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ΠΕΡΙ ΤΩΝ ΑΝΑΦΕΡΟΜΕΝΩΝ EN ΕΙΔΕΙ ΝΟΜΩΝ ΕΙΣ ΔΥΟ ΓΕΝΗ ΤΩΝ ΔΕΚΑ ΛΟΓΙΩΝ, ΤΟ ΕΚΤΟΝ ΚΑΙ ΤΟ ΕΒΔΟΜΟΝ, ΤΟ ΚΑΤΑ ΜΟΙΧΩΝ ΚΑΙ ΠΑΝΤΟΣ ΑΚΟΛΑΣΤΟΥ ΚΑΙ ΤΟ ΚΑΤΑ ΑΝΔΡΟΦΟΝΩΝ ΚΑΙ ΠΑΣΗΣ ΒΙΑΣ

[1] 1 Ἦν ποτε χρόνος, ὅτε φιλοσοφίᾳ σχολάζων καὶ θεωρίᾳ τοῦ ¹ κόσμου καὶ τῶν ἐν αὐτῷ τὸν καλὸν καὶ περιπόθητον καὶ μακάριον ὄντως νοῦν ἐκαρπούμην, θείοις ἀεὶ λόγοις συγγινόμενος καὶ δόγμασιν, ὧν ἀπλήστως καὶ ἀκορέστως ἔχων ἐνευφραινόμην, οὐδὲν ταπεινὸν φρονῶν ἢ χαμαίζηλον οὐδὲ περὶ δόξαν ἢ πλοῦτον ἢ τὰς σώματος εὐπαθείας
ἰλυσπώμενος, ἀλλ’ ἄνω μετάρσιος ἐδόκουν ἀεὶ φέρεσθαι κατά τινα τῆς ψυχῆς ἐπιθειασμὸν καὶ συμπεριπολεῖν ἡλίῳ καὶ σελήνῃ καὶ σύμπαντι οὐρανῷ τε καὶ κόσμῳ.

[2] τότε δὴ τότε διακύπτων ἄνωθεν ἀπ’ αἰθέρος καὶ τείνων ὥσπερ ἀπὸ σκοπιᾶς τὸ τῆς διανοίας ὄμμα κατεθεώμην τὰς ἀμυθήτους θεωρίας τῶν ἐπὶ γῆς ἁπάντων καὶ εὐδαιμόνιζον ἐμαυτὸν ὡς
ἀνὰ κράτος ἐκπεφευγότα τὰς ἐν τῷ θνητῷ βίῳ κῆρας.

[3] p. 300 M. ἐφήδρευε δ’ ² ἄρα μοι τὸ κακῶν ἀργαλεώτατον, ὁ μισόκαλος φθόνος, ὃς ἐξαπιναίως ἐπιπεσὼν οὐ πρότερον ἐπαύσατο καθέλκων πρὸς βίαν ἤ με καταβαλεῖν εἰς μέγα πέλαγος τῶν ἐν πολιτείᾳ φροντίδων, ἐν ᾧ φορούμενος οὐδ’ ὅσον ἀνανήξασθαι δύναμαι.

[4] στένων δ’ ὅμως ἀντέχω τὸν ἐκ πρώτης ἡλικίας
ἐνιδρυμένον τῇ ψυχῇ παιδείας ἵμερον ἔχων, ὃς ἔλεόν μου καὶ οἶκτον ἀεὶ λαμβάνων ἀνεγείρει καὶ ἀνακουφίζει. διὰ τοῦτον ἔστιν ὅτε τὴν κεφαλὴν ἐπαίρω καὶ τοῖς τῆς ψυχῆς ὄμμασιν ἀμυδρῶς μὲν — τὸ γὰρ ὀξυδερκὲς αὐτῶν ἡ τῶν ἀλλοκότων πραγμάτων ἀχλὺς ἐπεσκίασεν — ἀλλ’ ἀναγκαίως γοῦν περιβλέπομαι τἀν κύκλῳ καθαρᾶς καὶ ἀμιγοῦς
κακῶν ζωῆς σπάσαι γλιχόμενος.

[5] εἰ δέ μοι καὶ ἐξ ἀπροσδοκήτου βραχεῖα γένοιτο εὐδία καὶ γαλήνη θορύβων τῶν ἐν πολιτείᾳ, ὑπόπτερος ἐπικυματίζω μόνον οὐκ ἀεροπορῶν, αὔραις τῆς ἐπιστήμης καταπνεόμενος, ἥ με πολλάκις ἀναπείθει δραπετεύειν συνημερεύσοντα αὐτῇ καθάπερ ἀπὸ δεσποτῶν ἀμειλίκτων, οὐκ ἀνθρώπων μόνον ἀλλὰ καὶ πραγμάτων ἀλλαχόθεν
ἄλλων χειμάρρου τρόπον ἐπεισχεομένων.

[6] ἀλλὰ γὰρ καὶ ἐπὶ τούτοις θεῷ προσῆκον εὐχαριστεῖν, ὅτι καίτοι κατακλυζόμενος οὐκ ἐγκαταπίνομαι βύθιος· ἀλλὰ καὶ τοὺς τῆς ψυχῆς ὀφθαλμούς, οὓς ἀπογνώσει τινὸς χρηστῆς ἐλπίδος ᾠήθην ἤδη πεπηρῶσθαι, διοίγω καὶ φωτὶ τῷ σοφίας ἐναυγάζομαι μὴ πάντα τὸν βίον τῷ σκότῳ παραδοθείς. ἰδού γέ
τοι τολμῶ μὴ μόνον τοῖς ἱεροῖς Μωυσέως ἑρμηνεύμασιν ἐντυγχάνειν, ἀλλὰ καὶ φιλεπιστημόνως διακύπτειν εἰς ἕκαστον καὶ ὅσα μὴ γνώριμα τοῖς πολλοῖς διαπτύττειν καὶ ἀναφαίνειν.

[7] 2 Ἐπεὶ δὲ τῶν δέκα λογίων, ἅπερ αὐτὸς ἔχρησεν ὁ θεὸς ἄνευ προφήτου καὶ ἑρμηνέως, πέντε μὲν εἴρηται τὰ χαραχθέντα ἐν τῇ ³ προτέρᾳ δέλτῳ καὶ ὅσα τῶν κατὰ μέρος συνέτεινεν εἰς ταῦτα, δεῖ δ’ ἐν τῷ παρόντι καὶ τὰ λοιπὰ τὰ κατὰ τὴν ἑτέραν δέλτον ὡς οἷόν τε ἄριστα συνυφῆναι, πειράσομαι πάλιν καθ’ ἕκαστον τῶν γενῶν ἐφαρμόζειν τοὺς ἐν εἴδει νόμους.

[8] ἐν δὲ τῇ δευτέρᾳ δέλτῳ πρῶτον γράμμα τοῦτ’ ἐστίν· „οὐ μοιχεύσεις“, ὅτι, οἶμαι, πανταχοῦ τῆς οἰκουμένης μέγα πνεῖ ἡ ἡδονὴ καὶ οὐδὲν μέρος τὴν δυναστείαν αὐτῆς ἐκπέφευγεν, οὐ τῶν κατὰ γῆν, οὐ τῶν κατὰ θάλατταν, οὐ τῶν ἐν ἀέρι· χερσαῖά τε γὰρ καὶ πτηνὰ καὶ ἔνυδρα πάντα διὰ πάντων τέθηπε p. 301 M. καὶ περιέπει καὶ τοῖς ἐπιτάγμασιν αὐτῆς ὑπείκει πρός τι βλέμμα καὶ νεῦμα ἀφορῶντα κἂν εἰ φρυάττοιτο ὑπ’ ἀλαζονείας ἀσμενίζοντα καὶ μόνον οὐ φθάνοντα τὰς προστάξεις
ὀξύτητι καὶ ἀνυπερθέτῳ τάχει τῶν ὑπηρεσιῶν.

[9] ἔχει μὲν οὖν καὶ ἡ κατὰ φύσιν ἡδονὴ πολλὴν καὶ πολλάκις μέμψιν, ὅταν ἀμέτρως καὶ ἀκορέστως χρῆταί τις αὐτῇ, καθάπερ οἱ περὶ ἐδωδὴν ἄπληστοι, κἂν εἰ μηδὲν τῶν ἀπαγορευομένων προσφέροιντο, καὶ οἱ φιλογύναιοι συνουσίαις ἐπιμεμηνότες καὶ λαγνίστερον ὁμιλοῦντες γυναιξὶν οὐκ ἀλλοτρίαις ἀλλὰ
ταῖς ἑαυτῶν.

[10] ἡ δὲ μέμψις σώματός ἐστι μᾶλλον ἢ ψυχῆς κατὰ τοὺς πολλούς, πολλὴν μὲν ἔχοντος εἴσω φλόγα, ἣ τὴν παραβληθεῖσαν τροφὴν ἐξαναλίσκουσα ἑτέραν οὐκ εἰς μακρὰν ἐπιζητεῖ, πολλὴν δὲ ἰκμάδα, ἧς τὸ ῥοῶδες διὰ τῶν γεννητικῶν ἀποχετεύεται κνησμοὺς καὶ ὀδαξησμοὺς ⁴ ἐμποιοῦν καὶ γαργαλισμοὺς ἀπαύστους.

[11] τοὺς δὲ καὶ γυναιξὶν ἄλλων καὶ ἔστιν ὅτε οἰκείων καὶ φίλων ἐπιμεμηνότας καὶ ἐπὶ λύμῃ τῶν πλησίον ζῶντας, ὅλα γένη πολυάνθρωπα κιβδηλεύειν ἐπιχειροῦντας καὶ τὰς μὲν ἐπὶ γάμοις εὐχὰς παλιμφήμους τὰς δὲ ἐπὶ τέκνοις ἐλπίδας ἀτελεῖς ἀπεργαζομένους,
ἀνίατον νόσον ψυχῆς νοσοῦντας, ὡς κοινοὺς ἐχθροὺς ἅπαντος ἀνθρώπων γένους κολαστέον θανάτῳ, ὡς μήτε ζῶντες ἐν ἀδείᾳ πλείους διαφθείροιεν οἴκους μήτε διδάσκαλοι γένοιντο ἑτέρων, οἷς τὰ πονηρὰ τῶν ἐπιτηδευμάτων ζηλοῦν ἐπιμελές.

[12] 3 Εὖ μέντοι καὶ τὰ ἄλλα τὰ περὶ τὰς ὁμιλίας ὁ νόμος διετάξατο.
κελεύει γὰρ οὐ μόνον ἀλλοτρίων ἀπέχεσθαι γυναικῶν, ἀλλὰ καὶ χηρευουσῶν μητρυιῶν, αἷς οὐ θέμις συνέρχεσθαι.

[13] τὸ Περσικὸν ἔθος εὐθὺς ἀποστραφεὶς καὶ μυσαξάμενος ἀπεῖπεν ὡς μέγιστον ἀνοσιούργημα· μητέρας γὰρ οἱ ἐν τέλει Περσῶν τὰς ἑαυτῶν ἄγονται καὶ τοὺς φύντας ἐκ τούτων εὐγενεστάτους νομίζουσι καὶ βασιλείας, ὡς λόγος, τῆς μεγίστης ἀξιοῦσιν·

[14]
οὗ τί ἂν γένοιτο δυσσεβέστερον ἀνοσιούργημα; πατρὸς εὐνὴν τετελευτηκότος, ἣν ἄψαυστον ὡς ἱερὰν ἐχρῆν φυλάττεσθαι, καταισχύνειν, γήρως δὲ καὶ μητρὸς αἰδῶ μὴ λαμβάνειν, τὸν αὐτὸν τῆς αὐτῆς υἱὸν καὶ ἄνδρα γίνεσθαι καὶ πάλιν τὴν αὐτὴν τοῦ αὐτοῦ καὶ γυναῖκα καὶ μητέρα, καὶ τοὺς ἀμφοῖν παῖδας τοῦ μὲν πατρὸς ἀδελφούς, υἱωνοὺς δὲ τῆς μητρός, ⁵⁶ καὶ τὴν μὲν ὧν ἔτεκε μητέρα τε καὶ μάμμην, τὸν δὲ ὧν ἐγέννησεν ἐν ταὐτῷ πατέρα τε καὶ ὁμομήτριον ἀδελφόν —

[15] ταῦτ’ ἐπράχθη τὸ παλαιὸν καὶ παρ’ Ἕλλησιν ἐν Θήβαις ἐπὶ τοῦ Λαΐου παιδὸς Οἰδίποδος καὶ ἐπράχθη κατ’ ἄγνοιαν, p. 302 21. οὐχ ἑκουσίῳ γνώμῃ, καὶ ὅμως τοσαύτην κακῶν φορὰν ἤνεγκεν ὁ γάμος, ὡς μηδὲν ἐλλειφθῆναι τῶν εἰς τὴν ἀνωτάτω
βαρυδαιμονίαν.

[16] πολέμων τε γὰρ ἐμφυλίων καὶ ξενικῶν διαδοχαὶ καθάπερ κλῆρος παισὶ καὶ ἐκγόνοις παρὰ πατέρων καὶ προγόνων ἀπελείπετο καὶ πορθήσεις πόλεων τῶν ἐν τῇ Ἑλλάδι μεγίστων ἐγίνοντο καὶ φθοραὶ στρατιωτικῶν δυνάμεων ἐγχωρίων τε καὶ τῶν κατὰ συμμαχίαν ἀφικνουμένων καὶ ἡγεμόνων τῶν παρ’ ἑκατέροις ἀρίστων ἐπάλληλοι φθοραὶ καὶ διὰ τὰς
περὶ κράτους [καὶ] ἀρχῆς ἀσυμβάτους ἔχθρας ἀδελφοκτονίαι, δι’ ἃς οὐ μόνον αἱ συγγένειαι καὶ πατρίδες ἀλλὰ καὶ ἡ πλείστη μοῖρα τοῦ Ἑλληνικοῦ παντὸς ἐξεφθάρη πανωλεθρίᾳ· κεναὶ γὰρ αἱ πρότερον εὐανδροῦσαι πόλεις οἰκητόρων μνημεῖα τῶν τῆς Ἑλλάδος συμφορῶν ὑπελείφθησαν, ἀτυχὴς θέα τοῖς ὁρῶσιν.

[17] οὐ μὴν οὐδὲ Πέρσαι, παρ’ οἷς ταῦτα ἐπιτηδεύεται,
τῶν παραπλησίων κακῶν ἀμοιροῦσιν· ἀεὶ γὰρ ἐν στρατείαις καὶ μάχαις εἰσὶ κτείνοντες καὶ κτεινόμενοι καὶ τοτὲ μὲν τοὺς πλησιοχώρους κατατρέχοντες τοτὲ δὲ τοὺς ἐπανισταμένους ἀμυνόμενοι· πολλοὶ δὲ πολλαχόθεν ἐπανίστανται, τοῦ βαρβαρικοῦ μὴ πεφυκότος ἠρεμεῖν· πρὶν γοῦν καταλυθῆναι τὴν ἐν χερσὶ στάσιν, ἑτέρα φύεται, ὡς μηδένα τοῦ ἔτους
ὑπεξῃρῆσθαι καιρὸν εἰς ἡσυχίαν, ἀλλὰ καὶ θέρους καὶ χειμῶνος μεθ’ ἡμέραν καὶ νύκτωρ ὁπλοφορεῖν, πλείω χρόνον ἐν τοῖς στρατοπέδοις ἐν ὑπαίθρῳ ταλαιπωροῦντας ἢ ἐν ταῖς πόλεσιν οἰκοῦντας διὰ πολλὴν ἔνδειαν εἰρήνης.

[18] ἐῶ λέγειν τὰς τῶν βασιλέων μεγάλας καὶ ὑπερόγκους εὐπραγίας, οἷς ἀγώνισμα πρῶτον εὐθὺς ἅμα τῇ παραλήψει τῆς ἡγεμονίας τὸ
⁷ μέγιστον ἄγος, ἀδελφοκτονία, μαντευομένων τὴν ἐκ τῶν ἀδελφῶν γενησομένην ἴσως ἐπίθεσιν ὑπὲρ τοῦ δοκεῖν εὐλόγως κτείνειν.

[19] ἅπερ μοι δοκεῖ πάντα συμβαίνειν διὰ τὰς ἀναρμόστους υἱῶν πρὸς μητέρας ὁμιλίας, τῆς ἐφόρου τῶν ἀνθρωπείων δίκης ἀμυνομένης τῶν ἀνοσιουργημάτων
τοὺς ἀσεβοῦντας· ἀσεβοῦσι δ’ οὐχ οἱ δρῶντες μόνον, ἀλλὰ καὶ ὅσοι τοῖς δρῶσιν ἑκουσίῳ γνώμῃ συνεπιγράφονται.

[20] τοσαύτην δὲ ὁ ἡμέτερος νόμος φυλακὴν πεποίηται τοῦ πράγματος, ὥστε οὐδὲ προγονῷ τελευτήσαντος πατρὸς ἄγεσθαι μητρυιὰν ἐφῆκε, διά τε τὴν εἰς τὸν πατέρα τιμὴν καὶ διότι μητρυιᾶς καὶ μητρὸς ὄνομα συγγενές, εἰ καὶ μὴ τὸ τῆς ψυχῆς
συνῳδὸν πάθος·

[21] ὁ γὰρ ἀλλοτρίας ἀπέχεσθαι διδαχθείς, ὅτι μητρυιὰ προσερρήθη, πολὺ μᾶλλον ἀφέξεται τῆς φύσει μητρός· καὶ εἴ τις διὰ τὴν ἐπὶ τῷ πατρὶ μνήμην αἰδεῖται τὴν ἐκείνου p. 303 Μ. ποτὲ γενομένην γυναῖκα, δῆλός ἐστιν ἕνεκα τῆς εἰς ἀμφοτέρους τοὺς γονεῖς τιμῆς οὐδὲν βουλευσόμενος ἐπὶ τῇ μητρὶ νεώτερον, ἐπεὶ καὶ σφόδρα ἐστὶν εὔηθες ἡμίσει
μέρει τοῦ γένους χαριζόμενον ὁλοκλήρου καὶ παντελοῦς ὀλιγωρεῖν δοκεῖν.

[22] 4 Ἑξῆς ἐστι παράγγελμα μηδ’ ἀδελφὴν ἐγγυᾶσθαι, πάνυ σπουδαῖον καὶ συντεῖνον εἰς ἐγκράτειαν ὁμοῦ καὶ εὐκοσμίαν. ὁ μὲν οὖν Ἀθηναῖος Σόλων ὁμοπατρίους ἐφεὶς ἄγεσθαι τὰς ὁμομητρίους ἐκώλυσεν, ὁ δὲ
Λακεδαιμονίων νομοθέτης ἔμπαλιν τὸν ἐπὶ ταῖς ὁμογαστρίοις γάμον ⁸⁹ ἐπιτρέψας τὸν πρὸς τὰς ὁμοπατρίους ἀπεῖπεν·

[23] ὁ δὲ τῶν Αἰγυπτίων χλεύην θέμενος τὴν ἑκατέρων εὐλάβειαν ὡς ἡμίεργα διαταταττομένων εὐφόρησεν εἰς ἀσέλγειαν, ἐπιδαψιλευόμενος δυσθεράπευτον κακὸν σώμασι καὶ ψυχαῖς ἀκρασίαν καὶ παρασχὼν ἄδειαν ἁπάσας ἀδελφὰς ἄγεσθαι, τάς τε ἰδίας τοῦ ἑτέρου τῶν γονέων, τοῦδε ἢ τοῦδε, καὶ τὰς ἐξ ἀμφοῖν καὶ τὰς οὐ
νεωτέρας μόνον ἀλλὰ καὶ πρεσβυτέρας καὶ ἰσήλικας· καὶ δίδυμοι γὰρ πολλάκις ἐγεννήθησαν, οὓς ἡ μὲν φύσις ἅμα τῇ γενέσει διήρτησε καὶ διέζευξεν, ἡ δ’ ἀκολασία καὶ φιληδονία εἰς κοινωνίαν ἐκάλεσεν ἀκοινώνητον καὶ ἁρμονίαν ἀνάρμοστον.

[24] ἅπερ ἐκμυσαξάμενος ὁ ἱερώτατος Μωυσῆς ὡς ἀλλότρια καὶ ἐχθρὰ πολιτείας ἀνεπιλήπτου καὶ προτρέποντα καὶ
ἀλείφοντα πρὸς τὰ αἴσχιστα τῶν ἐπιτηδευμάτων ἀνὰ κράτος ἀπεῖπεν ἀδελφῇ συνέρχεσθαι, εἴτε ἐξ ἀμφοῖν εἴτε καὶ μόνου γένοιτο τοῦ ἑτέρου.

[25] τί γὰρ δεῖ τὸ τῆς αἰδοῦς κάλλος αἰσχύνειν; τί δ’ ἀχρωμάτους κατασκευάζειν παρθένους, ἃς ἐρυθριᾶν ἀναγκαῖον; τί δὲ τὰς πρὸς τοὺς ἄλλους ἀνθρώπους κοινωνίας καὶ ἐπιμιξίας ἐπέχειν εἰς βραχὺ χωρίον τὸ ἑκάστης
οἰκίας συνωθοῦντας μέγα καὶ λαμπρὸν γένος ἐκτείνεσθαι καὶ χεῖσθαι δυνάμενον εἰς ἠπείρους καὶ νήσους καὶ τὴν οἰκουμένην πᾶσαν; αἱ γὰρ πρὸς τοὺς ὀθνείους ἐπιγαμίαι καινὰς ἀπεργάζονται συγγενείας τῶν ἀφ’

[26] αἵματος οὐκ ἀποδεούσας. 5 ὧν χάριν πολλὰς καὶ ἄλλας ὁμιλίας ἐκώλυσε προστάξας μὴ θυγατριδῆν, μὴ υἱιδῆν, μὴ τηθίδα πρὸς πατρὸς
ἢ μητρός, μὴ θείου ἢ υἱοῦ ἢ ἀδελφοῦ γυναῖκα γενομένην ἐγγυᾶσθαι, μηδ’ αὖ προγονὴν ἢ χήραν ἢ παρθένον ζώσης μὲν τῆς γυναικὸς — ἄπαγε — ¹⁰ ἀλλὰ μηδ’ ἀποθανούσης· δυνάμει γὰρ ὅ γε πατρωὸς πατὴρ ὀφείλων τὴν ἐκ τῆς γυναικὸς ἐν τάξει θυγατρὸς τίθεσθαι.

[27] πάλιν δύο ἀδελφὰς ἄγεσθαι τὸν αὐτὸν οὐκ ἐπιτρέπει, οὔτ’ ἐν τῷ αὐτῷ p. 304 M. οὔτ’ ἐν διαφέρουσι χρόνοις, κἂν τύχῃ τις ἣν προέγημεν ἀπεωσμένος· ζώσης γὰρ ἔτι τῆς
συνοικούσης, εἴτε καὶ ἀπηλλαγμένης, ἐάν τε χηρεύῃ ἐάν τε καὶ ἑτέρῳ γαμηθῇ, τὴν ἀδελφὴν οὐχ ὅσιον ὑπέλαβεν ἐπὶ τὰ τῆς ἠτυχηκυίας παρέρχεσθαι, προδιδάσκων τὰ συγγενικὰ δίκαια μὴ λύειν μηδ’ ἐπιβαίνειν πταίσμασι τῆς οὕτως ἡνωμένης κατὰ γένος μηδ’ ἐναβρύνεσθαι καὶ ἐντρυφᾶν θεραπευομένην ὑπὸ τῶν ἐχθρῶν ἐκείνης καὶ ἀντιθεραπεύουσαν
αὐτούς.

[28] ἐγείρονται γὰρ ἐκ τούτων χαλεπαὶ ζηλοτυπίαι καὶ δυσπαρηγόρητοι φιλονεικίαι φορὰς ἀμυθήτους ἐπάγουσαι κακῶν· ὅμοιον γὰρ ὡς εἰ καὶ τὰ μέρη τοῦ σώματος τῆς κατὰ φύσιν ἁρμονίας ἐκστάντα καὶ κοινωνίας στασιάζοι πρὸς ἄλληλα, ὃ νόσους ἀνιάτους ἀπεργάζεται καὶ φθοράς· ἀδελφαὶ δέ, εἰ καὶ διαιρετὰ μέρη γεγόνασιν, ἀλλ’ οὖν ἁρμόζονται καὶ
ἑνοῦνται φύσει καὶ συγγενείᾳ μιᾷ· ἡ δὲ ζηλοτυπία, πάθος ἀργαλεώτατον,

[29] ἀπορρήττουσα χαλεπὰ καινουργεῖ κακὰ καὶ δυσίατα. ἀλλὰ μηδὲ ἀλλοεθνεῖ, φησί, κοινωνίαν γάμου συντίθεσο, μή ποτε μαχομένοις ἔθεσιν ὑπαχθεὶς ἐνδῷς καὶ τῆς πρὸς εὐσέβειαν ὁδοῦ λάθῃς διαμαρτὼν ¹¹ πρὸς ἀνοδίαν ἐκτραπείς· καὶ τάχα μὲν αὐτὸς ἀνθέξεις ἐκ πρώτης ἡλικίας ἡρματισμένος ὑποθήκαις ἀρίσταις, ἃς οἱ γονεῖς κατεπᾴδοντες ἀεὶ τοὺς ἱεροὺς νόμους ὑφηγοῦντο· δέος δὲ οὐ μικρόν ἐστι περὶ υἱῶν καὶ θυγατέρων, ἴσως γὰρ δελεασθέντες νόθοις πρὸ γνησίων ἔθεσι κινδυνεύουσι τὴν τοῦ ἑνὸς θεοῦ τιμὴν ἀπομαθεῖν, ὅπερ ἐστὶν ἀρχὴ καὶ τέλος τῆς
ἀνωτάτω βαρυδαιμονίας.

[30] ἐὰν δέ, φησίν, ἀνδρὸς ἀπαλλαγεῖσα γυνὴ καθ’ ἣν ἂν τύχῃ πρόφασιν ἑτέρῳ γημαμένη πάλιν χηρεύσῃ, ζῶντος ἢ καὶ τετελευτηκότος τοῦ δευτέρου, μὴ ἐπανίτω πρὸς ἄνδρα τὸν πρότερον, ἀλλὰ πᾶσι τοῖς ἄλλοις ἔνσπονδος μᾶλλον ἢ τῷδε γενέσθω, θεσμοὺς παραβᾶσα τοὺς ἀρχαίους, ὧν ἐξελάθετο φίλτρα καινὰ πρὸ τῶν παλαιῶν
ἑλομένη.

[31] πρὸς δὲ συμβάσεις εἴ τις ἐθέλει χωρεῖν ἀνὴρ τῇ τοιαύτῃ γυναικί, μαλακίας καὶ ἀνανδρίας ἐκφερέσθω δόξαν, ἐκτετμημένος τῆς ψυχῆς τὸ βιωφελέστατον, μισοπόνηρον πάθος, ὑφ’ οὗ καὶ τὰ οἴκων καὶ τὰ πόλεων πράγματα κατορθοῦται, καὶ δύο τὰ μέγιστα τῶν ἀδικημάτων εὐφόρως ἀπομαξάμενος, μοιχείαν τε καὶ προαγωγείαν· αἱ γὰρ αὖθις
καταλλαγαὶ μηνύματ’ εἰσὶ τοῦ ἑκατέρου· θανάτου δίκην τινέτω σὺν τῇ γυναικί.

[32] 6 p. 305 M Φορὰ τῶν μηνιαίων ὁπότε γένοιτο, μὴ ψαυέτω γυναικὸς ἀνήρ, ἀλλὰ τὸν χρόνον ἐκεῖνον ὁμιλίας ἀνεχέτω νόμον φύσεως αἰδούμενος καὶ ¹²¹³ ἅμα προδιδασκόμενος μὴ ἀτελεῖς γονὰς ἀκαίρου καὶ ἀμούσου χάριν ἡδονῆς προΐεσθαι· ὅμοιον γὰρ ὡς εἴ τις γεωπόνος ὑπὸ μέθης ἢ φρενοβλαβείας πυροὺς καὶ κριθὰς εἰς λίμνας καὶ χειμάρρους ἀντὶ πεδίων σπείροι, ξηραῖς γὰρ γενομέναις ταῖς ἀρούραις καταβάλλεσθαι χρὴ τὸν σπόρον εἰς εὐκαρπίαν.

[33]
καθαίρει δὲ καὶ ἡ φύσις ἑκάστῳ μηνὶ τὴν μήτραν οἷά τινα θαυμαστὴν ἄρουραν, ἧς τὸν καιρὸν ἀγαθοῦ γεωργοῦ τρόπον ἐπιτηρητέον, ἵν’ ἔτι μὲν ἐπικλυζομένης ἐπέχοι τὸν σπόρον — λήσεται γὰρ τῇ φορᾷ κατασυρεὶς ὑπὸ τῆς ὑγρότητος τοὺς σπερματικοὺς τόνους οὐ χαλασθεὶς μόνον ἀλλὰ καὶ εἰς ἅπαν ἐκλυθείς· οὗτοι δ’ εἰσὶν οἱ ἐν τῇ μήτρᾳ τῷ
τῆς φύσεως ἐργαστηρίῳ ζῳοπλαστοῦντες καὶ τῶν μερῶν ἕκαστον σώματός τε καὶ ψυχῆς ἀκρότητι τέχνης τελεσιουργοῦντες —, εἰ δ’ ἐπίσχοι τὰ μηνιαῖα, θαρρῶν ἤδη γόνιμα κατασπείροι μηκέτι φθορὰς τῶν καταβληθησομένων δεδιώς.

[34] ὀνειδιστέον καὶ τοῖς σκληρὰν καὶ λιθώδη γῆν ἀροῦσιν· οὗτοι δὲ τίνες ἂν εἶεν ἢ οἱ στείραις συνερχόμενοι γυναιξί;
θήρᾳ γὰρ αὐτὸ μόνον ἡδονῆς ἀκράτορος ὡς οἱ λαγνίστατοι τὰς γονὰς ἑκουσίῳ γνώμῃ διαφθείρουσιν· ἐπεὶ τίνος ἄλλου χάριν ἐγγυῶνται τὰς τοιαύτας; οὐ μὴν δι’ ἐλπίδα τέκνων, ἣν ἴσασιν ἐξ ἀνάγκης ἀτελῆ γενησομένην, ἀλλὰ δι’ ὑπερβάλλοντα οἶστρον καὶ ἀκρασίαν ἀνίατον.

[35] ὅσοι μὲν οὖν ἄγονται κόρας ἀγνοίᾳ τοῦ πῶς ἔχουσιν εὐθὺς εὐτοκίας ἢ τοὐναντίον,
ὁπόταν χρόνῳ μακρῷ ὕστερον ἐκ τῆς ἀγονίας αἰσθανόμενοι στείρας αὐτὰς ¹⁴ μὴ ἀποπέμπωνται, συγγνώμης εἰσὶν ἐπάξιοι συνηθείας, βιαστικωτάτου πράγματος, ἡττώμενοι καὶ φίλτρα ἀρχαῖα συμβιώσει μακρᾷ ταῖς ψυχαῖς ἐνεσφραγισμένα λύειν ἀδυνατοῦντες.

[36] ὅσοι δὲ προδεδοκιμασμένας ἑτέροις ἀνδράσιν ὡς εἰσὶν ἄγονοι μνῶνται συῶν τρόπον ἢ τράγων ὀχεύοντες αὐτὸ μόνον, ἐν ἀσεβῶν στήλαις ἐγγραφέσθωσαν ὡς ἀντίπαλοι θεοῦ· τῷ
μὲν γὰρ ἅτε φιλοζῴῳ καὶ φιλανθρώπῳ δι’ ἐπιμελείας τῆς πάσης ἐστὶ σωτηρίαν καὶ μονὴν τοῖς γένεσιν ἅπασιν ἐργάζεσθαι, οἱ δ’ ἅμα τῇ καταβολῇ σβέσιν τοῖς σπέρμασι τεχνάζοντες ἐχθροὶ τῆς φύσεως ὁμολογουμένως εἰσίν.

[37] 7 Ἐπεισκεκώμακε δὲ ταῖς πόλεσιν ἕτερον πολὺ τοῦ λεχθέντος
μεῖζον κακόν, τὸ παιδεραστεῖν, ὃ πρότερον μὲν καὶ λεχθῆναι μέγα ὄνειδος ἦν, νυνὶ δ’ ἐστὶν αὔχημα οὐ τοῖς δρῶσι μόνον, ἀλλὰ καὶ p. 306 M. τοῖς πάσχουσιν, οἳ νόσον θήλειαν νοσεῖν ἐθιζόμενοι τάς τε ψυχὰς καὶ τὰ σώματα διαρρέουσι μηδὲν ἐμπύρευμα τῆς ἄρρενος γενεᾶς ἐῶντες ὑποτύφεσθαι, περιφανῶς οὕτως τὰς τῆς κεφαλῆς τρίχας ἀναπλεκόμενοι καὶ
διακοσμούμενοι καὶ ψιμμυθίῳ καὶ φύκεσι καὶ τοῖς ὁμοιοτρόποις τὰς ὄψεις τριβόμενοι καὶ ὑπογραφόμενοι καὶ εὐώδεσι μύροις λίπα χριόμενοι — προσαγωγὸν γὰρ μάλιστα ἐν τοῖς τοιούτοις τὸ εὐῶδες ἐν ἅπασι τοῖς εἰς εὐκοσμίαν ἠσκημένοις —, καὶ τὴν ἄρρενα φύσιν ἐπιτηδεύσει τεχνάζοντες εἰς θήλειαν μεταβάλλειν οὐκ ἐρυθριῶσι.

[38] καθ’ ὧν φονᾶν ἄξιον νόμῳ
πειθαρχοῦντας, ὃς κελεύει τὸν ἀνδρόγυνον τὸ φύσεως νόμισμα παρακόπτοντα νηποινεὶ τεθνάναι, μηδεμίαν ἡμέραν ἀλλὰ μηδ’ ὥραν ἐώμενον ζῆν, ¹⁵ ὄνειδος αὑτοῦ καὶ οἰκίας καὶ πατρίδος ὄντα καὶ τοῦ σύμπαντος ἀνθρώπων γένους.

[39] ὁ δὲ παιδεραστὴς ἴστω τὴν αὐτὴν δίκην ὑπομένων, ἐπειδὴ τὴν παρὰ φύσιν ἡδονὴν διώκει καὶ τὰς πόλεις τό γε ἐπ’ αὐτὸν ἧκον μέρος ἐρήμους καὶ κενὰς ἀποδείκνυσιν οἰκητόρων διαφθείρων τὰς γονὰς
καὶ προσέτι τῶν μεγίστων κακῶν, ἀνανδρίας καὶ μαλακίας, ὑφηγητὴς καὶ διδάσκαλος ἀξιοῖ γενέσθαι τοὺς νέους ὡραΐζων καὶ τὸ τῆς ἀκμῆς ἄνθος ἐκθηλύνων, ὃ πρὸς ἀλκὴν καὶ ῥώμην ἀλείφειν ἁρμόττον ἦν, καὶ τελευταῖον ὅτι κακοῦ τρόπον γεωργοῦ τὰς μὲν βαθυγείους καὶ εὐκάρπους ἀρούρας χερσεύειν ἐᾷ μηχανώμενος ἐπ’ αὐταῖς ἀγονίαν, ἐξ ὧν δ’ οὐδὲν
βλάστημα προσδοκᾶται τὸ παράπαν, εἰς ταῦτα πονεῖται μεθ’ ἡμέραν τε καὶ νύκτωρ.

[40] αἴτιον δ’ οἶμαι τὸ παρὰ πολλοῖς τῶν δήμων ἀκρασίας καὶ μαλακίας ἆθλα κεῖσθαι· τοὺς γοῦν ἀνδρογύνους ἔστιν ἰδεῖν διὰ πληθυούσης ἀγορᾶς ἀεὶ σοβοῦντας κἀν ταῖς ἑορταῖς προπομπεύοντας καὶ τὰ ἱερὰ τοὺς ἀνιέρους διειληχότας καὶ μυστηρίων καὶ τελετῶν κατάρχοντας
καὶ τὰ Δήμητρος ὀργιάζοντας.

[41] ὅσοι δ’ αὐτῶν τὴν καλὴν νεανιείαν προσεπιτείνοντες εἰς ἅπαν ὠρέχθησαν μεταβολῆς τῆς εἰς γυναῖκας καὶ τὰ γεννητικὰ προσαπέκοψαν, ἁλουργίδας ἀμπεχόμενοι καθάπερ οἱ μεγάλων ἀγαθῶν αἴτιοι ταῖς πατρίσι προέρχονται δορυφορούμενοι, τοὺς ὑπαντῶντας ἐπιστρέφοντες.

[42] εἰ δ’ ἦν ἀγανάκτησις οἵα παρὰ τῷ ἡμετέρῳ νομοθέτῃ
κατὰ τῶν τὰ τοιαῦτα τολμώντων καὶ ὡς κοινὰ τῶν πατρίδων ἄγη καὶ ¹⁶¹⁷ μιάσματα δίχα συγγνώμης ἀνῃροῦντο, πολλοὺς ἂν ἑτέρους συνέβαινε νουθετεῖσθαι· αἱ γὰρ τῶν προκαταγνωσθέντων ἀπαραίτητοι τιμωρίαι ἀνακοπὴν οὐ βραχεῖαν ἐργάζονται τοῖς ζηλωταῖς τῶν ὁμοίων ἐπιτηδευμάτων.

[43] 8 p. 307 M. Ἀλλὰ γὰρ ἔνιοι τὰς Συβαριτῶν καὶ τὰς ἔτι λαγνιστέρων ἐπιθυμίας ζηλώσαντες τὸ μὲν πρῶτον ὀψοφαγίαις καὶ οἰνοφλυγίαις καὶ ταῖς
ἄλλαις ταῖς γαστρὸς καὶ τῶν μετὰ γαστέρα ἡδοναῖς ἐνησκήθησαν, εἶτα δὲ κορεσθέντες ἐξύβρισαν — ὕβριν γὰρ κόρος γεννᾶν πέφυκεν —, ὡς ὑπὸ φρενοβλαβείας λυττᾶν καὶ ἐπιμεμηνέναι μηκέτ’ ἀνθρώποις εἴτ’ ἄρρεσιν εἴτε θηλείαις ἀλλὰ καὶ ἀλόγοις ζῴοις, ὥσπερ ἐν Κρήτῃ φασὶ τὸ
παλαιὸν τὴν γυναῖκα Μίνω τοῦ βασιλέως ὄνομα Πασιφάην·

[44] ταύρου γὰρ ἐρασθεῖσαν καὶ τῷ πάθει σφαδᾴζουσαν ἕνεκα τῆς περὶ τὴν ὁμιλίαν ἀπογνώσεως — ἀποτυγχανόμενος γὰρ ἔρως οὐ μετρίως ἐπιτείνεται — Δαιδάλῳ τὴν κατέχουσαν συμφορὰν ἀνενεγκεῖν, ὃς ἦν τῶν κατ’ αὐτὸν ἄριστος δημιουργός· τὸν δὲ πάνυ δεινὸν ὄντα ταῖς ἐπινοίαις τὰ ἀθήρατα
θηρᾶν δούρειον κατασκευάσαι βοῦν καὶ διὰ τῆς ἑτέρας πλευρᾶς ἐνθεῖναι τὴν Πασιφάην, τὸν δὲ ταῦρον ὁρμήσαντα ὡς ἐπὶ ζῷον συγγενὲς ἐπιβαίνειν· ἐγκύμονα δὲ γενομένην χρόνοις ὕστερον ἀποτεκεῖν μιξόθηρα τὸν ἐπικαλούμενον Μινώταυρον.

[45] εἰκὸς δὲ καὶ ἄλλας ἔσεσθαι Πασιφάας, ἀχαλινώτων ἐωμένων τῶν παθῶν, καὶ οὐ γυναῖκας μόνον ἀλλὰ καὶ
ἄνδρας ἐπιμανήσεσθαι θηρίοις, ἐξ ὧν γενήσεσθαι τέρατα παλίμφημα, μηνύματα τῆς ἀνθρώπων ὑπερβαλλούσης βδελυρίας· δι’ ἣν ἴσως καὶ αἱ τῶν ἀνυπάρκτων καὶ μεμυθευμένων ἀγένητοι φύσεις Ἱπποκενταύρων καὶ ¹⁸ Χιμαιρῶν καὶ τῶν ὁμοιοτρόπων ἔσονται.

[46] τοσοῦτον δ’ ἄρα τὸ προμηθὲς ἐν τοῖς ἱεροῖς νόμοις ἐστίν, ὥσθ’ ὑπὲρ τοῦ μηδεμίαν ἔκθεσμον ὁμιλίαν ἀνθρώπους προσίεσθαι διείρηται μηδὲ κτῆνος ἐᾶν ὑπό τινος ἑτερογενοῦς ὀχεύεσθαι· τράγον οὐδεὶς ἐάσει ποιμὴν Ἰουδαῖος ἐπιβαίνειν ἀμνάδι οὐδὲ
κριὸν χιμαίρᾳ οὐδὲ βοῦν ἵππῳ, εἰ δὲ μή, δώσει δίκας ὡς φύσεως δόγμα λύων, ᾗ τὰ ἀνωτάτω γένη διατηρεῖν ἐπιμελὲς οὐ νοθευόμενα.

[47] τοὺς ὀρεῖς ἔνιοι μὲν ἁπάντων ὑποζυγίων προτιμῶσιν, ἐπειδὴ τὰ σώματα αὐτοῖς πέπηγε καὶ σφόδρα νενεύρωται, κἀν τοῖς ἱπποφορβίοις καὶ ταῖς ἱπποστάσεσιν ὄνους ὑπερμεγέθεις, οὓς προσαγορεύουσι κήλωνας, ἀνατρέφουσιν,
ἵνα ταῖς θηλείαις ἐπιβαίνωσι πώλοις, αἳ δὴ μικτὸν ζῷον ἀποτίκτουσιν ἡμίονον, ἧς παρὰ φύσιν τὴν γένεσιν εἰδὼς ἀνὰ κράτος ἀπεῖπε Μωυσῆς καθολικωτέρᾳ προστάξει, τοῖς ἀνομοιογενέσι μὴ ἐφεὶς ὀχεύειν ἢ ὀχεύεσθαι.

[48] προὐνόησε μὲν οὖν ἀναλόγως τοῦ πρέποντος καὶ ἀκολούθου τῇ φύσει, μακρόθεν δ’ ὡς ἀπὸ σκοπῆς ἐσωφρόνισεν ἀνθρώπους,
ἵν’ ἐκ τῶνδε προμαθόντες ἄνδρες ὁμοῦ καὶ γυναῖκες ἀνέχωσιν ὁμιλιῶν ἐκνόμων.

[49] ἐάν τε οὖν ἀνὴρ ὀχεύῃ τετράπουν ἐάν τε γυνὴ ὑπὸ τετράποδος ὀχεύηται, θνῃσκέτωσαν καὶ οἱ ἄνθρωποι καὶ τὰ τετράποδα, οἱ μὲν ὅτι ὑπὲρ τοὺς p. 308 M. ὅρους ἀκρασίας αὐτῆς ἤλασαν εὑρεταὶ γενόμενοι παρηλλαγμένων ἐπιθυμιῶν καὶ ὅτι ἡδονὰς ἀηδεστάτας ἐκαινούργησαν, ¹⁹ ὧν καὶ ἡ διήγησις αἰσχίστη, τὰ δὲ ὅτι τοιούτοις ὀνείδεσιν ὑπηρέτησε καὶ ἵνα μηδὲν ἢ τέκῃ ἢ γεννήσῃ παλίμφημον, οἷα εἰκὸς ἐκ τοιούτων μιασμάτων·

[50] ἄλλως τε οἷς καὶ βραχὺ μέλει τοῦ πρέποντος οὐκέτ’ ἂν χρήσαιντο τοῖς θρέμμασιν εἰς οὐδεμίαν τῶν περὶ βίον ὑπηρεσίαν, μυσαττόμενοι καὶ ἀποστρεφόμενοι καὶ τὴν ὄψιν αὐτὴν δυσχεραίνοντες καὶ νομίζοντες
ὧν ἂν προσάψαιτο κἀκεῖνα εὐθὺς ἀκάθαρτα εἶναι· τὰ δὲ μηδαμῇ χρήσιμα τῷ βίῳ ζῆν εἰ καὶ λυσιτελὲς ἀλλ’ οὖν περιττὸν „ἄχθος γῆς“, ὡς εἶπέ τις.

[51] 9 Πάλιν πόρνην ἡ κατὰ Μωυσῆν οὐ παραδέχεται πολιτεία κοσμιότητος καὶ αἰδοῦς καὶ σωφροσύνης καὶ τῶν ἄλλων ἀρετῶν ἀλλοτρίαν,
ἣ ἀναπιμπλᾶσα τὰς ψυχὰς ἀνδρῶν ὁμοῦ καὶ γυναικῶν ἀκολασίας τὸ μὲν τῆς διανοίας ἀθάνατον κάλλος αἰσχύνει, τὴν δὲ τοῦ σώματος ὀλιγοχρόνιον εὐμορφίαν προτιμᾷ, παραρριπτοῦσα μὲν αὑτὴν τοῖς ἐπιτυχοῦσι, τὴν δ’ ὥραν ὥσπερ τι τῶν ὠνίων ἐπ’ ἀγορᾶς πιπράσκουσα, καὶ ἐπὶ μὲν θήρᾳ τῶν νέων ἕκαστα λέγει τε καὶ πράττει, τοὺς δὲ ἐραστὰς ἀλείφει κατὰ
ἀλλήλων αἴσχιστον ἆθλον αὑτὴν προτιθεῖσα τοῖς τὸ πλέον εἰσενεγκοῦσιν. ὡς λύμη καὶ ζημία καὶ κοινὸν μίασμα καταλευέσθω, τὰς τῆς φύσεως διαφθείρασα χάριτας, ἃς ἥρμοττε καλοκἀγαθίᾳ προσεπικοσμῆσαι.

²⁰

[52] 10 Μοιχείας δὲ τὰς μὲν ἢ αὐτοφώρους ἢ ἐναργέσιν ἐλέγχοις πιστουμένας ὑπαιτίους ἀπέφηνεν ὁ νόμος, τὰς δὲ καθ’ ὑπόνοιαν οὐκ ἐδικαίωσεν ἐξετάζεσθαι πρὸς ἀνθρώπων, ἀλλὰ εἰς τὸ τῆς φύσεως ἤγαγε δικαστήριον, ἐπειδήπερ ἄνθρωποι μὲν τῶν ἐμφανῶν ἐπιγνώμονες, θεὸς
δὲ καὶ τῶν ἀδήλων, ᾧ μόνῳ δυνατὸν ψυχὴν ἐναργῶς θεάσασθαι.

[53] φησὶν οὖν τῷ ὑπονοήσαντι ἀνδρί· γραψάμενος πρόκλησιν εἰς τὴν ἱερόπολιν ἴθι σὺν τῇ γυναικὶ καὶ καταστὰς ἐπὶ τῶν δικαστῶν ἀπογύμνωσον τὸ παραστάν σοι τῆς ὑπονοίας πάθος, μὴ ὡς ἄν τις συκοφάντης ἢ κακοτεχνῶν ὑπὲρ τοῦ πάντως περιγενέσθαι, ἀλλ’ ὡς ἄν τις τῆς ἀληθείας
ἀκριβὴς ἐξεταστὴς ἄνευ σοφιστείας.

[54] ἡ δὲ γυνὴ δύο κινδύνους ὑπομένουσα, τὸν μὲν ὑπὲρ ψυχῆς, τὸν δὲ p. 309 M. αἰσχύνης βίου, παντὸς ἀργαλεώτερον θανάτου, κρινάτω παρ’ αὑτῇ τὸ πρᾶγμα, κἂν μὲν καθαρεύῃ, θαρροῦσα ἀπολογείσθω, εἰ δὲ ὑπὸ τοῦ συνειδότος ἐλέγχοιτο, καταδυέσθω, προκάλυμμα τῶν ἁμαρτημάτων αἰδῶ ποιησαμένη· τὸ γὰρ μέχρι τέλους
ἀναισχυντεῖν ὑπερβολὴ κακίας.

[55] ἐὰν δὲ ἀμφήριστα ᾖ τὰ λεχθέντα καὶ μηδέτερον καθέλκῃ μέρος, ἴτωσαν εἰς τὸ ἱερόν, καὶ ὁ μὲν ἀνὴρ στὰς ἀντικρὺ τοῦ βωμοῦ, παρόντος τοῦ κατ’ ἐκείνην τὴν ἡμέραν ἱερωμένου, δηλούτω τὴν ὑπόνοιαν, ἅμα καὶ κομίζων ἄλευρον κρίθινον, εἶδός τι θυσίας ὑπὲρ τῆς γυναικός, εἰς ἔνδειξιν τοῦ μὴ κατ’ ἐπήρειαν ἀλλ’ ἀπὸ
γνώμης ὑγιοῦς κατ’ ἐνδοιασμὸν εὔλογον αἰτιᾶσθαι.

[56] ὁ δὲ ἱερεὺς λαβὼν προτεινέτω τῇ γυναικὶ καὶ τοὐπίκρανον ἀφελών, ἵν’ ἐπικρίνηται ²¹²² γεγυμνωμένῃ τῇ κεφαλῇ, τὸ τῆς αἰδοῦς περιῃρημένη σύμβολον, ᾧ ταῖς εἰς ἅπαν ἀναιτίοις ἔθος χρῆσθαι. μήτε δὲ ἔλαιον μήτε λιβανωτὸς ὡς ἐπὶ τῶν ἄλλων θυσιῶν παρέστω, διὰ τὸ μὴ ἐπὶ χαρτοῖς ἀλλ’ ἄγαν ὀδυνηροῖς τὴν θυσίαν μέλλειν ἐπιτελεῖσθαι.

[57] κρίθινον δ’ ἐστὶ τὸ ἄλευρον, ἴσως ἐπειδὴ ὑπαμφίβολός ἐστιν ἡ ἀπὸ κριθῆς τροφὴ καὶ ἀλόγοις ζῴοις καὶ
ἀτυχέσιν ἀνθρώποις ἐφαρμόζεται, σύμβολον τοῦ τὴν μεμοιχευμένην οὐδὲν θηρίων διαφέρειν, ὧν ἀδιακρίτους εἶναι καὶ ἀνεπιστάτους τὰς ὀχείας συμβέβηκε, τὴν δὲ καθαρεύουσαν τῶν ἐγκλημάτων τὸν οἰκεῖον ἀνθρώπων βίον ἐζηλωκέναι.

