 γὰρ M (Tisch.): οὖν Mai ἐναύειν Mai: ἐν δυοῖν M ἑβδόμαις M (Tisch.): ἑβδομάσιν Mai 19.20 δι’ ἣν αἰτίαν, πρόσθεν εἶπον Richt., δι’ ἣν πρόσθεν εἶπον αἰτίαν conicio
21 tit. κατὰ ψευδόρκων add. mg M ἀληθεῖ scripsi: ἀληθῆ M
24 δοκῆ M, corr. Richt. (Tisch.)
25 θεὸς M Bar. Ant. (Tisch.): θεὸν Mai

120.
3 Exod. 31,14. 15. 35,2.
6 Plat. Phaedr. 247a.
8 sqq. Num. 15,32—36.
19 Exod. 35,3.
21 Deut. 19,16—19. 24—148,2 Mel. Barocc. fol. 105v Anton. Mel. II
64 Col. 1157 (Migne T. 136) Φίλωνος: τὸν ὀμνύντα μάτην—τὰς ἀπ᾿ ἀνθρώπων τιμωρίας.

121.
1 διαφύγῃ Ant, διαφύγει Bar.: διαφύγοι M (v) ἀπ’ ἀνθρώπων M Ant. (Tisch.), ἀπὸ ἀνθρώπων Bar.: ἀπ’ ἀνθρώπου Mai
2 μύριοι Mai
3 ἀκριβέστατοι scripsi: ἀκριβέστεροι M ἐπὶ καταλεῦσαι τί δρῶσιν M: ἐπὶ καταλεύσει τοῖς δρῶσιν Tisch.; εἴ τινες vel ἐπὶ τοῖς ἐπὶ καταλύσει (scil. τῶν πατρίων) τι δρῶσιν ἄξιον scripsi: φόνου ἄξιον M
7 ἐᾶν· M (Tisch.): ·ἐὰν Mai
8 κατηγορουμένους (κακηγορουμένους scripsi) καὶ ὑβριζομένους M: κατηγορουμένου καὶ Mai, κακουργουμένου καὶ ὑβριζομένου Tisch.
9 post ψευδορκίας add. ἐπιεικείᾳ χρήσεται Mai
12 ἡ ὕδωρ M (Tisch): καὶ ὕδωρ Mai
13 πλάνητας M: πλανήτας v ἢ M (Tisch.): καὶ Mai
15 ἀνθρωποειδεῖς M (Tisch.): ἀνθρωπώδεις Mai
16 χειροκμήτοις scripsi: χειροτμήτοις M (v)
21 διαζεύξας M (Tisch.): διαζεύξεων Mai
24 ἀκουσομένοις M (Tisch.): ἀκουομένοις Mai

122. 19.20 Exod. 2313.

123.
2 ἐμφαίνεται M (Tisch.): ἐκφαίνεται Mai χειρότμητα rursus M (v)
3 θεοπλαστεῖν M (Tisch.): θεὸν πλαστεῖν Mai χρεῖον Tisch. (etiam Tauchn.): χρειὠν M, χρείων Mai 8.
9 ἆθλον αὐτὴ ἡ φρόνησις Tisch.: ἆθλον αὕτη· φρόνησις ἆθλον αὐτὴ M, ἆθλον αὕτη φρόνησις αὐτῇ Mai
11 ὁσιότης scripsi: ὁσιοτήτων M
13 ἀναφερέτους Mai μὴν M (Tisch.): μὲν Mai
15 τὸ μὲν . . . τὴν δ’ Tisch.: τῶ μὲν . . . τῆ δ’ M
16 καὶ πατρὸς ἐπιμελουμένου conicio
17 γὰρ addidi
20 μὴν M μὲν Mai
24 μὲν om. Mai

Philo Judaeus De Specialibus Legibus (lib. i‑iv) 2

ed. Leopold Cohn, ed. Paul Wendland