[58] λαβὼν δέ, φησίν, ὁ ἱερεὺς κεραμεοῦν ἀγγεῖον ἐγχείτω καθαρὸν ὕδωρ ἐκ πηγῆς ἀρυσάμενος καὶ ἐπιφερέτω βῶλον γῆς ἐκ τοῦ
κατὰ τὸ ἱερὸν ἐδάφους· ἅπερ οἶμαι καὶ αὐτὰ συντείνειν πρὸς τὴν ἔρευναν τῆς ἀληθείας διὰ συμβόλων, τὸ μὲν κεραμεοῦν ἀγγεῖον πρὸς τὸ μεμοιχεῦσθαι, διὰ τὸ εὐκάτακτον, θάνατος γὰρ ἡ κατὰ μοιχῶν δίκη, ἡ δὲ γῆ καὶ τὸ ὕδωρ πρὸς τὸ καθαρεύειν τῆς αἰτίας, ἐπειδὴ δι’ ἀμφοτέρων αἱ γενέσεις καὶ αὐξήσεις καὶ τελειώσεις ἁπάντων.

[59] ὅθεν ἑκάτερον οὐκ
ἀπὸ σκοποῦ καὶ τοῖς ὀνόμασιν ἐπεκόσμησε, τὸ μὲν ὕδωρ εἰπὼν δεῖν „καθαρὸν“ λαμβάνειν καὶ „ζῶν“, ἐπεὶ ἀνυπαίτιος ἡ γυνὴ καθαρεύει τὸν βίον καὶ ζῆν ὀφείλει, τὴν δὲ γῆν οὐκ ἀπὸ τοῦ τυχόντος ἀλλ’ ἀπὸ τοῦ ἱεροῦ ἐδάφους, ὅπερ ἀναγκαῖον ἀρετᾶν, ὡς καὶ γυναῖκα τὴν σώφρονα.

[60] τούτων δὲ προευτρεπισθέντων, ἡ μὲν ἀκατακαλύπτῳ τῇ κεφαλῇ τὸ
κρίθινον ἄλευρον κομίζουσα, καθάπερ ἐλέχθη, παρίτω, ὁ δὲ ἱερεὺς ²³²⁴ [ἀντικρὺ] τὸ κεραμεοῦν ἀγγεῖον, ἐν ᾧ ὕδωρ ἐστὶ καὶ γῆ, ἀντικρὺ στὰς ἐπιλεγέτω τάδε·

[61] „εἰ μὲν τοὺς ἐπὶ γάμοις θεσμοὺς οὐ παραβέβηκας οὐδ’ ἀνὴρ ἕτερος ὡμίλησέ σοι καθυφεμένῃ τὰ πρὸς τὸν p. 310 M. νόμῳ συνοικισθέντα δίκαια, ἀνυπαίτιος καὶ ἀθῷος ἴσθι· εἰ δ’ ὠλιγώρησας μὲν ἀνδρὸς καινὰς
δὲ ἐζήλωσας ἐπιθυμίας ἢ ἐρασθεῖσα ἢ ἐρασθέντι ἐνδοῦσα, τὰ ἀναγκαιότατα καὶ φίλτατα προδοῦσα καὶ νοθεύσασα, μὴ ἀγνόει πάσαις ἀραῖς ἔνοχος γεγενημένη, ὧν τὰ δείγματα ἀναφανεῖς ἐπὶ τοῦ σώματος.

[62] ἴθι δὴ ἔκπινε ποτὸν ἐλέγχου, ὃ τὰ κεκρυμμένα νῦν καὶ ἀδηλούμενα ἀπαμφιάσει καὶ ἀπογυμνώσει.“ ταῦτα γράψας ἐν χαρτιδίῳ καὶ ἀπαλείψας
τῷ κατὰ τὸ ἀγγεῖον ὕδατι προτεινέτω τῇ γυναικί· ἡ δὲ πιοῦσα ἀπαλλαττέσθω προσδοκῶσα ἢ σωφροσύνης ἆθλον ἢ ἀκολασίας τὴν ἀνωτάτω τιμωρίαν. εἰ μὲν γὰρ σεσυκοφάντηται, σπορὰν καὶ γένεσιν τέκνων ἐλπιζέτω τῶν ἐπὶ στειρώσει καὶ ἀγονίᾳ φόβων καὶ φροντίδων ἀλογοῦσα· εἰ δ’ ἐστὶν ἔνοχος, ἐφεδρεύσοντα ἴστω γαστρὸς ὄγκον οἰδούσης καὶ πιμπραμένης
καὶ τῶν περὶ μήτραν δεινὴν κάκωσιν, ἣν καθαρὰν οὐκ ἠξίωσε διατηρεῖν ἀνδρὶ τῷ κατὰ πάτρια γήμαντι.

[63] τοσαύτην δ’ ἔχει πρόνοιαν ὁ νόμος τοῦ μηδὲν ἐπὶ γάμοις νεωτερίζεσθαι, ὥστε καὶ τοὺς συνιόντας ²⁵ εἰς ὁμιλίαν ἄνδρας καὶ γυναῖκας κατὰ τοὺς ἐπὶ γάμοις θεσμούς, ὅταν εὐνῆς ἀπαλλάττωνται, οὐ πρότερον ἐᾷ τινος ψαύειν ἢ λουτροῖς καὶ περιρραντηρίοις χρῆσθαι, πόρρωθεν μοιχείας ἀνείργων καὶ τῶν ἐπὶ μοιχείαις ἐγκλημάτων.

[64] 11 Ἐὰν δέ τις χήραν ἀποθανόντος ἀνδρὸς ἢ καὶ διαζευχθεῖσαν
ἄλλως βιασάμενος αἰσχύνῃ, κουφότερον ἢ κατὰ μοιχείαν ἁμάρτημα δρῶν, ἥμισυ σχεδὸν ἐκείνου, τῆς μὲν θανάτου τιμωρίας ἀφείσθω, βίαν δὲ καὶ ὕβριν καὶ ἀκολασίαν καὶ θράσος τὰ αἴσχιστα ὡς κάλλιστα ἀποδεξάμενος κατηγορείσθω καὶ ὅ τι χρὴ παθεῖν ἢ ἀποτῖσαι τιμάτω τὸ δικαστήριον ἐπ’ αὐτῷ.

Περὶ φθορᾶς.

Ἀδελφὸν μὲν καὶ συγγενὲς ἀδίκημα μοιχείας φθορά, καθάπερ ἐκ μητρὸς μιᾶς, ἀκολασίας, φύντα· ἣν ἔνιοι τῶν εἰωθότων εὐπρεπέσιν ὀνόμασι τὰ αἰσχρὰ ἐπικοσμεῖν ἔρωτα ὀνομάζουσι τἀληθὲς ὁμολογεῖν ἐρυθριῶντες. ἀλλ’ ὅμως, εἰ καὶ συγγενές, οὐ παντάπασιν ὅμοιον, τῷ τὸ
ἀδίκημα μὴ εἰς πλείους χωρεῖν οἰκίας, ὡς ἐπὶ τῆς μοιχείας συμβέβηκεν, ἀλλ’ εἰς μίαν συνῆχθαι τὴν τῆς παρθένου.

[66] λεκτέον οὖν τῷ κόρης ἀστῆς ἐπιθυμοῦντι· "προπέτειαν καὶ θράσος ἀναίσχυντον ἢ τὰς ἐπ’ ἐνέδρᾳ πάγας ἤ τι τῶν ὁμοιοτρόπων, ὦ p. 311 .M. οὗτος, ἀποστραφεὶς μήτε ἀναφανδὸν μήτε λάθρα πονηρὸς ἐξετασθῇς.

[67] ἀλλ’ εἴπερ ἄρα τι τῇ ψυχῇ πέπονθας πρὸς
τὴν παῖδα οἰκεῖον, ἴθι πρὸς τοὺς γονεῖς αὐτῆς, ἐὰν ζῶντες τυγχάνωσιν, εἰ δὲ μή, πρὸς τοὺς ἀδελφοὺς ἢ ἐπιτρόπους ἢ ἄλλους κυρίους, καὶ ²⁶ ἀπογυμνώσας τὸ σεαυτοῦ πάθος, ὡς χρὴ τὸν ἐλεύθερον, αἴτει πρὸς γάμον καὶ παρακάλει μὴ ἀνάξιος νομισθῆναι.

[68] σκαιὸς γὰρ οὐδεὶς ἂν οὕτως γένοιτο τῶν ἐπιμελουμένων τῆς παιδός, ὡς ἐναντιωθῆναι πρὸς λιπαρεστέρας δεήσεις, καὶ μάλιστά γε ἐπειδὰν ἐξετάσας ἀνευρίσκῃ μὴ κατεψευσμένον
ἢ ἐπιπόλαιον ἄλλως τὸ πάθος ἀλλ’ ἐπαληθεῦον καὶ παγίως ἐνιδρυμένον.“

[69] ἐὰν δέ τις λυττῶν καὶ μεμηνώς, ἅπασι τοῖς ἐκ λογισμοῦ πολλὰ χαίρειν φράσας, δυναστείαν τὸν οἶστρον καὶ τὴν ἐπιθυμίαν ὑπολαβών, νόμου βίαν, ὥς φασί τινες, προτιμοτέραν θέμενος, ἁρπάζῃ καὶ φθείρῃ ταῖς ἐλευθέραις ὡς θεραπαίναις χρώμενος, τὰ πολέμου δρῶν ἐν εἰρήνῃ,
πρὸς τοὺς δικαστὰς ἀγέσθω.

[70] κἂν μὲν ᾖ πατὴρ τῇ βιασθείσῃ, βουλευέσθω περὶ ἐγγύης τῆς πρὸς τὸν ἐφθαρκότα· εἶτα ἐὰν μὲν ἀνανεύῃ, προικιζέτω τὴν παῖδα ὁ φθορεὺς ἄλλως ζημιούμενος χρήμασιν, ἐὰν δὲ συναινῇ καὶ συνεπιγράφηται, μηδὲν ὑπερτιθέμενος ἀγέσθω προῖκα πάλιν τὴν ἴσην ὁμολογῶν καὶ μήτε ἀναδύεσθαι τὴν ἐξουσίαν ἐχέτω μήτε παραιτεῖσθαι,
καὶ δι’ αὐτόν, ἵνα μὴ λαγνείας ἕνεκα δοκῇ μᾶλλον ἢ κατ’ ἔρωτα νόμιμον ἐφθαρκέναι, καὶ διὰ τὴν κόρην, ἵν’ αὐτῆς τὸ περὶ τὴν πρώτην σύνοδον ἀτύχημα παρηγορηθῇ βεβαιοτάτῳ γάμῳ, ὃν οὐδὲν ἄλλο τι ἢ θάνατος διαζεύξει.

[71] ἐὰν δὲ πατρὸς ὀρφανὴ τυγχάνῃ, πρὸς τῶν δικαστῶν ἐρωτάσθω, εἴτε βούλεται συνοικεῖν εἴτε μή· ἐάν τε δὲ συναινῇ ἐάν τε
ἀρνῆται, τὰ αὐτὰ γινέσθω ἃ ἂν καὶ ἐπὶ ζῶντι διωμολογήθη τῷ πατρί.

²⁷²⁸

Περὶ ὑπογαμιου.

12 Μεθόριόν τινες ὑπολαμβάνουσιν ἀδίκημα εἶναι φθορᾶς καὶ μοιχείας ὑπογάμιον, ὅταν ὁμολογίαι μὲν ὑπερεγγυήσωσι, μήπω δὲ τῶν γάμων ἐπιτελεσθέντων ἕτερος ἀπατήσας τις ἢ καὶ βιασάμενος εἰς ὁμιλίαν ἔλθῃ. παρ’ ἐμοὶ δὲ κριτῇ μοιχείας καὶ τοῦτ’ ἐστὶν εἶδος· αἱ γὰρ ὁμολογίαι
γάμοις ἰσοδυναμοῦσιν, αἷς ἀνδρὸς ὄνομα καὶ γυναικὸς καὶ τὰ ἄλλα τὰ ἐπὶ συνόδοις ἐγγράφεται.

[73] ὧν χάριν καταλεύειν ὁ νόμος ἀμφοτέρους προσέταξεν, ἐάν γε ἀπὸ μιᾶς καὶ τῆς αὐτῆς γνώμης ἐπιθῶνται τοῖς ἀδικήμασι συμφρονήσαντες· οὐχ οἷόν τε γὰρ μὴ ἀπὸ τῶν αὐτῶν ὁρμηθέντας βουλευμάτων νομίζεσθαι συναδικεῖν, οὐ συναδικοῦντας.

[74] παρὰ γοῦν
τὰς τῶν τόπων διαφορὰς p. 312 Μ. αὔξεσθαι συμβέβηκε καὶ μειοῦσθαι τἀδίκημα· μεῖζον μὲν γάρ, ὡς εἰκός, ἐστίν, εἰ πραχθείη κατὰ πόλιν, ἔλαττον δέ, εἰ τειχῶν ἔξω κατ’ ἐρημίαν· ἐνταῦθα μὲν γὰρ βοηθὸς οὐδὲ εἷς ἐστι τῇ παιδὶ πάνθ’ ὅσα ὑπὲρ τοῦ διατηρῆσαι τὴν παρθενίαν ἄψαυστον καὶ ἀνεπιβούλευτον λεγούσῃ τε καὶ δρώσῃ, ἐν ἄστει δὲ βουλευτήρια, δικαστήρια,
στρατηγῶν, ἀγορανόμων, ἀστυνόμων, ἄλλων ἀρχόντων ὅμιλοι μεγάλοι καὶ σὺν τούτοις ὁ δῆμος.

[75] ἔστι γὰρ ἔστιν ἐν ἑκάστου τῇ ψυχῇ, κἂν ἰδιώτης τυγχάνῃ, μισοπόνηρον πάθος, ὃ διακινηθὲν ἀποδείκνυσι τὸν ἔχοντα κατ’ ἐκεῖνον τὸν χρόνον ὑπέρμαχον καὶ προαγωνιστὴν αὐτοκέλευστον τοῦ ²⁹³⁰ δόξαντος ἠδικῆσθαι.

[76] 13 τῷ μὲν οὖν διαπραξαμένῳ τὴν βίαν ἕπεται δίκη πανταχοῦ, μηδὲν ἐκ τῆς τῶν χωρίων διαφορᾶς εὑρισκομένῳ πρὸς ἐπανόρθωσιν ὧν ὕβρισε καὶ παρηνόμησε· τῇ δὲ παιδί, καθάπερ ἔφην, τοτὲ μὲν ἔλεος καὶ συγγνώμη τοτὲ δὲ ἀπαραίτητος τιμωρία παρακολουθήσει.

[77]
καὶ περὶ ταύτης μέντοι πολυπραγμονητέον τῷ δικαστῇ μὴ πάντ’ ἐπὶ τοὺς τόπους ἀναφέροντι· δύναται γὰρ καὶ κατὰ μέσην τὴν πόλιν ἄκουσα βεβιάσθαι καὶ ἔξω τῆς πόλεως ἑκοῦσα πρὸς ἔκθεσμον ὁμιλίαν ἐνδοῦναι. διὸ παρατετηρημένως καὶ σφόδρα καλῶς ἀπολογούμενος ὑπὲρ τῆς ἐν ἐρημίᾳ φθειρομένης φησὶν ὁ νόμος· "ἐβόησεν ἡ νεᾶνις, καὶ ὁ
βοηθήσων οὐκ ἦν αὐτῇ“ (Deut. 22,27), ὥστε, εἰ μήτε ἐβόησε μήτε ἠναντιώθη, βουλομένη δὲ συναπῆρε, γένοιτ’ ἂν ἔνοχος, σόφισμα τοῦ βεβιάσθαι δοκεῖν προστησαμένη τὸν τόπον.

[78] καὶ μὴν ἐν πόλει τί γένοιτ’ ἂν ὄφελος τῇ πάντα μὲν ἐθελούσῃ ποιεῖν ὑπὲρ τῆς ἰδίας ἐπιτιμίας, ἀδυνατούσῃ δὲ ἕνεκα τῆς περὶ τὸν ὑβριστὴν ἰσχύος; τί γὰρ, εἰ μετὰ
τῶν ἄλλων καταδήσειεν ἢ τὸ στόμα ἀποφράξειεν, ὡς μηδὲ φωνὴν ῥῆξαι δύνασθαι, γένοιτ’ ἂν ὄφελος ἐκ τῶν συνοικούντων; τρόπον γάρ τινα ἥδε μὲν ἐν πόλει διατρίβουσα κατ’ ἐρημίαν ἐστὶν ἅτε βοηθῶν ἔρημος, ἡ δέ, κἂν μηδεὶς παρατυγχάνῃ, τῷ ἑκοῦσα συναπᾶραι λέγοιτ’ ἂν οὐδὲν διαφέρειν τῆς ἐν ἄστει.

[79] 14 Εἰσὶ δέ τινες περὶ τὰς ὁμιλίας ἁψίκοροι, γυναικομανεῖς ἐν ταὐτῷ καὶ μισογύναιοι, συγκλύδων καὶ μιγάδων ἠθῶν ἀνάπλεῳ, οἳ ταῖς ³¹ πρώταις εὐθὺς ὁρμαῖς ἐνδιδόντες, ὁποῖαί περ ἂν οὖσαι τυγχάνωσιν, ἃς ἡνιοχεῖν δέον ἀχαλινώτους ἐῶσιν, ἀπερισκέπτως καὶ ἀπροοράτως σώμασιν ὁμοῦ καὶ πράγμασιν ἐπεμπίπτοντες τυφλῶν τρόπον, ἅτε ῥύμῃ καὶ φορᾷ βιαίῳ συνωθοῦντες καὶ ἀνατρέποντες, οὐκ ἐλάττω ὧν διατιθέασι πάσχουσι.

[80] περὶ ὧν τάδε νομοθετεῖται· κόρας οἱ ἀγόμενοι νόμῳ καὶ γάμους θύσαντές
τε καὶ ἑστιαθέντες, μηδὲν οἰκεῖον ἐπὶ ταῖς γαμεταῖς πάθος σῴζοντες, ἀλλ’ ὑβρίσαντες p. 313 Μ καὶ ὡς ἑταίραις ταῖς ἀσταῖς προσενεχθέντες, ἐὰν διάζευξιν τεχνάζωσι μηδεμίαν ἀπαλλαγῆς πρόφασιν ἀνευρίσκοντες, εἶτ’ ἐπὶ τὸ συκοφαντεῖν τραπόμενοι σπάνει φανερῶν ἐγκλημάτων πρὸς τὰ ἀφανῆ τρέπωσι τὰς αἰτίας καὶ παρελθόντες κατηγορῶσιν, ὅτι παρθένοις δόξαντες
συνεληλυθέναι γυναῖκας ἐν ταῖς πρώταις ὁμιλίαις ἐφώρασαν, ἀθροιζέσθω μὲν ἡ γερουσία πᾶσα πρὸς τὴν κρίσιν, παρίτωσαν δὲ οἱ τῶν κατηγορουμένων γονεῖς ἀπολογησόμενοι περὶ κοινοῦ κινδύνου.

[81] κίνδυνος γὰρ οὐ ταῖς θυγατράσι μόνον περὶ τῆς τῶν σωμάτων ἁγνείας ἐστίν, ἀλλὰ καὶ τοῖς ἐπιμεληταῖς, οὐ μόνον ὅτι εἰς τὸν ἀναγκαιότατον τῆς ἀκμῆς καιρὸν οὐ
παρετήρησαν, ἀλλ’ ὅτι καὶ ὡς παρθένους τὰς ὑφ’ ἑτέρων ἐφθαρμένας ἐνεγύησαν ἀπατῶντες καὶ φενακίζοντες τοὺς λαμβάνοντας.

[82] εἶτα ἐὰν περιγένωνται τοῖς δικαίοις, τιμάτωσαν οἱ δικασταὶ κατὰ τῶν ψευδεῖς αἰτίας πλαττομένων χρημάτων ζημίας καὶ τὰς διὰ πληγῶν εἰς τὰ σώματα ὕβρεις καὶ—τὸ πάντων ἐκείνοις ἀηδέστατον—τὴν τῶν γάμων βεβαίωσιν,
³²³³ ἐὰν ὑπομένωσιν αἱ γυναῖκες ἔτι τοῖς τοιούτοις συνοικεῖν· ταῖς μὲν γὰρ ἐφίησιν ὁ νόμος θελούσαις καὶ μένειν καὶ ἀπαλλάττεσθαι, τοὺς δὲ οὐδετέρου κυρίους ἀπέφηνεν, ἀνθ’ ὧν ἐσυκοφάντησαν.

Κατὰ ἀνδροφόνων.

15 Ὄνομα μὲν ἀνδροφονία κατὰ τοῦ κτείναντος ἄνθρωπον ἐπιφημίζεται, τὸ δ’ ἀληθὲς ἔργον ἐστὶν ἱεροσυλία καὶ ἱεροσυλιῶν ἡ μεγίστη, διότι τῶν ἐν κόσμῳ κτημάτων καὶ κειμηλίων οὐδὲν οὔτε ἱεροπρεπέστερον οὔτε θεοειδέστερόν ἐστιν ἀνθρώπου· * * *

[84] παγκάλης εἰκόνος πάγκαλον ἐκμαγεῖον ἀρχετύπου λογικῆς ἰδέας παραδείγματι τυπωθέν. τὸν οὖν
ἀνδροφόνον εὐθὺς ἀσεβῆ καὶ ἀνοσιουργὸν ὑποληπτέον, ἀνοσιουργημάτων καὶ ἀσεβημάτων δρῶντα τὸ μέγιστον, ὃν ἀμείλικτα ἐργασάμενον ἀναιρετέον, ἐπειδὴ μυρίων θανάτων ἐπάξιος ὢν ἕνα ὑπομένει διὰ τὸ τῆς τιμωρίας ἀθάνατον εἰς πλῆθος μὴ πεφυκυίας συναύξεσθαι· χαλεπὸν δὲ οὐδέν, ³⁴³⁵ εἰ ταὐτὸν οἷς διέθηκέ τις πείσεται.

[85] καίτοι πῶς ἐστι ταὐτόν, εἰ καὶ χρόνοις καὶ πράξεσι καὶ βουλήμασι καὶ προσώποις διαλλάττει; ἢ οὐχὶ τὸ μὲν χειρῶν ἄρχειν ἀδίκων ἐστὶ πρότερον, τὸ δ’ ἀμύνεσθαι ὕστερον; καὶ ἀνδροφονία μὲν παρανομώτατον, ἡ δὲ κατὰ ἀνδροφόνων κόλασις νομιμώτατον; καὶ ὁ μὲν κτείνας ἐκπεπλήρωκε τὴν ἐπιθυμίαν ὃν προῄρητο
ἀνελών, ὁ δὲ πεπονθὼς ἅτε γεγονὼς ἐκποδὼν οὔτ’ ἀντιδιαθεῖναι οὔτ’ ἀντεφησθῆναι δυνατός ἐστι; καὶ ὁ μὲν ἐπιβουλεύειν αὐτοχειρίᾳ p. 314 Μ. πέφυκε δι’ ἑαυτοῦ, τῷ δ’ ἀτελὴς ἡ ἐπέξοδος, εἰ μὴ συγγενεῖς ἢ φίλοι προαγωνίσαιντο λαβόντες τοῦ πάθους οἶκτον;

[86] Ἐάν τις ἐπανατείνηται ξίφος, ὥστε ἀποκτεῖναι, κἂν μὴ ἀνέλῃ,
ἔνοχος ἔστω προαιρέσει γεγονὼς ἀνδροφόνος, εἰ καὶ μὴ τὸ τέλος τῇ γνώμῃ συνέδραμε. τὰ δ’ αὐτὰ πασχέτω, κἂν σὺν τέχνῃ τις ἐξ ἐνέδρας, οὐ θαρρῶν ἄντικρυς ἐπιχειρεῖν, βουλεύῃ καὶ μηχανᾶται δολερῶς τὸν φόνον· ἐναγὴς γὰρ καὶ οὗτος εἰ καὶ μήπω ταῖς χερσὶν ἀλλά τοι τῇ

[87] ψυχῇ καθέστηκεν. ὥσπερ γάρ, οἶμαι, πολεμίους οὐ μόνον τοὺς ἤδη
ναυμαχοῦντας ἢ πεζομαχοῦντας ἀλλὰ καὶ τοὺς εἰς ἑκάτερον παρεσκευασμένους καὶ τὰς ἑλεπόλεις ἐφιστάντας τοῖς λιμέσι καὶ τείχεσι, κἂν μήπω ³⁶³⁷ συμπλέκωνται, κρίνομεν, οὕτως καὶ ἀνδροφόνους χρὴ νομίζειν οὐ τοὺς κτείναντας αὐτὸ μόνον ἀλλὰ καὶ τοὺς πάντα δρῶντας εἰς τὸ ἀνελεῖν ἢ φανερῶς ἢ λάθρα, κἂν μὴ τὸ ἀδίκημα ὦσιν εἰργασμένοι.

[88] ἐὰν δὲ καὶ ὑπὸ δειλίας ἢ θράσους, μαχομένων καὶ ἐπιλήπτων παθῶν, καταφυγεῖν
τολμῶσιν εἰς τὸ ἱερὸν ὡς ἀσυλίαν εὑρησόμενοι, κωλυτέον· κἂν ὀφθῶσι παρεισδύντες, ἐκδοτέον ἐπ’ ἀναιρέσει τοιαῦτα ἐπιλέγοντας, ἀσυλίαν ἀνιέροις τὸ ἱερὸν μὴ παρέχεσθαι. πᾶς γὰρ ὁ ἀνίατα δρῶν ἐχθρὸς θεῷ· ἀνδροφόνοι δὲ ἀνίατα δρῶσιν, ἐπεὶ καὶ οἱ ἀνδροφονηθέντες ἀνίατα πεπόνθασιν.

[89] ἢ τοῖς μὲν μηδὲν ἡμαρτηκόσιν, ἕως ἂν ἀπολούσωνται καὶ περιρρανάμενοι
καθαρθῶσι τοῖς εἰωθόσι καθαρσίοις, ἄβατος ὁ νεώς ἐστι, τοὺς δὲ ἐνόχους ἀνεκπλύτοις ἄγεσιν, ὧν τὰ μιάσματα οὐδεὶς ἀπονίψει χρόνος, ἄξιον ἐπιφοιτᾶν καὶ ἐνδιατρίβειν τοῖς ἕδεσιν, οὓς οὐδ’ ἂν οἰκία δέξαιτο κοσμίων ἀνδρῶν οἷς μέλει τῶν ὁσίων;

[90] 16 προστιθέντας οὖν ἀδικήματα ἀδικήμασιν, ἀνδροφονίᾳ παρανομίαν καὶ ἀσέβειαν, ἀναγκαῖον ἀπάγειν
δώσοντας δίκην, τοὺς ὡς ἔφην ἄξια μυρίων θανάτων, οὐχ ἑνός, εἰργασμένους. ἄλλως τε τοῖς συγγενέσι καὶ φίλοις τοῦ δολοφονηθέντος ἀποκεκλείσεται τὸ ἱερόν, εἰ ὁ ἀνδροφόνος ἐνδιατρίβοι, μὴ ἂν ὑπομείνασιν εἰς ταὐτόν ποτε ἐλθεῖν· ἄτοπον δὲ ἑνὸς ἕνεκα πολλοὺς καὶ τοῦ παρανομωτάτου τοὺς παρανομηθέντας ἐξελαύνεσθαι, οἳ πρὸς τῷ μηδὲν ἁμαρτεῖν ³⁸³⁹ ἔτι καὶ πένθος πρόωρον ἀνεδέξαντο.

[91] τάχα μέντοι καὶ τὰ μακρὰν ὀξυωπίᾳ λογισμοῦ πεφυκὼς ἐμβλέπειν p. 31. προὐνόησε μὴ φόνον ἐν τῷ ἱερῷ γενέσθαι κατὰ τὰς ἐπιφοιτήσεις τῶν τοῦ σφαγέντος ἐπιτηδείων, οὓς στοργή, πάθος ἀδούλωτον, ὥσπερ τοὺς ἐνθουσιῶντας καὶ κατεχομένους προκαλέσεται μόνον οὐκ αὐτοχειρίᾳ κτεῖναι τὸν ἀνδροφόνον· οὗ γενομένου
συμβήσεταί τι τῶν ἀνοσιωτάτων, αἵματι γὰρ ἀνδροφόνων αἷμα θυσιῶν ἀνακραθήσεται, τὸ τῶν καθωσιωμένων τῷ μὴ καθαρῷ. διὰ μὲν δὴ ταῦτα κελεύει καὶ ἀπ’ αὐτῶν τῶν βωμῶν ἐκδοῦναι τὸν ἀνδροφόνον.

[92] 17 Ἀλλ’ οἱ μὲν ξίφεσιν ἢ δορατίοις ἢ βέλεσιν ἢ ξύλοις ἢ λίθοις ἤ τισιν ὁμοιοτρόποις ἀναιροῦντες δύνανται μὴ προβεβουλευμένοι μηδ’ ἐκ
πολλοῦ παρ’ αὑτοῖς λελογισμένοι τὸ ἄγος, ἐκ ταὐτομάτου διακινηθέντες καὶ θυμῷ δυνατωτέρῳ χρησάμενοι λογισμοῦ, δρᾶσαι τὸν φόνον, ὡς ἡμίεργον τὴν πρᾶξιν εἶναι, τῆς διανοίας μὴ προκατεσχημένης ἐκ μακροῦ τοῖς μιάσμασιν.

[93] εἰσὶ δὲ ἕτεροι πονηρότατοι, χερσὶ καὶ γνώμαις ἐναγεῖς, οἱ μάγοι καὶ φαρμακευταί, σχολὴν καὶ ἀναχώρησιν ἐνδιδόντες αὑτοῖς
πρὸς καιρίους ἐπιθέσεις καὶ τέχνας καὶ μηχανὰς πολυτρόπους ἀνευρίσκοντες ἐπὶ ταῖς τῶν πλησίον συμφοραῖς.

[94] ὅθεν κελεύει φαρμακευτὰς καὶ φαρμακίδας μηδεμίαν ἡμέραν ἀλλὰ μηδ’ ὥραν ἐπιβιοῦν, ἀλλ’ ἅμα τῷ ἁλῶναι τεθνάναι, μηδεμιᾶς ἐγγινομένης προφάσεως εἰς ἀναβολὴν καὶ ὑπέρθεσιν τῆς τιμωρίας· τοὺς μὲν γὰρ ἄντικρυς ἐπιβουλεύοντας δύναιτ’
⁴⁰⁴¹ ἄν τις φυλάξασθαι, τῶν δὲ κρύφα συντιθέντων καὶ σκευωρούντων τὰς ἐπιθέσεις φαρμακείαις οὐ ῥᾴδιον τὰς τέχνας συνιδεῖν.

[95] ἀναγκαῖον οὖν, ἃ μελλήσουσι δι’ αὐτοὺς ἕτεροι παθεῖν, τοὺς δρῶντας προδιαθεῖναι. καὶ γὰρ ἄλλως ὁ μὲν ἐμφανῶς ξίφει κτείνων ἤ τινι ὅπλῳ τῶν ὁμοιοτρόπων
καθ’ ἕνα καιρὸν ὀλίγους ἀνελεῖ, φαρμάκοις δὲ θανασίμοις μυρίους ὅσους τὴν ἐπιβουλὴν οὐ προαισθανομένους ἐδωδίμοις τισὶν ἀναμίξας καὶ συνανακερασάμενος.

[96] ἤδη γοῦν πολυάνθρωπα συσσίτια καθ’ ἑταιρείαν συνεληλυθότων ἐπὶ τοὺς αὐτοὺς ἅλας καὶ τὴν αὐτὴν τράπεζαν ἐν σπονδαῖς ἄσπονδα ἔπαθεν ἐξαίφνης διαφθαρέντα καὶ θάνατον ἀντ’ εὐωχίας ἀντηλλάξατο.
διὸ προσήκει κατὰ τῶν τοιούτων καὶ τοὺς ἐπιεικεστάτους καὶ τοὺς μετριοπαθεστάτους φονᾶν, μόνον οὐκ αὐτόχειρας γινομένους καὶ νομίζοντας εὐαγὲς εἶναι τὸ μὴ ἑτέροις τὴν τιμωρίαν ἐπιτρέπειν ἀλλ’ ἑαυτοῖς.

[97] πῶς γὰρ οὐκ ἔστι πάνδεινον, διὰ τροφῆς ἣ τοῦ ζῆν αἰτία καθέστηκε θάνατον τεχνάζειν καὶ τοῖς φύσει τροφίμοις φθοροποιὸν ἐνεργάζεσθαι
μεταβολήν, ἵνα τινὲς διὰ φυσικὴν ἀνάγκην ἐπ’ ἐδωδὴν καὶ πόσιν ἰόντες, οὐ προϊδόντες τὴν ἐνέδραν, ὡς σωτήρια προσῶνται τὰ πανωλεθρίας αἴτια;

[98] τὴν δ’ αὐτὴν ὑπομενέτωσαν τιμωρίαν, κἄν [εἴ] τινες θανάσιμα μὴ συντιθέντες τὰ δι’ ὧν μακραὶ κατασκευάζονται 316 M. νόσοι προσφέρωσι· θάνατοι γὰρ πολλάκις αἱρετώτεροι νόσων εἰσὶ καὶ μάλιστα τῶν
τοιούτων, αἳ μήκεσι χρόνων ἀποτείνονται καὶ τέλος ἔχουσιν οὐκ αἴσιον· δυσίατα γὰρ ἤδη καὶ παντελῶς ἀθεράπευτα τὰ ἐκ φαρμακειῶν ἀρρωστήματα.

[99] χαλεπώτερα μέντοι συμβαίνειν φιλεῖ τῶν ἐν τοῖς σώμασι καὶ ⁴² τὰ περὶ τὰς ψυχὰς πάθη τῶν ἐπιβουλευομένων· ἐκστάσεις γὰρ καὶ παραφροσύναι καὶ ἀφόρητοι μανίαι κατασκήπτουσι, δι’ ὧν ὁ νοῦς, ἣν μεγίστην ἀπένειμεν ἀνθρώπων γένει δωρεὰν ὁ θεός, κακούμενος πάσας κακώσεις, ὅταν ἀπογνῷ τὰ σωτήρια, μετανίσταται καὶ μετοικίζεται τὸ τῆς ψυχῆς φαυλότερον εἶδος ὑπολειπόμενος ἐν τῷ σώματι, τὸ ἄλογον,
οὗ καὶ τὰ θηρία μετέσχηκεν, ἐπειδὴ πᾶς ὁ ἐρημωθεὶς λογισμοῦ τοῦ κρείττονος μέρους ψυχῆς μεταβέβληκεν εἰς θήρειον φύσιν, κἂν ἔτι

[100] μένωσιν οἱ τοῦ σώματος χαρακτῆρες ἀνθρωπόμορφοι. 18 τὴν μὲν οὖν ἀληθῆ μαγικήν, ὀπτικὴν ἐπιστήμην οὖσαν, ᾗ τὰ τῆς φύσεως ἔργα τρανοτέραις φαντασίαις αὐγάζεται, σεμνὴν καὶ περιμάχητον δοκοῦσαν εἶναι,
οὐκ ἰδιῶται μόνον ἀλλὰ καὶ βασιλεῖς καὶ βασιλέων οἱ μέγιστοι καὶ μάλιστα οἱ Περσῶν διαπονοῦσιν οὕτως, ὥστ’ οὐδένα φασὶν ἐπὶ βασιλείαν δύνασθαι παραπεμφθῆναι παρ’ αὐτοῖς, εἰ μὴ πρότερον τοῦ μάγων γένους κεκοινωνηκὼς τυγχάνοι.

[101] ἔστι δέ τι παράκομμα ταύτης, κυριώτατα φάναι κακοτεχνία, ἣν μηναγύρται καὶ βωμολόχοι μετίασι καὶ γυναίων καὶ
ἀνδραπόδων τὰ φαυλότατα, περιμάττειν καὶ καθαίρειν κατεπαγγελλόμενα καὶ στέργοντας μὲν εἰς ἀνήκεστον ἔχθραν μισοῦντας δὲ εἰς ὑπερβάλλουσαν εὔνοιαν ἄξειν ὑπισχνούμενα φίλτροις καὶ ἐπῳδαῖς τισιν, εἶτα τοὺς ἀπλάστοις καὶ ἀκακωτάτοις ἤθεσι κεχρημένους ἀπατᾷ τε καὶ ἀγκιστρεύεται, ⁴³ μέχρις ἂν τὰς μεγίστας προσλάβωσι συμφοράς, δι’ ἃς οἰκείων καὶ συγγενῶν ὅμιλοι μεγάλοι καὶ πολυάνθρωποι κατὰ μικρὸν ὑπορρέοντες ἀψοφητὶ ταχέως ἐξεφθάρησαν.

[102] εἰς ἅπερ, οἶμαι, πάντα ἀπιδὼν ὁ ἡμέτερος νομοθέτης οὐκ ἐᾷ τὰς κατὰ φαρμακευτῶν εἰς ὕστερον ἀναβάλλεσθαι δίκας,
παραχρῆμα τὰς τιμωρίας ἀναπράττειν κελεύσας· αἱ γὰρ ὑπερθέσεις τοὺς μὲν ὑπαιτίους ἐνευκαιρεῖν τοῖς αὐτοῖς ἀδικήμασι παρορμῶσιν ἅτε θανατῶντας, τοὺς δὲ εἰς τὸ παθεῖν ὑπόπτους φοβερωτέρου δέους ἀναπιμπλᾶσι, τὴν ἐκείνων ζωὴν θάνατον αὑτῶν εἶναι νομίζοντας.

[103] καθάπερ οὖν ἔχεις καὶ σκορπίους p. 317 M. καὶ ὅσα ἰοβόλα, πρὶν δακεῖν ἢ τρῶσαι ἢ συνόλως
ἐφορμῆσαι, θεασάμενοι μόνον χωρὶς ὑπερθέσεως κτείνομεν, προφυλαττόμενοι διὰ τὴν ἐνυπάρχουσαν αὐτοῖς κακίαν τὸ μηδὲν παθεῖν, τὸν αὐτὸν τρόπον καὶ ἀνθρώπους ἄξιον τιμωρεῖσθαι, οἳ φύσεως ἐπιλαχόντες ἡμέρου διὰ τὴν κοινωνίας αἰτίαν, λογικὴν ψυχήν, ἐπιτηδεύσει πρὸς θηρίων ἀτιθάσων ἀγριότητας μετέβαλον ἐν ἡδονῇ καὶ ὠφελείᾳ τῇ πάσῃ τιθέμενοι
τὸ κακῶς ποιεῖν ὅσους ἂν δύνωνται.

[104] 19 Τοσαῦτ’ ἐν τῷ παρόντι περὶ φαρμακευτῶν ἀποχρώντως λελέχθω. προσήκει μέντοι μηδὲ τοῦτ’ ἀγνοεῖν, ὅτι καιροὶ συμπίπτουσιν ἀβούλητοι πολλάκις, ἐν οἷς ἀνδροφονεῖ τις οὐκ ἐπὶ τοῦτ’ ἐλθὼν ἢ παρεσκευασμένος, ἀλλ’ ἐξαπιναίως ἁρπασθεὶς ὑπ’ ὀργῆς, ἀνηκέστου καὶ ἐπιβούλου
πάθους, ὃ καὶ τὸν ἔχοντα καὶ τὸν καθ’ οὗ γίνεται τὰ μέγιστα βλάπτει.

[105] προελθὼν γὰρ ἔστιν ὅτε εἰς ἀγορὰν ἕνεκα πραγματείας ἐπειγούσης, ⁴⁴ ἐντυχών τινι προπετεστέρῳ κακηγορεῖν ἢ τύπτειν ἐπιχειροῦντι ἢ καὶ αὐτὸς ἄρξας τῆς πρὸς ἐκεῖνον διαφορᾶς, συμπλοκῆς γενομένης, ὑπὲρ τοῦ διαζευχθῆναι καὶ θᾶττον ἐκφυγεῖν ἢ πὺξ ἔπαισε τῇ χειρὶ ἢ λίθον ἀράμενος ἔρριψε·

[106] καιρίως δὲ τῆς πληγῆς ἐνεχθείσης, εἰ μὲν εὐθὺς θνῄσκοι, καὶ ὁ παίσας θνῃσκέτω τὰ ἴσα οἷς διέθηκε παθών· ἐὰν δὲ
παραχρῆμα μὲν ἐκ τῆς πληγῆς μὴ τελευτήσῃ, νόσῳ δὲ χρήσηται καὶ κλινήρης γενόμενος ἐπιμελείας τυχὼν τῆς προσηκούσης αὖθις ἐξαναστῇ καὶ προέλθῃ, κἂν μὴ ποσὶν ἀρτίοις πως δύνηται βαδίζειν ἀλλ’ ὑπερειδόντων τινῶν ἢ καὶ βακτηρίᾳ σκηριπτόμενος, διττὰς ὁ παίσας ἐκτινέτω ζημίας, τὴν μὲν εἰς ἀργίας ἐπανόρθωσιν, τὴν δ’ ἀντὶ τῶν ἰατρείων.

[107] καταθεὶς δ’ ἀπηλλάχθω τῆς ἐπὶ τῷ θανάτῳ τιμωρίας, κἂν ὕστερον ὁ τὴν πληγὴν λαβὼν τελευτήσῃ· τάχα γὰρ οὐκ ἀπὸ τῆς πληγῆς, ἐπειδὴ ῥᾴων γενόμενος εἰς περίπατον προῆλθεν, ἀλλὰ καθ’ ἑτέρας αἰτίας, αἳ καὶ τοὺς ὑγιεινοτάτους τὰ σώματα πολλάκις ἐξαίφνης ἐπιθέμεναι διέφθειραν.

[108] ἐὰν δὲ συμπλακεὶς γυναικί τις ἐγκύῳ πληγὴν ἐμφορήσῃ κατὰ
τὴν γαστέρα, ἡ δὲ ἀμβλώσῃ, ἐὰν μὲν ἄπλαστον καὶ ἀδιατύπωτον τὸ ἀμβλωθὲν τύχῃ, ζημιούσθω, καὶ διὰ τὴν ὕβριν καὶ ὅτι ἐμποδὼν ἐγένετο τῇ φύσει ζῳογονῆσαι τὸ κάλλιστον τεχνιτευούσῃ καὶ δημιουργούσῃ ζῷον, ἄνθρωπον· εἰ δὲ ἤδη μεμορφωμένον, ἁπάντων μελῶν τὰς οἰκείους ⁴⁵⁴⁶ τάξεις καὶ ποιότητας ἀπειληφότων, θνῃσκέτω.

[109] τὸ γὰρ τοιοῦτον ἄνθρωπός ἐστιν, ὃν ἐν τῷ τῆς φύσεως ἐργαστηρίῳ διεχρήσατο μήπω καιρὸν εἶναι νομιζούσης εἰς φῶς προαγαγεῖν, ἐοικὸς ἀνδριάντι p. 318 M. ἐν πλαστικῇ κατακειμένῳ, πλέον οὐδὲν ἢ τὴν ἔξω παραπομπὴν καὶ ἄνεσιν ἐπιζητοῦντι.

[110] 20 Διὰ ταύτης τῆς προστάξεως καὶ ἕτερόν τι μεῖζον ἀπηγόρευται, βρεφῶν ἔκθεσις, ὃ παρὰ πολλοῖς τῶν ἄλλων ἐθνῶν ἕνεκα τῆς φυσικῆς ἀπανθρωπίας χειρόηθες ἀσέβημα γέγονεν.

[111] εἰ γὰρ τοῦ μηδέπω ταῖς ὡρισμέναις τῶν καιρῶν περιόδοις ἀποκυηθέντος προνοητέον, ὡς μὴ ἐξ ἐπιβουλῆς τι δεινὸν πάθοι, πῶς οὐχὶ μᾶλλον τοῦ τελειογονηθέντος
καὶ ὥσπερ εἰς ἀποικίαν ἣν ἔλαχον ἄνθρωποι προπεμφθέντος ἐπὶ τῷ μεταλαχεῖν τῶν τῆς φύσεως δωρεῶν, ἃς ἀνίησιν ἐκ γῆς καὶ ὕδατος καὶ ἀέρος καὶ οὐρανοῦ, παρέχουσα τῶν μὲν οὐρανίων τὴν θέαν, τῶν δὲ ἐπιγείων τὸ κράτος καὶ τὴν ἡγεμονίαν, καὶ πάσαις μὲν χορηγοῦσα ταῖς αἰσθήσεσιν ἄφθονα τὰ πάντων, τῷ δὲ νῷ καθάπερ μεγάλῳ βασιλεῖ
τὰ μὲν διὰ τούτων ὡς ἂν δορυφόρων ὅσα αἰσθητά, τὰ δ’ ἄνευ τούτων ὅσα λόγῳ καταληπτά;

[112] τοσούτων οὖν ἀποστεροῦντες ἀγαθῶν τοὺς παῖδας οἱ τροφεῖς, ἅμα τῇ γενέσει τούτων μηδενὸς μεταδιδόντες, ἴστωσαν νόμους φύσεως καταλύοντες καὶ τὰ μέγιστα κατηγοροῦντες αὑτῶν, φιληδονίαν, μισανθρωπίαν, ἀνδροφονίαν καὶ — τὸ χαλεπώτατον ἄγος — τεκνοκτονίαν.

[113]
φιλήδονοι μὲν γάρ, εἰ μὴ σπορᾶς ἕνεκα τέκνων καὶ τοῦ διαιωνίσαι τὸ γένος συνέρχονται γυναιξὶν ἀλλὰ θηρώμενοι συῶν ἢ τράγων τρόπον τὴν ἐξ ὁμιλίας ἀπόλαυσιν· μισάνθρωποι δὲ τίνες ἂν εἶεν μᾶλλον ἢ οἱ τῶν ⁴⁷ γεννηθέντων ἐχθροὶ καὶ ἀμείλικτοι δυσμενεῖς; εἰ μή τις οὕτως ἐστὶν ἠλίθιος, ὡς ὑπολαβεῖν ὅτι πρὸς τοὺς ἀλλοτρίους ἔνσπονδοι γένοιντ’ ἂν οἱ τοὺς ἡνωμένους κατὰ γένος ἔκσπονδα εἰργασμένοι.

[114] τάς γε μὴν ἀνδροφονίας καὶ τεκνοκτονίας ἐναργεστάταις βεβαιοῦνται πίστεσιν οἱ μὲν αὐτόχειρες γινόμενοι καὶ τὴν πρώτην εἰσπνοὴν τῶν βρεφῶν πιέζοντες
καὶ ἀναθλίβοντες ὑπὸ ὠμότητος καὶ δεινῆς ἀναλγησίας, οἱ δὲ εἰς ποταμὸν ἢ θαλάττης βυθὸν ἀφιέντες, ὅταν ἀπαιωρήσωσιν ἄχθος, ἵνα θᾶττον τῷ βάρει καταφέρηται·

[115] οἱ δ’ ἐπ’ ἐρημίαν κομίζουσιν ἐκθήσοντες, ὡς μὲν αὐτοί φασιν, ἐλπίδι σωτηρίας, ὡς δὲ τἀληθὲς ἔχει, πρὸς ἀνιαροτάτας συμφοράς· ὅσα γὰρ ἀνθρωπίνων σαρκῶν ἅπτεται θηρία, μηδενὸς
ἀνείργοντος, ἐπιφοιτᾷ καὶ εὐωχεῖται τῶν βρεφῶν, καλῆς θοίνης, ἣν οἱ μόνοι κηδεμόνες καὶ πρὸ τῶν ἄλλων σῴζειν ὀφείλοντες, πατὴρ καὶ μήτηρ, προὔθεσαν· καὶ τὰ λείψανα μέντοι προσεπιλιχμῶνται τῶν οἰωνῶν οἱ σαρκοβόροι καταπτάντες, ὅταν μὴ προαίσθωνται· αἰσθόμενοι γὰρ καὶ περὶ τῶν ὅλων πρὸς τοὺς χερσαίους θῆρας κονίονται.

[116] φέρε δ’ οὖν
p. 319 τῶν ὁδῷ παριόντων τινὰς ἡμέρῳ κινηθέντας πάθει λαβεῖν οἶκτον καὶ ἔλεον τῶν ἐκτεθέντων, ὡς ἀνελέσθαι τε καὶ τροφῆς μεταδοῦναι καὶ τῆς ἄλλης ἐπιμελείας ἀξιῶσαι· ταυτὶ τὰ οὕτως χρηστὰ ἔργα τί νομίζομεν; ἆρ’ οὐ τῶν γεννησάντων εἶναι καταδίκην, εἴ γ’ οἱ μὲν ἀλλότριοι τὰ γονέων, οἱ δὲ γονεῖς οὐδὲ τὰ τῶν ἀλλοτρίων εἰς εὔνοιαν ἐπετήδευσαν;
⁴⁸ πόρρωθεν οὖν τὴν βρεφῶν ἔκθεσιν ἀπεῖπε δι’ ὑπονοιῶν θάνατον,

[117] ὡς ἔφην, ὁρίσας κατὰ τῶν αἰτίων ἀμβλώσεως τὰ μεμορφωμένα ἤδη κυϊσκούσαις· καίτοι τὰ μὲν ἔτι κατὰ γαστρὸς προσεχόμενα τῇ μήτρᾳ τῶν κυουσῶν εἶναι μέρη λέγεται παρά τε φυσικοῖς ἀνδράσιν, οἷς ὁ θεωρητικὸς
διαπονεῖται βίος, καὶ παρὰ ἰατρῶν τοῖς δοκιμωτάτοις, οἳ τὴν ἀνθρώπου κατασκευὴν διηρεύνησαν τά τ’ ἐν ὄψει καὶ τὰ ἀφανῆ μετ’ ἐπιμελείας ἐξ ἀνατομῆς ἀκριβώσαντες, ἵν’, εἰ χρεία τις γένοιτο θεραπείας, μηδὲν ἀγνοίᾳ παρολιγωρηθὲν αἴτιον μεγάλου κινδύνου γένηται.

[118] τὰ δ’ ἀποκυηθέντα τῆς τε συμφυΐας ἀπέζευκται καὶ διυφειμένα καθ’ αὑτὰ
ζῷα γέγονεν οὐδενὸς ἐπιδεᾶ τῶν ὅσα συμπληρωτικὰ τῆς ἀνθρωπίνης φύσεώς ἐστιν, ὥστε ἀνενδοιάστως ἀνδροφόνον εἶναι τὸν βρέφος ἀναιροῦντα, τοῦ νόμου μὴ ἐπὶ ταῖς ἡλικίαις ἀλλ’ ἐπὶ τῷ γένει παρασπονδουμένῳ δυσχεραίνοντος.

[119] εἰ μέντοι καὶ ἡλικιῶν ἔδει προμηθεῖσθαι, δοκεῖ μοί τις ἂν δεόντως ἀγανακτῆσαι μᾶλλον ἐπὶ τοῖς ἀναιροῦσι βρέφη· πρὸς μὲν
γὰρ τοὺς τελείους μυρίαι προφάσεις εὔλογοι προσκρουσμάτων τε καὶ διαφορῶν, τοῖς δὲ κομιδῇ νηπίοις ἄρτι παρεληλυθόσιν εἰς φῶς καὶ τὸν ἀνθρώπινον βίον οὐδ’ ἐπιψεύσασθαι κατηγορίαν ἀκακωτάτοις οὖσιν ἐνδέχεται. διὸ πάντων ὠμότατοι καὶ ἀνηλεέστατοι κριθεῖεν ἂν οἱ ἐπαποδυόμενοι ταῖς τούτων ἐπιβουλαῖς, οὓς ἐχθαίρων ὁ ἱερὸς νόμος ἐνόχους
ἀπεφήνατο.

⁴⁹⁵⁰

[120] 21 Τὸν μὴ ἑκουσίῳ γνώμῃ τοῦ κτείναντος ἀναιρεθέντα φησὶν ὁ ἱερὸς νόμος παραδεδόσθαι ὑπὸ θεοῦ χερσὶν ἀνδροφόνοις (Exod. 21,13), τῇ μὲν ἀπολογούμενος ὑπὲρ τοῦ δόξαντος ἀνελεῖν ὡς ἔνοχον ἀνελόντος —

[121] μὴ γὰρ ἄν ποτε τὸν ἵλεω καὶ συγγνώμονα θεὸν ἐπ’ ἀναιρέσει τόν γε
ἀναίτιον ἐκδοῦναι, ἀλλ’ ὅστις τὰς μὲν παρὰ ἀνθρώποις κρίσεις εὐμηχάνως ἕνεκα τοῦ πολυτρόπου διαδιδράσκει, πρὸς δὲ τὸ τῆς φύσεως ἀχθεὶς ἀφανὲς δικαστήριον ἑάλω, ἐν ᾧ μόνῳ τἀληθὲς ἀκραιφνέστατον ὁρᾶται, λόγων τέχναις οὐκ ἐπισκιαζόμενον, οὐδὲ γὰρ λόγους τὴν ἀρχὴν παραδέχεται βουλήματα ἀπαμπίσχον καὶ διανοίας ἀφανεῖς εἰς τοὐμφανὲς
ἄγον —, τῇ δὲ καὶ τὸν ἀνελόντα φόνῳ μὲν οὐ ποιῶν ὑπόδικον ἅτε θείᾳ κρίσει δόξαντα ὑπηρετῆσαι, μιάσματι δὲ ἀδηλουμένῳ καὶ βραχεῖ πάντως, ὃ παραιτητὸν καὶ p. 320 M. συγγνωστόν ἐστι.

[122] χρῆται γὰρ ὁ θεὸς τοῖς ὀλίγα καὶ ἰάσιμα διαμαρτάνουσι κατὰ τῶν μέγιστα καὶ ἀνίατα ἠδικηκότων ὑπηρέταις κολάσεως, οὐκ ἐκείνους ἀποδεχόμενος, ἀλλ’ ὡς ἂν ὄργανα παραλαμβάνων
ἐπιτήδεια πρὸς τιμωρίαν, ἵνα μηδεὶς ὅλῳ βίῳ καθαρὸς ὢν καὶ ἐκ καθαρῶν φόνου, κἂν δικαιότατος ᾖ, προσάψηται.

[123] φυγὴν οὖν κατὰ τοῦ κτείναντος ἀκουσίως ὥρισεν, οὐχ ὅπῃ τύχοι οὐδ’ εἰς ἀεί· ⁵¹⁵² πόλεις μὲν γὰρ ἓξ ἀπένειμεν, ὀγδόην μοῖραν ὧν ἔλαχεν ἡ ἱερωμένη φυλή, τοῖς ἁλοῦσιν, ἃς ἀπὸ τοῦ συμβεβηκότος ὠνόμασε „φυγαδευτηρίων“· χρόνον δὲ τῆς φυγῆς τὸν βίον τοῦ ἀρχιερέως προσενομοθέτησε κάθοδον μετὰ τὴν ἐκείνου τελευτὴν ἐπιτρέπων.

[124] 22 αἰτία δὲ τούτου μὲν
προτέρα ἥδε· ἡ λεχθεῖσα φυλὴ τὰς πόλεις εἴληφεν ἆθλον ἀνδροφονίας εὐαγοῦς, ἣν ἀριστειῶν ὅσαι πώποτε γεγόνασιν ἐπιφανεστάτην καὶ μεγίστην ὑποληπτέον.

[125] ἡνίκα γὰρ ὁ προφήτης εἰς τὸ περιμηκέστατον καὶ ἱερώτατον τῶν κατ’ ἐκεῖνον τὸν τόπον ὀρῶν ἀνακληθεὶς ἐθεσπίζετο τὰ γένη τῶν ἐν εἴδει νόμων καὶ πλείους ἦν ἀφανὴς ἡμέρας, οἱ μὴ τὰς φύσεις εἰρηνικοὶ
τῶν ἐξ ἀναρχίας κακιῶν πάντα κατέπλησαν καὶ τέλος προσέθηκαν ἀσέβειαν· τὰς μὲν ἀρίστας καὶ καλὰς ὑφηγήσεις περὶ τῆς τοῦ ὄντως ὄντος θεοῦ τιμῆς χλευάσαντες, ταῦρον δὲ κατασκευασάμενοι χρυσοῦν, Αἰγυπτιακοῦ μίμημα τύφου, θυσίας ἀνῆγον ἀθύτους καὶ ἑορτὰς ἀνεόρτους καὶ χοροὺς ἀχορεύτους ἐπετέλουν σὺν ᾠδαῖς καὶ ὕμνοις ἀντὶ
θρήνων.

[126] ἡ δὲ λεχθεῖσα φυλὴ πάνυ χαλεπῶς ἐνεγκοῦσα τὴν αἰφνίδιον ἐκδιαίτησιν καὶ ζήλῳ πυρωθεῖσα διὰ μισοπόνηρον πάθος, ὑπόπλεῳ πάντες ὀργῆς, μεμηνότες, ἐνθουσιῶντες, ὡς ἀφ’ ἑνὸς συνθήματος ὁπλισάμενοι, διττὴν μεθύοντας μέθην, τὴν μὲν ἀσεβείᾳ, τὴν δὲ οἴνῳ, μάλα ⁵³⁵⁴ καταφρονητικῶς ἐπιστροφάδην ἀνῄρουν, ἀπὸ τῶν οἰκειοτάτων καὶ φιλτάτων ἀρξάμενοι, φίλον καὶ συγγένειαν ἓν τὸ θεοφιλὲς εἶναι νομίζοντες· καὶ βραχεῖ μέρει ἡμέρας τέσσαρες πρὸς ταῖς εἴκοσι χιλιάδες ἀνῃρέθησαν, ὧν αἱ συμφοραὶ τοὺς συναπονοεῖσθαι μέλλοντας ἐνουθέτησαν, δέει τοῦ μὴ τὰ παραπλήσια παθεῖν.

[127] ταύτην τὴν στρατείαν ἐθελουργὸν καὶ αὐτοκέλευστον
ὑπὲρ εὐσεβείας καὶ ὁσιότητος τῆς εἰς τὸν ὄντως ὄντα θεὸν γενομένην οὐκ ἄνευ μεγάλων κινδύνων τοῖς ἀραμένοις τοὺς ἀγῶνας αὐτὸς ὁ πατὴρ τῶν ὅλων ἀπεδέξατο καὶ τοὺς ἀνελόντας δικάσας παρ’ αὑτῷ καθαροὺς εἶναι παντὸς ἄγους p. 321 Μ. καὶ μιάσματος ἱερωσύνην τῆς ἀνδραγαθίας

[128] τούτοις ἀντιδωρεῖται. 23 τὸν οὖν ἀκούσιον δράσαντα φόνον κελεύει
φυγεῖν εἰς ἐνίας ὧν ἔλαχον οὗτοι πόλεις ἕνεκα παρηγορίας καὶ ὑπὲρ τοῦ μὴ ἀπογινώσκειν τὴν εἰς ἅπαν ἀσφάλειαν, ὑπομιμνῃσκόμενον ἐκ τοῦ τόπου τὸ ἄφοβον καὶ λογιζόμενον, ὅτι τοῖς ἑκουσίως ἀπεκτονόσιν οὐ μόνον ἀμνηστία δέδοται ἀλλὰ καὶ γέρα μεγάλα καὶ περιμάχητα καὶ πολλῆς εὐδαιμονίας, εἰ δὲ τούτοις, πολὺ μᾶλλον τοῖς μὴ ἐκ προνοίας
ἀνελοῦσιν, εἰ καὶ μηδὲν τῶν ἐπὶ τιμῇ, ἀλλ’ αὐτὸ γοῦν τὸ πανύστατον, μὴ ἀνταναιρεθῆναι· δι’ οὗ παρίσταται τὸ μὴ πᾶσαν ἀνδροφονίαν ἐπίληπτον ἀλλὰ τὴν σὺν ἀδικίᾳ μόνην εἶναι, καὶ τῶν ἄλλων ἐπαινετὴν ⁵⁵ μὲν τὴν κατὰ πόθον καὶ ζῆλον ἀρετῆς, οὐ ψεκτὴν δὲ τὴν ἀκούσιον.

[129] ἥδε μὲν αἰτία προτέρα λελέχθω, δευτέραν δ’ αὐτίκα μηνυτέον· βούλεται ὁ νόμος τὸν ἀκουσίως ἀποκτείναντα διασῴζειν, εἰδὼς γνώμῃ μὲν οὐκ ἔνοχον χερσὶ δὲ ὑπηρετήσαντα τῇ τῶν ἀνθρωπίνων ἐφόρῳ δίκῃ πραγμάτων·
ἐφεδρεύουσι γὰρ ἐχθροὶ φονῶντες οἱ τοῦ τεθνεῶτος ἀγχιστεῖς, οἳ δι’ ὑπερβάλλοντα οἶκτον καὶ πένθος ἀπαρηγόρητον ἵενται πρὸς ἄμυναν ἀλόγῳ φορᾷ τἀληθὲς καὶ τὸ φύσει δίκαιον οὐκ ἐξετάζοντες.

[130] ἐπέτρεψεν οὖν τῷ τοιούτῳ καταφεύγειν οὔτε εἰς ἱερὸν ἅτε μήπω κεκαθαρμένῳ οὔτε εἰς ἠμελημένον καὶ ἀφανὲς χωρίον, ἵνα μὴ ῥᾳδίως ἐκδοθῇ καταφρονηθείς,
ἀλλ’ εἰς ἱερόπολιν, ἥτις ἐστὶν ἱεροῦ καὶ βεβήλου τόπου μεθόριος, τρόπον τινὰ δεύτερον ἱερόν· αἱ γὰρ τῶν ἱερωμένων πόλεις σεμνότεραι τῶν ἄλλων εἰσίν, ἐφ’ ὅσον, οἶμαι, καὶ οἰκήτορες οἰκητόρων ἐντιμότεροι· βούλεται γὰρ τῇ τῆς ὑποδεξαμένης προνομίᾳ βεβαιοτάτην ἀσφάλειαν περιποιῆσαι τῷ καταφυγόντι.

[131] χρόνον δ’, ὡς ἔφην, ὥρισε τῆς καθόδου τὴν
τοῦ μεγάλου ἱερέως τελευτὴν αἰτίας ἕνεκα τοιᾶσδε· ὥσπερ ἑνὸς ἑκάστου τῶν δολοφονηθέντων οἱ συγγενεῖς εἰσιν ἔφεδροι τῆς κατὰ τῶν δολοφονησάντων δίκης καὶ τιμωρίας, οὕτως καὶ τοῦ σύμπαντος ἔθνους συγγενὴς καὶ ἀγχιστεὺς κοινὸς ὁ ἀρχιερεύς ἐστι, πρυτανεύων μὲν τὰ δίκαια τοῖς ἀμφισβητοῦσι κατὰ τοὺς νόμους, εὐχὰς δὲ καὶ θυσίας τελῶν καθ’
ἑκάστην ἡμέραν καὶ τὰ ἀγαθὰ αἰτούμενος ὡς ὑπὲρ ἀδελφῶν καὶ γονέων καὶ τέκνων, ἵνα πᾶσα ἡλικία καὶ πάντα μέρη τοῦ ἔθνους ὡς ἑνὸς σώματος εἰς μίαν καὶ τὴν αὐτὴν ἁρμόζηται κοινωνίαν εἰρήνης καὶ εὐνομίας ἐφιέμενα.

[132] τοῦτον οὖν εὐλαβείσθω πᾶς ὁ ἀκουσίως ἀνελὼν ὡς ὑπέρμαχον καὶ προαγωνιστὴν τῶν ἀναιρεθέντων καὶ εἴσω τῆς πόλεως εἰς ⁵⁶ ἣν κατέφυγε κατακεκλείσθω, p. 322 M. μὴ ἐπιθαρρῶν ἔξω προέρχεσθαι τειχῶν, εἰ δή τινα ποιεῖται λόγον ἀσφαλείας καὶ τοῦ ζῆν ἀκινδύνως.

[133] ὅταν οὖν λέγῃ „μὴ ἐπανίτω ὁ φυγάς, ἕως ἂν ἀποθάνῃ ὁ ἱερεὺς ὁ μέγας”, ἴσον τι τούτῳ φησίν· ἕως ἂν ἀποθάνῃ ὁ πάντων κοινὸς ἀγχιστεύς, ᾧ μόνῳ καὶ τὰ τῶν ζώντων καὶ τὰ τῶν τετελευτηκότων ἐφεῖται βραβεύειν.

[134] 24 τὴν μὲν οὖν καὶ νεωτέρων ἀκοαῖς ἐφαρμόζουσαν αἰτίαν τοιαύτην εἶναι συμβέβηκεν. ἣν δὲ πρεσβυτέροις καὶ τελείοις τὸ ἦθος θέμις ἀναφέρειν, ἥδ’ ἐστί· τῶν μὲν ἑκουσίων ἀδικημάτων αὐτὸ μόνον ἰδιώτας καθαρεύειν ἐφείσθω, λεγέτω δ’ εἰ βούλεταί τις καὶ τοὺς ἄλλους ἱερεῖς, ἀμφοτέρων δ’ ἑκουσίων τε καὶ ἀκουσίων κατὰ τὸν ἐξαίρετον λόγον τὸν
ἀρχιερέα.

[135] προσάπτεσθαι γὰρ αὐτῷ μιάσματος τὸ σύνολον οὐ θεμιτόν, οὔτ’ ἐκ προνοίας οὔτε κατὰ τροπὴν τῆς ψυχῆς ἀβούλητον, ἵνα ἱεροφάντης ὢν κοσμῆται καθ’ ἑκάτερον, διανοίᾳ τε χρώμενος ἀνεπιλήπτῳ καὶ εὐπραγίᾳ βίου, ᾧ μηδὲν ὄνειδος πρόσεστι.

[136] τῷ δὴ τοιούτῳ γένοιτ’ ἂν ἀκόλουθον ὑποβλέπεσθαι καὶ τοὺς ἀκουσίως ἀπεκτονότας [οὐχ] ὡς ἐναγεῖς,
ἀλλ’ οὐχ ὡς καθαροὺς καὶ παντὸς ἀμετόχους ἁμαρτήματος, καὶ εἰ τὰ μάλιστα τοῖς τῆς φύσεως ὑπηρετῆσαι βουλήμασιν ἔδοξαν τισαμένης διὰ τούτων τοὺς ἀναιρεθέντας, ὧν ἀφανῶς αὕτη δικάσασα παρ’ ἑαυτῇ θάνατον κατέγνω. 25 ταῦτα μὲν ἐπ’ ἐλευθέροις καὶ ἀστοῖς· ἑξῆς δὲ καὶ περὶ οἰκετῶν νομοθετεῖται βιαίως ἀναιρεθέντων.

⁵⁷

Κατὰ τῶν οἰκέτας κτεινόντων.

Θεράποντες τύχῃ μὲν ἐλάττονι κέχρηνται, φύσεως δὲ τῆς αὐτῆς μεταποιοῦνται τοῖς δεσπόταις. τῷ δὲ θείῳ νόμῳ κανὼν τῶν δικαίων ἐστὶν οὐ τὸ τῆς τύχης ἀλλὰ τὸ τῆς φύσεως ἐναρμόνιον. διὸ προσήκει
τοὺς κυρίους μὴ κατακόρως χρῆσθαι ταῖς ἐξουσίαις κατὰ τῶν οἰκετῶν, ἀλαζονείαν καὶ ὑπεροψίαν καὶ δεινὴν ὠμότητα ἐπιδεικνυμένους· ταῦτα γὰρ οὐκ ἔστι δείγματα ψυχῆς εἰρηνικῆς ἀλλ’ ὑπὸ ἀκρασίας τὸ ἀνυπεύθυνον ζηλούσης κατὰ τυραννικὴν δυναστείαν.

[138] ὁ γὰρ τὴν μὲν ἰδίαν οἰκίαν ὥσπερ ἄκραν ἐπιτειχίσας, παρρησίας δὲ τῶν ἔνδον μηδενὶ μεταδιδούς,
ἀλλὰ πρὸς ἅπαντας ἠγριωμένος ὑπὸ τῆς ἐμφύτου τάχα δὲ καὶ ἐπιτετηδευμένης μισανθρωπίας, τύραννός ἐστιν ἐλάττοσι παρασκευαῖς χρώμενος.

[139] ἐξ ὧν διελέγχεται μὴ στησόμενος ἐπὶ τῶν αὐτῶν, εἰ μειζόνων λάβοιτο χρημάτων· διαβήσεται γὰρ εὐθὺς ἐπὶ πόλεις τε καὶ χώρας καὶ ἔθνη τὴν αὑτοῦ πατρίδα προδουλωσάμενος εἰς ἔνδειξιν τοῦ μηδενὶ μέλλειν
τῶν ἄλλων ὑπηκόων ἡμέρως προσφέρεσθαι.

[140] σαφῶς οὖν ὁ τοιοῦτος ἴστω μὴ τὴν τοῦ συνεχῶς καὶ εἰς πολλοὺς ἁμαρτάνειν p. 323 M. ἄδειαν ἕξων· ἐναντιώσεται γὰρ ἡ μισοπόνηρος αὐτῷ δίκη, ἡ βοηθὸς καὶ ὑπέρμαχος τῶν ἀδικηθέντων, ἣ λόγον καὶ εὐθύνας αὐτὸν τῆς περὶ τοὺς πεπονθότας συμφορᾶς ἀπαιτήσει·

[141] κἂν ἄρα φάσκῃ πληγὰς ἕνεκα νουθεσίας ἐντεῖναι ⁵⁸⁵⁹ μὴ διανοηθεὶς ἀνελεῖν, οὐκ εὐθὺς βαδιεῖται γεγηθώς, ἀλλ’ εἰς δικαστήριον ἀπαχθεὶς παρ’ ἀκριβέσι λογισταῖς τῆς ἀληθείας ἐξετασθήσεται, πότερον ἑκὼν ἀπέκτεινεν ἢ ἄκων· κἂν ἐπιβεβουλευκὼς ἀνευρίσκηται γνώμῃ ἀνοσίῳ, θνῃσκέτω, μηδὲν παρόσον δεσπότης ἐστὶ κερδαίνων εἰς τὸ σωθῆναι.

[142] ἐὰν δὲ μὴ εὐθὺς ἐκ τῶν πληγῶν οἱ τυπτηθέντες ἀναιρεθῶσιν,
ἀλλὰ βιώσωσιν ἡμέραν μίαν ἢ καὶ δύο, μηκέθ’ ὁμοίως ὁ δεσπότης ὑπόδικος ἔστω φόνου, πλεονέκτημα εἰς ἀπολογίαν πεπορισμένος τὸ μήτε παραχρῆμα τύπτων ἀνελεῖν μήθ’ ὕστερον, ἔχων κατὰ τὴν οἰκίαν, ἀλλὰ ζῆν ἐάσας ὅσον βιοῦν οἷοί τε ἦσαν χρόνον, εἰ καὶ παντάπασιν ὀλίγον· χωρὶς τοῦ μηδένα οὕτως ἠλίθιον εἶναι, ὡς λυπεῖν ἕτερον ἐπιχειρεῖν, ἐν
οἷς αὐτὸς ἀδικηθήσεται.

[143] κτείνων δέ τις οἰκέτην πολὺ πρότερον ἑαυτὸν βλάπτει, ὑπηρεσιῶν τε ἃς παρὰ ζῶντος εἶχε στερόμενος καὶ τὴν τιμὴν ζημιούμενος καὶ πλείστην ἴσως. ἐὰν μέντοι θανάτου πεπραχὼς ἄξια τυγχάνῃ, πρὸς τοὺς δικαστὰς ἀγέτω καὶ δηλούτω τὸ ἀδίκημα, τοὺς νόμους κυρίους ποιῶν τῆς τιμωρίας ἀλλὰ μὴ ἑαυτόν.

Κατὰ ζῴων ἀλόγων ἃ παραίτια γίνεται θανάτου.

26 Ἐάν τινα ταῦρος ἀναπείρας ἀποκτείνῃ, καταλευέσθω—ἀσφαγὴς γὰρ ἱερείοις—καὶ ἄβρωτα ἔστω τὰ τούτου κρέα. διὰ τί; ὅτι τροφὴν ἢ προσόψημα τροφῆς ἀνθρώπων γίνεσθαι τὰ τοῦ κτείναντος ἄνθρωπον ⁶⁰⁶¹ οὐχ ὅσιον.

[145] ἐὰν δὲ ὁ τοῦ κτήνους κύριος ἄγριον εἰδὼς καὶ ἀτίθασον μήτε καταδήσῃ μήτε κατακλείσας φυλάττῃ, τύχῃ δὲ καὶ παρ’ ἑτέρων πεπυσμένος ὅτι οὐκ ἔστι χειρόηθες, ἄφετον ἐάσας ἐκνέμεσθαι ὥσπερ αἴτιος ὑπόδικος ἔστω· καὶ τὸ μὲν ἀναπεῖραν αὐτίκα θνῃσκέτω, ὁ δὲ
κύριος προσαναιρείσθω ἢ λύτρα καὶ σῶστρα κατατιθέσθω, τὸ δὲ δικαστήριον ὅ τι χρὴ παθεῖν ἢ ἀποτῖσαι διαγνώσεται. εἰ μέντοι δοῦλος ὁ ἀναιρεθεὶς εἴη, τὴν τιμὴν ἐπανορθούσθω τῷ δεσπότῃ.

[146] ἐὰν δὲ μὴ ἄνθρωπον ἀλλὰ p. 324 M. κτῆνος ἀναπείρῃ, τὸ τεθνηκὸς ὁ τοῦ κτείναντος λαβὼν δεσπότης τὸ ὅμοιον ἀποτισάτω, [διότι τὸ ἀνήμερον τοῦ ἰδίου προαισθανόμενος
οὐκ ἐφυλάξατο· κἂν αὐτὸ μέντοι τὸ θρέμμα ἀλλότριον ἀνέλῃ, πάλιν ὅμοιον ἀποτινέτω,] χάριν εἰδὼς ἐπὶ τῷ μὴ πλείονα ζημίαν ὑπομένειν ἄρξας ἐπηρείας.

[147] 27 Ὀρύγματα γῆς εἰώθασί τινες εὖ μάλα βαθύνειν ἢ φλέβας πηγαζούσας ἀναστέλλοντες ἢ πρὸς ὑποδοχὴν ὀμβρίου ὕδατος, εἶθ’ ὑπονόμους
εὐρύναντες ἀφανεῖς, δέον τὰ στόμια ἢ περιοικοδομῆσαι ἢ περιπωμάσαι, κατά τινα δεινὴν ῥᾳθυμίαν ἢ φρενοβλάβειαν ἐπ’ ὀλέθρῳ τινῶν εἴασαν ἀχανῆ.

[148] ἐὰν οὖν τις τῶν ὁδῷ παριόντων μὴ προαισθόμενος κατὰ κενοῦ ἐπιβὰς ἐνεχθῇ καὶ τελευτήσῃ, ἐπιγραφέσθωσαν οἱ βουλόμενοι ὑπὲρ τοῦ τετελευτηκότος πρὸς τοὺς τὸ ὄρυγμα ποιησαμένους
καὶ τιμάτω τὸ δικαστήριον ὅ τι χρὴ παθεῖν ἢ ἀποτῖσαι. ⁶²⁶³ ἐὰν δὲ θρέμμα κατενεχθὲν ἀποθάνῃ, τὴν ἀξίαν τιμὴν ὡς ζῶντος ἐπανορθούσθωσαν τῷ δεσπότῃ τὸ νεκρὸν αὐτοὶ λαβόντες.

[149] ἀδελφὸν δὲ καὶ συγγενὲς ἀδίκημα δρῶσι τῷ λεχθέντι καὶ ὅσοι κατασκευάζοντες οἰκίας ἰσόπεδα καταλείπουσι τὰ τέγη, περιστεφανοῦν θωρακίοις δέον ὑπὲρ τοῦ μή τινα κατακρημνισθῆναι λαθόντα· φόνον γάρ, εἰ δεῖ τἀληθὲς εἰπεῖν, δρῶσι,
κἂν μηδεὶς ὑποσυρεὶς ἀποθάνῃ, τό γε ἐπ’ αὐτοὺς ἧκον μέρος. κολαζέσθωσαν οὖν ἐν ἴσῳ τοῖς ἀχανῆ τὰ στόμια τῶν ὀρυγμάτων καταλείπουσι.

[150] 28 Λύτρα παρὰ ἀνδροφόνου, ὃν δέον τεθνάναι, διαγορεύει ὁ νόμος μὴ ἐξεῖναι λαμβάνειν ἐπὶ μειώσει τῆς τιμωρίας ἢ ὑπαλλαγῇ
φυγῆς ἀντὶ θανάτου· αἵματι γὰρ αἷμα καθαίρεται, τῷ τοῦ κτείναντος τὸ τοῦ ἐπιβουλευθέντος.

[151] ἐπεὶ δ’ ὅρον οὐκ ἔχουσιν οἱ πονηροὶ τὰς φύσεις τοῦ πλημμελεῖν, ἀλλ’ ἀεὶ μεγαλουργοῦσι προσυπερβάλλοντες καὶ τὰς κακίας ἐπιτείνουσι καὶ διαίρουσι πρὸς τὸ ἄμετρον καὶ ἀπερίγραφον, μυρίους μὲν θανάτους, εἴπερ οἷόν τε ἦν, ὥρισεν ἂν κατ’ αὐτῶν ὁ νομοθέτης·
ἐπεὶ δὲ τοῦτ’ οὐκ ἐνεδέχετο, τιμωρίαν ἄλλην προσδιατάττεται κελεύων τοὺς ἀνελόντας ἀνασκολοπίζεσθαι.

[152] καὶ τοῦτο προστάξας ἀνατρέχει πάλιν ἐπὶ τὴν αὑτοῦ φιλανθρωπίαν, ἡμερούμενος πρὸς τοὺς ἀνήμερα ⁶⁴ εἰργασμένους, καί φησι· μὴ ἐπιδυέτω ὁ ἥλιος ἀνεσκολοπισμένοις, ἀλλ’ ἐπικρυπτέσθωσαν γῇ πρὸ δύσεως καθαιρεθέντες. ἦν γὰρ ἀναγκαῖον τοὺς ἅπασι τοῖς μέρεσι τοῦ κόσμου πολεμίους μετεωρίσαντας εἰς τοὐμφανὲς ἐπιδείξασθαι μὲν αὐτοὺς ἡλίῳ καὶ οὐρανῷ καὶ ἀέρι καὶ ὕδατι καὶ γῇ p. 325 M. κολασθέντας, πάλιν δὲ εἰς τὸν νεκρῶν χῶρον ὑποσῦραί τε καὶ
καταχῶσαι, ὅπως μὴ τὰ ὑπὲρ γῆν μιαίνωσι.

[153] 29 Παγκάλως μέντοι κἀκεῖνο διατέτακται, πατέρας ὑπὲρ υἱῶν μὴ ἀποθνῄσκειν μηδ’ υἱοὺς ὑπὲρ γονέων, ἀλλ’ ἕκαστον τῶν ἄξια θανάτου δεδρακότων αὐτὸν ἰδίᾳ μόνον ἀναιρεῖσθαι, διὰ τοὺς ἢ βίαν τοῦ δικαίου
προτιμῶντας ἢ πάνυ φιλοστόργους.

[154] οὗτοι μὲν γὰρ διὰ περιττὴν καὶ ὑπερβάλλουσαν εὔνοιαν ἐθελήσουσι πολλάκις ἄσμενοι προαποθνῄσκειν, αὑτοὺς ἐπιδιδόντες ὑπὲρ τῶν ἐνόχων οἱ ἀνυπαίτιοι, μέγα κέρδος νομίζοντες τὸ μὴ ἐπιδεῖν κολαζομένους ἢ τοὺς γεννήσαντας υἱοὶ ἢ τοὺς παῖδας γονεῖς, ὡς ἀβίωτον καὶ παντὸς ἀργαλεώτερον θανάτου τὸν αὖθις
χρόνον βιωσόμενοι.

[155] πρὸς οὓς λεκτέον· "ἡ εὔνοια ὑμῶν οὐκ ἔχει καιρόν, τὰ δ’ ὅσα μὴ ἐν καιρῷ ψέγεται δεόντως, ἐπεὶ καὶ τὰ καίρια ἐπαινεῖται. χρὴ μέντοι φιλεῖν τοὺς ἄξια φιλίας δρῶντας, πονηρὸς δ’ οὐδεὶς πρὸς ἀλήθειαν φίλος. συγγενεῖς δὲ καὶ ἐν συγγενέσι φίλους καλουμένους ἠλλοτρίωσαν αἱ μοχθηρίαι πλημμελοῦντας· συγγένεια γὰρ οἰκειοτέρα τῆς
πρὸς αἵματος ἡ πρὸς δικαιοσύνην καὶ πᾶσαν ἀρετὴν ὁμολογία, ἣν ἐκλιπών ⁶⁵ τις οὐκ ἐν ὀθνείοις καὶ ξένοις μόνον ἀλλὰ καὶ ἐν ἀσπόνδοις ἐχθροῖς ἀναγράφεται.

[156] τί οὖν κατεψευσμένον ὄνομα εὐνοίας ὅ τι χρηστὸν καὶ φιλάνθρωπόν ἐστιν ὑποδύεσθε, τἀληθῆ μαλακίαν καὶ ἀνανδρίαν παρακαλυπτόμενοι; ἢ οὐκ ἄνανδροι τὰς φύσεις, παρ’ οἷς οἴκτου λογισμὸς ἡττᾶται; καὶ ταῦθ’ ἵνα διπλοῦν ἀδίκημα δράσητε, τοὺς μὲν ὑπαιτίους
ῥυόμενοι τῆς τιμωρίας, αὑτοὺς δ’ ἐπὶ μηδενὶ μεμφθέντας τὸ παράπαν

[157] οἰόμενοι δεῖν ἀντ’ ἐκείνων κολάζειν;“ 30 ἀλλ’ οὗτοι μὲν ὑποτίμησιν ἔχουσι τὸ μηδὲν θηρᾶσθαι ἐπ’ ὠφελείᾳ καὶ τὸ λίαν πρὸς τοὺς ἐγγυτάτω γένους φιλόστοργον, ὑπὲρ ὧν τῆς σωτηρίας ἀποθνῄσκειν ἄσμενοι διανοοῦνται.

[158] τοὺς δὲ ὠμοθύμους καὶ τὴν φύσιν θηριώδεις τίς οὐκ ἂν
προβάλοιτο τῶν οὐ λέγω μετρίων ἀλλὰ καὶ τῶν μὴ σφόδρα ἀτιθάσων τὴν ψυχήν, οἳ ἢ λάθρα τεχνάζουσιν ἢ ἐπιθαρροῦσι φανερῶς ἑτέροις ἀνθ’ ἑτέρων τὰς μεγίστας ἐπανατείνεσθαι συμφοράς, φιλίαν ἢ συγγένειαν ἢ κοινωνίαν ἤ τι ὁμοιότροπον ἐπ’ ὀλέθρῳ τῶν οὐδὲν ἠδικηκότων προφασιζόμενοι; καὶ ταῦτα δρῶσιν ἔστιν ὅτε μηδὲν πεπονθότες δεινόν,
ἕνεκα δὲ πλεονεξίας ἢ ἁρπαγῆς.

[159] πρώην τις ἐκλογεὺς φόρων ταχθεὶς παρ’ ἡμῖν, ἐπειδή τινες τῶν δοξάντων ὀφείλειν διὰ πενίαν ἔφυγον δέει τιμωριῶν ἀνηκέστων, γύναια τούτων p. 326 M. καὶ τέκνα καὶ γονεῖς καὶ τὴν ἄλλην γενεὰν ἀπαγαγὼν πρὸς βίαν, τύπτων καὶ προπηλακίζων καὶ πάσας αἰκίας αἰκιζόμενος, ἵν’ ἢ τὸν φυγόντα μηνύσωσιν ἢ τὰ ὑπὲρ ἐκείνου
καταθῶσιν οὐδέτερον δυνάμενοι, τὸ μὲν ὅτι ἠγνόουν, τὸ δ’ ὅτι οὐχ ⁶⁶ ἧττον τοῦ φυγόντος ἀπόρως εἶχον, οὐ πρότερον ἀνῆκεν, ἢ βασάνοις καὶ στρέβλαις τὰ σώματα κατατείνων ἀποκτεῖναι κεκαινουργημέναις ἰδέαις θανάτου·

[160] ἄμμου σπυρίδα πλήρη βρόχοις ἐκδησάμενος ἀνήρτα κατὰ τῶν αὐχένων, βαρύτατον ἄχθος, ἱστὰς ἐν ὑπαίθρῳ κατὰ μέσην ἀγοράν, ἵν’
οἱ μὲν ἀθρόαις τιμωρίαις, ἀνέμῳ καὶ ἡλίῳ καὶ τῇ ἀπὸ τῶν παριόντων αἰσχύνῃ καὶ τοῖς ἐκκρεμαμένοις ἄχθεσι, βιαζόμενοι χαλεπῶς ἀπαγορεύωσιν, οἱ δὲ θεώμενοι τὰς τούτων τιμωρίας προαλγῶσιν·

[161] ὧν ἔνιοι τρανότερον τῆς διὰ τῶν ὀφθαλμῶν τὴν διὰ τῆς ψυχῆς λαβόντες αἴσθησιν, ὡς ἐν τοῖς ἑτέρων σώμασιν αὐτοὶ κακούμενοι, τῷ βίῳ προαπετάξαντο
ξίφεσιν ἢ φαρμάκοις ἢ ἀγχόναις, μεγάλην ὡς ἐν κακοπραγίαις νομίζοντες ἐπιτυχίαν τὴν ἄνευ βασάνων τελευτήν·

[162] οἱ δὲ μὴ φθάσαντες ἑαυτοὺς διαχρήσασθαι, καθάπερ ἐν ταῖς τῶν κλήρων ἐπιδικασίαις, κατὰ στοῖχον ἤγοντο οἱ ἀπὸ τοῦ γένους πρῶτοι καὶ μετ’ αὐτοὺς δεύτεροι καὶ τρίτοι μέχρι τῶν ὑστάτων· καὶ ὁπότε μηδεὶς λοιπὸς εἴη τῶν συγγενῶν, διέβαινε
τὸ κακὸν καὶ ἐπὶ τοὺς γειτνιῶντας, ἔστι δ’ ὅτε καὶ ἐπὶ κώμας καὶ πόλεις, αἳ ταχέως ἔρημοι καὶ κεναὶ τῶν οἰκητόρων ἐγένοντο μετανισταμένων καὶ σκεδαννυμένων ἔνθα λήσεσθαι προσεδόκων.

[163] ἀλλ’ οὐδὲν ἴσως θαυμαστόν, εἰ φορολογίας ἕνεκα βάρβαροι τὰς φύσεις, ἡμέρου παιδείας ἄγευστοι, δεσποτικοῖς πειθαρχοῦντες ἐπιτάγμασι τοὺς ἐτησίους
ἀναπράττουσι δασμούς, οὐ μόνον ἐκ τῶν οὐσιῶν ἀλλὰ καὶ ἐκ τῶν σωμάτων, ἄχρι καὶ ψυχῆς τοὺς κινδύνους ἐπιφέροντες ὑπὲρ ἑτέρων ἑτέροις.

[164] ἤδη δὲ καὶ οἱ τῶν δικαίων ὅροι καὶ κανόνες, αὐτοὶ οἱ νομοθέται, πρὸς δόξαν μᾶλλον ἢ πρὸς ἀλήθειαν ἀπιδόντες, τῶν ἀδικωτάτων ὑπέμειναν ⁶⁷ γενέσθαι, κελεύσαντες τοῖς μὲν προδόταις τοὺς παῖδας συναναιρεῖσθαι, τοῖς δὲ τυράννοις τὰς ἐγγυτάτω πέντε οἰκίας. διὰ τί;

[165] φαίην ἄν· εἰ μὲν γὰρ συνεξήμαρτον, καὶ συγκολαζέσθωσαν, εἰ δὲ μήτε κατεκοινώνησαν μήτε ζηλωταὶ τῶν ὁμοίων ἐγένοντο μήτε ταῖς τῶν οἰκείων εὐτυχίαις ἐπαρθέντες ἐνηδυπάθησαν, τίνος χάριν ἀναιρεθήσονται; ἢ δι’ ἓν τοῦτο
μόνον, ὅτι συγγενεῖς εἰσι; γένους γὰρ ἢ p. 327 M. παρανομημάτων αἱ τιμωρίαι;

[166] χρηστῶν ἴσως ὑμεῖς, ὦ σεμνοὶ νομοθέται, τῶν οἰκείων ἐλάχετε· μοχθηροὶ δ’ εἴπερ ἐγένοντο, δοκεῖτέ μοι μηδ’ ἂν εἰς νοῦν ποτε βαλέσθαι τὰς τοιαύτας προστάξεις, ἀλλὰ καὶ γράφοντας ἑτέρους δυσχερᾶναι, διὰ τὴν τοῦ μηδὲν ἀνήκεστον παθεῖν προφυλακὴν * * * τὸν ἐν ἀσφαλεῖ
βίῳ διάγοντα μετὰ τῶν κινδυνευόντων σκοπεῖν καὶ ἐν ταῖς ἴσαις κακοπραγίαις ἐξετάζεσθαι· τὸ μὲν γὰρ ἔχει δέος, ὃ φυλαττόμενός τις οὐδ’ ἂν ἕτερον περιΐδοι, τὸ δ’ ἐστὶν ἄφοβον, ὑφ’ οὗ πολλάκις ἀνεπείσθησάν τινες ἀλογεῖν ἀνθρώπων ἀνυπαιτίων ἀσφαλείας.

[167] ταῦτ’ οὖν ἐκλογισάμενος ὁ ἡμέτερος νομοθέτης καὶ τὰ παρὰ τοῖς ἄλλοις ἁμαρτήματα συνιδὼν
ὡς φθοροποιὰ τῆς ἀρίστης πολιτείας ἀπεστράφη καὶ διεμίσησε [καὶ] τοὺς χρωμένους εἴτε ῥᾳθυμίαις εἴτε ἀπανθρωπίαις καὶ κακίαις καὶ οὐδέποτέ ⁶⁸⁶⁹ τινα τῶν συμβεβιωκότων ἐξέδωκεν ἐπὶ τιμωρίᾳ προσθήκην ποιησάμενος αὐτὸν ἀδικημάτων ἑτέρων.

[168] διόπερ ἄντικρυς ἀπεῖπεν υἱοὺς ἀντὶ γονέων ἢ γονεῖς ἀντὶ υἱῶν ἀναιρεῖσθαι, δικαιώσας ὧν τὰ ἁμαρτήματα τούτων εἶναι καὶ τὰς τιμωρίας, εἴτε ζημίας χρημάτων εἴτε καὶ πληγὰς καὶ
βιαιοτέρας ὕβρεις εἴτε τραύματα καὶ πηρώσεις καὶ ἀτιμίας καὶ φυγὰς καὶ ὅσα ἄλλα τῶν ἐπὶ δίκαις· ἑνὸς γὰρ τοῦ μὴ ἕτερον ἀνθ’ ἑτέρου κτείνειν μνησθεὶς καὶ τὰ ἡσυχασθέντα προσπεριέλαβεν.

Περὶ τοῦ μὴ ἀναισχυντεῖν γυναῖκας.

31 Ἀγοραὶ καὶ βουλευτήρια καὶ δικαστήρια καὶ θίασοι καὶ
σύλλογοι πολυανθρώπων ὁμίλων καὶ ὁ ἐν ὑπαίθρῳ βίος διὰ λόγων καὶ πράξεων κατὰ πολέμους καὶ κατ’ εἰρήνην ἀνδράσιν ἐφαρμόζουσι, θηλείαις δὲ οἰκουρία καὶ ἡ ἔνδον μονή, παρθένοις μὲν εἴσω κλισιάδων τὴν μέσαυλον ὅρον πεποιημέναις, τελείαις δὲ ἤδη γυναιξὶ τὴν αὔλειον.

[170] διττὸν γὰρ πόλεων εἶδος, μειζόνων καὶ βραχυτέρων· αἱ μὲν οὖν μείζους
ἄστη καλοῦνται, οἰκίαι δ’ αἱ βραχύτεραι. τὴν δ’ ἑκατέρων προστασίαν διειλήχασιν ἄνδρες μὲν τῶν μειζόνων, ἧς ὄνομα πολιτεία, γυναῖκες δὲ τῶν βραχυτέρων, ἧς ὄνομα οἰκονομία.

[171] μηδὲν οὖν ἔξω τῶν κατὰ τὴν οἰκονομίαν πολυπραγμονείτω γυνὴ ζητοῦσα μοναυλίαν μηδ’ οἷα νομὰς κατὰ τὰς ὁδοὺς ἐν ὄψεσιν ἀνδρῶν ἑτέρων ἐξεταζέσθω, πλὴν εἰς ἱερὸν ὁπότε ⁷⁰ δέοι βαδίζειν, φροντίδα ποιουμένη καὶ τότε μὴ πληθυούσης ἀγορᾶς, ἀλλ’ ἐπανεληλυθότων οἴκαδε τῶν πλείστων, ἐλευθέρας τρόπον καὶ τῷ ὄντι ἀστῆς ἐν ἠρεμίᾳ θυσίας p. 328 M. ἐπιτελοῦσα καὶ εὐχὰς εἰς ἀποτροπὴν κακῶν καὶ μετουσίαν ἀγαθῶν.

[172] τὸ δὲ λοιδορουμένων ἢ συμπλεκομένων ἀνδρῶν ἐπεκθεῖν τολμᾶν κατὰ πρόφασιν συμμαχίας ἢ βοηθείας γυναῖκας ἐπίληπτον
καὶ οὐ μετρίως ἀναίσχυντον, ἃς οὐδ’ ἐν πολέμοις καὶ στρατείαις καὶ τοῖς ὑπὲρ πάσης τῆς πατρίδος κινδύνοις ἐδικαίωσεν ὁ νόμος ἐξετάζεσθαι, τὸ πρέπον ἰδών, ὅπερ ἀκίνητον ἀεὶ καὶ πανταχοῦ φυλάττειν διενοήθη, νομίσας αὐτὸ τοῦτ’ εἶναι καθ’ αὑτὸ νίκης καὶ ἐλευθερίας καὶ πάσης ἄμεινον εὐτυχίας.

[173] ἐὰν μέντοι καὶ πυθομένη τις ὑβρίζεσθαι τὸν
ἄνδρα, πόθῳ τῷ πρὸς ἐκεῖνον ἡττηθεῖσα φιλανδρίας, ὑπὸ τοῦ παραστάντος πάθους ἐξορμῆσαι βιασθῇ, μὴ πλέον τῆς φύσεως ἀρρενούσθω θρασυνομένη, μενέτω δὲ καὶ ἐν οἷς βοηθεῖ γυνή· πάνδεινον γάρ, εἰ βουλομένη τις ὑπεξελέσθαι τὸν ἄνδρα ὕβρεως ὑβρισθήσεται πρὸς ἑαυτῆς κατάπλεων ἀποφαινούσης τὸν ἴδιον βίον αἰσχύνης καὶ μεγάλων ὀνειδῶν
τῶν ἐπ’ ἀνιάτῳ θρασύτητι.

[174] λοιδορήσεται γὰρ γυνὴ κατ’ ἀγορὰν ῥῆμά τέ τι τῶν ἀπηγορευμένων φθέγξεται, ἑτέρου δὲ κακηγοροῦντος οὐκ ἀποδραμεῖται τὰ ὦτα ἐπιφράξασα; νυνὶ δὲ προβαίνουσί τινες, ὡς μὴ μόνον ὑπὸ γλωσσαλγίας ἐν ἀνδρῶν ὄχλῳ [γυναῖκες] κακηγορεῖν καὶ προπηλακίζειν, ἀλλὰ καὶ τὰς χεῖρας ἐπιφέρειν τὰς ὑφάσμασι καὶ ταλασίαις
⁷¹ ἀλλ’ οὐ πληγαῖς καὶ ὕβρεσι καθάπερ παγκρατιαστῶν καὶ πυκτῶν ἐνασκουμένας.

[175] καὶ τὰ μὲν ἄλλα [οἰστὰ καὶ] φέρειν ἄν τις δύναιτο· χαλεπὸν δ’ ἐκεῖνο, εἴ τις γυνὴ τοσοῦτον καταθρασύνοιτο, ὡς διαδράξασθαι τῶν τοῦ διαφερομένου γεννητικῶν· μὴ γάρ, παρόσον ἀνδρὶ βοηθοῦσα δοκεῖ
τοῦτο πράττειν, ἀφείσθω, τῆς δ’ ἄγαν θρασύτητος ἐπεχέσθω τίνουσα δίκην, ὑφ’ ἧς αὐτὴ μὲν τὰ ὅμοια ἐξαμαρτάνειν ἐθέλουσα αὖθις οὐκ ἂν δύναιτο, τῶν δ’ ἄλλων ὅσαι προπετέστεραι φόβῳ μετριάσουσιν· ἔστω δ’ ἡ δίκη χειρὸς ἀποκοπὴ τῆς ἁψαμένης ὧν οὐ θέμις.

[176] ἄξιον ἐπαινεῖν καὶ τοὺς τῶν γυμνικῶν ἀγώνων ἀθλοθέτας, οἳ τῆς θέας ἀνεῖρξαν
γυναῖκας, ἵνα μὴ γυμνουμένοις ἀνδράσι παρατυγχάνουσαι τὸ δόκιμον αἰδοῦς νόμισμα παρακόπτωσιν ἀλογοῦσαι φύσεως θεσμῶν, οὓς ὥρισεν ἑκατέρῳ τμήματι τοῦ γένους ἡμῶν. οὐδὲ γὰρ ἄνδρας, ἀποτιθεμένων ἐσθῆτας γυναικῶν, ἐμπρεπὲς παρατυγχάνειν, ἀλλ’ ἑκατέρους τὰς τῶν ἑτέρων ὄψεις ἐκτρέπεσθαι γυμνουμένων τοῖς τῆς φύσεως βουλήμασιν
ἑπομένους.

[177] εἶθ’ ὧν ἡ ὄψις ἐπίληπτος, οὐ πολὺ μᾶλλον αἱ χεῖρες ὑπαίτιοι; ὀφθαλμοὶ μὲν γὰρ καὶ ἃ μὴ βουλόμεθα πολλάκις ὁρᾶν ἀπελευθεριάζοντες ἀποβιάζονται, χεῖρες δ’ ἐν τῇ τῶν ὑπηκόων τάξει τεταγμέναι p. 329 M. μερῶν πειθαρχοῦσαι τοῖς ἡμετέροις ἐπιτάγμασιν ὑπηρετοῦσιν.

[178] 32 ἥδε μὲν αἰτία ἣ παρὰ πολλοῖς εἴωθε λέγεσθαι· ἑτέραν δὲ ἤκουσα
θεσπεσίων ἀνδρῶν τὰ πλεῖστα τῶν ἐν τοῖς νόμοις ὑπολαμβανόντων εἶναι σύμβολα φανερὰ ἀφανῶν καὶ ῥητὰ ἀρρήτων. ἦν δὲ τοιάδε· ψυχῆς, ὥσπερ ἐν ταῖς συγγενείαις, ἡ μέν ἐστιν ἄρρην καὶ πρὸς ἀνδρῶν, ἡ δὲ ⁷² θήλεια καὶ πρὸς γυναικῶν· ἄρρην μὲν ἡ μόνῳ θεῷ προσκληροῦσα ἑαυτὴν ὡς πατρὶ καὶ ποιητῇ τῶν ὅλων καὶ πάντων αἰτίῳ, θήλεια δὲ ἡ ἐκκρεμαμένη τῶν ἐν γενέσει καὶ φθορᾷ καὶ ἀποτείνουσα καθάπερ χεῖρα τὴν δύναμιν αὑτῆς, ἵνα τυφλῶς τῶν ἐπιτυχόντων ἐφάπτηται, γένεσιν δεξιουμένη τὴν τροπαῖς ἀμυθήτοις χρωμένην καὶ μεταβολαῖς, δέον τὴν
ἀμετάβλητον καὶ μακαρίαν καὶ τρισευδαίμονα θείαν φύσιν.

[179] εἰκότως οὖν τὴν ἐφαψαμένην χεῖρα τῶν διδύμων ἀποκόπτειν διείρηται συμβολικῶς, οὐχ ὅπως ἀκρωτηριάζηται τὸ σῶμα στερόμενον ἀναγκαιοτάτου μέρους, ἀλλ’ ὑπὲρ τοῦ τῆς ψυχῆς πάντας τοὺς ἀθέους ἐκτέμνειν λογισμοὺς ἐπιβάθρᾳ χρωμένους ἅπασιν ὧν γένεσίς ἐστι· δίδυμοι γὰρ σύμβολον σπορᾶς
καὶ γενέσεως.

[180] ἑπόμενος δ’ ἀκολουθίᾳ φύσεως κἀκεῖνο λέξω, ὅτι μονὰς μέν ἐστιν εἰκὼν αἰτίου πρώτου, δυὰς δὲ παθητῆς καὶ διαιρετῆς ὕλης· ὃς ἂν οὖν δυάδα πρὸ μονάδος τιμήσῃ καὶ δεξιώσηται, μὴ ἀγνοείτω τὴν ὕλην ἀποδεχόμενος μᾶλλον ἢ θεόν. ἧς χάριν αἰτίας ἐδικαίωσεν ὁ νόμος ταύτην τὴν ἐπιβολὴν τῆς ψυχῆς ἀποκόπτειν οἷα χεῖρα· μεῖζον
γὰρ οὐκ ἔστιν ἀσέβημα ἢ τῷ παθητῷ τὴν τοῦ δρῶντος ἀνατιθέναι δύναμιν.

[181] 33 Μέμψαιτ’ ἄν τις δεόντως τοὺς ἀνόμοια τοῖς ἀδικήμασι τάττοντας ἐπιτίμια κατὰ τῶν εἰργασμένων, ζημίας χρημάτων ἐπ’ αἰκίαις ἢ ἐπὶ τραύμασι καὶ πηρώσεσιν ἀτιμίας ἢ ἐπ’ ἀνδροφονίαις ἑκουσίοις ἐλάσεις ὑπερορίους καὶ τὰς εἰς ἀεὶ φυγὰς ἢ δεσμοὺς ἐπὶ κλοπαῖς· τὸ
γὰρ ἀνώμαλον καὶ ἄνισον ἐχθρὸν πολιτείας ζηλούσης τὴν ἀλήθειαν.

[182] ἰσότητος δὲ ὑφηγητὴς ὁ ἡμέτερος νόμος τὰ ὅμοια κελεύων τοὺς ⁷³ ἁμαρτάνοντας ὑπομένειν οἷς ἔδρασαν, ἐκ τῶν οὐσιῶν, ἐὰν περὶ τὰς οὐσίας ἀδικοπραγῶσι τῶν πλησίον, ἐκ τῶν σωμάτων, ἐὰν εἰς τὰ σώματα ἐξαμαρτάνωσι κατὰ μέρη καὶ μέλη καὶ τὰς αἰσθήσεις· κἂν ἄχρι p. 330 M. μέντοι τῆς ψυχῆς ἐπιβουλεύσωσιν, εἰς ψυχὴν τιμωρεῖσθαι κελεύει· ὑπομένειν γὰρ
ἀνθ’ ἑτέρων ἕτερα μηδεμίαν ἔχοντα κοινωνίαν ἀλλὰ τοῖς εἴδεσιν ἀπηρτημένα καταλυόντων νόμους ἐστίν, οὐ βεβαιούντων.

[183] ταυτὶ δέ φαμεν τῶν ἄλλων [οὐχ] ὁμοίως ἐχόντων· οὐ γὰρ ταὐτὸν ἀλλοτρίῳ καὶ πατρὶ πληγὰς ἐμφορῆσαι οὐδὲ ἄρχοντα ἢ ἰδιώτην κακῶς εἰπεῖν οὐδὲ ἐργάσασθαί τι τῶν μὴ ἐφειμένων ἐν βεβήλοις ἢ ἱεροῖς χωρίοις οὐδ’ ἐν ἑορταῖς καὶ
πανηγύρεσι καὶ δημοτελέσι θυσίαις καὶ πάλιν ἐν ἡμέραις αἷς μηδὲν πρόσεστι τῶν εἰς ἐκεχειρίαν ἢ καὶ συνόλως ἀποφράσι, καὶ ὅσα ἄλλα τοιουτότροπα διερευνητέον εἰς συναύξησιν ἢ μείωσιν κολάσεως.

[184] Πάλιν ἐάν τις, φησίν, ὀφθαλμὸν οἰκέτου ἢ θεραπαίνης ἐκκόψῃ, ἐλευθέρους ἀφιέτω. διὰ τί; ὥσπερ τὴν τοῦ σώματος ἡγεμονίαν ἡ φύσις ἀνῆψε
κεφαλῇ χαρισαμένη καὶ τόπον οἰκειότατον ὡς βασιλεῖ τὴν ἄκραν—ἄνω γὰρ αὐτὴν ἐπ’ ἀρχὴν παραπέμψασα ἱδρύσατο καθάπερ ἀνδριάντι βάσιν ὑποθεῖσα τὴν ἀπ’ αὐχένος ἄχρι ποδῶν ἅπασαν ἁρμονίαν—, οὕτως καὶ τῶν αἰσθήσεων τὸ κράτος ἀνέδωκεν ὀφθαλμοῖς· ὑπεράνω γοῦν καὶ ⁷⁴⁷⁵ τούτοις ὡς ἄρχουσιν ἀπένειμεν οἴκησιν, βουληθεῖσα μὴ μόνον τοῖς ἄλλοις ἀλλὰ καὶ χωρίῳ περισημοτάτῳ καὶ περιφανεστάτῳ τούτους γερᾶραι.

[185] 34 τὰς μὲν οὖν χρείας καὶ ὠφελείας, ἃς παρέχουσι τῷ γένει ἡμῶν ὀφθαλμοί, μακρὸν ἂν εἴη καταριθμεῖσθαι· μίαν δὲ τὴν ἀρίστην λεκτέον. φιλοσοφίαν ὤμβρησε μὲν ὁ οὐρανός, ἐχώρησε δὲ ὁ ἀνθρώπινος νοῦς,
ἐξενάγησε δὲ ὄψις· πρώτη γὰρ αὕτη κατεῖδε τὰς λεωφόρους ἐπ’ αἰθέρος ὁδούς.

[186] ἀγαθῶν δέ, ὅσα πρὸς ἀλήθειαν ἀγαθά, πηγὴ φιλοσοφία· ἧς ὁ μὲν ἀρυτόμενος εἰς κτῆσιν καὶ χρῆσιν ἀρετῆς ἐπαινετός, ὁ δ’ ἕνεκα πανουργίας καὶ τοῦ κατασοφίσασθαί τινα ψεκτός· ἔοικε γὰρ ὁ μὲν ἀνδρὶ συμποτικῷ καὶ ἑαυτὸν καὶ τοὺς συνεστιωμένους πάντας εὐφραίνοντι, ὁ
δὲ τῷ τὸν ἄκρατον εἰς παροινίαν καὶ ὕβριν ἑαυτοῦ τε καὶ τῶν πλησίον ἐμφορουμένῳ.

[187] ὅτῳ δ’ οὖν τρόπῳ φιλοσοφίαν ἐξενάγησεν ὄψις, ἤδη λεκτέον. ἀναβλέψασα εἰς αἰθέρα κατεῖδεν ἥλιον καὶ σελήνην καὶ πλάνητας καὶ ἀπλανεῖς ἀστέρας, τὴν ἱεροπρεπεστάτην οὐρανοῦ στρατιάν, κόσμον ἐν κόσμῳ, εἶτ’ ἀνατολὰς καὶ δύσεις καὶ χορείας ἐμμελεῖς καὶ
τεταγμέναις χρόνων περιόδοις συνόδους, ἐκλείψεις, ἐπιλάμψεις,

[188] εἶτ’ αὐξήσεις καὶ μειώσεις σελήνης, ἡλίου κινήσεις τὰς κατὰ πλάτος, ἀπὸ μὲν τῶν νοτίων ἐπὶ τὰ βόρεια προσιόντος, ἀπὸ δὲ τῶν βορείων ⁷⁶⁷⁷ ἐξαναχωροῦντος p. 331 M. πρὸς τὰ νότια, εἰς καιρῶν τῶν ἐτησίων γένεσιν, οἷς τὰ πάντα τελεσφορεῖται, καὶ πρὸς τούτοις μυρία ἄλλα θαυμάσια· καὶ περιαθρήσασα κατά τε γῆν καὶ κατὰ θάλατταν καὶ ἀέρα τάδε πάντα τῷ νῷ μετὰ σπουδῆς ἐπεδείξατο.

[189] ὁ δ’ ἅπερ οὐχ οἷός τ’ ἦν δι’ αὑτοῦ καταλαβεῖν
διὰ τῆς ὁράσεως ἰδὼν οὐκ ἐπὶ τῶν ὁραθέντων αὐτὸ μόνον ἔστη, ἀλλ’ ἅτε φιλομαθὴς καὶ φιλόκαλος, ἀγάμενος τὴν θέαν, λογισμὸν εἰκότα ἐλάμβανεν, ὅτι ταῦτα οὐκ ἀπαυτοματισθέντα συνέστη φοραῖς ἀλόγοις, ἀλλὰ διανοίᾳ θεοῦ, ὃν πατέρα καὶ ποιητὴν ὀνομάζειν θέμις, καὶ ὅτι οὐκ ἔστιν ἄπειρα, πεπέρασται δὲ ἑνὸς κόσμου περιγραφῇ, πόλεως τρόπον
τῇ τῶν ἀπλανῶν ἐξωτάτω σφαίρᾳ περιλαμβανόμενα, καὶ ὡς ὁ γεννήσας πατὴρ νόμῳ φύσεως ἐπιμελεῖται τοῦ γενομένου, προνοούμενος καὶ τοῦ ὅλου καὶ τῶν μερῶν.

[190] εἶτα προσεπεσκέψατο, τίς οὐσία τοῦ ὁρατοῦ καὶ εἰ πάντων ἡ αὐτὴ τῶν κατὰ τὸν κόσμον ἢ ἑτέρων ἑτέρα καὶ ἐκ τίνων ἕκαστα ἐτελέσθη, καὶ τὰς αἰτίας δι’ ἃς ἐγένετο καὶ δυνάμεις αἷς συνέχεται
καὶ πότερον αὗται σώματα ἢ ἀσώματοι.

[191] ἡ γὰρ περὶ τούτων καὶ τῶν παραπλησίων ἔρευνα τί ἂν ἄλλο ἢ φιλοσοφία προσαγορεύοιτο; τί δὲ τῷ σκοπουμένῳ ταῦτα θεῖτο ἄν τις οἰκειότερον ὄνομα ἢ φιλόσοφον; τὸ γὰρ περὶ θεοῦ σκοπεῖν καὶ κόσμου καὶ τῶν ἐν αὐτῷ κοινῶς ζῴων τε καὶ φυτῶν καὶ περὶ νοητῶν παραδειγμάτων καὶ
πάλιν αἰσθητῶν ἀποτελεσμάτων καὶ τῆς καθ’ ἕκαστον τῶν γεγονότων ⁷⁸ ἀρετῆς τε καὶ κακίας φιλομαθῆ καὶ φιλοθεάμονα καὶ τῷ ὄντι φιλόσοφον διάθεσιν ἐμφαίνει.

[192] μέγιστον μὲν δὴ τοῦτο τῷ βίῳ τῶν ἀνθρώπων ἀγαθὸν ὄψις παρέχεται· δοκεῖ δέ μοι ταύτης ἠξιῶσθαι τῆς προνομίας, ἐπειδὴ τῶν ἄλλων αἰσθήσεων συγγενεστέρα ψυχῇ καθέστηκεν· ἅπασαι μὲν γὰρ τὴν πρὸς διάνοιαν ἔχουσιν οἰκειότητα, αὕτη δὲ καθάπερ ἐν ταῖς
οἰκίαις τὴν ἐγγυτάτω γένους πρώτην καὶ ἀνωτάτω τάξιν εἴληχε.

[193] τεκμηριώσαιτο δ’ ἄν τις ἐκ πολλῶν· τίς γὰρ οὐκ οἶδεν, ὅτι χαιρόντων μὲν ὀφθαλμοὶ γανοῦνται καὶ μειδιῶσι, λυπουμένων δὲ συννοίας γέμουσι καὶ κατηφείας; εἰ δὲ πλεονάζοι καὶ πιέζοι καὶ ἀναθλίβοι τὸ ἄχθος, ἐκδακρύουσι καὶ κρατούσης μὲν ὀργῆς οἰδοῦσι καὶ ὕφαιμον καὶ πυρωπὸν
ἐμβλέπουσιν, ἵλεων δὲ καὶ εὐμενές, εἰ χαλάσαι ὁ θυμός.

[194] καὶ ἐν μὲν τῷ λογίζεσθαι καὶ σκοπεῖν αἱ κόραι πεπήγασι τρόπον τινὰ συνεννοοῦσαι, τῶν δὲ εὐηθεστέρων ὑπ’ ἠλιθιότητος πλάζεται καὶ ἡ ὅρασις οὐκ ἠρεμοῦσα· p. 332 Μ. καὶ συνόλως τοῖς τῆς ψυχῆς πάθεσι συμπάσχουσιν ὀφθαλμοὶ καὶ ταῖς ἀμυθήτοις τροπαῖς συμμεταβάλλειν πεφύκασι διὰ τὴν οἰκειότητα· δοκεῖ
γάρ μοι μηδὲν οὕτως ὁ θεὸς ἐμφανὲς ἀφανοῦς ἀπεργάσασθαι μίμημα

[195] ὡς ὄψιν λογισμοῦ. 35 ἐάν τις οὖν εἰς τὴν ἀρίστην καὶ ἡγεμονικωτάτην τῶν αἰσθήσεων ὅρασιν ᾖ ἐπιβεβουλευκώς τῳ καὶ καταφανῇ μὲν ἐλευθέρου ὀφθαλμὸν ἐκκόψας, τὰ αὐτὰ ἀντιπασχέτω, δούλου δὲ μή· ⁷⁹⁸⁰ οὐχ ὅτι συγγνώμης ἐστὶν ἄξιος ἢ ἔλαττον ἀδικεῖ, ἀλλ’ ὅτι πονηροτέρῳ χρήσαιτ’ ἂν ὁ πεπονθὼς ἀντιπηρωθέντι τῷ δεσπότῃ, μνησικακήσοντι τῆς συμφορᾶς τὸν ἀεὶ χρόνον καὶ ἀμυνουμένῳ καθ’ ἑκάστην ἡμέραν ὡς ἐχθρὸν ἄσπονδον ἀφορήτοις καὶ βαρυτέροις τῆς δυνάμεως ἐπιτάγμασιν,
οἷς πιεζόμενος καὶ τὴν ψυχὴν ἀπορρήξει.

[196] προὐνόησεν οὖν ὁ νόμος τοῦ μήτε τὸν ἐπιβεβουλευκότα ἀθῷον ἀφεθῆναι μήτε τὸν πεπηρωμένον προσαδικηθῆναι κελεύσας, εἴ τις ἐκκόψειε θεράποντος ὀφθαλμόν, ἀνενδοιάστως ἐλευθερίας μεταδιδόναι.

[197] οὕτως γὰρ ὁ μὲν ἀνθ’ ὧν ἔδρασε διττὴν ἐνδέξεται ζημίαν, ἅμα τῇ τιμῇ καὶ τὴν ὑπηρεσίαν ἀφαιρεθείς,
καὶ τρίτον ἑκατέρου τῶν λεχθέντων χαλεπώτερον, ἀναγκαζόμενος ἐν τοῖς μεγίστοις εὐεργετεῖν ἐχθρόν, ὃν ἴσως ηὔχετο κακοῦν ἀεὶ δύνασθαι, ὁ δὲ ἀνθ’ ὧν ὑπέμεινε παρηγορίαν ἕξει διπλῆν, οὐ μόνον ἐλευθερωθεὶς ἀλλὰ καὶ ἀργαλέον καὶ ὠμὸν δεσπότην ἐκφυγών.

[198] 36 Προστάττει δὲ κἂν εἴ τις ὀδόντα θεράποντος ἐκκόψειεν,
ἐλευθερίαν χαρίζεσθαι τῷ θεράποντι. διὰ τί; ὅτι ζωὴ μὲν τίμιον, ὄργανα δὲ ζωῆς ἐτεκτήνατο ἡ φύσις ὀδόντας, οἷς τὴν τροφὴν οἰκονομεῖσθαι συμβέβηκεν. ὀδόντες δὲ οἱ μέν εἰσι τομίαι τῷ τέμνειν σιτία καὶ ὅσα ἄλλα ἐδώδιμα, διὰ τοῦτο ταύτης τῆς προσηγορίας ἀξιωθέντες, οἱ δὲ μύλαι τῷ τὰ διατμηθέντα εἰς μείονα λεαίνειν δύνασθαι.

[199] παρ’ ἣν αἰτίαν ⁸¹⁸² ὁ ποιητὴς καὶ πατὴρ οὐδὲν εἰωθὼς δημιουργεῖν, ὃ μὴ πρός τινι τέτακται χρείᾳ, τοὺς ὀδόντας οὐχ ὥσπερ τῶν ἄλλων μερῶν ἕκαστον κατὰ τὴν πρώτην γένεσιν εὐθὺς εἰργάζετο, διανοηθεὶς ὅτι βρέφει μὲν γαλακτοτροφεῖσθαι μέλλοντι περιττὸν ἄχθος γενήσονται, μαστοῖς δὲ πηγάζουσιν, οἷς ἄρδεται ἡ τροφή, χαλεπὴ ζημία κατὰ τὴν ὁλκὴν τοῦ γάλακτος
ὀδαξωμένοις.

[200] τὸν ἐπιτήδειον οὖν καιρὸν προϊδόμενος—ἔστι δ’ οὗτος, ἡνίκα τὸ βρέφος ἀπότιτθον γίνεται—τὴν ἔκφυσιν τῶν ὀδόντων, ἣν ἐταμιεύσατο πρότερον, ἀνέφηνεν, ὅτε δύναται ἤδη τῆς τελειοτέρας ἀνέχεσθαι τροφῆς ὀργάνων ὧν εἶπον δεομένης τὴν διὰ τοῦ γάλακτος ἀποστρεφόμενον.

[201] ἐὰν οὖν τις εἴξας ἀλαζονείᾳ p. 333 M. θεράποντος ὀδόντα ἐκκόψῃ τὸν ὑπηρέτην καὶ ὑποδιάκονον τῶν ἀναγκαιοτάτων, τροφῆς τε καὶ ζωῆς,
ἐλευθερούτω τὸν ἀδικηθέντα, στερόμενος καὶ αὐτὸς τῆς ἐκ τοῦ πεπονθότος λατρείας τε καὶ ὑπηρεσίας.

[202] ἰσότιμον οὖν, φήσει τις, ὀδοὺς ὀφθαλμῷ; πρὸς ἃ γέγονεν ἑκάτερον, εἴποιμ’ ἄν, ἰσότιμον, πρὸς μὲν τὰ ὁρατὰ ὀφθαλμός, πρὸς δὲ τὰ ἐδώδιμα ὀδούς. εἰ δὲ καὶ συγκρῖναί τις
ἐθελήσει, σεμνότατον μὲν εὑρήσει τῶν ἐν σώματι μερῶν ὀφθαλμὸν ἅτε θεωρὸν ὄντα τοῦ σεμνοτάτου τῶν κατὰ τὸν κόσμον, οὐρανοῦ, χρήσιμον δὲ ὀδόντα ὡς ἂν τροφῆς, τοῦ χρησιμωτάτου πρὸς τὸ ζῆν, ἐργάτην· καὶ ὁ μὲν τὰς ὄψεις ἀποβαλὼν οὐ κεκώλυται βιοῦν, τῷ δὲ ἐκκοπέντι τοὺς ὀδόντας ἐφεδρεύει θάνατος οἴκτιστος.

[203] εἰ δή τις ἐπιβουλεύει περὶ τὰ
μέρη ταῦτα τοῖς οἰκέταις, μὴ ἀγνοείτω λιμὸν ἐν εὐθηνίᾳ καὶ εὐετηρίᾳ κατασκευάζων τούτοις χειροποίητον· τί γὰρ ὄφελος ἀφθονίαν μὲν εἶναι τροφῶν, τὰ δὲ πρὸς τὴν διοίκησιν αὐτῶν ὄργανα σεσυλῆσθαι καὶ ⁸³ ἀποβεβληκέναι χαλεπῶν ἕνεκα καὶ ἀμειλίκτων καὶ ὠμοθύμων δεσποτῶν;

[204] διὰ τοῦτο καὶ ἑτέρωθι παρὰ χρεωστῶν ἀπαγορεύει δανεισταῖς μύλον ἢ ἐπιμύλιον ῥύσιον αἰτεῖν, ἐπειπὼν ὅτι ὁ τοῦτο δρῶν ψυχὴν ἐνεχυριάζει· ὁ γὰρ τὰ τοῦ ζῆν ὄργανα ἀφαιρούμενος ἐπ’ ἀνδροφονίαν ἵεται, μέχρι
καὶ ψυχῆς ἐπιβουλεύειν διανοηθείς.

[205] Τοσαύτην δὲ πρόνοιαν ἐποιήσατο τοῦ μηδένα παραίτιόν τινι γενέσθαι θανάτου, ὡς καὶ τοὺς προσαψαμένους νεκροῦ σώματος, ὃ τελευτὴν ἐνδέδεκται τὴν κατὰ φύσιν, οἴεται δεῖν μὴ εὐθὺς εἶναι καθαρούς, μέχρις ἂν περιρρανάμενοι καὶ ἀπολουσάμενοι καθαρθῶσιν. εἰς μέντοι τὸ ἱερὸν
οὐδὲ τοῖς σφόδρα καθαροῖς ἐφῆκεν εἰσιέναι ἐντὸς ἡμερῶν ἑπτά, τρίτῃ καὶ ἑβδόμῃ κελεύσας ἀφαγνίζεσθαι.

[206] ἔτι μέντοι καὶ τοῖς εἰσιοῦσιν εἰς οἰκίαν, ἐν ᾗ τετελεύτηκέ τις, προστάττει μηδενὸς ἅπτεσθαι, μέχρις ἂν ἀπολούσωνται καὶ τὰς ἐσθῆτας αἷς ἀμπίσχοντο προσαποπλύναντες· σκεύη δὲ καὶ ἔπιπλα καὶ ὅσα ἄλλα ἔνδον εἶναι συμβέβηκε πάνθ’ ὡς ἔπος
εἰπεῖν ἀκάθαρτα ἡγεῖται.

[207] ψυχὴ γὰρ ἀνθρώπου τίμιον, ἧς μετανισταμένης καὶ μετοικιζομένης τὰ ἀπολειφθησόμενα πάντα μιαίνεται στερόμενα θείας εἰκόνος, ἐπειδὴ θεοειδὴς ὁ ἀνθρώπινος νοῦς πρὸς ἀρχέτυπον ἰδέαν, τὸν ἀνωτάτω λόγον, τυπωθείς.

[208] ἔστω δέ, φησίν, ἀκάθαρτα καὶ τὰ ἄλλα ὅσων ἂν ὁ ἀκάθαρτος προσάψηται, μετουσίᾳ τοῦ μὴ καθαροῦ μιαινόμενα.
καθολικωτέραν δ’ ἀπόφασιν ὁ χρησμὸς οὗτος ἔοικέ πως δηλοῦν, οὐκ ⁸⁴⁸⁵ ἐπὶ σώματος αὐτὸ μόνον ἱστάμενος, ἀλλὰ ἤθη καὶ τρόπους προσδιερευνώμενος ψυχῆς.

[209] ἀκάθαρτος γὰρ κυρίως ὁ ἄδικος καὶ ἀσεβής, ὅτῳ μήτε τῶν ἀνθρωπίνων μήτε p. 334 M. τῶν θείων αἰδώς τις εἰσέρχεται, πάντα φύρων καὶ συγχέων διά τε τὰς ἀμετρίας τῶν παθῶν καὶ τὰς τῶν κακιῶν ὑπερβολάς, ὥστε ὧν ἂν ἐφάψηται πραγμάτων πάντ’ ἐστὶν ἐπίληπτα τῇ τοῦ
δρῶντος συμμεταβάλλοντα μοχθηρίᾳ· καὶ γὰρ κατὰ τοὐναντίον αἱ πράξεις τῶν ἀγαθῶν ἐπαινεταί, βελτιούμεναι ταῖς τῶν ἐνεργούντων ἀρεταῖς, ἐπειδὴ πέφυκέ πως τὰ γινόμενα τοῖς δρῶσιν ἐξομοιοῦσθαι.

⁸⁶

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.) — 3 focus

A TREATISE ON THOSE SPECIAL LAWS WHICH ARE REFERRIBLE TO TWO COMMANDMENTS IN THE DECALOQGUE, THE SIXTH AND SEVENTH, AGAINST ADULTERERS AND ALL LEWD PERSONS, AND AGAINST MURDERERS AND ALL VIOLENCE.

¹ 1 There was once a time when, devoting my leisure to philosophy and to the contemplation of the world and the things in it, I reaped the fruit of excellent, and desirable, and blessed intellectual feelings, being always living among the divine oracles and doctrines, on which i fed incessantly and insatiably, to my great delight, never entertaining any low or grovelling thoughts, nor ever wallowing in the pursuit of glory or wealth, or the delights of the body, but I appeared to be raised on high and borne aloft by a certain inspiration of the ² soul, and to dwell in the regions of the sun and moon, and to associate with the whole heaven, and the whole universal world.

[2] At that time, therefore, looking down from above, from the air, and straining the eye of my mind as from a watch-tower, I surveyed the unspeakable contemplation of all the things on the earth, and looked upon myself as happy as having forcibly escaped from all the evil fates that can attack human life.

[3] Nevertheless, the most grievous of all evils was lying in wait for me, namely, envy, that hates every thing that is good, and which, suddenly attacking me, did not cease from dragging me after it by force till it had taken me and thrown me into the vast sea of the cares of public politics, in which I was and still am tossed about without being able to keep myself swimming at the top.

[4] But though I groan at my fate, I still hold out , and resist, retaining in my soul that desire of instruction which has been implanted in it from my earliest youth, and this desire taking pity and compassion on me continually raises me up and alleviates my sorrow. And it is through this fondness for learning that I at times lift up my head, and with the eyes of my soul, which are indeed dim (for the mist of affairs, wholly inconsistent with their proper objects, has overshadowed their acute clear-sightedness), still, as well as I may, I survey all the things around me, being eager to imbibe something of a life which shall be pure and unalloyed by evils.

[5] And if at any time unexpectedly there shall arise a brief period of tranquillity, and a short calm and respite from the troubles which arise from state affairs, I then rise aloft and float above the troubled waves, soaring as it were in the air, and being, I may almost say, blown forward by the breezes of knowledge, which often persuades me to flee away, and to pass all my days with her, escaping as it were from my pitiless masters, not men only, but also affairs which pour upon me from all quarters and at all times like a torrent.

[6] But even in these circumstances I ought to give thanks to God, that though I am so overwhelmed by this flood, I am not wholly sunk and swallowed up in the depths. But I open the eyes of my soul, which from an utter despair of any good hope had been believed to have been before now wholly darkened, and I am irradiated with the light of wisdom, since I am not given up for the whole of my life to darkness. Behold, therefore, I venture not only to study the sacred commands of Moses, but also with an ardent love of knowledge to investigate each separate one of them, and to endeavour to reveal and to explain to those who wish to understand them, things concerning them which are not known to the multitude.

And since of the ten commandments which God himself gave to his people without employing the agency of any prophet or interpreter, five which are engraved in the first tablet have been already discussed and explained, as have also all the particular injunctions which were comprehended under them; and since it is now proper to examine and expound to the best of our power and ability the rest of the commandments which are found in the second table, I will attempt as before to adapt the particular ordinances which are implied in them to each of the general laws.

[8] Now on the second table this is the first commandment, "Thou shalt not commit adultery," because, I imagine, in every part of the world pleasure is of great power, and no portion of the world has escaped its dominion, neither of the things on earth, nor of the things in the sea, nor even of those in the air, for all animals, whether walking on the earth, or flying in the air, or swimming in the water, do at all times rejoice in pleasure, and cultivate it, and obey its behests, and look to its eye and to its nod, obeying it with cheerfulness, however arrogant and proud they may be, and all but anticipating its commands, by the promptness and unhesitating rapidity of their service.

[9] Therefore, even that pleasure which is in accordance with nature is often open to blame, when any one indulges in it immoderately and insatiably, as men who are unappeasably voracious in respect of eating, even if they take no kind of forbidden or unwholesome food; and as men who are madly devoted to association with women, and who commit themselves to an immoderate degree not with other men’s wives, but with their own.

[10] Still this sort of reproach, as affecting most men, is one rather of the body than of the soul, since the body has a vehement flame within, which consumes the food which is offered to it, and seeks other food at no great distance, by reason of the abundant moisture, the stream of which is conveyed into the most secret parts of the body, creating an itching, and stinging, and incessant tickling. But those men st

[11] But those men who are frantic in their desires for the wives of others, and at times even for those of their nearest relations or dearest friends, and who live to the injury of their neighbours, attempting to vitiate whole families, however numerous, and violating all kinds of marriage vows, and making vain the hopes which men conceive of having legitimate children, being afflicted with an incurable disease of the soul, must be punished with death as common enemies to the whole race of mankind, in order that they may no longer live in perfect fearlessness, so as to be at leisure to corrupt other houses, nor become teachers of others, who may learn by their example to practise evil habits.

Moreover the law has laid down other admirable regulations with regard to carnal conversation; for it commands men not only to abstain from the wives of others, but also from certain relations, with whom it is not lawful to cohabit;

[13] therefore Moses, detesting and loathing the customs of the Persians, repudiates them as the greatest possible impiety, for the magistrates of the Persians marry even their own mothers, and consider the offspring of such marriages the most noble of all men, and as it is said, they think them worthy of the highest sovereign authority.

[14] And yet what can be a more flagitious act of impiety than to defile the bed of one’s father after he is dead, which it would be right rather to preserve untouched, as sacred; and to feel no respect either for old age or for one’s mother, and for the same man to be both the son and the husband of the same woman; and again for the same woman to be both the mother and wife of the same man, and for the children of the two to be the brothers of their father and the grandsons of their mother, and for that same woman to be both the mother and grandmother of those children whom she has brought forth, and for the man to be at the same time both the father and the uterine brother of those whom he has begotten?

[15] These enormities formerly took place among the Greeks in the case of Oedipus, the son of Laius, ³ and the actions were ⁴ committed out of ignorance and not voluntarily, and yet that marriage brought on such a host of evils that nothing was wanting to make up the amount of the most complete wretchedness and misery,

[16] for there ensued from it a continual succession of wars, both domestic and foreign, which were bequeathed like an inheritance from their fathers and ancestors to their children and descendants; and there were destructions of cities which were the greatest in Greece, and destructions of embattled armies, and slaughter of nations and of allies which had come to the assistance of either side, and mutual slaughter of the most gallant leaders in each army, and unreconcileable enmities about sovereignty and authority, and fratricides, by which not only the families and countries of the persons immediately concerned were utterly extinguished and destroyed, but the greater portion of the whole Greek nation also, for cities which were previously populous now became desolate and void of their inhabitants, and were left as a memorial of the calamities of Greece, and a miserable sight for all beholders.

[17] Nor, indeed, do the Persians, among whom such practises are frequent, avoid similar evils, for they are continually involved in military expeditions and battles, killing and being killed, and at one time invading their neighbours and at others repelling those who rise up against them. And many enemies rise up against them from many quarters, since it is not the nature of the barbarians to rest in tranquillity; therefore, before the existing sedition is appeased, another springs up, so that no season of the year is ever indulged in peace and quietness, but they are compelled to live under arms night and day, bearing for the greater portion of their lives hardships in the open air while serving in the camps, or else living in cities from the complete absence of all peace.

[18] I forbear to mention the great and intolerable violence and pride of success exhibited by the kings, whose first contests begin at the very first assumption of their sovereign power with the greatest of all iniquities, fratricide, as thus alone do they imagine that they will be safe from all attacks and treachery on the part of their brothers if they appear to have put them to death with reason and justice.

[19] And it seems to me that all these things arise from the unhallowed connections of sons with their own mothers, because justice, who surveys all human affairs, revenges herself thus on those who act improperly for their wickedness; for not only do those who act thus commit impiety, but those also who voluntarily signify their assent to the arbitrary conduct of those who do such actions.

[20] But our law guards so carefully against such actions as these that it does not permit even a step-son, when his father is dead, to marry his step-mother, on account of the respect which he owes to his father, and because the titles mother and step-mother are kindred names, even though the affections of the souls may not be identical;

[21] for the man who is thought to abstain from her who has been the wife of another man, because she is called his step-mother, will much more abstain from his own natural mother. And if any one, on account of his recollection of his father, shows a respectful awe of her who has formerly been his wife, it is quite evident that he, because of the respect which he feels towards both his parents, is not likely to meditate any improper conduct to his mother; since it would be downright folly for a man who studies to please one half of his family, to appear to neglect it in its wholeness and integrity.

There follows after this a command not to espouse one’s sister: which is an injunction of great excellence, and one which contributes very greatly to temperance and good order. Therefore the Athenian lawgiver, Solon, when he permitted men to marry their sisters by the same father, forbade them to marry those by the same mother. But the lawgiver of the Lacedaemonians, on the other hand, allowed of marriages between brothers and sisters by the same mothers, but forbade those between brothers and sisters by the same father.

[23] While the lawgiver of the Egyptians, ridiculing the cautious timidity of the others as if they had established imperfect ordinances, gave the reins to lasciviousness, supplying in great abundance that most incurable evil of intemperance both to body and soul, and permitting men fearlessly and with impunity to marry their sisters, whether by both parents or by one, or by either, whether father or mother, and that too not only if younger than, but even when older than, or of the same age as themselves; for twins are very often born, which nature, indeed, at their very birth has dissevered and separated, but which incontinence and love of pleasure has invited to an association which ought never to be entered into, and to a most inharmonious agreement.

[24] But the most sacred Moses, rejecting all those ordinances with detestation, as being quite inconsistent with and at variance with any praiseworthy kind of constitution, and as laws which encouraged and trained people to the most disgraceful of all habits, almost peremptorily prohibited any connection with a man’s sister, whether by both parents, or whether only by one of the two;

[25] for why should any one seek to deface the beauty of modesty? And why make virgins destitute of all modesty, to whom it is becoming to blush? And, moreover, why should one be willing to limit the associations and connections with other men, and to confine a most honourable thing within the narrow space of the walls of a single house, which ought rather to be extended and diffused over all continents, and islands, and the whole inhabited world? For the intermarriages with strangers produce new relationships, which are in no respect inferior to those which proceed from ties of blood.

On which account our lawgiver has also forbidden other matrimonial connections, commanding that no man shall marry his granddaughter, whether she be his son’s or his daughter’s child; nor his niece; nor his aunt; nor his grandmother, by either father or mother; nor any woman who has been the wife of his uncle, or of his son, or of his brother; nor, again, any step-daughter, whether virgin or widow, whether his own wife be alive or even after her death. For, in principle, a step-father is the same as a father, and therefore he ought to look upon his wife’s daughter in the same light as his own.

[27] Again. He does not permit the same man to marry two sisters, neither at the same time nor at different periods, even if he have put away the one whom he previously married; for while she is living, whether she be cohabiting with him or whether she be put away, or if she be living as a widow, or if she be married to another man, still he did not consider it holy for her sister to enter upon the portion of her who had been unfortunate; by this injunction teaching sisters not to violate the requirements of justice towards their relations, nor to make a stepping stone of the disasters of one so united to themselves by blood, nor to acquiesce in or to pride themselves in receiving attentions from those who have shown themselves enemies to their relations, or to reciprocate any kind offices received from them.

[28] For from such things as these arise bitter jealousies and quarrels, and enmities which scarcely admit of reconciliation, but which bring on indescribable hosts of misfortunes; for that would be just as if the different members of the body were to abandon the harmony and fellowship in which they are put together by nature, and to quarrel with one another, which circumstance must necessarily cause incurable diseases and mischiefs. And sisters are like limbs, which, although they are separated from one another, are nevertheless all adapted to one another by nature and natural relationship. And jealousy, which is the most grievous of all passions, is continually producing new, and terrible, and incurable mischiefs.

[29] Again. Moses commands, do not either form a connection of marriage with one of another nation, and do not be seduced into complying with customs inconsistent with your own, and do not stray from the right way and forget the path which leads to piety, turning into a road which is no road. And, perhaps, you will yourself resist, if you have been from your earliest youth trained in the best possible instruction, which your parents have instilled into you, continually filling your mind with the sacred laws. And the anxiety and fear which parents feel for their sons and daughters is not slight; for, perchance, they may be allured by mischievous customs instead of genuine good ones, and so they may be in danger of learning to forget the honour belonging to the one God, which is the beginning and end of extreme unhappiness.

[30] But if, proceeds the lawgiver, a woman having been divorced from her husband under any pretence whatever, and having married another, has again become a widow, whether her second husband is alive or dead, still she must not return to her former husband, but may be united to any man in the world rather than to him, having violated her former ties which she forgot, and having chosen new allurements in the place of the old ones.

[31] But if any man should choose to form an alliance with such a woman, he must be content to bear the reputation of effeminacy and a complete want of manly courage and vigour, as if he had been castrated and deprived of the most useful portion of the soul, namely, that disposition which hates iniquity, by which the affairs both of houses and cities are placed on a good footing, and as having stamped deeply on his character two of the greatest of all iniquities, adultery and the employment of a pander; for the reconciliations which take place subsequently are indications of the death of each. Let him, therefore, suffer the punishment appointed, together with his wife.

And there are particular periods affecting the health of the woman when a man may not touch her, but during that time he must abstain from all connection with her, respecting the laws of nature. And, at the same time, he must learn not to waste his vigour in the pursuit of an unseemly and barbarous pleasure; for such conduct would be like that of a husbandman who, out of drunkenness or sudden insanity, should sow wheat or barley in lakes or flooded torrents, instead of over the fertile plains; for it is proper to cast seed upon fields when they are dry, in order that it may bear abundant fruit.

[33] But nature each month cleanses the womb, as if it were some field of marvellous fertility, the proper season for fertilising which must be watched for by the husband as if he were a skilful husbandman, in order to withhold his seed and abstain from sowing it at a time when it is inundated; for, if he do not do so, the seed, without his perceiving it, will be swept away by the moisture, not only having all its spiritual energies relaxed, but having them, in fact, utterly dissolved. These are the persons who form animals in that workshop of nature, the womb, and who perfect with the most consummate skill each separate one of the parts of the body and soul. But when the periods of illness which I have spoken of are interrupted, then he may with confidence shower his seed into the ground ready to receive it, no longer fearing that there will be any loss of the seed thus sown.

[34] But those people deserve to be reproached who are ploughing a hard and stony soil. And who can these be but they who have connected themselves with barren women? For such men are only hunters after intemperate pleasure, and in the excess of their licentious passions they waste their seed of their own deliberate purpose. Since for what other reason can they espouse such women? It cannot be for a hope of children, which they are aware must, of necessity, be disappointed, but rather to gratify their excess in lust and incurable incontinence.

[35] As many men, therefore, as marry virgins in ignorance of how will they will turn out as regards their prolificness, or the contrary, when after a long time they perceive, by their never having any children, that they are barren, and do not then put them away, are still worthy of pardon, being influenced by habit and familiarity, which are motives of great weight, and being also unable to break through the power of those ancient charms which by long habituation are stamped upon their souls.

[36] But those who marry women who have been previously tested by other men and ascertained to be barren, do merely covet the carnal enjoyment like so many boars or goats, and deserve to be inscribed among the lists of impious men as enemies to God; for God, as being friendly to all the animals that exist, and especially to man, takes all imaginable care to secure preservation and duration to every kind of creature. But those who seek to waste all their power at the very moment of putting it forth are confessedly enemies of nature.

Moreover, another evil, much greater than that which we have already mentioned, has made its way among and been let loose upon cities, namely, the love of boys, which formerly was accounted a great infamy even to be spoken of, but which sin is a subject of boasting not only to those who practise it, but even to those who suffer it, and who, being accustomed to bearing the affliction of being treated like women, waste away as to both their souls and bodies, not bearing about them a single spark of a manly character to be kindled into a flame, but having even the hair of their heads conspicuously curled and adorned, and having their faces smeared with vermilion, and paint, and things of that kind, and having their eyes pencilled beneath, and having their skins anointed with fragrant perfumes (for in such persons as these a sweet smell is a most seductive quality), and being well appointed in everything that tends to beauty or elegance, are not ashamed to devote their constant study and endeavours to the task of changing their manly character into an effeminate one.

[38] And it is natural for those who obey the law to consider such persons worthy of death, since the law commands that the man-woman who adulterates the precious coinage of his nature shall die without redemption, not allowing him to live a single day, or even a single hour, as he is a disgrace to himself, and to his family, and to his country, and to the whole race of mankind.

[39] And let the man who is devoted to the love of boys submit to the same punishment, since he pursues that pleasure which is contrary to nature, and since, as far as depends upon him, he would make the cities desolate, and void, and empty of all inhabitants, wasting his power of propagating his species, and moreover, being a guide and teacher of those greatest of all evils, unmanliness and effeminate lust, stripping young men of the flower of their beauty, and wasting their prime of life in effeminacy, which he ought rather on the other hand to train to vigour and acts of courage; and last of all, because, like a worthless husbandman, he allows fertile and productive lands to lie fallow, contriving that they shall continue barren, and labours night and day at cultivating that soil from which he never expects any produce at all.

[40] And I imagine that the cause of this is that among many nations there are actually rewards given for intemperance and effeminacy. At all events one may see men-women continually strutting through the market place at midday, and leading the processions in festivals; and, impious men as they are, having received by lot the charge of the temple, and beginning the sacred and initiating rites, and concerned even in the holy mysteries of Ceres.

[41] And some of these persons have even carried their admiration of these delicate pleasures of youth so far that they have desired wholly to change their condition for that of women, and have castrated themselves and have clothed themselves in purple robes, like those who, having been the cause of great blessings to their native land, walk about attended by body-guards, pushing down every one whom they meet.

[42] But if there was a general indignation against those who venture to do such things, such as was felt by our lawgiver, and if such men were destroyed without any chance of escape as the common curse and pollution of their country, then many other persons would be warned and corrected by their example. For the punishments of those persons who have been already condemned cannot be averted by entreaty, and therefore cause no slight check to those persons who are ambitious of distinguishing themselves by the same pursuits.

But some persons, imitating the sensual indulgences of the Sybarites and of other nations more licentious still, have in the first place devoted themselves to gluttony and wine-bibbing, and other pleasures affecting the belly and the parts adjacent to the belly, and then when fully sated have behaved with such extraordinary insolence (and it is natural for satiety to produce insolence) that in their insanity of passion they have gone frantic and been so maddened as to desire to longer human beings, whether male or female, but even brute beasts, as they say that in ancient times in Crete, the wife of Minos the king, by name Pasiphaé, fell in love with a bull,

[44] and became very violent in her passion from her despair of being able to gratify it (for love which fails in its object is usually increased in no ordinary degree), so that at last she reported to Daedalus the affliction by which she was overwhelmed, and he was the most skilful of all workmen of his time. ⁵⁶ And he, being very ingenious, so as by his contrivances to discover things undiscoverable to any one else, made a cow of wood, and put Pasiphaé into it at one of the sides, and the bull rushed at the wooden cow as if it had been an animal of its own kind. And Pasiphaé, becoming pregnant at a certain period, brought forth an animal half man and half beast, called the minotaur. ⁷

[45] And it is very likely that there may be other Pasiphaés also, with passions equally unbridled, and that not women only, but men likewise may fall madly in love with animals, from whom, perhaps, indescribable monsters may be born, being memorials of the excessive pollution of men; owing to which, perhaps, those unnatural creations of unprecedented and fabulous monsters will exist, such as hippocentaurs and chimaeras, and other similar animals.

[46] But so great are the precautions which are taken against them in the holy laws of God, that in order to prevent the possibility of men ever desiring any unlawful connection, it is expressly commanded that even animals of different kinds shall not be put together. And no Jewish shepherd will endeavour to cross a sheep with a he-goat, or a ram with a she-goat, or a cow with a horse; and if he does, he must pay the penalty as breaking a solemn law of nature who is desirous to keep the original kinds of animals free from all spurious admixture.

[47] And some persons prefer mules to every other kind of animal for the yoke, since their bodies are very compact, and are very strong and powerful; and accordingly, in the pastures and stalls where they keep their horses, they also keep asses of an extraordinary size, which they call celones, in order that they may breed with the mares; and then the mares produce a mixed animal, half horse and half ass, ⁸ which, since Moses knew that its production was wholly contrary to nature, he forbade the existence of with all his might by a general injunction, that that no union or combination between different kinds of animals should on any account be permitted.

[48] Therefore he provided thus against those evils in a manner suited to and consistent with nature; and from a long distance off, as from a watchtower, he admonished men and kept them in the straight path, in order that both men and women, learning from these percepts of his, might abstain from unlawful connections.

[49] If, therefore, a man seek to indulge himself with a quadruped, or if a woman surrender herself to a quadruped, they shall all die, both the man or woman and the quadruped. The human beings, because they have gone beyond even the bounds of intemperance itself, becoming discoverers of unprecedented appetites, and because with their new inventions they have introduced most detestable pleasures, the very mention of which is infamous; and the beasts shall die, because they have been subservient to such iniquities, and also to prevent their bringing forth or begetting any thing intolerable, as would naturally be the result of such pollutions.

[50] Moreover, those who have even a slight care for what is becoming would never use such animals as those for any purpose of life, but would reject and abominate them, loathing their very sight, and thinking that whatever they touched would at once become impure and polluted. And it is not well that those things which are of no use for life should live at all, since they are only a superfluous burden on the earth, as some one has called them.

Again, according to the injunctions of the sacred scriptures the constitution of the law does not recognise a harlot; as being a person alienated from good order, and modesty, and chastity, and all other virtues, who has filled the souls both of men and women with intemperance, polluting the immortal beauty of the mind, and honouring above it the short-lived perishable beauty of the body prostituting herself to every chance comer, and selling her beauty as if it were some vendible thing in the market, doing and saying every thing with a view to catch the young men. And she excites her lovers to contests with one another, proposing herself as the most disgraceful prize for those who gain the victory. Let her, therefore, be stoned as an injury and mischief to, and a common pollution of, the whole state, having corrupted the graces of nature, which she ought to have adorned further by her own excellence.

The law has pronounced all acts of adultery, if detected in the fact, or if proved by undeniable evidence, liable to the punishment of death; but cases in which guilt is only suspected, it does not choose should be investigated by men, but it brings them before the tribunal of nature; since men are able to judge of what is visible, but God can judge also of what is unseen, since he alone is able to behold the soul distinctly,

[53] therefore he says to the man who suspects such a thing, "Write an accusation, and go up to the holy city with thy wife, and standing before the judges, lay bare the passion of suspicion which affects you, not like a false accuser or treacherous enemy, seeking to gain the victory by any means whatever, but as a man may do who wishes accurately to ascertain the truth without any sophistry.

[54] And the woman, having incurred two dangers, one of her life, and the other of her reputation, the loss of which last is more grievous than any kind of death, shall judge the matter with herself; and if she be pure, let her make her defence with confidence; but if she be convicted by her own conscience, let her cover her face, making her modesty the veil for her iniquities, for to persist in her impudence is the very extravagance of wickedness.

[55] But if the charge which is made against her be contested, and if the evidence be doubtful, so as not to incline to either side, then let the two parties go up to the temple, and let the man stand in front of the altar, in the presence of the priest for the day, and then let him state his suspicions and his grounds for them, and let him produce and offer some barley flour, as a species of oblation on behalf of his wife, to prove that he accuses her, not out of insult, but with an honest intention, because he has a reasonable doubt.

[56] And the priest shall take the barley and offer it to the woman, and shall take away from her the head-dress on her head, that she may be judged with her head bare, and deprived of the symbol of modesty, which all those women are accustomed to wear who are completely blameless; and there shall not be any oil used, nor any frankincense, as in the case of other sacrifices, because the sacrifice now offered is to be accomplished on no joyful occasion, but on one which is very grievous.

[57] And the reason why the flour is to be made of barley is, perhaps, because the food which is made of barley is of a somewhat ambiguous character, and is suited for the use both of irrational animals and of needy men; and is therefore a sign that a woman who has committed adultery differs in no respect from the beasts, whose connections with one another are promiscuous and incessant; but she who is pure from all such accusations is devoted to that manner of life which befits human beings.

[58] Then the law proceeds to say, the priest, having taken an earthen vessel, shall pour forth pure water, having drawn it from a fountain, and shall also bring a lump of clay from the ground of the temple, which also I think has in it a symbolical reference to the search after truth; for the earthenware vessel is appropriate to the commission of adultery because it is easily broken, and death is the punishment appointed for adulterers; but the earth and the water are appropriate to the purging of the accusation, since the origin, and increase, and perfection of all things, take place by them:

[59] on which account it was very proper for the law-giver to set them both off by epithets, saying, that the water which the priest was to take must be pure and living water, since a blameless woman is pure as to her life, and deserves to live; and the earth too is to be taken, not from any chance spot, but from the soil of the ground of the temple, which must, of necessity, be most excellent, just as a modest woman is.

[60] And when all these things are previously prepared, the woman with her head uncovered, bearing the barley flour in her hand, as has been already specified, shall come forward; and the priest standing opposite to her and holding the earthenware vessel in which are the water and the earth, shall speak thus:

[61] "If you have not transgressed the laws of your marriage, and if no other man has been associated with you, so that you have not violated the rights of him who is joined to you by the law, you are blameless and innocent; but if you have neglected your husband and have followed empty appetites, either loving some one yourself or yielding to some lover, betraying your nearest and dearest connections, and adulterating them by a spurious mixture, then learn that you are deservedly liable to every kind of curse, the proofs of which you will exhibit on your body. Come then and drink the draught of conviction, which shall uncover and lay bare all thy hidden and secret actions."

[62] Then the priest shall write these words on a paper and dip it in the water which is in the earthenware vessel, and give it to the woman. And she shall drink it and depart, awaiting the reward of her modesty or the extreme penalty of her incontinence; for if she has been falsely accused she may hope for seed and children, disregarding all apprehensions and anxieties on the subject of barrenness and childlessness. But if she is guilty then a great weight and bulk, form her belly swelling and becoming full, will come upon her, and a terribly evil condition of her womb will afflict her, since she did not choose to keep it pure for her husband, who had married her according to the laws of her nation.

[63] And the law takes such exceeding pains to prevent any irregularity taking place with respect to marriages, that even in the case of husbands and wives who have come together for legitimate embraces, in strict accordance with the laws of marriage, after they have arisen from their beds it does not allow them to touch anything before they have had recourse to washings and ablutions; keeping them very far from adultery and from all accusations referring to adultery.

But if any one should offer violence to a widow after her husband is dead, or after she has been otherwise divorced from him, and defile her, committing a lighter offence than adultery, and one that may perhaps be about half as serious, he shall not indeed be liable to the punishment of death, but he shall be impeached for violence, and insolence, and intemperance, having thus adopted the most infamous conduct as if it had been the most creditable; and the tribunal of the judge shall decide and condemn him to the penalty that he deserves to suffer.

[65] Again, seduction is an offence which is similar and nearly related to adultery, as they are both sprung from one common mother, incontinence. But some of those persons who are accustomed to dignify shameful actions by specious names, call this love, blushing to confess the real truth concerning its character. But, nevertheless, though it may be akin to it, it is not in every respect similar to it, because it is an offence that does not spread so as to affect many families, as is the case with adultery, but it is limited to one house alone, that of the virgin who has been seduced.

[66] Therefore we must say to a man who desires to enjoy a virgin who is a free-born citizen, "My good man, rejecting your shameless rashness and audacity, the sources of treachery and faithlessness, and all such feelings, do not allow yourself to be discovered to be wicked, either openly or secretly,

[67] but if, indeed, you have any legitimate feeling of love for the maiden in your soul, go to her parents, if they are alive, and if they are not, then go to her brother or to her guardians, or to any other persons who chance to be her protectors, and having discovered to them your feelings towards her, as a free-born man should do, ask her in marriage, and implore them not to account you unworthy.

[68] "For no one of those who have the guardianship of the maiden entrusted them could be so base as to oppose an earnest and persevering entreaty, and especially as to refuse you since you, would be found, by strict examination, not to have falsely pretended a passion which you do not feel, or to have conceived only a superficial love for her, but one which is genuine and thoroughly established." ⁹

[69] But if any one, being insane and frantic, repudiating and discarding all the suggestions of reason, were to submit himself wholly to passion and desire as his masters, and looking, as people say, on might as stronger than right, were to ravish and seduce women, treating free-born women as slaves, and doing acts of war in time of peace, let such a man be led before the judges.

[70] And if the damsel who has been forced has a father, let him take counsel and deal with the ravisher about espousing her; then if he refuse to do so, he shall give the damsel a dowry for another husband, being fined in a sum of money sufficient for this purpose. But if he consents and registers her as his wife, let him marry her at once without any delay, confessing a second time that he owes her the same dowry, and let him have no permission to delay or evade the fulfilment of this marriage; both because ¹⁰ of his own conduct, in order that the mishap which took place respecting her first connection with a man may be comforted by a firm marriage, which nothing shall ever separate but death.

[71] But if the damsel be an orphan and have no father, then let her be asked by the judges whether she is willing to take this man for her husband or not; and whether she agrees to do so or whether she refuses, still let her have the same dowry that the man would have agreed to give her while her father was yet alive.

Some people think that a licensed concubinage is an offence something between seduction and adultery, when the two parties come together, and agree to live as man and wife by a certain agreement, but before the marriage ceremony is completed, some other man meeting with the woman, or forcing her has connection with her; but in my opinion this also is a kind of of adultery; for such an agreement as is here mentioned is equivalent to a marriage, for in it the names of the woman and of the man are both registered, and all other things which were to lead to their union;

[73] on which account, the law orders both the parties to be stoned if with one and the same mind they agree together to commit adultery; for it is impossible that, unless they both set out with the same intention, they should be looked upon as equal in iniquity, if they and not both sinned in an equal degree;

[74] at all events it often happens that the offence is enhanced or diminished, with reference to the difference of place in which it is committed. for, as it seems, such an offence is greater if it be committed in a city, and less if it be committed outside the walls of any city, in a wilderness; for in such a place there is no one to assist the maiden, even though she may have said and done everything, which could conduce to the preservation of her virginity, unattacked and undefiled; but in a city there are halls of council, and courts of justice, and great assemblies of generals, and aediles, and rulers of the markets, and other magistrates; and besides all these there is the people;

[75] for there is in the soul of every man, even though he may be a private individual, a feeling which is hostile to iniquity, which, when it is excited, makes the man who cherishes it a champion for the time being, and a spontaneous and voluntary defender of the person who appears to be unjustly treated.

Therefore justice in every case pursues the man who has committed violence, nor is his iniquity excused by the difference of the place, so that cannot be any plea to defend him from the consequence of his violence and lawlessness; but as I have said before, there will be compassion and pardon for the damsel in the one case, and in the other inexecrable punishment will visit her.

[77] And concerning her the judge must examine the matter very carefully, not referring everything to or making everything depend upon the place; for it is possible that a woman may be ravished against her will even in the middle of the city; and on the other hand even if outside the city, she may have voluntarily given herself up to an illicit connection. Wherefore the law, making a very careful and very admirably conceived defence, on behalf of a damsel ravished in the wilderness, says, "for the damsel cried out, and there was no one to help her;" ¹¹ so that if she neither cried out nor resisted, but willingly consented to her ravisher, she must be looked upon as guilty, having only put forward the fact of the place, as a sophistical excuse to make it appear that she had been ravished.

[78] And yet in the city what advantage can her efforts be to a damsel, who is willing to do everything for the sake of preserving her own reputation, but who is unable to succeed by reason of the strength of the man who is assaulting her? for what advantage could she derive from those who live in the same house if he were to bind her with ropes, or to gag her mouth, so that she could not utter even a word; for in some sense she then, although dwelling in a city, is in reality in a wilderness, inasmuch as she is destitute of all protection; but if she be in a wilderness, and yet willingly gives herself up to her ravisher, she is in no different condition from a woman in a city.

There are also some persons easily sated with their connection with the same woman, being at once both mad for women and women haters, full of promiscuous and irregular dispositions, who at once give themselves up to ¹² their first impulses whatever they may be; letting those passions proceed without restraint which they ought to curb, and like blind men, without any consideration, without any prudence, stumbling upon any bodies or any things, upsetting, and overturning, and confusing everything in their violent impetuosity and haste, and suffering evils as great as those which they inflict;

[80] and concerning these men we have this law enacted. . When those men who marry virgins in accordance with the law, ¹³ and who have sacrificed on the occasion and celebrated their marriage feast, and who yet afterwards preserve no natural affection for their wives but treat them with insolence, and behave to freeborn citizens as if they were courtesans, if they seek to procure a divorce, and not being able to find any pretext for such a separation, then betake themselves to bringing forward false accusations, and from an absence of any clear grounds of impeachment direct all their charges at things which cannot be made certain, and come forward and accuse them, saying that though they fancied that they had been marrying virgins, they found on the first occasion of their having intercourse together, that they were not so. When, I say, these men make such charges let all the elders be assembled to decide on the case, and let the parents of the woman who is accused also appear, to make their defence in this their common danger.

[81] For in such a case, not only are their daughters themselves in danger, as to their reputation as having preserved the chastity of their bodies, but their guardians are likewise imperilled, not only because they have not kept them safe till the important period of their marriageable age, but because they have given in marriage as virgins those who have been defiled by others, deceiving and imposing upon those who have taken them to wife.

[82] Then if they appear to have justice on their side, let the judges impose a pecuniary fine on those who have invented these false accusations, and let them also sentence those who have assaulted them to corporal punishment, and let them also pronounce, what to those men will be the most unpleasant of all things, a confirmation of their marriage, if their wives will still endure to cohabit with them; for the law permits them ¹⁴ at their own choice to remain with them or to abandon them, and will not allow the husbands any option either way, on account of the false accusations which they have brought.

15 1

THE LAW CONCERNING MURDEREBRS.

The name of homicide is that affixed to him who has slain a man; but in real truth it is a sacrilege, and the very greatest of all sacrileges, because, of all the possessions and sacred treasures in the whole world, there is nothing more holy in appearance, nor more godlike than man, the all-beautiful copy of an all-beautiful model, a representation admirably made after an archetypal rational idea.

[84] We must therefore, without hesitation, pronounce the homicide or murderer an impious and atrociously wicked person, committing as he does the greatest of all atrocities and impieties, and he ought to be put to death as having done things which can never be pardoned, since, being worthy of ten thousand deaths, he escapes by one only, because the way to death being easy, does not permit his existence to be protracted, so as to endure a multitude of punishments; but there can be nothing wrong in his suffering the same treatment as that which he has inflicted on others,

[85] and yet how can it be the same, if it be different as to its time, as to its mode of infliction, as to the intention, and as to the persons? Does not the beginning of acts of violence come first, and the repelling or retaliating them come subsequently? And is not murder the most lawless of all things, but the punishment of murderers the most lawful action possible? Again, he who has slain a man has satisfied his desire which he entertained when he slew him; but he who has been slain, inasmuch as he is now put out of the way, can neither attack him in retaliation, nor can he gratify himself by taking revenge. Moreover, the one was able by his own hands to carry out the designs which he conceived by himself; but the other can never succeed in procuring his punishment, unless his relations and friends become his champions, taking compassion on him for the calamity which has befallen him.

[86] If now any one aims a blow with a sword at any one, with the intention of killing him, and does not kill him, he will still be guilty of murder, since he was a ON SPECIAL LAWS. 32> murderer in his intention, even though the end did not keep pace with his wish. Again, let that man be liable to the same punishment who, by previous contrivance and machinations (not daring to behave bravely, and to stand face to face with his enemy and attack him openly), treacherously plots and compasses his slaughter; for such a man is equally liable to the curse denounced against murderers, and even though he may not be one with his hands he is so in his soul;

[87] for as, in my opinion, one must not only look upon those people as enemies who fight against us by sea or by land, but also those who are prepared for either kind of warfare, and who are erecting battering rams and engines against our harbours and our walls; and as we do in fact judge thus of them, even though they come to no actual conflict, so also we must consider murderers, not only those who perform the mere act of killing, but those who do anything which tends to slaying, whether openly or secretly, even if they do not eventually perpetrate the action.

[88] And if out of fear or out of audacity, two very contrary feelings, but both blameable, they venture to flee to the temple as if they would there find an asylum, we must prevent their doing so, if we can: but if they are beforehand with us, and do effect their entrance, then we must take them out and give them up for execution, affirming the principle that the temple does not give an asylum to impious men; for every one who commits actions of incurable guilt is an enemy to God; and murderers do commit such actions, since those who are murdered have suffered disasters which are incurable.

[89] Or shall we say that to those who have done no wrong the temple is still inaccessible until they have washed themselves, and sprinkled themselves, and purified themselves with the accustomed purifications; but that those who are guilty of indelible crimes, the pollution of which no length of time will ever efface, may approach and dwell among those holy seats; though no decent person, who has any regard for holy things would even receive them in his house?

16 2

Therefore, since they have heaped iniquity upon iniquity, adding lawlessness and impiety to murder, they must be dragged out of the temple to undergo their punishment, since, as I have said before, they have committed actions worthy of ten thousand deaths instead of one; as otherwise, the temple would be shut against the relations and friends of the man who has been so treacherously murdered, if the murderer were to be dwelling in it, since they could never endure to come into the same place with him. But it would be absurd that, for the sake of one man, and him the most lawless of men, a great number of persons, and those too the very persons who have been injured by him, should be excluded from the temple—men who, besides that they have done no wrong themselves, have even sustained an unseasonable affliction through his actions.

[91] And perhaps, indeed, the lawgiver seeing far into futurity by the acuteness of his reasoning powers, was, by such commandments, providing against any bloodshed ever taking place in the temple by the entrance of any of the friends of the murdered man into it, whom natural affection, a very ungovernable feeling, would urge, full of enthusiasm and violent rage as they would be, almost to slay the murderer with their own hands, while if such an event were to take place it would be most impious sacrilege; for then the blood of the sacrifices would be mingled with the blood of murderers; that which has been consecrated to God with that which is wholly impure. It is on this account that Moses commands that the murderer shall be given up, even from the altar itself.

17 3

But some persons who have slain others with swords, or spears, or darts, or clubs, or stones, or something of that kind, may possibly have done so without any previous design, and without having for some time before planned this deed in their hearts, but may have been excited at the moment, yielding to passion more powerful than their reason, to commit the homicide; so that it is but half a crime, inasmuch as the mind was not for some long time before occupied by the pollution.

[93] But there are others also of the greatest wickedness, men polluted both in hands and mind, who, being sorcerers and poisoners, devoting all their leisure and all their solitude to planning seasonable attacks upon others, who invent all kinds of contrivances and devices to bring about calamities on their neighbours.

[94] On which account, Moses commands that poisoners and sorceresses shall not be allowed to live one day or even one hour, but that they shall be put to death the moment that they are taken, no pretext being for a moment allowed them for putting off or delaying their punishment. For those who attack one openly and to one’s face, any body may guard against; but of those who plot against one secretly, and who disguise their attacks by the concealed approaches of poison, it is not easy to see the cunning beforehand.

[95] It is necessary, therefore, to anticipate them, inflicting upon them that death which other persons would else have suffered by their means. And again, besides this, he who openly slays a man with a sword, or with any similar weapon, can only kill a few persons at one time; but one who mixes and compounds poisonous drugs with food, may destroy innumerable companies at once who have no suspicion of his treachery.

[96] Accordingly, it has happened before now that very numerous parties of men who have come together in good fellowship to eat of the same salt and to sit at the same table, have suffered at such a time of harmony things wholly incompatible with it, being suddenly killed, and have thus met with death instead of feasting. On which account it is fitting that even the most merciful, and gentle, and moderate of men should approve of such persons being put to death, who are all but the same as murderers who slay with their own hand; and that they should think it consistent with holiness, not to commit their punishment to others, but to execute it themselves.

[97] For how can it be anything but a most terrible evil for any one to contrive the death of another by that food which is given as the cause of life, and to work such a change in that which is nutritious by nature as to render it destructive; so that those who, in obedience to the necessities of nature, have recourse to eating and drinking, having no previous idea of any treachery, take destructive food as though it were salutary?

[98] Again, let those persons meet with the same punishment who, though they do not compound drugs which are actually deadly, nevertheless administer such as long diseases are caused by; for death is often a lesser evil than diseases; and especially than such as extend over a long time and have no fortunate or favourable end. For the illnesses which arise from poisons are difficult to be cured, and are often completely incurable.

[99] Moreover, in the case of men who have been exposed to machinations of this kind, it often happens that diseases of the mind ensue which are worse even than the afflictions of the body; for they are often attacked by delirium and insanity, and intolerable frenzy, by means of which the mind, the greatest blessing which God has bestowed upon mankind, is impaired in every possible manner, despairing of any safety or cure, and so is utterly removed from its seat, and expelled, as it were, leaving in the body only the inferior portion of the soul, namely, its irrational part, of which even beasts partake, since every person who is deprived of reason, which is the better part of the soul, is changed into the nature of a beast, even though the characteristics of the human form remain.

18 4

Now the true magical art, being a science of discernment, which contemplates and beholds the books of nature with a more acute and distinct perception than usual, and appearing as such to be a dignified and desirable branch of knowledge, is studied not merely by private individuals, but even by kings, and the very greatest of kings, and especially by the Persian monarchs, to such a degree, that they say that among that people no one can possibly succeed to the kingdom if he has not previously been initiated into the mysteries of the magi.

[101] But there is a certain adulterated species of this science, which may more properly be called wicked imposture, which quacks, and cheats, and buffoons pursue, and the vilest of women and slaves, professing to understand all kinds of incantations and purifications, and promising to change the dispositions of those on whom they operate so as to turn those who love to unalterable enmity, and those who hate to the most excessive affection by certain charms and incantations; and thus they deceive and gain influence over men of unsuspicious and innocent dispositions, until they fall into the greatest calamities, by means of which great numbers of friends and relations have wasted away by degrees, and so have been rapidly destroyed without any noise being made.

[102] And I imagine that the lawgiver, having a regard to all these circumstances, would on that account not permit the punishments due to poisoners to be postponed to any subsequent occasion, but ordained that the executioners should at once proceed to inflict the due penalty on them; for delay rather excites the guilty to make use of the time that is allowed them to carry out their iniquities, inasmuch as they are already condemned to death, while it fills those who are already suspicious and apprehensive of misfortune with a more urgent fear, as they look upon the life of their enemies to be their own death.

[103] Therefore, as if we only see snakes, and serpents, and any other venomous animals, we at once, without a moment’s delay, kill them before they can bite, or wound, or attack us at all, taking care not to expose ourselves to any injury from them by reason of our knowledge of the mischief which is inherent in them; in the same manner it is right promptly to punish those men who, though they have had a gentle nature assigned to them by means of that fountain of reason which is the cause and source of all society, do nevertheless of deliberate purpose change it themselves to the ferocity of untameable beasts, looking upon the doing injury to as many people as they can to be their greatest pleasure and advantage.

19 5

This may be sufficient to say on the present occasion concerning poisoners and magicians. Moreover, we ought also not to be ignorant of this, that very often unexpected occasions arise in which a person slays a man without having ever prepared himself for this action, but because he has been suddenly transported with anger, which is an intolerable and terrible feeling, and which injures beyond all other feelings both the man who entertains and the man who has excited it;

[105] for sometimes a man having come into the market-place on some important business, meeting with some one who is inclined precipitately to accuse him, or who attempts to assault him, or who begins to pick a quarrel with him and engages him in a conflict, for the sake of separating from him and more speedily escaping him, either strikes his opponent with his fist or takes up a stone and throws it at him and knocks him down. ¹⁵

[106] And if the wound which the man has received is mortal, so that he at once dies, then let the man who has struck him also die, suffering the same fate himself which he inflicted ¹⁶ on the other. But if the man does not die immediately after receiving the blow, but is afflicted by illness in consequence and takes to his bed, and having been properly attended to rises up again, even though he may not be able to walk well without support, but may require some one to support him or a stick to lean upon, in that case the man who struck him shall pay a double penalty, one as an atonement for the injury done, and one for the expenses of the cure.

[107] And when he has paid this he shall be acquitted as to the punishment of death, even if the man who has received the blow should subsequently die; for perhaps he did not die of the blow, since he got better after that and recovered so far as to walk, but perhaps he died from some other causes, such as often suddenly attack those who are of the most vigorous bodily health, and kill them.

[108] But if any one has a contest with a woman who is pregnant, and strike her a blow on her belly, and she miscarry, if the child which was conceived within her is still unfashioned and unformed, he shall be punished by a fine, both for the assault which he committed and also because he has prevented nature, who was fashioning and preparing that most excellent of all creatures, a human being, from bringing him into existence. But if the child which was conceived had assumed a distinct shape ¹⁷ in all its parts, having received all its proper connective and distinctive qualities, he shall die;

[109] for such a creature as that is a man, whom he has slain while still in the workshop of nature, who had not thought it as yet a proper time to produce him to the light, but had kept him like a statue lying in a sculptor’s workshop, requiring nothing more than to be released and sent out into the world.

20 6

On account of this commandment he also adds another proposition of greater importance, in which the exposure of infants is forbidden, which has become a very ordinary piece of wickedness among other nations by reason of their natural inhumanity;

[111] for if it is proper to provide for that which is not yet brought forth by reason of the definite periods of time requisite for such a process, so that even that may not suffer any injury by being plotted against, how can it be otherwise than more necessary to take similar care ¹⁸ of the child when brought to perfection and born, and sent forth, as it were, into that colony which has been assigned to the human race, for the purpose of having a share of the bounties of nature which she sends forth from the land, and from the water, and from the air, and from the heaven? bestowing on men the sight of the heavenly bodies, and the power and supreme authority over all the things on earth, and supplying all the external senses with abundant supplies of all things, and presenting to the mind as the great king, by means of those outward senses as its body-guards, all the things which are visible to them, and, without employing their agency, all those things which are appreciable only by reason.

[112] Accordingly, let those parents who deprive their children of all these blessings, giving them no share of any one of them from the moment of their birth, know that they are violating the laws of nature, and accusing themselves of the very greatest enormities, of a devotion to pleasure, and a hatred of their species, and murder, and the very worst kind of murder, infanticide;

[113] for those men are devoted to pleasure who are not influenced by the wish of propagating children, and of perpetuating their race, when they have connection with women, but who are only like boars or he-goats seeking the enjoyment that arises from such a connection. Again, who can be greater haters of their species than those who are the implacable and ferocious enemies of their own children? Unless, indeed, any one is so foolish as to imagine that these men can be humane to strangers who act in a barbarous manner to those who are united to them by ties of blood.

[114] And as for their murders and infanticides they are established by the most undeniable proofs, since some of them slay them with their own hands, and stifle the first breath of their children, and smother it altogether, out of a terribly cruel and unfeeling disposition; others throw them into the depths of a river, or of a sea, after they have attached a weight to them, in order that they may sink to the bottom more speedily because of it.

[115] Others, again, carry them out into a desert place to expose them there, as they themselves say, in the hope that they may be saved by some one, but in real truth to load them with still more painful suffering; for there all the beasts which devour human flesh, since there is no one to keep them off, attack them and feast on the delicate banquet of the children, while those who were their only guardians, and who were bound above all other people to protect and save them, their own father and mother, have exposed them. And carnivorous birds fly down and lick up the remainder of their bodies, when they are not themselves the first to discover them; for when they discover them themselves they do battle with the beasts of the earth for the whole carcass.

[116] And even suppose that some one passing by on his road is moved by a feeling of gentle compassion to take pity on and show mercy to the exposed infants, so as to take them up and give them food, and to show them other portions of the attention that is requisite, what do we think of such a humane action? Do we not look upon it as an express condemnation of the real parents, when those who are in nowise related to them show the tender foresight of parents, but the parents do not display even the kindness of strangers?

[117] Therefore, Moses has utterly prohibited the exposure of children, by a tacit prohibition, when he condemns to death, as I have said before, those who are the causes of a miscarriage to a woman whose child conceived within her is already formed. And yet those persons who have investigated the secrets of natural philosophy say that those children which are still within the belly, and while they are still contained in the womb, are a part of their mothers; and the most highly esteemed of the physicians who have examined into the formation of man, scrutinising both what is easily seen and what is kept concealed with great care, by means of anatomy, in order that, if there should be any need of their attention to any case, nothing may be disregarded through ignorance and so become the cause of serious mischief, agree with them and say the same thing.

[118] But when the children are brought forth and are separated from that which is produced with them, and are set free and placed by themselves, they then become real living creatures, deficient in nothing which can contribute to the perfection of human nature, so that then, beyond all question, he who slays an infant is a homicide, and the law shows its indignation at such an action; not being guided by the age but by the species of the creature in whom its ordinances are violated.

[119] If, indeed, it seemed reasonable to be at all influenced by the age, then I think that a person might very reasonably be even more indignant at those who slay infants. For when full-grown people are killed, there may be ten thousand plausible excuses for assaults upon or quarrels with them; but in the case of mere infants only just launched into human life and shown to the light of day, it is impossible for the greatest liar to invent an accusation against them, as they are wholly void of offence. On which account those ought to be looked upon as the most inhuman and pitiless of all men who entertain plots for the destruction of those infants, and justly does the sacred law detest such criminals and pronounce them worthy of death.

21 7

The sacred law says that the man, who has been killed without any intention that he should be so on the part of him who killed him, has been given up by God into the hands of his slayers; ¹⁹ in this way designing to make an excuse for the man who appears to have slain him as if he had slain a guilty person.

[121] For the merciful and forgiving God can never be supposed to have given up any innocent person to be put to death; but whoever ingeniously escapes the judgment of a human tribunal by means of his own cunning and wariness, he is convicted when brought before the invisible tribunal of nature, by which alone the uncorrupted truth is discerned without being kept in the dark by the artifices of sophistical arguments. For such an investigation does not admit of arguments at all, laying bare all devices and intentions, and bringing the most secret counsels to light; and, in one sense, it does not look upon a man who has slain another as liable to justice, inasmuch as he has only sinned to be the minister of a divine judgment, but still he will have incurred an obscure and slight kind of defilement, which, however, may obtain allowance and pardon.

[122] For God employs those who commit slight and remedial errors against those who have perpetrated enormous and unpardonable crimes as ministers of punishment; not, indeed, that he approves of them, but that he avails himself of them as suitable instruments of punishment, so that no one who is himself pure in his whole life and descended from virtuous parents may have homicide ²⁰ imputed to him, even if he be the greatest man in the world.

[123] Therefore, the law has pronounced the sentence of banishment upon him who has slain a man, yet not of banishment any where, nor for ever; for it has assigned six cities, ²¹ one fourth portion of what the whole sacred tribe received as its inheritance, for those who were convicted of homicide; which, from the circumstances connected with them, it has named cities of refuge. And it fixed the time of this banishment as the length of the life of the high priest, permitting the exiles to return home after his death.

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And the cause of the first of these injunctions was this. The tribe which has been mentioned received these cities as a reward for a justifiable and holy slaughter, which we must look upon as the most illustrious and important of all the gallant actions that were ever performed.

[125] For when the prophet, after having been called up to the loftiest and most sacred of all the mountains in that district, was divinely instructed in the generic outlines of all the special laws, ²² and was out of sight of his people for many days; those of the people who were not of a peaceable disposition filled every place with the evils which arise from anarchy, and crowned all their iniquity with open impiety, turning into ridicule all those excellent and beautiful lessons concerning the honour due to the one true and living God, and having made a golden bull, an imitation of the Egyptian Typhos, and brought to it unholy sacrifices, and festivals unhallowed, and instituted profane and impious dances, with songs and hymns instead of lamentations;

[126] then the tribe aforesaid, being very terribly indignant at their sudden departure from their previous customs, and being enflamed with zeal by reason of their natural disposition which hated iniquity, all became full of rage and of divine enthusiasm, and arming themselves, as at one signal, and with great contempt and one unanimous attack, came upon the people, drunk thus with a twofold intoxication of impiety and of wine, beginning with their nearest and dearest friends and relations, thinking those who loved God to be their only relations and friends. And in a very small portion of the day, four-and-twenty thousand men were slain; ²³²⁴ the calamities of whom were a warning to those who would otherwise have joined themselves to their iniquity, but who now were alarmed lest they should suffer a similar fate.

[127] Since then these men had undertaken this expedition of their own accord and spontaneously, in the cause of piety and holy reverence for the one true and living God, not without great danger to those who had entered in the contest, the Father of the universe received them with approbation, and at once pronounced those who had slain those men to be pure from all curse and pollution, and in requital for their courage he bestowed the priesthood on them.

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Therefore the lawgiver enjoins that the man who has committed an unintentional murder should flee to some one of the cities which this tribe has received as its inheritance, in order to comfort him and to teach him not to despair of any sort of safety; but to make him, while safe through the privilege of the place, remember and consider that not only on certain occasions is forgiveness allowed to those who have designedly slain any person, but that even great and preeminent honours and excessive happiness is bestowed on them. And if such honours can ever be allowed to those who have slain a man voluntarily, how much more must there be allowance made for those who have done so not with any design, so that, even if no honour be bestowed on them, they may at least not be condemned to be put to death in retaliation. By which injunctions the lawgiver intimates that every kind of homicide is not blameable, but only that which is combined with injustice; and that of other kinds some are even praiseworthy which are committed out of a desire and zeal for virtue; and that which is unintentional is not greatly to be blamed.

[129] This, then, may be enough to say about the first cause; and we must now explain the second. The law thinks fit to preserve the man who, without intending it, has slain another, knowing that in his intention he was not guilty, but that with his hands he has been ministering to that justice which presides over all human affairs. For the nearest relations of the dead man are lying in wait for him in a hostile manner seeking his death, while others, out of their excessive compassion and inconsolable grief for the dead, are eager for their revenge; in their unreasoning impetuosity not regarding either the truth or the justice of nature.

[130] Therefore, the law directs a man who has committed a homicide under these circumstances not to flee to the temple, inasmuch as he is not yet purified, nor yet into any place which is neglected and obscure, lest, being despised, he should be without resistance given up to his enemies; but to flee to the sacred city, which lies on the borders between the holy and profane ground, being in a manner a second temple; for the cities of those who are consecrated to the priesthood are more entitled to respect than the others, in the same proportion, I think, as the inhabitants are more venerable than the inhabitants of other cities; for the lawgiver’s intention is by means of the privilege belonging to the city which has received them to give more complete security to the fugitives.

[131] Moreover, I said before, he has appointed a time for their return, the death of the high priest, for the following reason. ²⁵ As the relations of each individual who has been slain treacherously lie in wait to secure themselves revenge and justice upon those who treacherously slew him; in like manner the high priest is the relation and nearest of kin to the whole nation; inasmuch as he presides over and dispenses justice to all who dispute in accordance with the laws, and offers up prayers and sacrifices every day on behalf of the whole nation, and prays for blessings for the people as for his own brethren, and parents, and children, that every age and every portion of the nation, as if it were one body, may be united into one and the same society and union, devoted to peace and obedience to the law.

[132] Therefore, let every one who has slain a man unintentionally fear him, as the champion and espouser of the cause of those who have been slain, and let him keep himself close within the city to which he has fled for refuge, no longer venturing to advance outside of the walls, if he has any regard for his own safety, and for keeping his life out of the reach of danger.

[133] When, therefore, the law says, let not the fugitive return till the high priest is dead, it says something equivalent to ²⁶ this: Until the high priest is dead, who is the common relation of all the people, to whom alone it is committed to decide the affairs of those who are living and those who are dead.

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Such, then, is the reason which it is fitting should be communicated to the ears of the younger men. But there is another which may be well set before those who are elder and settled in their characters, which is this. It is granted to private individuals alone to be pure from voluntary offences, or if any one chooses, he may add the other priests also to this list; but it can only be given as an especial honour to the high priest to be pure from both kinds, that is from both voluntary and involuntary offences;

[135] for it is altogether unlawful for him to touch any pollution whatever, whether intentionally or out of some unforeseen perversion of soul, in order that he, as being the declarer of the will of God may be adorned in both respects, having a disposition free from reproach, and prosperity of life, and being a man to whom no disgrace ever attaches.

[136] Now it will be consistent with the character of such a man to look with suspicion on those who have even unintentionally slain a man, not indeed regarding them as under a curse, but also not as pure and wholly free from offence, even though they may have appeared most completely to obey the intention of nature, who used them as her instruments to avenge herself on those whom they have slain, whom she had privately judged by herself and condemned to death. 25 11 This is enough to say concerning free men and citizens. The lawgiver proceeds in due order to establish laws concerning slaves who are killed by violence.

[137] Now servants are, indeed, in an inferior condition of life, but still the same nature belongs to them and to their masters. And it is not the condition of fortune, but the harmony of nature, which, in accordance with the divine law is the rule of justice. On which account it is proper for masters not to use their power over their slaves in an insolent manner, displaying by such conduct their insolence and overbearing disposition and terrible cruelty; for such conduct is not a proof of a peaceful soul, but of one which, out of an inability to regulate itself, covets the irresponsibility of a tyrannical power.

[138] For the man who fortifies his own house like a citadel, and does not allow a single person within it to speak freely, but who behaves savagely to every one, by reason of his innate misanthropy and barbarity, which has perhaps even been increased by exercise, is a tyrant in miniature; and by his conduct now it is plainly shown that he will not stop even there if he should acquire greater power.

[139] For then he will at once go forth to attack other cities and countries, and nations, after having previously enslaved his own native land, so as to prove that he is not inclined to behave mercifully to any one who shall ever become subject to him.

[140] Let, then, such a man be well assured that he will not always escape punishment for his continual ill-treatment of many persons; for justice, which hates iniquity, will be his enemy, she who is the assistant and champion of those who are treated with injustice, and she will exact of him a strict account of, and reckoning for, those who have fallen into calamity through his means,

[141] even if he should say that he had only inflicted blows on them to correct them, not designing to kill them. For he will not at once get off with a cheerful countenance, but he will be brought before the tribunal and examined by accurate investigators of the truth, who will inquire whether he slew him intentionally or unintentionally. And if he be found to have plotted against him with a wicked disposition, let him die; not having any excuse made for him on the ground of his being the servants’ master, so as to procure his deliverance.

[142] But if the servants who have been beaten do not die at once after receiving the blows, but live one day or two, then . the master shall no longer be liable to be accused of murder, having this strong ground of defence that he did not kill them on the spot by beating, nor afterwards when he had them in his house, but that he suffered them to live as long as they could, even though that may not have been very long. Besides that, no one is so silly as to attempt to distress another by conduct by which he himself also will be a loser.

[143] But any one who kills his servant injures himself much more, since he deprives himself of the services which he received from him while alive, and, moreover, loses the price which he paid for him which, perhaps, was large. If, however, the servant turn out to have done any thing worthy of death, let him bring him before the judges and prove his offence, making the laws the arbiters of his punishment and not himself.

CONCERNING THOSE BRUTE BEASTS WHICH ARE THE CAUSES OF A MAN’s DEATH.

If a bull gore a man and kill him, let him be stoned. ²⁷ For his flesh may not be either offered in sacrifice by the priests, nor eaten by men. Why not? Because it is not consistent with the law of God that man should take for food or for a seasoning to his food the flesh of an animal which has slain a man.

[145] But if the owner of the beast knew that he was a savage and ferocious animal, and did not confine him, nor shut him up and take care of him, or if he had heard from others that he was not quiet, and still allowed him to feed at liberty, he shall be liable to a prosecution as guilty of the man’s death. And then the animal which gored the man shall die, and his master shall be put to death also, or else shall pay a ransom and a price for his safety, and the court of justice shall devise what punishment he ought to suffer, what penalty he ought to pay.

[146] And if it be a slave who has been killed then he shall pay his full value to his master; but if the bull have gored not a man but another animal, then the owner of the beast which killed him shall take the dead animal and give his master another like him instead of him, because he was aware beforehand of the fierceness of his own beast, and did not guard against it. And if the bull has killed a sheep which belonged to some one else, he shall again restore this man one like it instead of it, and be thankful to him for not exacting a greater penalty of him, since it was he who was the first to do any injury.

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CONCERNING PITS.

Some persons are accustomed to dig very deep pits, either in order to open springs which may bubble up, or else to receive rain water, and then they widen drains under ground; in which case they ought either to build round the mouths of them, or else to put a cover on them; but still they often, out ²⁸ of shameful carelessness or folly, have left such places open, by which means some persons have met with destruction.

[148] If, therefore, any traveller passing along the road, not knowing beforehand that there is any such pit, shall step on the hole, and fall in, and be killed, any one of the relations of the dead man who chooses may bring an accusation against those who made the pit, and the tribunal shall decide what punishment they ought to suffer, or what penalty they ought to pay. ²⁹ But if a beast fall in and perish, then they who dug the pit shall pay its value to its owner as if it were still alive, and they shall have the dead body for themselves.

[149] Again, those men also are committing an injury akin to and resembling that which has just been mentioned, who when building houses leave the roof level with the ground though they ought to protect them with a parapet, in order that no one may fall down into the hole made without perceiving it. For such men, if one is to tell the plain truth, are committing murder, as far as they themselves are concerned, even though no one fall in and perish; accordingly let them be punished equally with those who have the mouths of pits open.

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The law expressly enjoins that it shall not be lawful to take any ransom from murderers who ought to be put to death, for the purpose of lessening their punishment, or substituting banishment for death. For blood must be atoned for by blood, the blood of him who has been treacherously slain by that of him who has slain him.

[151] Since men of wicked dispositions are never wearied of offending, but are always committing atrocious actions in the excess of their wickedness, and increasing their iniquities, and extending them beyond all bounds or limits. For the lawgiver would, if it had been in his power, have condemned those men to ten thousand deaths. But since this was not possible, he prescribed another punishment for them, commanding those who had slain a man to be hanged upon a tree.

[152] And after having established this ordinance he returned again to his natural humanity, treating with mercy even those who had behaved unmercifully towards others, and he pronounced, "Let not the sun set upon ³⁰ persons hanging on a tree;" ³¹ but let them be buried under the earth and be concealed from sight before sunset. For it was necessary to raise up on high all those who were enemies to every part of the world, so as to show most evidently to the sun, and to the heaven, and to the air, and to the water, and to the earth, that they had been chastised; and after that it was proper to remove them into the region of the dead, and to bury them, in order to prevent their polluting the things upon the earth.

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Moreover, there is this further commandment given with great propriety, that the fathers are not to die in behalf of their sons, nor the sons in behalf of their parents, but that every one who has done things worthy of death is to be put to death by himself alone. And this commandment is established because of those persons who set might above right, and also for the sake of those who are too affectionate;

[154] for these last, out of their extraordinary and extravagant good will, will be often willing cheerfully to die for others, the innocent thus giving themselves up for the guilty, and thinking it a great gain not to see them punished; or else sons giving themselves up for their fathers in the idea that, if deprived of them they would for the future live a miserable life, more grievous than any kind of death.

[155] But to such persons one must say, "This your good-will is out of season." And all things which are out of season are very properly blamed, just as things that are done seasonably are praised on that account. Moreover, it is right to love those who do actions worthy to attract love. But no wicked man can be really a friend to any one. And wickedness alienates relations, and even those who are the most attached of relations, when men violate all the principles of justice. For the agreement as to principles of justice and as to the other virtues, is a closer tie than relationship by blood; and if any one violates such an agreement, he is set down not only as a stranger and a foreigner, but even as an irreconcilable enemy.

[156] "Why then do you pervert and misapply the name of good-will which is a most excellent and humane one, and conceal the truth, exhibiting as a veil an effeminate and womanly disposition? For are not those person womanly in whose ³² minds reason is overcome by compassion? And you do this in order to effect a double iniquity, delivering the guilty from punishment, and thinking it fair to punish yourselves, who are blameable in no respect whatever, instead of them."

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But these men have this to say in excuse of themselves, that they are not pursuing any private advantage for themselves, and also that they are influenced by excessive affection for their nearest relations, for the sake of the preservation of whom they will cheerfully submit to die.

[158] But who, I will not say of moderate men, but even of those who are very inhuman indeed in their dispositions, would not reject such barbarous and actually brutally disposed persons as those who, either by secret contrivance or by open audacity, inflict the greatest calamities on one person as a punishment for the faults of another, putting forward as a pretext the plea of friendship, or of relationship, or of fellowship, or something of that kind, as a justification for the destruction of those who have done no wrong? And at times they even do these things without having suffered any injury at all out of mere covetousness and a love of rapine.

[159] Not long ago a certain man who had been appointed a collector of taxes in our country, when some of those who appeared to owe such tribute fled out of poverty, from a fear of intolerable punishment if they remained without paying, carried off their wives, and their children, and their parents, and their whole families by force, beating and insulting them, and heaping every kind of contumely and ill treatment upon them, to make them either give information as to where the fugitives had concealed themselves, or pay the money instead of them, though they could not do either the one thing or the other; in the first place, because they did not know where they were, and secondly, because they were in still greater poverty than the men who had fled.

[160] But this tax-collector did not let them go till he had tortured their bodies with racks and wheels, so as to kill them with newly invented kinds of death, fastening a basket full of sand to their necks with cords, and suspending it there as a very heavy weight, and then placing them in the open air in the middle of the market place, that some of them, being tortured and being overwhelmed by all these afflictions at once, the wind, and the sun, and the mockery of the passers by, and the shame, and the heavy burden attached to them, might faint miserably; and that the rest, being spectators, might be grieved and take warning by their punishment,

[161] some of whom, having a more acute sense of such miseries in their minds than that which they could receive through their eyes, since they sympathised with these unfortunates as if they were themselves suffering in the persons of others, put an end to their own lives by swords, or poison, or halters, thinking it a great piece of good luck for persons, liable to such misery, to be able to meet with death without torture.

[162] But those who did not make haste to kill themselves, but who were seized before they could do so, were led away in a row, as in the case of actions for inheritance, according to their nearness of kindred, the nearest relations first, then those next to them in succession, in the second or third place, till they came to the last; and then, when there were no relations left, the cruelty proceeded on to the friends and neighbours of the fugitives; and sometimes it was extended even into the cities and villages, which soon became desolate, being emptied of all their inhabitants, who all quitted their homes, and dispersed to places where they hoped that they might escape detection.

[163] But perhaps it is not wonderful if men, barbarians by nature, utterly ignorant of all gentleness, and under the command of despotic authority, which compelled them to give an account of the yearly revenue, should, in order to enforce the payment of the taxes, extend their severities, not merely to properties but also to the persons, and even to the lives, of those from whom they thought they could exact a vicarious payment.

[164] But now, even those persons who are the very standard and rule of justice, the lawgivers themselves, having a regard to appearance rather than to truth, have endured to become, instead, standards of injustice, commanding the children of a traitor to be put to death with the traitor himself, and in the case of tyrants the five families most nearly related to them.

[165] Why is this I should say? For if indeed they have shared in their wickedness, then let them likewise share in their punishment; but if they have not participated in that, and if they have not been imitators of such actions, and if they have not been elated by the prosperity of their kinsmen, so as to exult in it, why should they be put to death? Is it for this reason alone, that they are their relations? Are the punishments then inflicted for the relationship, or for the lawless conduct?

[166] Perhaps you yourselves, O you venerable lawgivers, have had virtuous relations; but suppose they had been wicked, then it seems to me that you not only would never yourselves have devised any such commandments as this, but would have been furious with any one else who proposed such a law, because ...... ³³ taking care to avoid all liability to terrible calamity, and desiring to live in security, is now in great danger, and is exposed to an equal degree of misfortune. For the one condition is liable to fear, which, though a person may guard against for himself, he will still not despise the safety of another, but the other state is free from all apprehension, and by it men have often been persuaded to neglect the safety of innocent men.

[167] Therefore our lawgiver, considering these things and perceiving the errors of others, rejects them and hates them as destructive of the most excellent constitution, and consigns to punishment all those who give way to such, whether it be out of indifference, or out of inhumanity and wickedness, and never permits any of their countrymen or friends to be substituted for them, making themselves an addition to the crimes which the others have already committed;

[168] on which account he has expressly forbidden sons to be put to death instead of their parents, or parents instead of their sons, thinking it right that they who have committed the crimes should also bear the punishment, whether it be a pecuniary fine, or stripes, and more severe personal chastisement, or even wounds and mutilation, and dishonour, and exile, or any other judicial sentence; for though he only names one kind of punishment, forbidding one person to be put to death for another, he also comprises other kinds, which he does not expressly mention. ³⁴

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ABOUT WOMEN NOT BEHAVING IMMODESTLY.

Market places, and council chambers, and courts of justice, and large companies and assemblies of numerous crowds, and a life in the open air full of arguments and actions relating to war and peace, are suited to men; but taking care of the house and remaining at home are the proper duties of women; the virgins having their apartments in the centre of the house within the innermost doors, and the full-grown women not going beyond the vestibule and outer courts;

[170] for there are two kinds of states, the greater and the smaller. And the larger ones are called really cities; but the smaller ones are called houses. And the superintendence and management of these is allotted to the two sexes separately; the men having the government of the greater, which government is called a polity; and the women that of the smaller, which is called oeconomy.

[171] Therefore let no woman busy herself about those things which are beyond the province of oeconomy, but let her cultivate solitude, and not be seen to be going about like a woman who walks the streets in the sight of other men, except when it is necessary for her to go to the temple, if she has any proper regard for herself; and even then let her not go at noon when the market is full, but after the greater part of the people have returned home; like a well-born woman, a real and true citizen, performing her vows and her sacrifices in tranquillity, so as to avert evils and to receive blessings.

[172] But when men are abusing one another or fighting, for women to venture to run out under pretence of assisting or defending them, is a blameable action and one of no slight shamelessness, since even, in the times of war and of military expeditions, and of dangers to their whole native land, the law does not choose that they should be enrolled as its defenders; looking at what is becoming, which it thinks desirable to preserve unchangeable at all times and in all places, thinking that this very thing is of itself better than victory, or than freedom, or than any kind of success and prosperity.

[173] Moreover, if any woman, hearing that her husband is being assaulted, being out of her affection for him carried away by love for her husband, should yield to the feelings which overpower her and rush forth to aid him, still let her not be so audacious as to behave like a man, outrunning the nature of a woman; ³⁵ but even while aiding him let her continue a woman. For it would be a very terrible thing if a woman, being desirous to deliver her husband from an insult, should expose herself to insult, by exhibiting human life as full of shamelessness and liable to great reproaches for her incurable boldness;

[174] for shall a woman utter abuse in the marketplace and give vent to unlawful language? and if another man uses foul language, will not she stop her ears and run away? But as it is now, some women are advanced to such a pitch of shamelessness as not only, though they are women, to give vent to intemperate language and abuse among a crowd of men, but even to strike men and insult them, with hands practised rather in works of the loom and spinning than in blows and assaults, like competitors in the pancratium or wrestlers. And other things, indeed, may be tolerable, and what any one might easily bear, but that is a shocking thing if a woman were to proceed to such a degree of boldness as to seize hold of the genitals of one of the men quarrelling.

[175] For let not such a woman be let go on the ground that she appears to have done this action in order to assist her own husband; but let her be impeached and suffer the punishment due to her excessive audacity, so that if she should ever be inclined to commit the same offence again she may not have an opportunity of doing so; and other women, also, who might be inclined to be precipitate, may be taught by fear to be moderate and to restrain themselves. And let the punishment be the cutting off of the hand which has touched what it ought not to have touched.

[176] And it is fitting to praise those who have been the judges and managers of the gymnastic games, who have kept women from the spectacle, in order that they might not be thrown among naked men and so mar the approved coinage of their modesty, neglecting the ordinances of nature, which she has appointed for each section of our race; for neither is it right for men to mix with women when they have laid aside their garments, but each of the sexes ought to avoid the sight of ³⁶ the other when they are naked, in accordance with the promptings of nature.

[177] Well, then, of those things of which we are to abstain from the sight, are not the hands much more to be blamed for the touch? For the eyes, being wholly at freedom, are nevertheless often constrained so as to see things which they do not wish to see; but the hands are ranked among those parts which are completely under subjection, and obey our commands, and are subservient to us.

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And this is the cause which is often mentioned by many people. But I have heard another also, alleged by persons of high character, who look upon the greater part of the injunctions contained in the law as plain symbols of obscure meanings, and expressed intimations of what may not be expressed. And this other reason alleged is as follows. There are two kinds of soul, much as there are two sexes among human relations; the one a masculine soul, belonging to men; the other a female soul, as found in women. The masculine soul is that which devotes itself to God alone, as the Father and Creator of the universe and the cause of all things that exist; but the female soul is that which depends upon all the things which are created, and as such are liable to destruction, and which puts forth, as it were, the hand of its power in order that in a blind sort of way it may lay hold of whatever comes across it, clinging to a generation which admits of an innumerable quantity of changes and variations, when it ought rather to cleave to the unchangeable, blessed, and thrice happy divine nature.

[179] Very naturally, therefore, the law commands ³⁷ that the executioner should cut off the hand of the woman which has laid hold of what it should not, speaking figuratively, and intimating not that the body shall be mutilated, being deprived of its most important part, but rather that it is proper to extirpate all the ungodly reasonings of the soul, using all things which are created as a stepping-stone; for the things which the woman is forbidden to take hold of are the symbols of procreation and generation.

[180] And, moreover, keeping up a consistent regard to nature, I will also say this, that the unit is the image of the first cause, and the number two of the divisible matter that is worked upon. ³⁸ Whoever, therefore, receives the number two, honouring it above the unit, must be taught to know that he is, in so doing, approving of the matter more than of God. On which account the law has thought fit to cut off this apprehension of the soul as if it were a hand; for there can be no greater impiety than to ascribe the power of the agent to that which is passive.

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And any one may here fitly blame those who appoint that punishments, in nowise corresponding to the offences, are to be inflicted on the offenders, imposing pecuniary penalties for assaults, or stigma and infamy for wounds and mutilations, or a banishment beyond the borders of the land for intentional murders, and everlasting exile or imprisonment for thefts; for irregularity and inequality are enemies to a constitution which is eager for the truth.

[182] And our law, being the interpreter and teacher of equality, commands that offenders should undergo a punishment similar to the offence which they have committed; that, for instance, they should suffer punishment in their property if they have injured their neighbour in his property; in their persons, if they have injured him in his body, or in his limbs, or the organs of his outward senses; and, if their evil designs have extended to his life, then the law commands that the punishment should affect the life of the malefactor. For to exact a different and wholly unequal punishment which has no connection with or resemblance to the offence, but which is wholly at variance with it in all its characteristics, is the conduct of those who violate the laws rather than of those who would establish them.

[183] And when we say this, we mean provided no circumstances occur to give a different complexion to the affair; for it is not the same thing to inflict blows on one’s father and on a stranger, nor to speak ill of a ruler and of a private person, nor to do anything which is forbidden on common ground or in holy places, or at the time of a festival, or of a solemn assembly, or of a public sacrifice; or, again, on the days on which there is no holiday or sacred observance, or on those which are completely common and profane. And all other things of this kind one must examine with a view to judge of the propriety of increasing or diminishing the punishment.

[184] Again. "If," says the law, "any one strike out the eye of a servant or of a handmaiden, he shall let them depart free." ³⁹ Because, as nature has assigned the chief position in the body to the head, having bestowed upon it a situation the most suitable to that pre-eminence, as it might give a citadel to a king (for having sent it forth to govern the body it has established it on a height, putting the whole composition of the body from the neck to the feet under it, as a pedestal might be placed under a statue), so also it has given the pre-eminence among the organs of the external senses to the eyes. At all events, it has assigned them a position above all the others, as if they were the chiefs, wishing to honour them not only by other things, but also by this most evident and conspicuous of all signs.

34 4

Now it would take a long time to enumerate all the necessities which the eyes supply to, and all the services which they perform for, the human race. But one, the most excellent of all, we may mention. It is the heaven which has showered philosophy upon us, it is the human mind which has received and which contains it, but it is sight which has entertained and been its host; for that is the faculty which was the first to see the level roads through the air.

[186] And philosophy is the fountain of all blessings, of all things which are really good. And he who draws from this fountain, so as thus to acquire and make use of virtue is praiseworthy; but he who does it with the object of accomplishing wicked purposes and of condemning others is blameable. For the one is like a man at an entertainment, who is delighting both himself and all who are feasting in his company; but the other is like one who is swallowing down strong wine, in order to make himself and his neighbour drunk.

[187] Now in what way it is that the sight may be said to have entertained philosophy as its host we must now proceed to explain. Having looked up to heaven it beheld the sun, and the moon, and the planets, and the fixed stars, the most beautiful host of heaven, the ornament of the world.

[188] After that it arrived at a perception of the rising and setting of these bodies, and their harmonious motions, and the fixed seasons of their periodical revolutions, and their meetings, ⁴⁰ and eclipses, and re-appearances. After that it proceeded onwards to a comprehension of the increase and decrease of the moon; of the motions of the sun along the breadth of heaven, as he comes from the south towards the north, and again recedes from the north towards the south, in order to the generation of the fruits of the year, so that they may all be brought to perfection, and ten thousand other wonderful things besides these. And having looked round and surveyed the things in the earth, and in the sea, and in the air, with great diligence displayed all the things in each of these elements to the mind.

[189] But as the mind was unable by itself to comprehend all these things from merely beholding them by the faculty of sight, it did not stop merely at what was seen by it, but being devoted to learning, and fond of what is honourable and excellent, as it admired what it did see, it adopted this probable opinion, that these things are not moved spontaneously and at random by any irrational impulse of their own, but that they are set in motion and guided by the will of God, whom it is proper to look upon as the Father and Creator of the world. Moreover, that these things are not unrestrained by any bounds, but that they are limited by the circumference of one world, as they might be by the the walls of a city, the world itself being circumscribed within the outermost sphere of the fixed stars. Moreover it considered also that the Father who created the world does by the law of nature take care of that which he has created, exerting his providence in behalf of the whole universe and of its parts.

[190] In the next place it also considered what was the essence of the visible world, and whether all the things in the world had the same essence, or whether different things had different essences, and also of what substances everything was made, and for what reasons it was made, and by what powers the world was held together, and whether these powers were corporeal or incorporeal.

[191] For what can the investigation into these and similar subjects be called but philosophy? And what more fitting name could one give to the man who devoted himself to the investigation of these topics than that of a philosopher? For by his examination of the nature of God, and of the world, and of all the things in it, whether plants or animals, and of those models which are only appreciable by the intellect, and again of the perfected representations of those models which are visible to the outward senses, and of the virtues and vices which exist in all created things, he shows that his disposition is one truly devoted to learning, and contemplation, and philosophy; and this greatest of blessings to mortal man is bestowed upon him by the faculty of sight.

[192] And this faculty seems to me to deserve this pre-eminence, since it is more nearly related to the soul than any one of the other outward senses, for they all of them have some kind of connection with the intellect; but this one obtains the first and principal rank as the nearest relation does in a private house.

[193] And any one may conjecture this from many circumstances, for who is there who does not know that when persons are delighted their eyes betray their pleasure, and sparkle, but that when they are grieved their eyes are full of depression and heaviness; and if any heavy burden of grief oppresses, and crushes, and overwhelms the mind, they weep; and if anger obtains and preponderance, the eyes swell, and become bloodshot and fiery;

[194] and again change so as to be gentle and soft when the anger is relaxed. Again, when the man is immersed in deep thought and contemplation, the eyes seem fixed as if they in a manner joined in his gravity; but in the case of those who are of no great wisdom the sight wanders, because of their vacancy of intellect, and is restless, and in short the eyes sympathise with the affections of the soul, and are wont to change along with it in innumerable alternations, on account of the closeness of their connection with it; for it seems to me that there is no one visible thing which God has made so complete a representation of that which is invisible as the sight is of the mind.

35 5

If therefore any one has ever plotted against this most excellent and most dominant of all the outward senses, namely sight, so as ever to have struck out the eye of a free man, let him suffer the same infliction himself, but not so if he have only struck out the eye of a slave; not because he is entitled to pardon, or because the injury which he has done is less, but because the man who has been injured will have a still worse master if he has been mutilated in retaliation, since he will for ever bear a grudge against him for the calamity which has fallen upon him, and will revenge himself on him every day as an irreconcileable enemy by harsh commands beyond his power to perform, by which the slave will be so oppressed that he will be ready to die.

[196] Therefore the law has provided that the man who has thus done injury to his slave shall not be allowed to escape free, and yet has not commanded that the man who has already suffered the loss of his eye shall be ill-treated still further, enjoining that if any one strikes out the eye of his servant he shall without hesitation grant him his freedom;

[197] for thus he will suffer a double punishment for the actions which he has committed, in being deprived of the value of his servant and also of his services, and thirdly, which is worse than either of the things already mentioned, in being compelled to do good to his enemy in the most important matters, whom very likely he wished to be able to ill-treat for ever. And the slave has a double consolation for the evils which he has been subjected to in being not only emancipated, but also in having escaped a cruel and inhuman master.

36 6

The law also commands that if any one strike out the tooth of a slave he shall bestow his freedom on the slave; why is this? because life is a thing of great value, and because nature has made the teeth the instruments of life, as being those by which the food is eaten. And of the teeth some are fitted for eating meat and all other eatable food, and on that account are called incisors, or cutting teeth; others are called molar teeth from their still further grinding and smoothing what has been cut by the incisors;

[199] on which account the Creator and Father of the universe, who is not accustomed to make anything which is not appointed for some particular use, did not do with the teeth as he did with every other part of the body, and make them at once, at the first creation of the man, considering that as while an infant he was only intended to be fed upon milk they would be a superfluous burden in his way, and would be a severe injury to the breasts, filled as they are at that time with springs of milk, from which moist food is derived, as they would in that case be bitten by the child while sucking the milk.

[200] Therefore, having waited for a suitable season (and that is when the child is weaned), he then causes the infant to put forth the teeth which he had prepared for it before, as the most perfect food now supplied to it requires the organs above-mentioned now that the child rejects the food of milk.

[201] If therefore any one, yielding to an insolent disposition, strikes out the tooth of his servant, that organ which is the minister and provider of those most necessary things, food and life, he shall emancipate him whom he has injured, because by the evil which he inflicted on him he has deprived him of the service and use of his tooth. "Is then," some one will say, "a tooth of equal value with an eye?"

[202] "Each," I would reply, "is of equal value for the purposes for which they were given, the eye with reference to the objects of sight, the teeth with reference to those which are eatable." But if any one were to desire to institute a comparison, he would find that the eye is entitled to the highest respect among all the parts of the body, inasmuch as being occupied in the contemplation of the most glorious thing in the whole world, namely the heaven; and that the tooth is useful as being the masticator of food, which is the most useful thing as contributing to life. And he who strikes out a man’s eye does not hinder him from living, but a most miserable death awaits the man who has all his teeth knocked out.

[203] And if any one meditates inflicting injury in these parts on his servants, let him know that he is causing them an artificial famine in the midst of plenty and abundance; for what advantage is it to a man that there should be an abundance of food, if the instruments by which he may be enabled to make use of it are taken from him and lost, through the agency of his cruel, and pitiless, and inhuman master?

[204] It is for this reason that in another passage the lawgiver forbids creditors to exact from their debtors a molar tooth or a grinder as a pledge, giving as a reason that the person who does so is taking a man’s life in pledge; for he who deprives a man of the instruments of living is proceeding towards murder, entertaining the idea of plotting even against life.

[205] And the law has taken such exceeding care that no one shall ever be the cause of death to another, that it does not look upon those who have even touched a dead body, which has met with a natural death, as pure and clean, until they have washed and purified themselves with sprinklings and ablutions; and even after they are perfectly clean it does not permit them to go into the temple within seven days, enjoining them to use purifying ceremonies on the third and seventh day.

[206] And again, in the case of persons who have gone into the house in which any one has died, the law enjoins that no one shall touch them until they have both washed their bodies and also the garments in which they were clothed, and, in a word, it looks upon all the furniture and all the vessels, and everything which is in the house, as unclean and polluted;

[207] for the soul of a man is a valuable thing, and when that has quitted its habitation, and passed to another place, everything that is left behind by it is polluted as being deprived of the divine image, since the human mind is made as a copy of the mind of God, having been created after the archetypal model, the most sublime reasoning.

[208] And the law says, "Let everything which a man that is unclean has touched be also unclean as being polluted by a participation in that which is unclean." And this sacred injunction appears to have a wide operation, not being limited to the body alone, but proceeding as it would seem also to investigate the dispositions of the soul,

[209] for the unjust and impious man is peculiarly unclean, being one who has no respect for either human or divine things, but who throws everything into disorder and confusion by the immoderate vehemence of his passions, and by the extravagance of his wickedness, so that everything which he touches becomes faulty, having its nature changed by the wickedness of him who has taken them in hand. For in like manner the actions of the good are, on the contrary, all praiseworthy, being made better by the energies of those who apply themselves to them, since in some degree what is done resembles in its character the person who does it.

Notes on the current edition

De specialibus legibus (lib. i‑iv)

1. II p. 299

2.
1 tit. περὶ τῶν ἀναφερομένων ἐν εἴδει νόμων εἰς δύο γένη τῶν ι΄ λογίων, τό τε ς' τὸ ζ', τὸ κατὰ μοιχῶν καὶ παντὸς ἀκολάστου καὶ τὸ κατὰ ἀνδροφόνων καὶ πάσης βίας M, τοῦ αὐτοῦ περὶ τῶν ἀναφερομένων . . . τό τε ς' καὶ τὸ ζ', καὶ τὸ κατὰ μοιχῶν . . . ἀνδροφόνου καὶ πάσης βίας F, φίλωνος περὶ τῶν ἀναφερομένων ἐν εἴδει λογίων (sic) εἰς β' γένη τῶν ι' λογίων, τό τε ς' καὶ τὸ ζ', καὶ τὸ κατὰ μοιχῶν . . . πάσης βίας G, Φίλωνος ἰουδαίου περὶ τῶν . . . δέκα λογίων, τό τε ς' καὶ τὸ ζ' τὸ κατὰ μοιχῶν . . . κατὰ τῶν ἀνδροφόνων καὶ πάσης βίας Α, περὶ τῶν ἀναφερομένων . . . πάσης βίας HP, περὶ δέκα λόγων (sic) Arm
6 ὅτε] ὁπότε M
7 καὶ ante μακάριον om. Α
8 νοῦν] βίον coni. Mang. θείοις ἀεὶ F Arm: ἀεὶ θείοις ceteri (v) λόγοις FA (Mang.): λογίοις ceteri συγγινόμενος F1 (Mang.): συγκινούμενος ceteri
9 ἀκορέστων G φρονῶν om. Arm
10 τὰς τοῦ σώματος AP2
11 ἀλλὰ F τινα] τὸν M
12 ἡλίω τε M σύμπαντι F: τῶ παντὶ ceteri (v)
13 δὴ Γ’· δὴ οὖν ceteri (v)
14 σκοπιᾶς F (in ras.): σκοπιῆς ceteri (v)
15 θεωρίας] διαφορὰς coni. Mang. τῶν om. F εὐδαιμονίζων ω ex ο corr.) Η, εὐδαιμονίζων L (v) ἐμαυτὸν] ἑαυτὸν MA
16 κῆρας MF Arm: κακὰς κῆρας ceteri (v) δὲ M

3.
2 καθέλκων με Arm με καταβαλεῖν] μεταβαλεῖν F, κατέβαλεν (om. με) M
4 δύναμαι] σθένω F στένων] θεὸς (sic) F, στένων om. Arm ἀντέχω] ἀντέχων καὶ F
5 ἵμερον] (??) ἔρον F ἔχων om. F
6 ὅτε om. M
7 ἀμυδρῶς Arm: ἀμυδροῖς codd. (v) 7.
8 τὸ ὀξυδερκὲς γὰρ (γὰρ ss.) transp. Η
8 ἀλλοκότων] ἀλλαχόθεν ἄλλων (ut 1.
14 15) coni. Mang. ἐσκίασεν F
9 ἀλλὰ G ἀναγκαίως] ἀνεῳγόσι coni. Mang.
10 ζωῆς om. F
11 εὐδεία H1P θορύβου τῶν (sic) F ἐν πολιτεία F: ἐκ πολιτείας ceteri (v)
12 μόνον οὐκ ἀεροπορῶν om. M τῆς F: ταῖς ceteri (v)
13 δραπετεύειν] θεραπεύειν Α συνημερεύσοντα F (coni. Mang.): συνημερεύοντα ceteri (v), καὶ συνημερεύειν Arm ἀπὸ] ὑπὸ AP2
15 ἐπεισχεομένων F: ἐπιχεομένων ceteri
18 τινὸς Mang.: τινὲς codd. ᾠήθην scripsi (ᾠήθην ἄν Mang.): ὠήθησαν διανοίγω Α (fort. recte) φωτὶ τῆς σοφώς A τῷ om. Mang.
19 τῶ σκότω M: ἐν σκότω ceteri (Turn.) παριδρυθείς coni. Mang.
20 μωϋσέως G: μωϋσέος ceteri, τοῦ νομοθέτου Arm
22 διαπτύττειν F (cf. Mang.): διαφυλάττειν ceteri (v) ἀναφαίνειν F: ἀναφαίνειν σκοπεῖν ceteri (v)
23 τῶν δέκα F: περὶ δέκα ceteri (v)
24 ἑρμηνέως] ἑρμηνείας Arm εἴρηται om. Arm

4.
1 δ’ om. Mang.
2 τ’ Α ἀρίστως M
4 ἐν δὲ — τοῦτ’ ἐστίν om. Arm, eorum loco novum titulum habet Φίλωνος περὶ δέκα λόγων γράμμα] πρόσταγμα vel παράγγελμα coni. Mang.
5 οὐ μοιχεύσεις tamquam titulum rubro scripsit F, repet. mg M 5.
6 ἡ ἡδονὴ M: ἡ om. ceteri (v)
7 γὰρ om. Α
8 διὰ πάντων τέθηπε καὶ περιέπει καὶ om. Nicet. τέθηπε F Arm: γέγηθε ceteri (v)
9 αὐτῆς] αὐτοῖς Α ὑπείκει F Arra: ὑπείκει καὶ ceteri (v) πρός τι F Arm: πρός τε ceteri πρὸς τὸ v) πρός τι — ἀσμενίζοντα καὶ (10) om. Nicet. βλέμμα καὶ νεῦμ᾿ HP, νεῦμα καὶ βλέμμ’ Α
10 τὰς προστάξεις om. Arm
11 ἐν ὀξύτητι F μὲν om. F ἡ om. F
12 πολλὴν καὶ πολλάκις F: πολλὴν καὶ om. ceteri (v)
13 οἱ ἄπληστοι περὶ ἐδωδὴν transp. HP (v)
14 ἀπαγορευομένων F: ἀπηγορευμένων ceteri (v) φιλογύναιοι Arm Nicet.: φιλογυνίοις codd. (v)
15 ὁμιλοῦντες F Nicet.: προσομιλοῦντες ceteri (v)
16 αὐτῶν F οὐ ante σώματος add. F 1(1.
17 κατὰ τοὺς πολλοὺς om. F Arm Nicet. (fort. recte)
17 ἔχοντας MH1P Barb. τροφὴν] ὕλην M
18 πολλὴν] πάλιν Nicet. δὲ ἰκμάδα Α, δ’ ἰκμάδα F: δ’ ἰκμάσασα M, ἰκμάδα (om. δὲ) ceteri (v) ; δι’ ἰκμάδα coni. Mang. ἧς] πᾶν M
19 ἀποχεύεται Α κνισμοὺς F καὶ ὀδαξισμοὺς F (ὀδαξησμοὺς scripsi): om. 4—153,8 Nicetae Catena in Lucam (Vat. 1611 fol. 245v Monac.
33 fol. 3000v) καὶ γράμμα πρῶτον τοῦτό ἐστιν — ζηλοῦν ἐπιμελές. ἅλις μὲν δὴ τούτων.
5 — 157,16 Catena Barber. IV
56 fol. 121v Φίλωνος ἐβραίου: πανταχοῦ τῆς οἰκουμένης — κακὰ καὶ δυσίατα.

5.
1 alt. καὶ F: om. ceteri (v) καὶ ἔστιν — ὅλα (3) 0111. F
2 πλησίων Α (Turn.)
4 ἐπὶ γάμοις F Nicet.: ἐπὶ γάμους Α, ἐπιγαμίους ceteri (v) δ’ A 4. .5 ἀπεργαζομένας G
6 κολαστέον] ὁ νόμος κολάζει Nicet. ἐν ἀδείᾳ] ἀναιδείᾳ Arm ἔ διαφθείροιεν FAG Nicet. Barb.: διαφθείρειεν MHP (v) μήτε MF Nicet.: μηδὲ ceteri. (v)
9 τἄλλα M περὶ τῆς ὁμιλίας Α, περὶ τἀς ἄλλας ὁμιλίας F ὁ νόμος] ὀνόματα Α
11 χηρευουσῶν μητρυιῶν scripsi coll. § 20): χηρευουσῶν codd. (v) ; ἀγχιστευουσῶν coni. Mang. ἔθος Α
13 post γὰρ add. αὐτῶν M τὰς ἑαυτῶν Α: τὰς αὑτῶν ὑ ex ὐ corr.) H, τὰς αὐτῶν FGP Barb., om. h. l. Μ
14 ὡς λόγος, τῆς μεγίστης F Arm: τῆς μεγίστης, ὡς λόγος ceteri (v)
15 δυσεβέστερον F, δϋσευέστερον A
16 γήρως] χήρας coni. Mang.
17 λαμβάνοντα coni. Mang.
18 γενέσθαι H (v) καὶ post γίνεσθαι om. Arm τοῦ αὐτοῦ καὶ M καὶ ora. Mang.): om. F Arm, νῦν ceteri (Turn.) μητέρα καὶ γυναῖκα transp.
11 (v)
19 τοῦ μὲν F Arm (coni. Mang.): τοὺς μὲν ceteri (v)

6. 1—6 Lev. 18,20. 20,10. Deut. 22,22. cf. loseph. Ant. lud. III § 274 μοιχείαν μὲν τὸ παντελὲς ἀπεῖπε νομίσας εὔδαιμον τὸ περὶ τοὺς γάμους ὑγιαίνειν τοὺς ἄνδρας καὶ ταῖς τε πόλεσι καὶ τοῖς οἴκοις συμφέρειν τὸ τοὺς παῖδας εἶναι γνησίους. καὶ μίσγεσθαι δὲ μητράσι κακὸν μέγιστον ὁ νόμος ἀπεῖπεν, ὁμοίως δὲ καὶ πατρὸς συνεῖναι γαμετῇ καὶ τηθίσι καὶ ἀδελφαῖς καὶ παίδων γυναιξὶν ὡς ἔκφυλον ἔχον τὴν ἀδικίαν μεμίσηκεν. . . . κατὰ δέ τῶν εἰς ταῦτ’ ἐξυβρισάντων θάνατον ὥρισε τὴν τιμωρίαν. II Lev. 18,8. 2011 Deut. 22,30.
13 cf. Sext. Emp. Pyrrh. Hyp. III 205, alii.

7.
1 τε om. Α 1.2 ἐν αὐτῶ F, αὐτῷ (om. ἐν) Arm
2 ταῦτ’ ἐπράχθη κτλ. cum praecedentibus coniunxi
3 παιδὸς] καὶ τοῦ παιδὸς M
4 κατ’ FA: κατὰ ceteri 4.
5 κακῶν φορὰν F: κακῶν om. Α, φορὰν κακῶν ceteri (v)
6 γὰρ om. Α
7 κλήρου F ἐκγόνοις FA Barb.: ἐγγόνοις ceteri (v) πατέρων] πατρῴων Turn. (Richt.!)
8 φθορὰ Arm
9 τῶν om. Α
10 φθοραὶ] φόνοι coni. Mang.
11 καὶ seclusit Mang.
14 ἀπελείφθησαν M
15 οὐ μὴν om. Barb.
16 αἰεὶ F στρατιαῖς FX, στρατεία Α
17 τοτὲ] ποτέ N
19 γοῦν] οὖν Α Barb. (Mang.), γὰρ G
20 μηδένα τοῦ ἔτους] ἐν τούτοις Α
21 θέρους καὶ χειμῶνος om. HP (Turn.) post χειμῶνος add. καὶ Mang., om. codd.
22 πλείω FN: πλείονα ceteri (v) τοῖς om. N
23 οἰκοῦντας V (Turn.): οἰκεῖν codd.
24 ἐῶ γὰρ Α
2 sqq. cf. Soph. Oed. Tyr. 1404 — 1408. —155,5 N fol. 158v: οὐ μὴν—τοὺς ἀσεβοῦντας.

8.
1 A; μαντευομένοις scribendum censuit Mang. ἀδελφῶν om. G 1.2 οὐ γενησομένην ἴσως MA (Maug.), γενησομένην om. F 2.3 μοι δοκῶ MFN (fort. recte, tum vero συμβαίνει scribendum est)
5 ἀσεβοῦσι] ἆσε (sic) F δ’ F: γοῦν Barb., γὰρ ceteri (v) μόνον FP Barb.: μόνοι ceteri (v) 5.
6 γρ. καὶ ὅσοι τῶν ἔτι δρώντων ἔχουσι συνεπιγράφους mg M
6 ἑκουσίῳ γνώμη συνεπιγράφονται F Arm: post γνώμη add. σὺν τῆ τῶν δρώντων ἐξουσία ceteri (v) δ’ F, δὲ om. .Arm
7 ὥστε M: ὥστ’ ceteri προγονῷ scripsi: προγόνῳ codd. (v)
8 ἀφῆκε G
9 μητρὸς καὶ μητρυιᾶς Arm 10.
11 προσερρήθη μητρυιά transp. A
11 προσερρέθη M
12 μνήμην] τιμὴν coni. Mang. 13.14 βουλευσόμενος Γ’ Arm (Mang.): βουλευόμενος ceteri βουλόμενος Turn.)
14 τῆ μητρὶ F: τῇ om. ceteri σφόδρ’ F
15 vel μέρει delendum vel ἡ inserendum putavit Mang. 15.
16 ὀλιγωρεῖν δοκεῖν ante ὁλοκλήρου καὶ παντελοῦς transp. HP (v)
17 tit. περὶ τοῦ δεῖν μὴ ἀδελφὴν ἄγεσθαι γυναῖκα add. mg M ἑξῆς] ἐξ ἧς F
18 ὁμοῦ] νόμου Arm Ἀθηναῖος] Ἀθηναίων νομοθέτης Arm
19 ὁμοπατρίους ἐφεὶς ἄγεσθαι om. Arm ἐφεὶς F: ἐφιεὶς ceteri (v) τἀς] τοὺς Α
20 ταῖς] τοῖς Α Barb.

9.
7 Lev. 18,8. 20,11. Deut. 22,30.
17 Lev. 18,9. 20,17.
19 ef. Schol. Arist. Nub. 1371. Corn. Nep. Cim. 1.

10.
1 τὸν] τὰς G τὰς om. G 1.2 χλεύην θέμενος scripsi: χλεύην codd.; χλευάζων V (Turn.)
2 ἑκατέραν F1 εὐφόρησεν] ἀφόρησεν (sic) F, ἐγνώρισεν Α, ἐγνώρησεν P2; εὐφόρησεν corruptum, ἐφώρμησεν conicio
3 δαψιλευόμενος M
4 ἀκρασίαν] ἀκολασίαν coni. Mang. ἅπασιν Arm
5 τοῦδε ἡ τῆσδε coni. Mang.
6 καὶ τὰς πρεσβυτέρας A ἀλλὰ καὶ ἰσήλικας F
7 γεννήσει Α
9 ἐκθυσαξάμενος (sic) F
10 ὡς om. F Arm ἀνεπιλήπτου πολιτείας transp. Barb. προτρέποντος F
11 αἴσχιστα FL2: ἔχθιστα ceteri
12 pr. εἴτε FG: εἴτε καὶ ceteri (v) γένηται Barb.
14 τὰς om. F
15 ἀνθρώπους om. A
16 ἀπωθοῦντας Arm(?) γένος Mang.: ἔργον codd.
17 αἶ τε γὰρ M
18 πρὸς τοὺς ὀθνείους F: τῶν ὀθνείων ceteri (v) ἐπιγαμί(??)αι F2, ὁμιλίας ἐπιγαμιαίας F1 ut vid.
19 συγγενείας Α
20 μὴ υἱιδῆν om. F
22 προγονὴν ἢ Α: πρόγονον (om. ἢ) ceteri (Turn.) μὲν] μέντοι Α ἄπαγε FG Arm: ἐπάγεσθαι ceteri (v)
1 sqq. cf. Diod. Sic. I 27. Sext. Emp. Pyrrh. Hyp. III 205.
20 Lev. 18,10. 12.13. 20,19. cf. Ioseph. Ant. lud. III § 274 (supra p. 153).
21 Lev. 18,14. 15. 16. 2012. 20.21.
22 Lev. 18,17. 2014.

11.
1 πατρωὸς A: πατρῷος ceteri (v) πατὴρ ὀφείλων om. M ὀφείλων F: ὀφείλει ceteri (v), ἐστὶ καὶ ὀφείλει Arm
2 τῆς om. Α 2.3 tit. περὶ τοῦ μὴ ἄγεσθαι τὸν αὐτὸν δύο ἀδελφάς add. mg M
3 ἐν ταὐτῶ Α
4 ἀπεωσμένον F 4.
5 ζώσης γὰρ ἔτι τῆς πρότερον συνοικούσης, εἶτα καὶ coni. Mang.
5 εἴτε] ἢ Α χηρεύῃ F: χηρεύσῃ ceteri (v) καὶ om. M
6 τὰ] τὴν M, om. G
7 προδιδάσκων F Arm: προδιδάσκων ταύτας ceteri (v) ; ταύτῃ coni. Mang. διαλύειν M
8 μηδὲ Α
11 ἐπάγουσι F: ἄγουσαι ceteri (v) ὅμοιον F: ὁμοίως ceteri (v) ὡς εἰ καὶ] ὥσπερ M
13 στασιάζει MA Barb. ὃ Mang.: om. F Arm, ἃ coteri ἀπεργάζεται F: πάντως ἀπεργάζεται Α, ἀπεργάζεται πάντως ceteri (v) καὶ φθοράς FL2: ἡ φθοράς ceteri
14 ἀδελφαὶ Barb. (coni. Mang.): ἀδελφῆς F, ἀδελφὰ ceteri (v) εἰ om. F καὶ εἰ transp. Α μέρη] τὰ μέρη H2 (v) 14.15 καὶ ἑνοῦνται om. HL (Turn.)
15 φύσει κα om. Mang.
16 ἀπορρήττουσα F: om. ceteri (v) καινουργεῖ] καινουργοῦν Α, καὶ πανουργῆ F μηδὲ Α: μηδ’ ceteri
17 ἐπιτίθεσο M
18 ἔθνεσιν AG
2 Lev. 18,18.
16 sqq. Exod. 34,16. Deut. 7,3.4. cf. Ioseph. Ant. lud. VIII § 191 (de Salomone rege) . . . πολλὰς δὲ καὶ ἐκ τῶν ἀλλοτρίων ἐθνῶν γήμας . . . παρέβη μὲν τοὺς Μωυσέως νόμους, ὃς ἀπηγόρευσε συνοικεῖν ταῖς οὐχ ὁμοφύλοις, (192) τοὺς δ’ ἐκείνων ἤρξατο θρησκεύειν θεοὺς ταῖς γυναιξὶ καὶ τῷ πρὸς αὐτὰς ἔρωτι χαριζόμενος, τοῦτ’ αὐτό ὑπιδομένου τοῦ νομοθέτου προειπόντος μὴ γαμεῖν τὰς ἀλλοτριοχώρους, ἵνα μὴ τοῖς ξένοις ἐπιπλακέντες ἔθεσι τῶν πατρίων ἀποστῶσι μηδέ τοὺς ἐκείνων σέβωνται θεοὺς παρέντες τιμᾶν τὸν ἴδιον.

12.
1 τάχα] τὰ F
2 ἡρματισμένος F Arm: ἠρτημένος ceteri (v) αἰεὶ F
3 ἱεροὺς] ἱερεῖς A δ’ FA, δὲ om. G οὐ] οὐδέν F
4 γὰρ om. Arm πρὸ] πρὸς G ἔθνεσι A κινδυνεύουσι FAP: κινδυνεύσουσι ceteri (v)
5 τιμὴν ἀπομαθεῖν F: ἀπομαθεῖν τιμήν ceteri (v)
6 δέ om. Arm γυνὴ om. Α
9 γενέσθω F: γινέσθω ceteri (v) θεσμοὺς] δεσμοὺς H (Turn.)
11 ἐθέλει F: ἐθέλοι ceteri (v)
12 μαλακείας καὶ ἀνανδρείας HP ἐκτετμημένος codd.: ὡς ἐκτετμημένος v
13 καὶ μισοπόνηρον Turn.
14 τὰ πόλεων codd.: τὰ om. V κατορθοῦντι Α
15 εὐφόρως scripsi: εὐφυῶς codd. (v) ; εὐθέως coni. Mang. προαγωγίαν P (Mang.)
16 μηνύματ’ F: μηνύματα ceteri τοῦ ἑκατέρου F: τοῦ ἑκατέρων ceteri (v) θανάτου. δίκην codd. v (cf. Mang.) τινέτω F Arm: γοῦν τινέτω Α, οὖν τινέτω ceteri (v)
18 tit. περὶ τῶν καταμηνίων add. mg M φορὰ δὲ Arm τῶν om. Α γυναικὸς FA: τῆς γυναικὸς ceteri (v) ἀνήρ MFA: ὁ ἀνήρ ceteri (v), ἀνήρ om. G Barb.
19 ἀνεχέτω F: ἀπεχέσθω G, ἀνεχέσθω ceteri (v)

13.
6 sqq. Deut. 24,1 — 4. cf. loseph. Ant. lud. IV § 203 γυναικὸς δέ τῆς συνοικούσης βουλόμενος διαζευχθῆναι καθ’ ἁσδηποτοῦν αἰτίας, πολλαὶ δ’ ἂν τοῖς ἀνθρώποις τοιαῦται γίγνοιντο, γράμμασι μὲν περὶ τοῦ μηδέποτε συνελθεῖν ἰσχυριζέσθω· λάβοι γὰρ ἄν οὕτως ἐξουσίαν συνοικεῖν ἑτέρω, πρότερον γὰρ οὐκ ἐφετέον· εἰ δὲ καὶ πρὸς ἐκεῖνον κακωθείη καὶ τελευτήσαντος αὐτοῦ θελήσειε γαμεῖν ὁ πρότερος, μὴ ἐξεῖναι αὐτῇ ἐπανιέναι.
18 Lev. 18,19. 2018. cf. Ioseph. Ant. Iud. III § 275.
18 — 159,13 pergit Catena Barber. IV
56 fol. I22v: φορὰ τῶν μηνιαίων — δεδιώς.

14.
1 προδιδασκόμενος MAG Barb.: προσδιδασκόμενος F Arm, διδασκέσθω HP (v)
2 προσίεσθαι FH (Turn.) γὰρ om. F ἢ] καὶ Α, om. F1
3 πυροὺς καὶ κριθὰς M: πυροῖς καὶ κριθαῖς F, πυροὺς ἡ κριθὰς ceteri (v), πυροὺς ἢ καὶ κριθὰς Barb. κριθοὺς Α εἰς om. F σπείροι F: κατασπείρει F: κατασπείροι ceteri (v)
5 δὲ καὶ F: δ’ Α, δὲ ceteri
6 καιροῦ F1 (??) (ras.
3 litt.) τρόπον F, τὸν τρόπον Barb. ἵν᾿ — σπόρον (7) om. G
7 ἐπέχοι H2 (v): ἐπέχῃ ceteri τῆ φορᾶ F Arm: ἡ σπορὰ ceteri (v), ἡ σπορὰ ὑπὸ τῆς φορᾶς Barb. 7. ἡ γρ. λήσεται γὰρ τῆ γῆ φθορὰ κατασυρεῖσα ὑπὸ τῆς ὑγρότητος πνευματικοὺς τόνους mg M κατασυρεὶς Arm: ἐκσυρεῖσα Α, κατασυρεῖσα cetcri (v)
8 ἀγριότητος Barb. σπερματικοὺς Α: πνευματικοὺς ceteri τόνους] γόνους MG 8.
9 χαλασθεὶς et ἐκλυθείς scripsi (Arm?): χαλασθεῖσα et ἐκλυθεῖσα codd. (v)
9 δ’ FA: δὲ ceteri
10 ἕκαστον F Barb.: ἕκαστα ceteri (v)
11 τε καὶ ψυχῆς om. Arm (fort. recte) δὲ F ἐπίσχοιτο G
12 μηναῖα F1, ι add. F2 φθορὰς F: σπορὰν H, φθορὰν ceteri (v) 12.
13 βληθησομένων M
13 tit. τοῖς περὶ τῶν συνερχομένων στείραις add. mg M τὴν Α
14 ἢ om. AGH1P
15 θήρᾳ γὰρ αὐτὸ μόνον] θηραταὶ γὰρ οὗτοι μόνον M (Mang.) ἄκρατοι M ὡς οἱ scripsi: οἳ F, ὅσοι ceteri (v)
17 ἐξ ἀνάγκης ἴσασιν trausp. Α
18 ἀκρασίαν] ἀκολασίαν Α (Mang.) ἀνίατον ἀκρασίαν Arm
20 ὁπόταν F: ὁπότε ceteri (v) χρόνῳ χρόνῳ Arm αἰσθόμενοι A στείρας] χήρας Α

15.
1 ἀποπέμπονται M, ἀποπεμπέτωσαν, οὗτοι δὲ HP: ἀπέπεμψαν· οὔτοι δὴ Turn. ἐπάξιοι F: ἄξιοι ceteri (v)
2 ἀρχαῖα φίλτρα Arm μακρὰ συμβιώσει transp. HP (v)
3 προδεδοκιμασμένας FA: πρὸς δεδοκιμασμένας ceteri (Turn.)
4 ἄγονοι — ὁμολογουμένως εἰσίν (9) om. F
5 ἐγγεγραφέσθωσαν H (Turn.)
7 μονὴν M: μόνην GHP, μόνον Α; διαμονὴν coni. Mang.
10 tit. κατὰ παιδεραστῶν add. mg M ἐπισκεκώμακε F, ἐπικεκώμακε N ἕτερον] πρότερον A 10.11 ἕτερον — μεῖζον] μέγα Barb.
11 κακόν om. G τὸ παιδεραστῶν HP (Turn.)
15 οὕτω Barb. 15.
16 καὶ διακοσμούμενοι om. G
16 ψιμμιθίω MA, ψιμυθίω P
17 ἐπιτριβόμενοι Α λίπα χριόμενοι] ὑποχριόμενοι M; ἐπιχριόμενοι coni. Mang. 17.
18 προσαγωγὸν incipit S
19 ἠσκημένοις codd.: ἠσκημένοι Mang. ἐπιτηδεύσει F: ἐν ἐπιτηδεύσει ceteri
20 μεταβαλεῖν S ἐρυθριῶσιν S καθῶν S νόμον F1
21 ὃς] θσ (θεὸς) τὸ φύσεως νόμισμα Mang.: τά φύσεως ὄργανα S, τὰ φύσει νόμιμα FN, τὰ φύσεως νόμιμα ceteri (v)
22 νηποινεὶ] ἀκρίτως S, γρ. ἀκρίτως mg M νηποινῆ Α, νηποινὶ ceteri ἡμέραν] ὥραν G ἀλλ’ οὐδ’ ὥραν M μηδὲ AP 10—163,1 pergit Catena Barber. IV
56 fol. 122v: ἐπεισκεκώμακε — καὶ τῶν τρόπων. 10—161,11 N fol. 158v: ἐπικεκώμακε — καὶ νύκτωρ.
21 Deut. 2317.

16.
1 αὑτοῦ SA: αὐτοῦ corr. in αὐτὸν H, αὐτοῦ ceteri
2 ἴστω Mang.: ἔστω codd.
3 γε SM: γ’ ceteri
4 μέρος om. Arm ἐρήμας F1 καὶ om. F1N ἀποδείκνυσθαι F
5 κακῶν om. A ἀνανδρείας HP
6 γενέσθαι SAG: γίνεσθαι ceteri (v) τοὺς νέους] τοῦ γένους Α mg P; τοὺς γένυς coni. Mang.
7 ῥώμης Α ἀλείφειν om. Α ἁρμότατον (sic) Α
9 ἀρούρας] χώρας S, om. A μηχανώμενον S
10 προσδοκᾷ F πονεῖσθαι S, ποιεῖται N μεθ’ om. M μεθ’ ἡμέραν codd.: καθ’ ἡμέραν v τε S: om. ceteri (v) ὦ
11 τὸ Α, τὸ om. GH1P ἀκρασίας] ἀνανδρίας coni. Mang.
12 μαλακείας HP ἔστιν ἰδεῖν S: ἰδεῖν ἐστι ceteri (v) 12.
13 πληθυούσης S: πληθούσης ceteri (v)
13 αἰεὶ F κἀν] καὶ SF
14 μυστηρίων] μυρίων M
15 τὰ add. Turn., om. codd. Δήμητρος] μρασ μητέρας) S νεανιείαν (sed ι eras.) F: νεανείαν AGP Barb., νεανίαν MH, νεανιότητα S
16 προσεπιτείνοντες SMA (Mang.): προσεπιτείναντες ceteri ὠρέχθησαν] ἠνέχθησαν S γυναῖκα S καὶ om. S (Mang.)
17 προαπέκοψαν Α καὶ καθάπερ Barb.
18 τοῖς πατρίσιν (sic) F
19 ὑποστρέφοντες S οἷα περὶ F
20 τὰ om. Α

17.
2 Lev. 18,22. 20,13. cf. loseph. Ant. lud. III § 275. c. Ap. ΙΙ § 199 Philonis opera vol. V. 11

18.
1 ἄν om. S ἑτέρους om. Arm. 1.
2 συνέβαινε νουθετεῖσθαι S: νουθετεῖσθαι νομοθετεῖσθαι A) συνέβαινεν ceteri (v)
2 ἀπαραίτητοι τιμωρίαι SF: τιμωρίαι ἀπαραίτητοι ceteri (v)
5 ἔτι λαγνιστέρων M: ἐπὶ τῶν λαγνιστέρων SF, ἔτι τῶ λαγνιστέρων ceteri (v) ; τῶν ἔτι λ. coni. Mang.
6 ταῖς ante ἄλλαις om. S Arm
7 τῖς] τῆς MFA, om. Arm καὶ τῶν F (coni. Mang.): καὶ ταῖς S, καὶ (om. τῶν) ceteri (v) 7.
8 εἶτα δὲ F: δὲ om. ceteri (v)
8 ἐνύβρισαν S γὰρ Barb.: δὲ codd. (v) ὁ κόρος M 9.
10 εἴτ’ . . . εἴτε] ἢ . . . ἣ Α
10 ἀλόγοις om. Arm
11 Μίνω] μιλίῳ G γὰρ om. Α (Mang.)
12 τὴν] τὸν Α τὴν ὁμιλίαν] τὸν λόγον S
14 ἐπενεγκεῖν F καταυτὸν S, κατ’ αὐτὸν Barb.: καθ’ αὑτὸν ceteri (v)
15 δημιουργῶν Y πάνυ δεινὸν S-, πάνδεινόν S1 ὄντα ταῖς ἐπινοίαις F: ὄντα ταῖς ἐπιθυμίαις S, οἷα οἶον H2) ταῖς ἐπινοίαις ὄντα ceteri
16 δούρειον] δούριόν τε tum ras.
6 fere litt. S (δούριον v)
18 ἀποτεκεῖν transp. F μιξόθηρα] μικρὸν θῆρα S
19 ἐπικαλούμενον SF: καλούμενον ceteri (v) μινόταυρον G, μινωταυρον M
21 ἐπιμανήσασθαι F1 γενέσθαι παλίμφημα τέρατα Α
22 μυνήματα S ὑπερβαλλούσης ἀνθρώπων transp. P αἱ om. Α Barb.
23 μυθευομένων S ἀγένητοι SGP Barb.: ἀγέννητοι ceteri

19.
1 δ’ SF: om. ceteri
3 προσίεσθαι S: προΐεσθαι ceteri διήρηται S μηδὲ κτῆνος F: μηδενὶ Η, μηδὲν (om. κτῆνος) ceteri (v)
4 ἀναβαίνειν Α
5 χιμαίρη S δώσει S Arm: τίσει ceteri (v) δίκην Α
6 ἣ P2, ἢ FP1 τανωτάτω γένει S νοθευόμενον S, νενοθευμένα HP1 (v) τοὺς om. S
7 ἔνιοι μὲν F: οὓς ἔνιοι ceteri ἀπάντων ὑποζυγίων] τῶν ὑποζυγίων ἀπάντων HP(v) σώματ᾿ HP
8 αὐτοῖς] αὐτῶν F
10 ἐπιβαίνωσι SF: ἀναβαίνωσι ceteri (v) αἲ δὴ F: αἱ δέ ceteri (v) 11.
12 ἀπεῖπε Μωυσῆς] ἀπεῖπεν ὁ ἱερὸς λόγος S
12 ἀνομοιογενέσι SF (coni. Mang.): ἀνομοίοις γένεσι ceteri (v) ἐφεὶς ὀχεύειν] ἀφεὶς ὀχεῖν S
13 προυνόησεν S, προενόησε Α μὲν οὖν om. S, οὖν om. G καὶ ante ἀναλόγως add. F ἀναλόγως SFHP: ἀλλ’ ἀλόγως G, ἄλλως MA 13.
14 ἀκολούθως S Arm, ἀκολουθία F
14 δὲ ὡς Α, ἕως S ἀπὸ om. S σκοπῆς SF: σκοπιῆς ceteri (v)
15 προμαθοῦσαι ὁμοῦ (om. ἄνδρες) F ὁμοῦ τε καὶ S
16 ἐκνόμων] ἐννόμων F τ᾿ Α ὀχετεύη Α τετράπουν — ὀχεύηται (17) om. S γυνὴ FAH2: ἡ γυνὴ MGH1P 16.
17 τετράποδος FA Arm: τετραπόδου (sic) MGHP; τετραπόδων v
17 ὁχετεύηται Α θνησκέτωσαν (θνησκέτω· θνησκέτωσαν δὲ corr. man. rec.) καὶ ἄλογα καὶ τετράποδα S τὰ om. F
18 ὑπὲρ SFL2: πρὸς ceteri ὅρους] ὄνους F τῆς ἀκρασίας M; ἀκολασίας coni. Mang. αὐτῆς om. Arm
19 ἀηδεστάτας] ἀκηδεστάτας M; ἀηθεστάτας coni. Mang.
3 Lev. 19,19.
16 Exod. 22,19. Lev. 18,23. 20,15. 16. Deut. 27,21. cf. loseph. Ant. lud. III § 275.

20.
1 ἡ om. S ὑπηρέτησαν S
2 pr. ἢ om. FA παλίμφημον SF Arm: δύσφημον ceteri (Turn.) οἷα εἰκὸς] οἴων S ἐκ τῶν τοιούτων A
3 τε om. M καὶ SF: κὰν ceteri (v) μέλει SF2G (Mang.): μέλι F1, μέλοι μέλη MHP (Turn.) οὐκέτ’ SFA: οὐκέτι ceteri
4 τοῖς θρέμμασιν] τοῖς τοιούτοις θρέμμασιν Α (Mang.) τὸν βίον M ὑπηρεσιῶν F
6 ὦν] ὡς S προσάψαιτο scripsi: προσάψαιντο codd. (v) κἀκεῖνα S: καὶ ἐκείνα FG, καὶ ἐκεῖν’ ceteri ἀκάθαρτ᾿ GHP
7 ζῆν — περιττὸν] οὐ ζῆν εἶναι λυσιτελές, περιττὸν Α (Mang.) ἀλυσιτελές F Arm ἢ περιττὸν F ἄχθος γῆς F: ἄχθος γῆς ὄντα M, ἄχθος ὄντα γῆς ceteri (v)
9 tit. περὶ πόρνης add. mg M πάλιν δὲ Arm post πόρνην add. ἡ F2: om. ceteri (v) μωϋσῆν F Arm: τὸν ἱερὸν λόγον ceteri (v) πολιτεία SF Arm: ἡ πολιτεία ceteri (v)
10 καὶ σωφροσύνης om. Α ἀλλοτρίαν om. F Arm
11 ἢ om. SF Arm ἀναπιμπλᾶσαν S, sed ν add. m. 2: scribendum fortasse (om. ἣ) ἀναπιμπλᾶσα # ἀκολασίας] ἥτις δ’ ἂν ἀκολασία F
12 αἰσχύνη F τοῦ om. HP (Turn.) ὀλιγοχρονίαν P
13 παραρριπτοῦσα F αὐτὴν SFGP, αὖ in αὑ corr. H
14 τι FL2: om. ceteri τῶν ὠνίων SF: ὤνιον ceteri (v) καὶ F: om. ceteri (v)
15 λέγει τε καὶ πράττει SMAG: λέγη τε καὶ πράττῃ F, καὶ λέγει καὶ πράττει HP (v) δὲ S: δ’ ccteri ἀλείφῃ F κατὰ S: κατ’ ceteri
16 αἴσχους Arm. δ’ ante ἆθλον add. S αὐτὴν ἆθλον transp. A αὐτὴν SFG, ἑαυτὴν M προτιθεῖσα FA: προτιθεῖσαν S, προθεῖσα ceteri (Turn.) τὸ om. F
17 λοίμη S post λύμη add. οὖν GH (v), om. ceteri καταλεύεσθαι G
7 ἄχθος γῆς: V. supra p. 19,12.
9 Deut. 2317.

21.
1 tit. περὶ μοιχαλίδος add. S mg. M, om. ceteri pr. ἢ] καὶ P, om. H (v) αὐτοφώροις (ι in ras.) S, αὐτοφόρους FHP alt. ἢ om. HP (Turn.) 2 πιστουμένας add. ἐνθένδε FL2 (v) ἀπέφαινεν F, ὑπέφηνεν HP
3 ἀλλὰ SHP: ἀλλ’ ceteri εἰς om. HP (Turn.)
4 δικαστήριον SF: δικαιωτήριον ceteri ἐπιφανῶν G
5 μόνον G
6 ὡς γραψάμενος Α πρόσκλησιν MAHP
7 εἴσιθι F
8 παριστάν F, παριστὰν εἶδος S συκοφαντήση κακοτεχνῶν F
9 πάντων A τις] τι F 10.11 ὑπομένουσα F: ὑπομείνασα ceteri (v)
11 δὲ SFA: δ’ ceteri αἰσχύνης βίου SFG: αἰσχύνην βίου AHP (Turn.), αἰσχύνης τοῦ M (Mang.)
12 παρ’ αὑτὴ Α: παρ’ ἑαυτῇ M, παρ’ αὐτὴ ceteri
13 θαρροῦσ᾿ HP, θαρσοῦσ᾿ S ἀπολογείσθω] ἀποκρινάσθω G δὲ S: δ’ ceteri
14 τῶν ἀμαρτηθέτων F ποιησαμένη] προστησαμένη vel προφασισαμένη coni. Mang.
15 δὲ ἀμφήριστα SF: δ’ ἀμφήριστ᾿ ceteri
16 μηδ’ ἕτερον FGH καθέλκει F
17 ἄντικρυς F βωμοῦ mg Η, ἱεροῦ in textu H ἱερωμένου τὴν ἡμέραν transp. F
18 δηλοῦται S1, corr. S2
20 γνώμης FGL2: γνώσεως ceteri ἐνδυασμὸν S ὁ δὲ F, ὁ δ’ S: ὅ θ’ ceteri (v)
21 καὶ ante τῆ γυναικὶ add. F τοὐπίκρανον] τὸ ὑπόκρανον S ἵνα Α ἐπικρίνηται] εἴη κρίνηται S

22.
5 sqq. Num. 5,12 sqq. cf. loseph. Ant. Iud. III § 270 — 213.

23.
1 σύμβολον — ἐπὶ (2) om. Α ᾧ] ὡς S
2 ἀναιτίαις HP (v) δὲ F: δ’ ceteri λιβανωτὸν S
3 τῶν δ’ ἄλλων Α παρέστω S: μὴ προσαπτέσθω Α, προσέστω ceteri (Turn.)
4 μέλλειν τὴν θυσίαν transp. HP (v) δ’ ἐστὶ] δὲ καὶ S
5 ἐπαμφίβολος S
6 ἐφαρμόζεται Mang.: ἐφαρμόζεσθαι codd.
7 θηρίου S ἀνεπιστάτους mg Η, ἀσυστάτους in textu HP
8 τὸν οἰκεῖον F: οἰκεῖον τὸν S, τὸν om. ceteri (v) ἀνθρώπων om. S
9 λαβὼν δ’ ὁ ἱερεὺς φησὶ Α φησίν om. S (Mang.)
10 ἀρρυσάμενος SFH ἐπιφερέτω F Arm: φερέτω ceteri (v) γῆς om. F
11 ἅπερ F: ἃ μὲν S Arm, ὅπερ ceteri (Turn.) αὐτὰ SF Arm: αὐτὸ ceteri (Turn.) συντείνει conicio
12 τὸ μὲν F: τὸ γὰρ ceteri (v)
13 μεμοιχεῦσθαι SF: μὴ μοιχεύεσθαι Α, μοιχεύεσθαι ceteri (v) εὐκάτακτον F2AGHP: εὔτακτον F1, εὔθραυστον καὶ εὐκάτακτον M, εὐκατέακτον S, εὐκτὸν L (Turn.) γὰρ FA Arm: om. ceteri (Tum.)
15 ὅθεν om. S οὐκ] οὑν S
16 ἐπεκόσμησεν S εἰπὼν om. Arm, post καθαρὸν transp. M 16.
17 δεῖν— λαμβάνειν] δεῖ ἀναβαίνειν καθαρόν τε F
17 καθαρὸν codd. (praeter F): καθαρόν τε Turn., καθαρόν τι Mang. ἀνυπαίτιος ἡ S: ἡ ἀνυπαίτιος ceteri (v)
19 ἀρετᾶν SF Arm: αἰρέτωσαν Α, ἀρετῶσαν ceteri (v) καὶ om. H1P
20 τούτων δὲ] τὸ δὲ τῶν F ἀκατακαλύφω F
21 ἐλέγχθη Η ὁ δὲ SFG: δὲ om. M, ὁ δ’ HP, ὅ θ’ Α

24.
17 Num. 517.

25.
1 ἄντικρυς S1F ἀντικρὺ h. l. seclusi; ἔχων ἐν τῇ χειρὶ conicio coll. ἀντικρὺ ante στάς addidi στὰς οὑν Α
2 οὐδὲ F
3 ὡμίλησέ σοι] σε ὡμίλησε F καθυφιεμένη FL2 (Turn.) νόμῳ Mang. (Arm): νόμον codd. συνοικισθέντα S: συνεληλυθότα ceteri (v)
4 ἀθῷος S: ἀθώα ceteri (v) ἴθι S2A Arm ὠλιγώρηκας F (v) καινὰς M (Mang.): κενὰς ceteri
δὲ F: om. ceteri (v) ἐζήλωσας scripsi: ζηλώσας Η, ζηλώσασ᾿ P, ζηλώσασα ceteri (v) ἢ ἐρασθέντι — νοθεύσασα (6) om. HP (Turn.) post ἐνδοῦσα add. καὶ Α 5.
6 τὰ ἀναγκαιότατα FG: τἀναγκαιότατα SMA
7 δείγματα SF: δείγματ’ ceteri ἀναφανῇς F, ἀναφανῇ Α Arm ἐπὶ] ἀπὸ Α ἴσθι SHP (Turn.) S δὴ S: δὴ καὶ ceteri (v) ἔκπιε Α, ἐκπίνουσα S2 τοῦ ἐλέγχου F ὃ] ὃς F, ὧ S2 νῦν F Arm: σοι AP, σου ceteri (v) ἀδηλούμενα SF Arm τὰ ἀδηλούμενα M, τὰ μὴ δηλούμενα Α, τἀδηλούμενά σοι GHP (v) 8.9 ἀπαμφιάσει SA ἐπαμφιάσει F, ἀπαμφιέσει ceteri (v)
10 τῷ om. Α κατὰ τὸ ἀγγεῖον SFA κατὰ κατ᾿ M) ἀγγεῖον ceteri (Turn.) ’πιοῦσ’ AHP
11 ἢ σωφροσὐτης F Arm ἢ om. ceteri (v) ἆθλον] ἔργον S
12 τιμωρίαν] τιμὴν ἢ τιμωρίαν Α (Mang.) γένεσιν SF: γέννησιν ceteri (v) τέκνων F: om. ceteri (v) 12.
13 ἐλπιζέτω post φόβων (13) transp. Α
13 ἀλογοῦσα] ἀλόγου F
14 ἐφεδρεύσοντα ἴστω F: ἐφεδρεύσοντα εἰς τὸν GHP1, ἐφεδρεύσοιτό σοι τὸν AP2, ἐφεδρεύσονται εἰς αὐτὴν SM (Mang.) τῆς γαστρὸς Α ὄγκος S2M (Mang.) 14.
15 πιμπραμένης S: πιμπλαμένης ceteri (v)
15 δεινὴ κάκωσις S2M (Mang.)
16 ἀνδρὶ διατηρεῖν transp. HP (v) πάτρια FL2: πάντα MGHP, παντὶ (sic) SA
17 μηδὲν SF Arm: μηδ’ ceteri (v) συνόντας Α
17 Lev. 15,18. cf. Ioseph. c. Ap. II § 203.

26.
1 κατὰ] καὶ Α, om. HP ὅταν] σπᾶν F (pro ἐπὰν?)
2 εὐνῆς] εὖ Α ἀπαλλάττων F ἐᾶν SM
3 ἀνείργων — μοιχείαις (4) om. F
4 μοιχείαις S: μοιχεία Α ᾳ Mang.) μοιχείας ceteri (Turn.)
6 ἄλλως S1, ἄλλος S2
7 ἥμισυ S1, ἡμίσει S2 θανάτου S: τοῦ θανάτου ceteri (v) ἀφείσθω codd: ἀφιέσθω Mang. δὲ om. Arm
8 καὶ θράσος] θράσους ὃς F κάλλιστ’ AHP
9 τιμάτω Mang. (Arm): τιμάσθω codd.
10 ἐπ’ αὐτῷ: desinit Arm
11 tit. περὶ φθορᾶς add. SF mg M mg G mg H mg P
12 ἀδελφὸν μὲν καὶ om. S (fort. recte) συγγενὲς δὲ G
13 μιᾶς μητρὸς transp. MA, μητρὸς om. S ἀκολάστου M φύντα] φῦσα coni. Mang. ἢν ἔνιοι F: ἔνιοι δὲ ceteri (v)
14 ταἰσχρὰ HP, τὰ αἴσχιστα M ἔρωτ’ MAHP
16 μὴ SFA: οὐκ ss. H2 (v), om. ceteri
17 τῷ] τὸ S1 ἀστῆς S1FAGP2: αὐτῆς αὐτῆς S2MHP1 (Turn.)
18 καὶ θράσος SMF: ἢ θράσος cetcri (Turn.) πάγας] πηγὰς Mang. Richt.
19 pr. μήτε SF: μήτ’ ceteri ἀναφανδὸν] ἀναφανῇς H (Turn.)
20 πονήρως L2 (Turn.) ἐξετασθεὶς S2H1P εἴπερ] ἐπείπερ G, εἴ τι Α
21 τυγχάνωσιν SM: τύχωσιν ceteri (v)
22 τοὺς om. F ἄλλους S: τοὺς ἄλλως Α, τοὺς ἄλλους ceteri (v)

27.
1 γυμνώσας S σεαυτοῦ S: σαυτοῦ ceteri
2 καὶ παρακάλει μὴ ἀνάξιος νομισθῆναι om. F νομισθῆναι S: λογισθῆναι ceteri (v) ἄν οὕτως FA: οὕτως ἂν ceteri (v)
4 γε AP-, γ’ S (coni. Mang.): σε ceteri (v) ἐπεί γ’ ἀν’ S μὴ] ἵνα μὴ S
5 ἢ] ἡ S1, ἢ ss. S2 ἐπιπόλεον S, ἐπὶ παλαιὸν F τὸ πάθος ἄλλως transp. Α παγίως SF: παντελῶς ceteri (v)
6 λυττῶν] αὐτῶν SF
7 δυναστείαν S (coni, Mang.): δυναστεία ceteri ᾳ v) τὴν om. S ὑπολαβὼν] ὑποβαλὼν GH2 (v)
8 προτιμοτέραν θέμενος] προτιμήσας SF ὑποθέμενος Α ἁρπάξῃ AP, ἐπάζη (sic) S
9 ὡς] καὶ Α καὶ ante τὰ πολέμου add. MAGHP (v), om. SF τὰ] τὸ S
10 ἀγέσθω] ἀνείσθω Α ᾖ ἦν F
11 πρὸς Mang.: περὶ codd. εἶτα F: εἶτ’ ceteri
12 παῖδ’ GHP ἄλλως ’P, ἀλλ’ ὡς F: ἄλλω AGH2 (v)
13 συναινεῖ S1 corr. S2 συνεπιστρέφηται S
14 pr. μήτε S: μήτ’ ceteri 14.15 παραιτείσθω S
15 αὑτόν SA, αὖ in αὖ corr. H 15.
16 κατ’ ἔρωτα νόμιμον SMF, καὶ ἔρωτα νόμιμον AP: ἑτέρων τὰ νόμιμα G, ἱμέρω τὰ νόμιμ’ H (v)
16 ἴνα F
17 γάμῳ] νόμω Α ἄλλο τι ἢ] ἔτι μὴ F (scribendum ὅτι μὴ?)
18 διαζεύξῃ FA, διαζεὐγει H δὲ] δὲ καὶ Α δικαστῶν] δικαίων Α
19 ἀνερωτάσθω F alt. εἴτε] ἡ F, εἴτε καὶ Α ἐὰν — ἀρνῆται (20)] εἴτε δὲ συναινεῖ, εἴτε καὶ ἀρνήσεται HP; εἴτε συναινεῖ καὶ ἀρνήσεται Turn. δὲ om. F; δὴ conicio alt. ἐάν τε S: ἐάν τε καὶ FAG, ἐάν τε δὲ Μ
20 ἀρνῆται SF: ἀρνήσηται MAG γενέσθω F ἁ ἂν S: ἄν om. ceteri (v) διωμολογήθη F: διωμολόγησε ceteri; διωμολογήσατο v

28.
6 sqq. Exod. 22,16. 17. Deut. 22,28.
29 cf. loseph. Ant. Iud. IV § 252.

29.
1 tit. περὶ ὑπογαμίου add. SF mg M mg G mg H mg P
2 τινὲς ὑπολαμβάνουσιν S: ὑπολαμβάνουσί τινες ceteri (v) ἀδίκημ᾿ MHP εἶναι om. Α
3 ὑπογάμιον] ὑπὸ γάμον Α ὁμολογίαι SMF: ὁμολογίας Α, ὁμολογία GHP ᾳ v) ὑπερεγγυήσωσι] αἱ περιεγγυήσασαι F μηδέπω MG
4 ἀπατήσας SFM1 ut vid. (coni. Mang.): ἀπαντήσας ceteri (v) τις S: om. ceteri (v) καὶ om. S οἱ ἔλθῃ Α, ἔλθῃς G
6 τὰ ἄλλα SF: τἆλλα ceteri 6.7 τἀπὶ Α
7 καταλεύειν] κατέλυεν F
8 ἐάν γε Α, ἄν γε F: ἐάν τε GP, ἐὰν δὲ S, ἐάνπερ M, ἐὰν H (v) ἀπὸ τῆς αὐτῆς καὶ τῆς μιᾶς M ἐπίθωνται MA
9 οὐχ om. F ἀπὸ μὴ transp. Α (Mang.)
10 οὐ om. S παρὰ] περὶ Α
11 αὔξεσθαι δοκεῖ Α συμβέβηκε — ἔλαττον δέ (12) om. Α τἀδικήματα S
13 εἰ SF: om. ceteri (v) τειχῶν SF: τειχέων G, τειχέων ceteri (v) οὐδὲ εἷς SF: οὐδεὶς ceteri (v)
14 ὅσα ὑπὲρ F: ὅσαπερ MAGP, ὅσα περὶ Η (v), ὡς ὑπὲρ S1, ὥσπερ S2 τὴν παρθένον Α ἄψαυστον — δικαστήρια (15) om. A
15 δικαστήρια SMF: καὶ δικαστήρια GHP (v)
17 ὁ om. P ἔστι γὰρ ἔστιν SFAG: alt. ἔστιν om. MHP (v)
18 ἀποδείκνυσι F: διαδεικνύει M, ἀποδεικνύει ccteri (v) ἔχοντα] παρατυχόντα coni. Mang.
19 προαγωνιστὴν SMG: προσαγωνιστὴν F, προδιαγωνιστὴν AHP (Turn.)

30.
2 sqq. Deut. 22,23—27. cf. loseph. Ant. Iud. IV

31.
2 εὑρισκομένων F
4 δ’ GHP
5 περὶ om. F μέντοι] μὲν Α μὴ] καὶ F
6 ἀναφέροντι] ἀναφέρειν S καὶ κατὰ SF: καὶ om. ceteri (v) τὴν om. Α
7 βεβιάσθαι mg H, βιάσασθαι in textu Η καὶ] ἣ Α ἔξω τῆς πόλεως S: τῆς om. ceteri (v) ἔκθεσμον ὁμιλίαν S: ὁμιλίαν ἔκθεσμον ceteri (v)
8 ἐκδοῦναι Α διότι Α 9.
10 ὁ βοηθήσων SF: ὁ βοηθὸς M, βοηθὸς ceteri (v)
10 ὥστε F: ὥστ’ ceteri pr. μήτε F: μηδ’ S, μήτ’ ceteri alt. μήτε F: μήτ’ ceteri
11 ἐναντιώθη SF ἔνοχος—γένοιτ’ ἄν (12) om. F φοσι
12 προστησάμενος (sic) Α
13 ὤφελος S1, corr. S2 πάντα μὲν SF: πάντ’ (om. μὲν) ceteri (v) θελούσῃ F
14 ἀδυνατούσῃ SFG: ἀδυνατούσης oeteri δὲ S: δ’ ceteri εἵνεκα M 14.
15 μετὰ τῶν ἄλλων SF: μετὰ τῶν κάλων MAGP, μετὰ (??) κάλων (ras.
3 litt.) Η; μετάγων ἄποθεν τῶν ἄλλων conicio
15 καταδήσειεν SF: ἀποδήσειεν ceteri (v) στόμ’ AHP
16 ὤφελος S1, corr. S2
17 μὲν] καίπερ M (Mang.) βοηθῶν] βοηθείας S (fort. recte) ἡ δέ SFA: ὁ δέ ceteri (Turn.)
18 τῶ F: τὸ δ’ S, τῶ δ’ ceteri (v) συναπᾶραι λέγοιτ’] συμπαραλέγοιτ᾿ SA 18.
19 διαφέρει Α
20 tit. περὶ τῶν προφασιζομένων μετὰ τὸν add. M) γάμον καὶ λεγόντων μὴ εὑρηκέναι (εὑρίσκεσθαι Μ) παρθενίαν τῆς γυναικό add. S mg M ἁψίκοροι MFP γυναιμανεῖς FA 20.21 ἐν ταὐτῶ SF ἐν τῶ αὐτῶ MGHP, ἐπὶ τὸ αὐτὸ Α
21 ἠθῶν SF: ἐθῶν cereri ἀνάπλεω Α ἀνάπλεοι ceteri (v) οἳ om. SF

32.
1 ὁρμαῖς εὐθὺς S ὁποῖαί ποτ’ Α ὦσι (sic) M
2 καὶ ἀπροοράτως σώμασιν om. S
3 ἐμπεπίπτοντες (sic) F, ἐμπίπτοντες Α ἄτε] ἅπαντα coni. Mang. ῥύμῃ] τρυφὴ S
4 βιαία Α
5 κόρας om. Α
6 τε om. MHP (v) σώσαντες coni. Mang.
7 ἀσταῖς S1FAG: αὐταῖς S2MHP (Turn.) ἐὰν om. F
8 τεχνάζουσι F, τεχνάσωσι SM μηδεμιᾶς S εὑρίσκοντες SM εἶτε F
9 τραπόμενοι] πραττομένοις F τῶν φανερῶν Μ (Mang.), καθαρῶς (sic) Α τὰ ἀφανῆ S: τἀφανῆ ceteri
10 τρέπωσι SM: τρέπουσι ceteri κατηγορῶσιν SM, ῶ ex οὐ corr. H: κατηγοροῦσιν ceteri post ὅτι add. ὡς Mang., om. codd. δόξαντας Α
11 γυναῖκες H (Turn.) ἐφωράθησαν HP (Turn.), φωραθείσας εὗρον Α
12 παρέστωσαν coni. Mang. δὲ SM: δ’ ceteri
15 οὐ μόνον ὅτι om. SF εἰς] εἰ SF
16 παρετήρησαν S: παρεφύλαξαν ceteri (v) καὶ ὡς SMF: τὰς ceteri (v) παρθένος F1
17 ἐνεγύησαν scripsi: εγγύησαν Μ ἐνεγγύησαν ceteri (v), συνέστησαν S εἶτ’ MGHP ἐὰν] ἄν F, ἐὰν μὴ S Ι7.
18 εἴ τι δ’ ἂν περιγένηται Α
18 τοῖς δικαίοις] τούτοις S κατὰ δὲ τῶν AP2, κατ’ αὐτῶν G ψευδεῖς SF: τὰς ψευδεῖς ceteri (v)
19 πλαττομένων S: πλασσομένων ceteri (v)

33.
5 sqq. Deut. —21. cf. loseph. Ant. Iud. IV § 246248.

34.
1 ἔτι τοῖς τοιούτοις F: ἔτι τοῖς αὐτοῖς S, ἔτι αὐτοῖς MAG, αὐτοῖς ἔτι HP (v)
2 καὶ θελούσαις transp. S δὲ SF: δ’ ceteri 2.
3 οὐδ’ ἑτέρου GH (Turn.)
3 ἀπέφηναν Γ’. ἀπέφαινεν S
4 tit. κατὰ ἀνδροφόνων SF mg M, περὶ ἀνδροφόνων Α, τοῦ αὐτοῦ φίλωνος ἰουδαίου περὶ ἀνδροφόνων Η2, περὶ ἀνδροφονίας mg G mg Η1 mg P
5 κτείνοντος S
7 καὶ] τε καὶ ΑΗ2 οὐδὲν οὔτε] οὐδενός τε F θεοπρεπέστερον S
8 ἔστι γὰρ ante παγκάλης suppleo, ὅς ἐστι Mang.
9 ἀρχετύπου Turn. (v): ἀρχέτυπον codd. καὶ ἀρχέτυπον M) οὐ μόνον ὅτι ante λογικῆς add. S παραδείγματι codd.: παράδειγμα Turn. οὖν] νοῦν S
10 ἀσεβῆ ἀνοσιουργὸν καὶ ἀσεβῆ (sic) ΑΗ2
11 τὸ μέγιστον δρῶντα transp. H1P (v) ἀμείλικτα SF: ἀμείλικτ᾿ ceteri
12 ἐπειδὴ suspectum; καίτοι conicio ἄξιος M Nicet. ὢν] ἦν S ἕνα ὑπομένει] εἰ ὑπέμενεν S 12.13 διὰ τὸν τῆς τιμωρίας θάνατον S
13 ἀθάνατον corruptum; εὐθάνατον coni. Mang., εἶδος conicio vel διὰ τὸν τῆς τιμωρίας τρόπον δὲ SFA: δ’ ceteri

35. 7—174,11 Nicetae Cetena in Lucam (Vat. 1611 fol. 245v): Φίλωνος: οὐδὲν γὰρ οὔτε ἱεροπρεπέστερον οὔτε θεοειδέστερόν ἐστιν ἀνθρώπου, παγκάλης εἰκόνος πάγκαλον ἐκμαγεῖον, ἁγνότερον παντὸς κειμηλίου, ἀπεικόνισμα καὶ μίμημα τῆς ἀιδίου οὐσίας, τὸν νοῦν λαβών. τὸν οὖν ἀνδροφόνον ἀσεβῆ καὶ ἀνοσιουργὸν ὁ νόμος ὑπολαμβάνων ὡς ἀμείλικτα ἐργασάμενον εὐθὺς ἀναιρεῖ· καὶ μυρίων θανάτων ἄξιος ὢν ἕνα ὑπομένει—λαβόντες τοῦ πάθους οἶκτον. sequuntur verba haec (cf. Wendland vol. II p. XV): πρότερον μὲν ὁ νόμος τὰ ἐν οἷς εὐκολώτερον διολισθαίνομεν διορθωσάμενος, οἷον τό μοιχεύειν, ἐπειδὴ τὸ πῦρ φυσικόν ἐστιν καὶ ἔνδοθεν, καὶ τὸ φονεύειν, ἐπειδὴ μέγα θηρίον ὁ θυμός, δεύτερα τὰ σπανίως συμβάντα τίθησι, λέγων μὴ κλέψαι (sic), μὴ ψευδομαρτυρήσῃς.
10 Exod. 21,12. Lev. 24 17.21 Num. 35,16. 31.

36.
1 ταὐτὸν S: τὰ αὐτὰ ceteri (v), ταὐτὰ Nicet. διέθηκέ τις F, ἔθηκέ τις Nicet.: τις om. ceteri (v), διέθηκεν (??) H1P ὃ πείσεται M πῶς ἐστι] οὐδὲ Nicet. εἰ S: ὅ AH2, εἰ ὃ ceteri, ἀλλὰ Nicet.
2 πράξεσι S: πράξει ceteri (v) βουλήματι F, βουλεύμασι ΑΗ2 (Mang.) διαλλάττει· ἡ S: διαλλάττον εἴη ceteri (v), διαλλάσσον ἐστίν Nicet. οὐχὶ om. Nicet. 2.
3 τὸ μὲν F Nicet.: μέν om. ceteri (v)
3 ἀμύνεσθαι SF Nicet.: ἀμύνασθαι ceteri (v)
4 κατὰ S: κατ’ ceteri
5 ὃν προήρητο F Nicet.: ἢν προῃρεῖτο S, ὃν τρόπον ᾑρεῖτ’ ceteri (Turn.)
6 ὁ δὲ] ὅ τε M ἐκποδὼν] ἐκ παθῶν AH2 οὔτ’] οὐδ’ SH1P (v) ἀντιδιατιθέναι S οὔτ’] οὐδ’ S
7 ἀντεφησθῆναι] ἀνταφαιρεθῆναι S, ἀντιστῆναι Nicet. ἐστιν S αὐτοχειρία ἐπιβουλεύειν transp. S
8 ἑαυτοῦ S: αὐτοῦ ceteri δ’ SF Nicet.: δὲ ceteri ἡ ἐπέξοδος codd. et Nicet.: ἡ om. v ἢ φίλοι] καὶ φίλοι Η1Ρ (v)
10 tit. περὶ ἐπιτιθεμένων add. SF mg M mg Η1 mg P ὥστε SF: ὥστ’ ceteri
11 ἔστω] ἔσται Η (Turn.)
12 γνώμῃ] τέχνη AH2 κἂν] καὶ S σὺν τέχνη τις] συντεχνήτης S1, συντεχνίτης S2, συνέλῃ τις AH2 post τις repet. συνέδραμεν H1P
13 οὐ] οὐ γὰρ ΑΗ2 καὶ ἐπιχειρεῖν GH1P (Turn.) βουλεύῃ F: βουλεύει S, βουλεύηται MGH1P (v), δόλῳ βουλεύεται AH2
14 ἐναγὴς] ἐναργὴς SF καὶ aute οὗτος om. FH1P τοι om. AH2
15 ἤδη om. S
16 ἢ πεζομαχοῦντας om. S post πεζομαχοῦντας (ναυμαχοῦντας) addunt codd. praeter F νομιστέον, omisi cum F εἰς om. G 16.
17 ἐσκευασμένους
6 17 ἐπιστάντας MGP λιμέσιν καὶ τείχεσιν
8 μήπω S: μὴ ceteri (v)

37.
10 Num. 35.10.
12 Exod. 21.14. Num. 3520.

38.
1 οὕτως SFP: οὕτω ceteri οὐ] οὐ μόνον S
2 κτείναντας FG: κτείνοντας ceteri (v) πάντας M εἰς τἀνελεῖν MH1P
3 μὴ τὸ 010. F τἀδίκημα MAH-P ἐργασάμενοι S tit. περὶ τοῦ δεῖν ἐκδιδόναι εἰς τὸ ἱερὸν καταφυγόντα θανάτου ἄξια δρᾶντα (sic) add. S mg M
4 μαχομένων] μισουμένων M καὶ] ἢ SAH2 καταφυγεῖν SFN: καταφεύγειν ceteri (v)
5 ὀφθῶσι FN(S1?): (??) ὦσιν (ras.
2 vol
3 litt.) S, φθάνωσι ceteri (v)
16 παρεισδύναντες S προδοτέον S τοιαῦτα SFN: ταῦτ’ ceteri (v) ἐπιλέγοντες SG
7 παρεχέτω SFX εἰ πᾶς S post δρῶν add. ἀδίκως ἀδικῶν S
8 δὲ FN: δ’ ceteri δρῶσιν] ἀδικοῦσιν FN
9 ἢ SFAH2: ἦ ceteri (v) μὲν om. N 9.
10 περιρρανώμενοι H1P; περιρρανόμενοι v
10 καθαρθῶσι post καθαρσίοις transp. AH2
11 δὲ FNAH2: δ’ ceteri ὧν τὰ μιάσματα] τὰ μιάσματα οὓς S ἀπονίψει] ἀπαλείψει FN
12 φοιτᾶν S ἕδεσιν S1AH2 εὐαγέσιν S2): ἕδεσιν ceteri
13 καὶ κοσμίων S οἷς μέλει τῆς ὁσίας τῶν ὁσίων FN προστιθέντες N οὖν add. mg H1P, om. in textu H1P 13.
14 ἀδικήματο SF: ἀδικήματ’ ceteri
14 καὶ om. G ἀναγκαῖον—εἰργασμένους (15) om. ΑΗ2 ἀπάγειν] ἐπάγειν S, ἄγειν FN
15 τοὺς οὖν G
16 συγγενέσι καὶ S: συγγενέσιν ἢ ceteri (v) 16.
17 ἀποκλείσεται SAH2
17 ἐνδιατρίβει F ὑπομείνωσιν H1P
18 ταὐτόν S: ταὐτό ceteri ποτε SF: ποτ’ ceteri δὲ SFA: δ’ ceteri ἕνεκεν S πολλοὺς SF: τοὺς πολλοὺς ceteri (v)
19 μηθὲν MGH1

39. 3—18 N fol. 158v: ἐὰν δὲ καὶ—εἰς ταὐτό ποτε ἐλθεῖν.
4 Exod. 2114.

40.
1 ἔτι] ὅτι F, om. H1P1 πρόωρον] ἄωρον MAH2 ἐδέξαντο AH2
2 ὀξυωπία SF: ὀξύτητι ceteri (v) ἐμβλέπειν SF: ἐπιβλέπειν ceteri (v) προενόησε ΑΗ2
3 κατὰ] διὰ M 3.
4 οὗ στοργὴ (sic) S
4 οὕσπερ S
5 προσκαλέσεται AH2 μονονοὺ καὐτοχειρία FH1P, μονονοὺ εἰς αὐτοχειρίαν M
6 ἀνοσιωτάτων mg H1 ἀτοπωτάτων in textu Η1 ἀνδροφόνων] ἀνθρώπων S θυσιῶν] ὁσίων F
7 τῶν καθοσιωμένων S τὸ τῶν καθωσιωμένων scripsi): τὸ καθοσιούμενον F, τὸ καθοσιωμένον H1P, τὸ καθωσιωμένον eeteri (v)
8 τῶν βωμῶν S: τῶν om. ceteri (Turn.) ἐκδοῦναι S: ἐκδιδόναι ceteri (v) τὸν om. S
10 προβεβουλευμένοι F: προβουλευόμενοι ceteri (v)
11 αὐτοῖς codd. κινηθέντες Γ’
12 καὶ om. S διαδράσαι
13 τῆς] τοῖς P
14 tit. κατὰ φαρμακῶν add. S mg M δὲ S: δ’ coteri πονηρότεροι AH2 ἐναγέσιν AH2
15 σχολῆς F καὶ] κατ’ S αὑτοῖς SGH1: αὐτοῖς ceteri
17 πλησίον SM: πλησίων ceteri (Turn.)
18 φαρμακίδας] φαρμακείας S ἀλλὰ μηδ’ ὥραν om. H1P (Turn.) ἐπιβιοῦν SF: βιοῦν ceteri (Turn.)
20 ἄντικρυς S: φανερῶς ἄντικρυς FH1P, φανερῶς κἄντικρυς Η1 (v), ἄντικρυς φανερῶς MAH2, ἄντικρυς καὶ φανερῶς G

41.
9 Num. 3.5,22. 23.
17 Exod. 22,18. Deut. 18,10. d. loseph. Ant. lud. IV § 279 φάρμακον μήτε θανάσιμον μήτε τῶν εἰς ἄλλας βλάβας πεποιημένων Ἰσραηλιτῶν ἐχέτω μηδέ εἷς· ἐάν δέ κεκτημένος φωραθῇ, τεθνάτω, τοῦτο πάσχων ὃ διέθηκεν ἄν ἐκείνους καθ’ ὧν τὸ φάρμακον ἢν παρεσκευασμένον.

42.
1 συντεθέντων F σκευωρούντων S: συσκαιωρούντων FH1P (Turn.) συσκευωρούντων ceteri (Mang.)
2 οὑν om. F
3 μελλήσουσιν S, μελήσουσιν F δι’ αὐτοὺς MGPH2, δι’ αὐτοὺς Α: δι’ αὐτῶν H1 (v), αὐτοῖς F, αὐτοὶ καὶ S δρῶντας] ζῶντας S; δράσοντας coni. Mang.
4 μὲν] μὴ AH2 ξίφει om. S
5 ὀλίγους om. M ἀνελεῖ] ἂν ἀνέλοι S2, ἀναιρεῖ MAH2 ὅσους om. P
6 οὐ] μὴ ΑΗ2 προαισθομένους S 6.
7 ἀνακερασάμενος S
7 ἑταιρίαν MAH2 7.8 συνεληλυθότα FAH2
9 ἄσπονδα SF: ἄσπονδ’ ceteri ἀντ’ om. F 9.
10 ἀντηλλάξατο F: ἀντηλλάξαντο S, ὑπηλλάξαντο ceteri (v)
11 τοὺς om. AH2 μόνον οὐκ αὐτόχειρας γινομένους S: μονονοὺ γινομένους (γεν. Μ) αὐτόχειρας ceteri (v)
12 ἐναγὲς AH2
13 διὰ τροφῆς ἢ codd.: δι’ ἆ τροφῆς ἢ Turn. (Richt.), διὰ τροφῆς ἢ Mang.
14 τεχνάζειν F: τεχνάζεσθαι ceteri (v) τοῖς] ταῖς M 14.
15 ἐνεργάζεσθαι F: ἐργάζεσθαι ceteri (v)
15 ἐπὶ Α
16 προιδόντες S: προειδόμενοι ceteri (v) σωτηρίαν SF προῶνται S, πρόσονται Α
17 πανωλεθρίας SF: παντολέθρια MAH2G, παντώλεθρα H1P; πανώλεθρα v αἴτια SF: σιτία ceteri (v) κὰν] καὶ F εἰ seclusi (quod si tenetur, 1. 18.
19 προσφέρουσι scribendum)
18 τὰ] τὰ δὲ G
20 μήκει M ἐκτείνονται M τέλος αἴσιον οὐκ ἔχουσι F
21 δυσίατα] δύο ταῦτα F ἐκ τῶν φαρμακειῶν AH2 Philonis opera voL V. 12

43.
1 τὰ add. Mang.
3 ἀνθρώπων γένει] τῶ τῶν ἀνθρώπων γένει M, ἀνθρώπω Η1 (v)
5 τῆς om. S εἶδος] μέρος coni. Mang. ὑπολιπόμενος Η1
7 μέρος F1 μεταβέβληκεν Γ’. μεταβέβηκεν ceteri (v) μεταβέβηκεν—φύσιν post ἀνθρωπόμορφοι (8) transp. M θήρειον] θηρίων SF 7.
8 ἔτι μένωσιν] ἐπιμένωσιν S
8 σώματος] σύμπαντος F
9 ἀληθῆ] ἀλήθειαν G ὀπτικὴν om. GH2 ᾖ scripsi: ἢ codd. (v) τῆς F: om. ceteri (v)
10 τρανωτέραις S (sic v) αὐγάζεται FL2: ἐργάζεται eeteri
11 alt. καὶ om. Α
12 μάλιστα S: μάλα F, μάλιστ’ P, μάλισθ’ ceteri διακονοῦσιν S βασιλείας F, βασίλειον AH2
13 δύνασθαι παραπεμφθῆναι S: παραπεμφθῆναι δύνασθαι MG, παραπεμφθῆναι δύναμιν AH2H1P, παροφθῆναι δύναμιν F; παραληφθῆναι θῆναι δύναμιν Turn., παραληφθῆναι δύνασθαι Mang.
14 post κεκοινωνηκὼς add. πὼς M (Mang.) τυγχάνει AH2 τι S (coni. Mang.): τι ὃ AH2, τις ὃ MGH1P, τις ἣ FL2 τις ἡ v) ὃ ante κυριώτατα add. S κυριότατα F, κυριώτατον AH2
15 μηναγύρται] ἀγύρται S γυναίων SF: γυναικῶν ceteri (v)
16 καθαιρεῖν AH2P
17 ἀνήκεστον FAH2: ἀνήκεστον τὴν H1P (Turn.), ἀνηκεστάτην SMG; ἀνηκεστοτάτην Mang. ἔχθραν] ὕβριν καὶ ἔχθραν S μισοῦντες F SeSM: δ’ ceteri
18 ἄξειν] αὔξειν A
19 κεχρημένους] χρωμένους H1P (v) ἀπατᾶται S ἀπατᾷ τε scripsi): ἀπατῶσι AH2 (Mang.), ἀπατᾶ ceteri (Turn.) ἀγκιστρεύεται] ἀγκιστρεύουσι AH2; ἀγκιστρεύονται Mang.
12 cf. Cic. de divin. 190 ... et in Persis augurantur et divinant magi . . . nec quisquam rex Persarum potest esse, qui non ante magorum disciplinam scientiamque perceperit.

44.
1 προσλάβωσι AH2: προσλάβῃ FG, προσλάβοι SMH1P (Turn.) οἰκείων] οἰκιῶν GH1P1 (Turn.) 1.2 συγγενῶν SMG: συγγενειῶν ceteri (Turn.)
3 πάντα SFAH2: πάντ’ ceteri
4 κατὰ SF (coni. Mang.): om. ceteri (v) ἐσύστερον M
5 αἱ] ὡς L2 (Turn.)
6 ὑπαιτίους om. S (fort. recte) ἀτοπήμασι Α 6.7 ἅτε θανατῶντας spuria videntur (an θανατοῦντας scribendum?) ἔ δὲ F: δ’ ceteri
8 αὐτὸν F1P, αὐτῶν ceteri νομίζοντας] νομίσαντες S
9 pr. καὶ om. F ὅσα SFP: ὅσ’ ceteri ἡ συνόλως] καὶ συνόλως L (Turn.)
10 ἐφορμῆσαι] ὁρμῆσαι L (Turn.)
11 αὐτοῖς SFMG: ἐν αὐτοῖς ceteri (v)
12 ἀνθρώπους] αὐτοὺς Α
13 ψυχήν Mang.: πηγήν codd. 13.
14 ἀτιθάσων SH1: ἀτιθάσσων ceteri (v)
14 μετέβαλον SAH2H1P, μετέβαλλον MG: μεταβαλόντες F, μεταβάλλοντες L2; μεταβάλλουσιν v τῆ πάση SF: om. ceteri (v)
15 ἄν v: ἐὰν codd.
16 τοσαῦτα AH2
17 tit. περὶ ἀκουσίου φόνου ἤτοι καιρίας πληγῆς add. S mg M τοῦτο S IS ἀνδροφονεῖ S: ἠνδροφόνησε ceteri (v) ἐπὶ τοῦτ’ ἐλθὼν ἡ] ἐπὶ τοῦ καθ’ ἑαυτὸν M; ἐπὶ τοῦθ’ ἑαυτὸν Mang. 18.
19 παρεσκευασμένος F: παρασκευασάμενος ceteri (v)
19 ἐξαπινέως S ἁρπαγεὶς F 19.
20 ἐπιβούλου codd.: ἐπηβόλου Turn.
20 τὸν ante καθ’ οὗ addidi τὰ om. GH1P; μάλιστα (pro τὰ μέγιστα) Turn. 20.
21 βλάπτει τὰ μέγιστα transp. S
21 προσελθὼν F προελθὼν γὰρ ἔστιν om. in textu H1, add. mg H1 ὅτε SFM: ὅτ’ ceteri πραγματείας ἐπειγούσης] τοῦ πραγματεύσασθαι M 11*

45.
1 προπετεστέρῳ] προγενεστέρῳ F κακηγορεῖν M, κατηγορεῖν FGP κύπτειν G
3 ἔπαισε—ἐνεχθείσης (4) om. in textu H1, add. mg H1 ἔπαισεν S
4 ἔρριψεν S
5 θνήσκοι S: θνήσκει ceteri (v) μετέθηκε F
6 μὴ] οὐ AH2 χρήσεται ΑΗ2
8 καὶ προέλθῃ F: om. ceteri (v) ἀρτίως S, ὀρθίοις AH2 πως om. H1P (v) δυνήσηται S, δύναται ΑΗ2
9 ἢ om. S βακτηρία SF: βακτηρίαις ceteri (v) διττὰς om. F ἐκτεινέτω F, ἐκτιννύτω S2M
10 ἀντὶ] αὐτὴν M ἰατρείων F: ἰατρειῶν ceteri (v)
11 δ’ om. M
13 περίπατον SF: πάτον ceteri (Turn.) προῆλθεν] περιῆλθεν H1P (Turn.)
14 τῶ σώματι G
15 tit. περὶ ἐκθέσεως βρεφῶν h. l. add. S ἐὰν δὲ συμπλακῇ H1P (v), ἐὰν δ’ ἐν συμπλοκῆ F τις γυναικὶ transp. H1P (v) ἐγγύω FAH2 post ἐγκύῳ add. καὶ Η1 alt, man. (v), om. ceteri πληγὴν F: πληγὰς ceteri (v)
16 ἡ] εἰ S1, corr. S2 δὲ SF: δ’ ceteri
18 τῆ φύσει om. S ζῳογονούσῃ coni. Mang. τεχνητευούση S δημιουργῆσαι F
19 εἰς ἄνθρωπον S δὲ SAH2: δ’ ceteri ἤδη] ἦ S ἀπάντων μελῶν S: ἁπάντων τῶν μερῶν ΑΗ2 (Mang.), ἀπάντων μερῶν ceteri (v) οἰκείους SF: οἰκείας ceteri (v)

46.
4 Exod. 21,12 Num. 35,17. 21. cf. loseph. Ant. Iud. IV § 277 ἐν μάχῃ τις, ὅπου μὴ σίδηρος, πληγεὶς παραχρῆμα μὲν ἀποθανὼν ἐκδικείσθω ταὐτὸν παθόντος τοῦ πεπληχότος.
6 Exod. 21,18. 19. cf. Ioseph. l. l. ἂν δὲ κομισθεὶς παρ’ ἑαυτὸν καὶ νοσήσας ἐπὶ πλείονας ἡμέρας ἔπειτ’ ἀποθάνῃ, ἀθῷος ἔστω ὁ πλήξας, σωθέντος δὲ καὶ πολλὰ δαπανήσαντος εἰς τὴν νοσηλείαν. ἀποτινέτω πάνθ’ ὅσα παρὰ τὸν χρόνον τῆς κατακλίσεως ἀνάλωσε καὶ ὅσα τοῖς ἰατροῖς ἔδωκεν.
15 sqq. Exod. 21,22. 23. (cf. loseph. Ant. lud. IV § 278.)

47.
1 ἀπειληφότων om. S
2 ὃν] ὃς F τῆς om. F
3 ἀγαγεῖν F ἐοικὼς MGP, ὸς ex ὼς corr. H1
4 ἄνεσιν] ἄφεσιν conicio 5.
6 ἀπηγορεύεται (sic) Richt. Tauchn.
6 ἄλλων om. S
8 ἡ ante τῶν καιρῶν add. F καιρῶν] ἐτῶν S ἀποκριθέντος AH2 μὴ] μηδὲ F
9 ἐπιβολῆς coni. Mang. πάθη G
10 προπεμφέντος (sic) Α
11 ἐνίησιν Α ἐξ ὕδατος γῆς καὶ om.) AH2
12 παρεχομένου F
13 δὲ S: δ’ ceteri
14 τὰ ἀπὸ πάντων coni. Mang., τὰ ἀπαντῶντα Wendl. μεγάλω βασιλεῖ F: βασιλεῖ μεγάλω ceteri (v)
15 ὡς ἂν] ὡς S δορυφορῶν MP ὅσ’ MGH1P
16 οὑν SFG: γοῦν ccteri (v)
17 τροφῆς H1P (Turn.) μηδὲ ἑνὸς F, μηδεμιᾶς ΑΗ2
18 αὑτῶν v: ἑαυτῶν MAH2, αὐτῶν ceteri
20 μὲν om. S εἰ SF: ὅτι M, αἰ ceteri (v)
5 cf. Hecat. Abder. ap. Diodor. Bibl. XL 3,8 τεκνοτροφεῖν τε ἠνάγκαζε τοὺς ἐπὶ τῆς χώρας· καὶ δι’ ὀλίγης δαπάνης ἐκτρεφομένων τῶν βρεφῶν, ἀεὶ τό γένος τῶν Ἰουδαίων ὑπῆρχε πολυάνθρωπον. loseph. c. Ap. II ἑ 202 τέκνα τρέφειν ἅπαντα προσέταξεν καὶ γυναιξὶν ἀπεῖπεν μήτ’ ἀμβλοῦν τὸ σπαρὲν μήτε διαφθείρειν. Tacit. Hisior. V
5 augendae tamen multitudini consulitur; nam et necare quemquam ex agnatis nefas . . . putant.

48.
1 καὶ ἀμείλικτοι δυσμενεῖς SFM: καὶ om. ceteri; ἀμείλικτοι δ’ εὐμενεῖς Turn., ἀμείλικτοι καὶ δυσμενεῖς Mang.
2 γένοιτ’ FAFP
3 ἡνωμένους] γεννωμένους S ἄσπονδα SM μὴν om. H1P, ss. P2
4 ἀνδροκτονίας S ἐνεργεστάταις S βεβαιοῦνται] ποιοῦνται M
5 γενόμενοι F ἐμπνοὴν S εἰσπιέζοντες F
6 ἐναποθλίβοντες ΑΗ2 ὐπ’ AH2 δεινῆς ἀναλγησίας F: ἀναλγησίας δεινῆς πολλῆς G) ceteri (v)
7 ἡ θαλάττης] καὶ θαλάσσης H1P (v) ἐπαιωρήσωσιν S δι’ ἄχθος AH2
8 τῶ βάρει S: ἡ ὁλκὴ τῶ βάρει ceteri (v) δὲ AH2G
9 τἀληθῆ ΑΗ2 9.10 ἀνιαροτάτας S: ἀνιατωτέρας (sic) F, ἀνιερωτέρας M, ἀνιαρωτέρας ceteri
10 ἀνθρωπίνων σαρκῶν S: σαρκῶν ἀνθρωπίνων ceteri (v) ἅπτεσθαι MH1P, εἴωθεν ἅπτεσθαι ΑΗ2
12 κηδαιμόνες S πατὴρ καὶ μήτηρ SA: μήτηρ καὶ πατὴρ ceteri (v)
13 προὔθησαν F προσεπιλιχμῶνται MGH1P: προσεπιλιχνῶνται S, προσεπιλικμῶνται FAH2 corr. H1 (v) τῶν F: αὐτῶν ceteri (v) οἰωνῶν οἱ] οἰωνοὶ S, οἰωνῶν om. ΑΗ2
14 αἰσθόμενοι SM: αἰσθανόμενοι ceteri (Turn.)
15 περὶ τῶν ὅλων Mang.: πρὸ τῶν ὁδῶν SM, τῶν ὅλων ceteri κονιοῦνται SM δ’ οὑν] δὴ ΑΗ2
16 ὁδῷ παριόντων] ὁδοιπορούντων 2 ὁδῷ conicio τινὰς . . . κινηθέντας F: τινὰ . . . κινηθέντα ceteri (v) ἡμέρων AH2 οἶκτον τινὰ M
18 ταυτὶ] ταῦτ’ εἰ S οὕτως SF: οὕτω ceteri ἔργα om. AFP τί νομίζομεν SFL2: νομιζόμενα ceteri
19 καταδίκην scripsi: καταδίκη F, καταδίκας ceteri (v) εῖ γ’] εἰ γὰρ S, εἶθ’ F
20 τὰ SF: τὴν ceteri (v) εἰς εὔνοιαν SF: εὔνοιαν MAH2 (Mang.), πρόνοιαν GH1P (Turn.)

49.
1 τὴν τῶν βρεφῶν ΑΗ2
2 ταῖς ante τὰ μεμορφωμένα add. ΑΗ2, ss. P2 ἤδη] εἴδη N 2.
3 κυϊσκούσης SF (sed in S η in ras.), κυούσαις AH2, εὑρισκούσης N
3 προσεχόμενα SMFN: παρεχόμενα GH1P1 (v), συνεχόμενα AH2P2
4 λέγεται μέρη transp. N φυσικοῖς SMFNL2: θεωρητικοῖς ceteri
5 παρὰ SF: παρ’ ceteri
6 διερευνήσαντες FN τά τ’ om. FN τὰ ἀφανῆ SFX: τἀφανῆ ceteri μετ’] δι’ AH2
7 γένοιτό τις transp. S γένητο ο in ras.) F
8 αἴτιον] αἰτία S
9 διυφειμένα ἆ FN, διυφειμένα M, διυφημένα S; ὑφειμένα conicio, διαφειμένα coni. Mang.
10 πληρωτικὰ AH2H1P
11 ἐστὶ φύσεως transp. M ὥστε SFN: ὥστ’ ceteri ἀνενδυάστως S
12 γένει] γε FX παρασπονδουμένῳ] τοῦ παρασπονδουμένου AH2P Mang.)
13 δυσχεράναντος FN
14 μᾶλλον om. N
15 εὐλόγων AH2 προσκρουσμάτων S: προσκρου F1, προσκρούονται F2, προσκρουμάτων ceteri τε om. N 16.
17 εἰς βίον τὸν ἀνθρώπινον καὶ εἰς φῶς AH2
17 οὐδ’] οὑς FN ἐπιψαύσασθαι SFN ἀκακωτάτοις SFN: ἀκακώτοις ceteri (v) 17.
18 οὐκ ante ἐνδέχεται ss. F2
18 πάντων ὠμότατοι SMFN: πᾶσιν εἶναι φαυλότατοι ceteri
19 ταῖς κατὰ τούτων ἐπιβολαῖς coni. Mang. οὓς ἐχθαίρων FNG: οὓς ἔχεται θαρρῶν S, οἷς ἐχθραίνων ceteri (Turn.)
20 ἀπεφήνατο SFN: ἀπέφηνε θανάτου MGH1P (v), θανάτου ἀπέφηνε AH2

50. 1—20 N fol. 159r: πόρρωθεν—ἀπεφήνατο.

51.
1 tit. περὶ ἀκουσίου φόνου add. SF mg M, περὶ ἀκουσίου mg H1P
2 μὴ ἑκουσίω SF: ἀκουσίω ceteri (v) 2.3 φησὶν ὁ ἱερὸς νόμος] φησὶ μωσῆς F
3 παραδεδόσθαι post ἀνδροφόνοις transp. F ὑπὸ F: ἀπὸ ceteri (v)
4 δοξάσαντος G
5 ἵλεων GH1P (v) εὐγνώμονα M 5.
6 τόν γε ἀναίτιον S: τινὰ τῶν ἀναιτίων ceteri (v)
6 παρὰ SH1P: παρ᾿ ceteri
8 μόνῳ om. S ἀκραιφνέστατον FL2: ἐμφανέστατον A, ἐκφανέστατον ceteri
9 λόγους] λόγω AH2
10 βουλήματα SFM: βουλήματ᾿ ceteri ἀπαμπίσχον F: ἀπαμφ ά ισκον τα S (τα ss. m. 2), ἀπαμφιάσκον M Barb., ἀπαμφίσκον ceteri (v) ἐννοίας ἀφανεῖς vel τὰ διανοίας ἀφανῆ coni. Mang. τοὐμφανὲς S: τοὺμφανέστατον ceteri (v)
11 ἄγον τα S (τα ss. m. 2) φόνου F2 11.
12 κρίσει θεία transp. FAH2
12 δόξαντα FM: δόξαντ᾿ H1P (v), δόξανθ᾿ GAH2 Barb., δοξάσαντα S δὲ SF: δ’ ceteri ἀδηλουμένῳ] ἀβουλήτῳ coni. Mang.
13 θεὸς] ἔλεος F
14 ἰάσιμ᾿ GH1P (Barb.), μικρὰ S διαμαρτάνουσι FL2: άμαρτάνουσι ceteri μέγιστα SH1: τὰ μέγιστα ceteri (v) ἀνίατα SFAH2: ἀνίατ᾿ ceteri
15 ὡς ἂν] ὡς ἔστιν AH2
16 τιμωρίαν FL2: τιμωρίας ceteri
17 ἐκ καθαροῦ G ᾗ om. M
18 κτείνοντος S οὐχ S: οὔθ᾿ ceteri (v) ὅποι M τύχοι FM: τύχοι FM: τύχη ceteri (τύχῃ v) οὐδ’] οὔτ᾿ F εἰς ἀεί F: ἐσαεί ceteri (v)

52. 2—185,7 Catena Barber, IV
56 fol. 134r φίλωνος ἑβραίου ἐν τῷ περὶ εὐσεβείας λόγῳ: τὸν ἀκουσίῳ γνώμῃ — ὑποληπτέον.

53.
1 ἓξ ἀπένειμεν] ἐξα μὲν (sic) F ὧν] τῶν ὧν M
2 φυγαδευτηρίων scripsi: φυγαδευτήριον SFL1, φυγαδευτηρίου AH2GP, τοῦ φυγαδευτηρίου M, φυγαδευτήρια H1L2 (v) 4.5 τούτου μὲν προτέρα F: τοῦ μὲν προτέρου ceteri (v)
5 ἡ om. S τἀς πόλεις εἴληφεν] ἧς αἱ πόλεις SF
6 ἐναγοῦς Α ἀριστιῶν S πώποτε] ποτε Α μεγίστην καὶ ἐπιφανεστάτην transp. G
7 ὁ προφήτης] μωσῆς F, ὁ μώσης ΑΗ2, ὁ πρεσβύτερος G
8 τῶν SFL: ὄρος ΑΗ2, om. MGH1P ὁρῶν GPL (sic v), ὀρῶν om. AH2 ἀνακλιθεὶς M ἐθεσπίζετο γὰρ L (Turn.) τὰ γένη] τά γε F
9 πλείους ἦν] πλείουσιν S ἀφανεῖς SAH2 9.10 εἰρηνικοὶ] ἑρμαῖοι coni. Mang.
10 κακιῶν scripsi: κακῶν codd. (v) κατέπρησαν S προσέθηκαν — περὶ τῆς (11) om. G προσεπέθηκαν F
11 τῆς om. Richt. 11.
12 ὄντος ὄντως GH1P, ὄντως om. F
12 χλευάσαντες τιμῆς transp. M, τιμῆς om. S χρυσοῦν] χαλκοῦν F
13 καὶ αἰγυπτιακοῦ S ἀνήγαγον S καὶ ἴστωσαν (sic) ἑορτὰς S, unde Mang. coni. καὶ ἵστασαν ἑορτὰς coll. de vita Mos. § 162
14 ὕμνους S
15 πάνυ] πάλιν F χαλεπῶς] κακῶς S ἐνεγκοῦσα SF: ἐνέγκασα ceteri (v)
16 πειρωθεῖσα F1, corr. F2 πάθος om. M ὑπόπλεω S: ὑπόπλεοι ceteri (v)
17 πάντες om. F μεμηνότες S: om. ceteri (v) 17.
18 ὡπλισμένοι F
18 διττὴν] διὰ τὴν S μεθύοντας F2MP: μεθύοντες F1AH2GH1, om. S τῆ bis S εὐσεβεία H1H2 ἀσεβείας et οἴνου voluit Mang., sed cf. de vit. Mos. II § 162

54.
1 Num. 35,6. 11—15. Deut. 4,42. cf. loseph. Ant. lud. IV § 172 52. 28.
7 sqq. Exod. cap. 32.

55.
1 τῶν codd.: om. v
2 φίλον καὶ συγγένειαν] φίλων καὶ συγγγενειῶν F1 (ei eras. F2) ; φίλων καὶ συγγενῶν v ἓν] καὶ υἱὸν ΑΗ2 ἓν τὸ] ἐν τῶ S
3 τέσσαρες SF2 τέσσαρσιν F1): τέτταρες ceteri
4 συναπονοεῖσθαι SFL2: ἀπονοεῖσθαι ceteri δέει] πλέον S
6 ὁσιότητος καὶ εὐσεβείας F τῆς Mang.: τὴν codd. ὄντως ὄπα SAH2: ὄντα ὄντως ceteri
7 κινδύνων] ἀγώνων S τοῖς ἀραμένοις SFL2: τοὺς ἀραμένους ceteri
8 παρ’ αὐτῶ SF αὑτῷ scripsi): παραυτὰ ceteri; παραυτίκα coni. Mang.
9 καθαροὺς om. M ἀνδραγαθίας SF: ἀνδρείας MAH2P, ἀνδρίας GH1 (Turn.)
10 δωρεῖται F φόνον om. SF
11 φυγὴν 31, φεύγειν S ὑπὲρ S: om. ceteri (v)
12 τὴν om. SM εἰς ἅπαντας L (Turn.) ὑπομιμνησκόμενος F1, corr. F2
13 καὶ om. Turn. ἀκουσίως F ἀπεκτονοῦσιν P, ό ex οὐ corr. Η1 ἀποκτείνουσιν S
14 ἀμνηστεία S Barb. δέδοται F: δίδοται ceteri καὶ μεγάλα M 1.3 πολλῆς εὐδαιμονίας SF: πόλεις εὐδαιμονίας ceteri; πολλὴ εὐδαιμονία v; πολλῆς εὐδαιμονίας μεστὰ vel γέμοντα couicio πολλῶ F, μέλ’ μᾶλλον πολὺ transp. AH2 μὴ om. GP1
16 ἀναιροῦσιν (sic) Α, ἀναιροῦσιν H2 εἰ καὶ] καὶ εἰ S ἀλλ’ αὐτό γ’ οὖν τό πᾶν ὕστατον S: ἀλλὰ τὸ γοῦν πανύστατον ceteri (v)
17 pr. μὴ] τὸ μὴ M
3 — 188,19 pergit Catena Barber. IV 56: εἴτ’ διεξιὼν τῶν Λευιτῶν τὸν ζῆλον, ὃν ἐνεδείξαντο ἐπ’ ἀναιρέσει τῶν μοσχοποιησάντων βραχεῖ μέρει ἡμέρας τέσσαρας πρὸς τὰς (sic) εἴκοσι χιλιάδας τῶν ὁμογενῶν ἀνελόντες, ἐπάγει· τὸν οὖν ἀκούσιον δράσαντα φόνον (10)— θάνατον κατέγνω.
3 τέσσαρες πρὸς ταῖς εἴκοσι χιλιάδες: de vit. Mos. § 172 ἀναιροῦσιν ἡβηδὸν εἰς τρισχιλίους (Exod. 32,28).

56.
1 μὲν om. G
2 ἥδε] ἡ δὲ Richt. Tauchn. δευτέραν SFH1: δεύτερον ceteri
3 οὐκ ἔνοχον γνώμη μὲν εἰδὼς transp. ΑΗ2 γνῶ μὴς S
4 ἔνοχον] ἐναγῆ coni. Mang. δὲ S: δ’ ceteri τὴν . . . ἔφορον δίκην S1, corr. S2 ἀνθρωπίνων S: ἀνθρωπείων ceteri (v)
5 φονῶντες] φόνων τε F
6 οἲ om. 2 διὰ τὸν βάλλοντα F1 corr. F2 ἵενται MAH2 Barb.: ἵενται ceteri ἄμυναν mg H1 ἄλογον in textu H1
8 τὸ τοιοῦτον Α οὔτε SF: οὔτ’ ceteri κεκαθαρμένον M
9 οὔτε SF: οὔτ’ ceteri ἐμφανὲς F
10 ἀβεβήλου L2 (Turn.) 10.11 μεθόριον (sic) τόπου transp. M
12 οἰκήτορες] οἱ κτήτορες S
13 τῆ . . . προνομία SF: τὴν . . . προνομίαν ceteri (v) βεβαιοτέραν H1P (Turn.)
14 καταφεύγοντι SA
15 τοῦ om. GH1P (v)
16 οἱ συγγενεῖς F: οἱ om. ceteri (v) 16.
17 δολοφονηθέντων S
17 οὕτως καὶ S: οὕτως F, οὕτω ceteri (v) ἔθνους] γένους G
18 ὁ ἱερεύς P ἐστι om. M πρυτανεύων μὲν] πρυτανεύομεν G
20 τὰ ἀγαθὰ SF: τἀγαθὰ M, τἀγάθ’ ceteri
21 πᾶσ’ GH1P Barb. πάντα μέρη Mang.: τὰ μέρη codd.
22 ἐς S ἁρμόζῃ S
23 ὁ om. S ἑκουσίως F
24 προαγωνιστὴν FL2: ἀγωνιστὴν ceteri

57.
1 κατέφυγε om. F μὴ ἐπιθαρρῶν codd. praeter S: μὴ πειθαρχῶν S; μηκέτι θαρρῶν v τειχῶν om. H1 (Turn.)
2 δή] δέ S
3 φυγάς] φονεύς S ἕως ἂν SF Barb.: ἂν om. ceteri (v)
4 τούτῳ] τοῦτο S post ἀποθάνῃ repet, ὁ ἱερεὺς ὁ μέγας Η1P (v) πάντων κοινὸς ἀγχιστεύς F: πᾶσι κοινῶς ἀγχιστεύων S, πάντων κοινὸς ἀγχιστεὺς ὤν ceteri (v)
5 ἐφίεται S (Mang.)
6 νεωτέραις AH2 ἁρμόζουσαν S
7 ἣν S (Mang.): τὴν ceteri (v) ἧ θέμις M
8 ἥδ’] ἡ δὲ AH2 ἐστίν S μὲν] μὲν οὖν Α ἑκουσίων S (Mang.): ἀκουσίων ceteri ἀδικημάτων om. AH2
9 ἐφείσθω codd.: ἐφιέσθω Mang. βούλεται F: βούλοιτο ceteri (v)
10 ἀμφοτέρω S ἀκουσίων τε καὶ ἑκουσίων transp. ΑΗ2
11 τὸ σύνολον S: συνόλως ceteri (v)
12 τροπὴν SF: τρόπον ceteri (Turn.) ἴνα SF: ἴν᾿ ceteri ἱεροφάντης] θεοῦ θεραπευτὴς F
13 κοσμεῖται S1AH2 ἑκάτερον] ἕτερον S τε] δὲ MGH1P, τε om. Barb.
14 δὴ] δὲ AH2 ἄν om. MGH1P
15 ἀποβλέπεσθαι AH2 ἀκουσίους P, ως ex ους corr. Η1, ἑκουσίως AH2 ἀποκτείνοντας S οὐχ seclusi
16 οὐχ om. FH1P (Turn.) καθαροὺς καὶ παντὸς SFL2: om. ceteri παντὸς] πάντως v (??)μετόχους H1 alt. καὶ] κἄν coni. Mang.
17 τοῖς om. F ὑπηρετήσασθαι S τισαμένης] πεισαμένης F
18 αὕτη scrip.si: αὐτὴ codd. (v)
19 ἀστοῖς] ἀυτοῖς M, αὐτοῖς H1P1
20 καὶ om. S

58.
1 tit. κατὰ τῶν οἰκέτας κτεινόντων F, περὶ τῶν οἰκέτας κτεινόντων SAH2 mg M mg G: om. H1P (v)
2 ἔλαττον GH1P
3 θείῳ νόμῳ] θεῶ μόνω S τῶν δικαίων καὶ ἀδίκων F
4 pr. τῆς om. MGH1P (v) τύχης] ψυχῆς F θλᾶ τὸ] ἀλλ’ ἡ F ἐναρμόνιον AH2L: ἁρμονία F, ἁρμόνιον ceteri
5 κυρίως GH2 χρήσασθαι ΑΗ2
7 ἔστιν εἰρήνης δείγματα ψυχῆς F ψυχικῆς G ὑπ’ AH2 ὑπὸ ἀκρασίας τὸ] αὐτοκρατῆ καὶ FN ἀνυπεύθυνον FN: ἀνεύθυνον ceteri (v)
8 ζηλούσης] κολαζούσης in ras. H1 (Turn.) κατὰ τυραννικὴν om. FN ὁ γὰρ τὴν μὲν SFN: ὁ μὲν γάρ τὴν ceteri (v)
9 ἀποτειχίσας F
10 ἅπαντα AH2 ἠγριωμένος] ἐκκαιόμενος FN
11 ἐλάττοσι παρασκευαῖς χρώμενος FN: ἐλάττοσι παρασκευαῖς S, ἐν ἐλάττοσι παρασκευαῖς ceteri (v) παρασκευαῖς] περιγραφαῖς coni. Mang.
12 διελέγχεται FN: ἐλέγχεται ceteri (v)
13 χρημάτων] ἀφορμῶν coni. Mang. τε om. FN 13.
14 ἔθνη τὴν] θνητὴν S
14 αὐτοῦ] αὐτὴν H1P, αὐτοῦ ceteri προδουλωσόμενος AH2 ὦ ex α corr. A) μέλλειν] μέλειν H1 μᾶλλον AH2
15 ἡμέρας F1, ἡμέρως F2
16 τὴν S: om. ceteri (v) εἰς] εἴοι (sic) F πολλὰ M ἕξων] ἐξ ὧν F
17 γὰρ] δὲ AH2 alt. ἡ om. SF
18 ἡ] ἢ F 18.
19 περὶ . . . συμφορᾶς] πρὸς . . . διαφορᾶς coni. Mang.
19 ἀπαιτήσει συμφορᾶς transp. F ἀπαιτεῖ S κἀν—ἀνελεῖν (190,1) om. in textu H1 acld. mg H1 εἵνεκα F νουθεσίας ἕνεκα transp. Η2 νομοθεσίας G ἐντεῖναι] ἐπανατεῖναι coni. Mang.

59. 4—14 N fol. 159r: διὸ προσήκει—προδουλωσάμενος.
18 sqq. Exod. 2120.

60.
1 οὐκ SF: οὐ γὰρ ceteri (Turn.): οὐκ ἄρα Mang.
2 ἀπαχθεὶς S: om. Α, ἀχθεὶς ceteri (v)
3 εὑρίσκηται F
4 ἀνοσίῳ SF: ἀνοσία ceteri (v)
6 ἀλλὰ βιώσωσιν om. F in lac. δ’ ἡμέραν F καὶ om. AH2 μηκέθ᾿ ὁμοίως S, μηκέτι ὁμοίως F: μηκέθ’ (om. ὁμοίως) ceteri (v)
7 φόνου v: φόνω codd. ω in ras. ex οὐ A) πλεονέκτημ’ MGH1P μήτε SF: μὴ ceteri (v)
8 ἔχειν S
9 βιοῦν F: βιωτὸν ceteri; βιῶναι v τε SF: τ’ ceteri 11.
12 ἑαυτὸν βλάπτει F: κτείνει αὐτὸν S1 (ἑαυτὸν S2), βλάπτει ἑαυτὸν ceteri
12 τε F: om. ceteri (v) ζώντων S στερόμενος F: στερούμενος ceteri (v)
13 πλείστην ἴσως] πλεῖστον ἴσως F, πλείστων ὅσων S θανάτου πεπραχὼς ἄξια S: πεπραχὼς θανάτου ἄξια F, θανάτου ἄξια πεπραχὼς ceteri (v)
14 τυγχάνη SF: τυγχάνοι ceteri
15 ἑαυτῶν AH2
16 tit. κατὰ ζώων ἀλόγων ἆ παραίτια γίνεται θανάτου F: κατὰ ζώων ἀλόγων ἆ παραίτια θανάτου γίνεται: περὶ ταύρου ἀνδροφόνου S mg M, κατὰ ζώων ἀλόγων ἅπερ αἴτια γίνεται θανάτου ceteri (v)
17 ἐφεξῆς λέγει ante ἐάν add. AH2 ἀναπήρας S ἀσφαγὴς AH2GH1P: σφαγὴ F, ἀσφαγῆ SM (v) ; ἀπρεπὴς coni. Wendl.
18 ἐν ἱερείοις ΑΗ2 (Mang.), ἱερείοις ὅσιον F ἄβρωτα SFM: ἄβρωτ᾿ ceteri ἔστω] ἤτω F τὰ τούτου κρέα SMP: τούτου τὰ κρέα ceteri (v) κρέη (sic) ΑΗ2 διὰ τί; ὅτι] διότι M 18.
19 ἢ προσόψημα τροφῆς om. S
19 ἀνθρώπων F: ἀνθρώπου S, ἀνθρώπω ceteri (v)

61.
5 sqq. Exod. 21,21.
17 Exod. 21,28. cf. loseph. Am. lud. IV § 281.

62.
1 ἐὰν] κἄν F δὲ SF: δ’ ceteri ἀτίθασον Η1, ἀττίθασον S: ἀτίθασσον ceteri
3 πεπευσμένος A χειρόηθες FM: χειροήθης ceteri (v) 3.4 ὥσπερ αἴτιος SF: ὡς παραίτιος ceteri (v)
4 ἀνὰ πεῖραν FH2, ἀντῆραν M, πήραν S
5 ἢ προσκαὶ ἀναιρείσθω F, προσαιρείσθω ΑΗ2 καὶ] ἢ F, ἡ Α, ἡ καὶ Η2 κατατιθέσθω om. ΑΗ2
7 ἐπανορθούσθω F: ἐπανορθούτω ceteri μὴ] μηδ’ F
8 ἀνασπείρη F1, ἀναπήρη SM τὸ om. F
9 pr. τὸ om. F ἀποτινέτω F διότι — ἀποτινέτω (11) FL (v): om. ceteri; seclusi quippe interpolata 9.
10 προαισθόμενος coni. Mang.
11 ἀποτεινέτω F 11.
12 ὑπομεῖναι 2
13 tit. περὶ ὀρυγμάτων add. S mg M γῆς] γὰρ AH2
14 ἀποδοχὴν F1, ἀναδοχὴν S 14.
15 ὑπὸ νόμους Α
15 post ἀφανεῖς add. ἢ προσόψημα τροφῆς S (v. sup. 190,18. 19) ἀφανεῖς, δέον τὰ] ἀφανῆ δὲ ὄντα Γ’ 15.
16 περιπωματίσαι F
17 εἰάσας (sic) S ἐν ὁδῶ conicio
18 ἐπιβὰς] προβὰς vel διαβὰς conicio ἐνεχθῇ] κατενεχθῇ coni. Mang. τὼ ἐπιγραφέσθωσαν FL2: ἐπιγραφέσαν S (τω ss. S2), κρινέσθωσαν ceteri
19 οἱ βουλευόμενοι S
19 ὑπὲρ τοῦ τετελευτηκότος πρὸς AH2: ὑπὲρ om. MGH1P, omnia om. SF (fort. recte) τοὺς om. AH2

63. 1 Exod. 21,29. 30. 6.
7 Exod. 21,32.
8 Exod. 2136.

64. 1.2 ἐπανορθούσθωσαν SF: ἐπανορθούτωσαν ceteri (v)
2 τὸ] τὸν F λαμβάνοντες F tit. περὶ οἰκοδομῆς οἰκίας add. S mg M
3 τῶ προλεχθέντι S καὶ ὅσοι SF: καὶ om. ceteri (v)
4 καταλιποῦσι S στέγη F περιστεφανοῦν θωρακίοις δέον] ἐπιστεφανοῦσθαι δίκαιον θωρακίοις AH2
6 γε SF: γ’ ceteri αὐτοὺς F: αὐτοῖς ceteri (v)
7 οὑν SF: om. M, γοῦν ceteri (v) ἀχανῆ] ἀμηχανῆ G 7.
8 καταλιποῦσι S
9 tit. περὶ τοῦ μὴ λαμβάνειν λύτρα παρὰ ἀνδροφόνου add. S mg M παρά S: παρ’ ceteri ἀνδροφόνου ὃν F: ἀνδροφόνων οὑς ceteri (v)
10 ἐπὶ μείονι F ἡ om. F ἀπαλλαγὴ S (sed ἁ corr. ex ὑ)
11 φυγῆς] φυγὰς (sic) S, φυγὴν ἢ ἀτιμίαν ὁρίζοντας F
12 ἐπεὶ δ’ ὅρον SFM: ἐπεὶ ὅρον Α, ἐπεὶ κόρον ceteri (v) οἱ πονηροὶ om. AH2 ἐ ϊ
13 κακουργοῦσι SM (μεγαλουργοῦσι mg M)
14 ἐπιτείνουσι FL: ἀποτείνουσι ἀποτείνουσι ceter ἀπερίγραπτον M
15 μὲν SFM: μὲν γὰρ ceteri (v) τε SF: τ’ ceteri ὥρισε F ὥρισεν ἄν scripsi): ἤνεγκεν ἄν ceteri (v)
16 διατάττεται S, προσδιαπλάττεται F
17 ἀνελόντας] ἀναιρεθέντας F
18 ἐπὶ F: πρὸς ceteri (v) αὐτοῦ SF αὑτοῦ scripsi): ἑαυτοῦ ceteri (v)
1 Exod. 21,33. 34. cf. loseph. Ant. Iud. IV § 283 οἱ φρέαρ ἡ λάκκον ὀρύξαντες ἐπιμελὲς ποιείσθωσαν, ὥστε σανίδων ἐπιβολαῖς ἔχειν κεκλεισμένα, οὐχ ὅπως τινὲς εἴργοιντο ὑδρείας, ἀλλ’ ἵνα μηδεὶς κίνδυνος ὡς ἐμπεσουμένοις ᾖ. (284) οὖ δ’ ἂν εἰς ὄρυγμα τοιοῦτον μὴ κλειστὸν ἐμπεσὸν βόσκημά τινος διαφθαρῇ, τὴν τιμὴν αὐτοῦ τῷ δεσπότῃ καταβαλλέτω.
8 Deut. 22,8. cf. loseph. l. l. περιβαλλέσθω δὲ καὶ τοῖς στέγεσιν ἅπερ ὡς ἀντὶ τείχους ὄντα οὐκ ἐάσει τινὰς ἀποκυλισθέντας ἀπολέσθαι.
9 Num. 35,31. 32.

65.
1 ἀνασκολοπισμένοις S ἀλλὰ Α
2 ἢν] τί S
3 τοὺς] τοῖς S σιν ἐν ἅπασι SF μετεωρήσαντας ΑΗ2, μετεωρήσαντας S σιν ss. S2) εἰς] ἐκ Α 3.4 τὸ ἐμφανὲς F
4 οὐρανῷ] σελήνη A
5 δὲ FM: δ’ ceteri τε om. F
6 γῆν S: γῆς ceteri (v)
7 tit. οὐκ ἀποθανοῦνται πατέρες ὑπὲρ τέκνων add. S mg M διατετάχθαι AH2
9 αὐτῶν F
11 ἐθέλουσι coni. Mang. προαποθνήσκειν codd.: προσαποθνήσκειν v
12 ἑαυτοὺς M, αὐτοὺς FGH2P, αὐ in αὑ corr. Η1 ἐπιδόντες G τῶν om. F οἱ δ’ ἀνυπαίτιοι F, οἱ δ’ ὑπαίτιοι S
13 ἐπιδεῖν FM, ἐφιδεῖν S: ἰδεῖν ceteri ν) alt. ὃ codd.: ἡ καὶ v
14 ἀβιώτατον S ἀργαλεώτατον SFMG
15 ἡμῶν G
16 τὰ δέ μὴ ὅσα S ἐπεὶ] ἐπὶ S καὶ om. S
17 φιλίας SFL2: φιλοσοφίας ceteri
18 καὶ] ἔτι καὶ F ἐν et φίλους om. S καλουμένους] καλοῦμεν οὓς F 18.
19 ἠλλοτρίωσαν] ἢ ἀλλοτρίως ἄν S
19 πλημμελοῦνται S (sed ι corr. ex σ) τῆς] τοῦ H1P (Turn.)
20 πᾶσαν] πᾶσαν ἄλλην H1P (v) ἢν] ἡ ΑΗ2 ἐκλιπών SF: ἐκλείπων ceteri (v)
1 Deut. 21,22. 23.
7 Deut. 24,16. cf. Ioseph. Ant. lud. IV ἑ 26.9. 17.18. 19.20 Vindob. hist. gr. fol. 59r τοῦ αὐτοῦ περὶ φιλίας: χρὴ μέντοι φιλεῖν τοὺς ἄξια φιλίας δρῶντας· πονηρὸς δ’ οὐδεὶς πρὸς ἀλήθειαν φίλος:—περὶ συγγενείας: συγγένεια γὰρ οἰκειοτέρα τῆς πρὸς αἵματος ἡ πρὸς δικαιοσύνην καὶ πᾶσαν ἀρετὴν ὁμολογία: — Philonis opera vol. V. 13

66.
1 οὐκ] οὐδ’ S ἐν οὐκ transp. M pr. καὶ] ἢ ΑΗ2 μόνον SK, μόνον corr. ex μᾶλλον· Η1: μᾶλλον ceteri
2 κατεψευσμένον S2FAH2: κατεψευσμένοι ceteri (v) ὄνομ’ AG
3 ὑποδύεσθε S2MGH1 corr.: ὑποδύεσθαι ceteri 3.4 περικαλυου πτόμενοι ΑΗ2
4 τὰς φύσεις F: om. ceteri (v) οἴκτου SH-, οἴκτῳ Α: οἴκτῳ ceteri (v)
5 ἡττᾶται SF: ἥττηται ceteri (v)
6 αὑτοὺς SAH1 corr.: τοὺς F, αὐτοὺς ceteri δὲ ΑΗ2
7 οὗτοι] αὐτοὶ S
8 μηδὲν scripsi: μηδενὸς codd. (v) ; τὸ μὴ ἰδίαν θηρᾶσθαι ὠφέλειαν coni. Mang.
10 δὲ F: δ’ ceteri ὁμοθύμους F, ὠμοθύμους οὑς S τὴν φύσιν] τοὺς φύσει ΑΗ2 τίς et ἂν om. S
11 ἐκθύσαιτο (ἐκμυσάξαιτο coni. Wendl.) καὶ προβάλοιτο F S λιγῶ S1M: λόγω ceteri σφόδρ’ GH1P (v) ἀτιθάσων GF, ἀττιθάσων S: om. F, ἀτιθάσσων ceteri (v)
12 οἱ] οἷον M ἐπιθαρροῦσιν S
14 ὁμοιότροπον om. S ἠδικηκότων κότων SF: ἠδικημένων ceteri (v) 14.
15 προφασιζόμενον G
15 πεπονθόσι Α
16 πρώην] πρώων Α, πρωων (i. e. πατρώων) Η2
17 ὀφείλειν om. Α ἔφυγον codd.: ἔφευγον v
18 ἀνεικέστων S καὶ τέκνα τούτων transp. ΑΗ2
19 ἐπαγαγὼν S τύπτων—αἰκιζόμενος (20) om. in textu H1, add. mg Η1 19.20 πάσαις αἰκίαις H1 (v)
20 αἰκίας om. S τοὺς φυγόντας coni. Mang. μηνύσωσιν F: α καταμηνύσωσιν ceteri (v)
21 οὐδέτεροι ΑΗ2 δυνάμενοι Α pr. ὅτι] ὅτ’ AH2

67.
1 φυγόντως (sic) FP
2 κατατείνων SFMP: κατακτείνων ceteri (Turn.)
3 ἄμμου σπυρίδα πλήρη FL-: πληροῦν ἢ (ἄ. σπ. om.) S, ἄ. σ. π. om. ἐκδησάμενος om. ΑΗ2 ἀνῆρται P 3.4 τῶν αὐχένων SFM: τὸν αὐχένα ceteri (Turn.)
4 ἐν ὑπαίθρῳ om. AH2
5 ἀθρόοις S pr. καὶ om. AH2
6 βιαζόμενοι] πιεζόμενοι coni. Mang. 6.
7 ἀπαγορεύωσιν SFM: ἀπαγορεύσωσιν ceteri (v)
7 προσαλγῶσιν F, προάγωσιν S, προαλλαγῶσιν ΑΗ2
8 τρανότερον SF: τρανοτέραν ceteri (v)
9 κακούμενοι] καλούμενοι S
10 ἣ ξίφεσιν S μεγάλαις ΑΗ2 ἐν om. M κακοπραγία ΑΗ2 10.
11 νομίζοντες ἐπιτυχίαν om. F
11 εὐτυχίαν coni. Mang. ἑαυτοὺς SF: αὑτοὺς ΜΗ1 corr., αὐτοὺς AH2GR
12 κλήρων καὶ ἐπικλήρων F στοῖχον SFM: στοιχεῖον ceteri (v) ; στίχον voluit Mang.
13 μετὰ τούτους S
14 μηδεὶς λοιπὸς F: μηδεὶς λοιπὸν SGH1P, λοιπὸν μηδεὶς MAH2 τῶν συγγενῶν F: τῶν om. ceteri (v)
15 ἔστιν S
16 κεναὶ om. Α ἐγίνοντο S2AP
17 προσεδόκουν H1P
18 βάρβαροι τὰς φύσεις βάρβαροι (sic) ΑΗ2
19 πειθαρχοῦντες δεσποτικοῖς transp. H1P (v) ἐπιτάγμασι(ν) SF: προστάγμασι ceteri (v)
21 ἄχρι SF: μέχρι ceteri (v) ὑποφέροντες S
22 ἤδη δὲ et οἱ om. S αὐτοὶ νομοθέται οἲ S
23 δόξας F ἀπιδόντες] ἀποδιδόντες τὰ AH2 ἀδικωτάτων codd.: ἀδικημάτων Turn. 13*

68.
2 τοῖς δὲ τυράννοις] τῶν τυράννων ΑΗ2 τὰς ἐγγυτάτω om. ΑΗ2 ἐγγυτάτω] ἀνωτάτω Η1 τὰς . . . οἰκίας] τοὺς . . . οἰκείους coni. Mang.
3 μήτε] μὴ S
4 ἐγίνοντο ΑΗ2 οἰκείων] οἰκιῶν S συντυχίαις S
5 ἐπαρθέντας G ἀναιρεθήσονται SFM: ἀναιρήσονται ceteri (Turn.)
6 μόνον om. Α
7 ὡς σεμνοὶ S, σεμνοὶ om. M
8 ἐγίνοντο Α μηδ’ ἂν] μηδὲ F 8.
9 βάλλεσθαι S
9 προστάξεις] πράξεις ΑΗ2 γράφοντας ἑτέρους S: γράφοντος ἑτέρου F, γράφουσιν ἑτέροις ceteri (v) δυσχεραίνειν S
10 τὴν om. S ἀνηκέστατον S πρὸς φυλακὴν F lacunam indicavit Mang. ἄσφ’ ἁλῆ S 10.
11 ἀσφαλεία βίου H1P
11 μετὰ om. S σκοπεῖν suspectum
12 ἐξετάζεσθαι F: συνεξετάζεσθαι ceteri (v) ἔχειν S ὃ om. S 12.
13 οὐδ’ ἄν] οὐδὲν S, οὐδένα F, οὐκ ἄν ΑΗ2
13 τόδ’ ἔστιν M ἀφ’ οὗ AH2 ἐπείσθησαν AH2, ἀνεσπάσθησαν L (Turn.
14 ἀλογεῖν om. F ἀσφαλείας SFM: ἀσφάλειαν AH2, ἀσφαλείαις GH1P (v)
15 τὰ om. S παρὰ τοῖς ἄλλοις F, πέρα τοῖς ἄλλοις S: παρ’ ἄλλοις ceteri (v) ἁμαρτήμασιν S
16 ἀρίστης] ἄλλης S ἐμίσησε S καὶ post διεμίσησε seclusit Mang.
17 alt. εἴτε F: εἴτ’ ceteri utrumque καὶ om. F κακίας F

69.
1 cf. Cic. de incent. II 144 Ex contrariis autem legibus controversia nascitur . . . hoc modo: lex: Qui tyrannum occiderit, Olympionicarum praemia capito et quam volet sibi rem a magistratu deposcito et magistratus ei concedito. et altera lex: Tyranno occiso quinque eius proximos cognatione magistratus necato. Curtius Ruf. VI 4220 Interim equites . . . legem Macedonum veriti, qua cautum erat, ut propinqui eorum qui regi insidiati essent cum ipsis necarentur, alii se interficiunt, alii . . . fugiunt.

70.
1 τῶν συμβεβιωκότων AH2GH1P (coni. Mang.): τῶν συμβεβηκότων FL2 (v), τῶν πολιτῶν M, om. S
2 ἑτέρους F ἀντεῖπεν F
3 ἀντὶ υἱῶν S: ἀνθ’ υἱῶν ceteri (v) ὦν] ὧν ἂν F
5 βεβαιοτέρας Α
6 ὅσα SFM: ὅσ’ ceteri post δίκαις add. δή F τοῦ] τὸ P ἀνθ’ ἑτέρων GH1P (Turn.)
7 κτεῖναι Α μνησθεὶς om. SF τὰ ἡσυχασθέντα] τὰς ἡσυχῆ S, ταύτας ἡσυχῆ F περιέλαβεν AH2, προσλαβεῖν S
8 tit. περὶ τοῦ μὴ ἀναισχυντεῖν γυναῖκας SFAH2 mg MH1P: om. G
9 καὶ δικαστήρια om. F
10 ἐν] μὲν M
11 κατ’ SF: κατὰ ceteri ἐφαρμόζουσιν SM
12 δὲ SF: δ’ ceteri ἡ ἔνδον μονή 8: ἡ om. ceteri (v) κλασιάδων (sic) S τὴν om. K
13 μέσαυλον F: μεταυτὸν (sic) S, μεσαύλιον ceteri (v) δ’ FAH2 ἤδη om. SM γυναιξὶν S αὔλιον codd.
14 διττῶν S εἶδος πόλεων transp. H1P (v), εἶδος πόλεως F
15 ἄστη S1FAH2: ἀσταὶ S2, ἀσταὶ ceteri (v) οἰκείαι (sic) S
16 ἧς corr. ex οἷς H1 17.
18 κατ’ οἰκονομίαν ’P (v)
18 ζητοῦσαν Α; ζηλοῦσα coni. Mang. μόνον αὐλίαν (sic) S νομὰς] σοβὰς coni. Mang.
19 post ἀνδρῶν inserunt verba ἐπε·κθεῖν—στρατεία (198,5. 6) eadem post ἀνδρῶν (198,4) repetunt AH2 ἐξεταζέσθω] ἐργαζέσθω H1 (Turn.) ὁπότε] ὁπόταν P, ὅπου S
12 cf. Menand. frg. 546 Κ. (Nauck, MiMangcs éco-romains VI
1 p. 119.)

71.
1 πληθυούσης SM, πγλθ(??)ούσης F: πληθούσης ceteri (v)
2 καὶ om. AH2
3 ἐρημία SF εἰς SFAH2: om. ceteri (Turn.)
4 μετουσιῶν A tit. περὶ γυναικὸς τῶν γεννητικῶν ἀνθρώπου λαβομένης add. S mg M τό] τῶν F
5 ὲπεχθεῖν S1, ἐπελθεῖν S2, ἐπέχειν F πρόφασιν] πρόθεσιν AH2 (priore loco) ἢ] καὶ F 5.
6 ἐπίληπτον γὰρ ΑΗ2 (priore loco)
6 οὐ μετρίως καὶ transp. ΑΗ2 (altero loco) ἃς οὐδ’] ἣ δὴ οὐκ AH2 (priore loco), οὐκ (pro οὐδ’) etiam F στρατιαῖς S2F, στρατεία ΑΗ2
9 καθ᾿ αὑτὸ] κατ᾿ αὐτὸν F νίκης SF: νίκην ceteri (Turn.)
10 καὶ πυθομένη τις F: τις καὶ πυθομένη ceteri (v)
11 φιλανδρίς vel secludendum vel post πάθους (12) transponendum videtur ὑπὸ ex ὑπὲρ corr. H1
12 ἐξορμῆσθαι H2
13 βοηθεῖ ex βοηθῆ corr. H2, βοηθπῆ P ἡ γυνή S (sed ἡ add. S2 ut vid.)
14 ὑπερελέσθαι AH2 ὕβρεως F: ὕβρεων ceteri (v) πρὸς ἑαυτῆς SF, πρός αὑτῆς MAH2, πρὸς αὐτῆς GP: παρ᾿ αὐτῆς H1 (v)
16 λοιδορήσεται scripsi: λοιδορηθήσεται codd. (v) 16.
17 ῥήματά τε AH2, ῥῆμα δὲ F
17 τι F: om. ceteri (v) δὲ SFAH2: τε ceteri (Turn.) κακηγοροῦντος H1P: κατηγοροῦντος ceteri 17.
18 ἐπιδραμεῖται F
18 ὦτα SF: ὦτ᾿ ceteri ἐπιφθἐγξσα (sic) AH2
19 ὑπὸ γλωσσαλγίας F: γλωσσλγίας (om. ὐπὸ) SMGP, γλωσσαλγίαις H1 corr. (v), γλωσσαλγεῖν AΗ2 γυναῖκες codd.: γυναῖκας Μang. γυναῖκες seclusi (fortasse post προβαίνουσι (18) transponendum) κατηγορεῖν SF, καὶ κακηγορεῖν AH2 19.
20 verba καὶ προπηλακίζειν huc trahenda esse vidit Mang.: post ἐπιφέρειν (20) tradunt codd.
20 alt. καὶ] ἢ AH2

72.
2 καὶ—οἰστὰ om. AH2 οἰστὰ καὶ seclusi
3 δὲ ἐκεῖνο ΑΗ2, δὲ κἀκεῖνο S καταθρασύνοιτο SF: καταθρασύναιτο ceteri (v)
4 παρόσων S1
5 ἀφείσθω codd.: ἀφιέσθω Mang. δ’ SF: γὰρ AH2, δὲ ceteri ἐπισχέσθω M: ἐνεχέσθω coni. Mang. τείνουσα S
6 μὲν om. M ἐξαμαρτεῖν G ἐθέλουσ’ AH2H1
7 δ’ om. AH2G ἄλλων] ὅσων S
8 ἡ] δὴ FM ἐφαψαμένης coni. Mang.
9 τῶν om. ΑΗ2 γυμνικῶν SFM: γυναικῶν GH1P, γυναικείων AH2 οἲ] οἰὶ τέ ΑΗ2
10 τὸ δοκιμώτατον F 10.
11 τὸ τῆς αἰδοῦς δόκιμον AH2
11 περικόπτωσιν ΑΗ2 θεσμόν S1, corr. S2
13 ἐμπρεπὲς SF: εὐπρεπὲς ceteri (v) τῶν 0111. M
14 ὄψεις] ὕβρεις S γυμνουμένων] γυμνοὺς μὲν ὦν F
15 ἑπομένοις AH2, ἑπομένων F 15.
16 αἱ χεῖρες ὑπαίτιοι S: ὑπαίτιοι χεῖρες ceteri (v) ὑπαίτιοι corr. ex αἴτιοι Α, ὑπαίτιον 2
16 βουλόμενοι ΑΗ2
16 17 ἀπελευθεριάζοντες SF: ἐπελευθεριάζοντες ceteri (v)
17 ἀποβιάζοντι SFMGP: ὑποβιάζονται H1 (v), βιάζονται AH2 17.
18 τάξει τεταγμέναι S: τεταγμέναι τάξει ceteri (v)
19 ἡ om. F (fort. recte) λέγειν F δέ SF: δ’ ceteri
21 ψυχή coni. Mang.
22 ἄρρεν S
3 sqq. Deut. 25,11. 12.

73.
1 προσκληροῦσα SM, προσηροῦσα F: προσκληροῦσ᾿ ceteri
2 θῆλυς F
3 ὑποτείνουσα F χεῖρας M
4 αὐτῆς codd.
5 pr. τὴν] ταῖς AH2 χρωμένη AH2
6 μακαρίαν SF: μακάριον ceteri (v) φύσιν θείαν transp. G
7 τῶν διδύμων χεῖρα transp. M ἀποκόπτεσθαι ΑΗ2 διήρηται 8, εἴρηται AH2
8 ἀκρωτηριάζη ΑΗ2 στερούμενον S2H2
9 τοῦ] τοῦ τοὺς H1 corr. (Turn.) πάντας SF: om. celeri (Turn.) τοὺς ἀθέους F: τοὺς θεοὺς M, ἀθέους ceteri (v) ἐκτεμεῖν F, ἐκβάλλειν S 9.
10 ἐπὶ βάθρα A
10 ἅπασιν—ἑπόμενος δ’ (11) om. H1P, add. mg H1
11 ἑπόμενον G δ’ om. S
13 οὖν ἄν transp. AH2, οὖν om. S τιμήση καὶ F: τιμήσας ceteri (v) ἀγνοήτω H1P
14 τὴν addidi ἀποδεχόμενος] ἀμπεχόμενος F ἐδίκασεν S
15 τὴν om. Turn. ἐπιβουλὴν SP
16 τὴν om. F
17 μέμψαιτ’ SF: μέμψαιτο δ’ AH2, μέμψεται δ’ ceteri (v) δεόντως om. S ἀνόμοια] ἀνομία S
18 κατὰ om. M ἐπ’] εἶτ’ S
19 ἐπὶ om. M τραύμασιν S ἀκουσίοις F
20 ἐσαεὶ S, ἀεὶ (om. εἰς) M ηδεεμοὺσ (sic) S
21 ἐχθρὸν] ἔχθρα F, ἐχθρᾶς S οὐ ζητούσης S (sed οὐ add. S2)
22 δὲ S: δ’ αὖ F, δ’ ceteri κελεύων SFIi: κελεύει cetori (Mang.)
22 Exod. 21,24. 25. Lev. 24,19. 20. Deut. 19,19. 21.

74.
1 οἶς] οἷα M
2 ἀδικῶσι P τῶν πλησίον F, τῶν πλησίων S1 (ut vid.): τὸν πλησίον ceteri (v) ἐὰν] ἂν ΑΗ2 2.3 ἐξαμαρτάνωσι(ν) SG: ἁμαρτάνωσι ceteri (v)
3 κατά τε S καὶ μέλη SF: ἢ μέλη M, ἢ καὶ μέλη ceteri (v) alt. καὶ om. Α ἄχρι om. S; post μέντοι add. μέχρι vag S2
4 τιμωρεῖσθαι· κελεύειν γὰρ (om. ὑπομένειν) S
5 ἄνθ’] ἂν F ἕτερα om. G 5.
6 ἀπηρτιμένα S
6 ταυτὶ] ταυτει S
7 περὶ vel ἐπὶ τῶν ἄλλων coni. Mang. ἄλλων] ὅλων F οὐχ ὁμοίως ἐχόντων om. S οὐχ seclusi ἀλλοτρίῳ καὶ πατρὶ FNMG: ἀλλοτρίῳ καὶ δεόντως πατρὶ S, ἀλλοτρίῳ καὶ πατρίῳ AH2, πατρὶ καὶ ἀλλοτρίω H1P (v)
8 pr. οὐδὲ S: οὐδ’ ceteri ἄρχοντ’ GH1P alt. οὐδὲ S: οὔτ’ M, οὐδ’ ceteri ἐργάσθαι (sic) F, ἐργάζεσθαι S (v)
9 ἐφειμένων F: ἐφιεμένων ceteri (v) οὐδ’ ἐν] οὐδὲν G
10 θυσίαις] ἀσυλίαις S η
11 πρόσεστι] προσέτι S2, ἐστι ΑΗ2 ἄδειαν ἐκεχειρίαν S ἢ ss. S2) ἐκκεχειρίαν AH2H1P pr. καὶ om. S ἀποφράσι AH2: ἀποφορὰς SFM, ἀποφορᾶς GH1P (Turn.) ὅσα SFM: ὅσ’ ceteri
12 κολάσεων F
13 tit. περὶ ἐκκοπῆς ὀφθαλμοῦ ῶν S) οἰκέτου add. S mg M ὀφθαλμοὺς F
14 ἀφιέτω] ἐάτω F διὰ τί SF: διότι ceteri (v) τοῦ om. Η1P (Turn.) ἀνῆψεν S
15 κεφαλὴν F τόπον] τὸ πᾶν S
16 ἀρχὴν] ἄκραν coni. Mang. παραπέμψασα SF: ἀναπέμψας ceteri ασ᾿ v) ἀνδριὰν ΑΗ2
17 ἀπ’] ὑπ’ F ἄχρι] μέχρι S πᾶσαν S σώματος ἁρμονίαν coni. Mang. οὕτως S: οὕτω ceteri
18 τὸ κράτος om. AH2 ὀφθαλμούς 2

75. 7—8 N fol. 159v: οὐ γὰρ ταὐτὸν — κακῶς εἰπεῖν.
13 Exod. 21,26.

76.
1 ὡς] ὡσὰν F
2 χωρίω SF χωρίοις S2): σημείω ceteri (v) περισημοτάτῳ καὶ περιφανεστάτω S ὄις ss. S2), περιφανεστάτω καὶ παρασημοτάτω ΑΗ2 γερᾶραι SF γεραίρειν ceteri (v)
3 παρέχουσι S: παρέχονται ceteri (v)
5 ὤμβρισε SG ὁ οὐρανός F: ὁ om. ceteri (v) δὲ SF: δ’ ceteri
6 δὲ S: δ’ ceteri αὕτη] ταύτῃ S ἐπ’ αἰθέρος Mang.: ἀπ’ αἰθέρος codd. Flor.
7 ὁδοὺς καὶ ὅσα Flor. δέ ΑΗ2: δ’ ceteri, om. S ἀγαθὴ S πηγὴ] ἐπήγαγε Flor. φιλοσοφίας GH1P
8 ἀρυτόμενος scripsi: ὀρεγόμενος F Flor., ἀρρυόμενος SH1, ἀρυόμενος ceteri (v) χρῆσιν καὶ κτῆσιν transp. MAH2
9 κατασοφίσασθαι Mang.: καταψηφίσασθαι codd. τινα τινος A, om. Flor. ἀνδρὶ] ἀνδριάντι S
10 ἑαυτῶ S συμποσιωμένους (sic) S εὐφραίνοντι πάντας transp. H1P (v)
11 τῶ τὸν M: τῶ ex τὸν corr. H1, τὸν (om. τῷ) ceteri καὶ ὕβριν SF: om. ceteri (v) αὑτοῦ Α, αὐτοῦ GH2 τε καὶ] τοὺς F τῶν F Flor.: τοῦ ceteri (v)
12 ἐμφορουμένων F, ἐμφορούμενος S2 ὅτῳ] ὅτι S δ’ οὑν scripsi: γοῦν codd. (v) τρόπῳ om. S φιλοσοφίας P, αν ex ας corr. H1
13 ἀναβλέψας AH1 εἶδεν H1P (Turn.) 13.
14 πλανήτας AH1
14 στρατιάν SF: στρατείαν ceteri (v)
16 τεταγμέναις . . . περιόδοις] τεταγμένας . . . περιόδους S2F2 corr. H1 (v) συνόδους om. S 16.
17 εἶτ’ αὐξήσεις] ἐπαυξήσεις F, αὐξήσεις S
17 σελήνης, ἡλίου] ἡλίου καὶ σελήνης F
18 ἐπὶ] εἰς AH2 βόρια S προἰόντος S ἀπὸ δὲ τῶν βορείων mg H1, ἐπὶ δὲ τὰ βόρεια in textu H1 βορίων S

77. 5—11 Flor. Laur. nr. 4: φιλοσοφίαν — ψεκτός (9). ὁ μὲν γὰρ καὶ ἑαυτὸν καὶ πάντας εὐφραίνει ὁ δὲ ὕβριν ἑαυτοῦ ἴε καὶ τῶν πλησίον καταχέει κατέχει Neap., καταχεῖ scribendum).

78.
1 πρὸς] ἐπὶ S καιρῶν] καρπῶν ΑΗ2 (Mang.) οἶς scripsi: ὧ S2, ὡς ceteri (v)
2 τελεσφορεῖται SF: τελεσφορεῖσθαι ceteri (v) μυρί’ ἄλλα πρὸς τούτοις transp. M μυρί᾿ MGH1P θαυμάσια· καὶ] θαυμάσια κάλλη coni. Mang. 2.
3 περιαθρήσας ἃ S
3 alt. κατὰ SF: om. ceteri (Mang.) καὶ ἀέρα F: καὶ (om. ἀέρα) S, καὶ ἀέρα τὰ κατὰ ceteri (κ. ἁ. καὶ τὰ κατὰ v) τάδε πάντα om. πάντα om. S, πάντα τάδε transp. M
4 ἕκαστα ἐπεδείξατο S δι’ αὐτοῦ FMGP, αὑ ex αὖ corr. Η1, διὰ τοῦ S 4.
5 καταλαβεῖν δι’ αὐτοῦ transp. M
5 διὰ τῆς ὁράσεως S: δι’ ὁράσεως ceteri (v) ἰδὼν om. S1, add. S2 αὐτῶ FM, αὐτῶν S2 αὐτὸ S1) μόνων M
6 καὶ φύσει φιλόκαλος F εἰκότα SF: εἰκότ’ ceteri
7 ταῦτα SF: ταῦτ’ ceteri αὐτοματισθέντα S
8 ὀνομάζειν] νομίζειν coni. Mang.
9 πεπεράσθαι (sic) Α; πεπεράτωται coni. Mang. δὲ SM: δ’ ceteri
10 τῶν om. M περιλαμβανόμενα 2 περιλαμβανόμενος ceteri (Turn.) ὡς om. AH2 ἐγέννησας (sic) G
12 ὁ ante καὶ τῶν add. F προεσκέψατο S
13 τῶν om. S τὸν κόσμον F: τὸν om. ceteri (v) ἑτέρων ἑτέρα F: ἑτέρα ἕτερα H1P) ἑτέρων ceteri (v)
14 ἕκαστα SFM: ἕκαστ’ ceteri ἐγένοντο S 14.
15 συνέχονται S
15 καὶ om. AH2 πρότερον AH2 αὐταὶ S σώματα SF: σώματ’ ceteri
16 τῶν παραπλησίον H1P, τῶν πλησίον S ἂν om. S
17 τί—θεῖτο] τί δ’ ἔστω σκοποῦμεν· ὧ ταῦτα τ’ (om. θεῖτο) S ταῦτα om. FH1P (Turn.) Ι7.
18 φιλοσόφου conicio
18 τὸ] τῷ Richt. θεοῦ] κόσμου F καὶ κόσμου om. SF αὐτῷ] κόσμω S
19 κοινῶν F, κοινῶς om. SH2 ζῴων τε om. SF

79.
1 φιλομαθῆ τε καὶ ΜAH2
2 διάθεσιν] διάνοιαν S μὲν δὴ F μὲν om. ceteri (v) τῶ βίω τῶν ἀνθρώπων SF: τῶ γένει τῶν βροτῶν AH2, τῶν βροτῶν ἀνθρώπων ceteri (v)
3 ἀγαθῶν M παρέχεται] γὰρ ἔχεται S ταύτης] ταῦτ᾿ AH2
4 συνεργεστέρα H1; ἐνεργεστέρα Turn. ψυχὴ FGH1Ρ, ψυχῆς S
5 πρὸς τὴν transp. ΑΗ2 αὕτη δὲ add. H1: om. ceteri καθάπερ SH1: καθάπερ δ’ ceteri
6 καὶ πρώτην F εἴληφε P, ἔλαχε AH2
8 γανοῦνται] γάννυνται AH2H1 (v) μειδιῶσιν S γέμουσιν S
9 κατηφίας S1 πλεονάζοι Mang.: πλεονάζῃ S1, πλεονάζει S2, πλεονάσαν ceteri (v) πιέζει καὶ ἀναθλίβει S 9.
10 ἐκδακρύουσιν S
10 οἰδοῦσιν S alt. καὶ om. S
11 ἵλεων MH1P: ἵλεω ceteri εὐμενεῖς AH2 χαλάση S1, χαλάσει S2
12 καὶ σκοπεῖν SF: ἢ σκοπεῖν ceteri (v) αἱ κόραι πεπήγασι S: πεπήγασιν αἱ κόραι MGAH2, πεπήγασι FH1P1, αἱ κόραι ss. Η1 add. mg P2 συνεννοοῦσαι codd.: συννοοῦσαι v
13 δὲ S: δ’ ceteri ὑπ᾿ ἠλιθιότητος πλάζεται F: πλάζεται ἀπὸ ἠλιθιότητος MGH1P (v), πλάζεται (πλάζουσι S2) οἱ δ’ ἀπὸ ἠλιθιότητος S, ἀπὸ ἠλιθιότητος post ἠρεμοῦσα transp. AH2
14 πάθεσιν SGH1 οἱ ὀφθαλμοὶ MA (Mang.)
16 οὕτω M ἐργάσασθαι H1P (v)
17 ἐάν] εἰ M
18 ᾖ] ἢ SG, εἴη M, om. F τῳ scripsi: αὐτῶ corr. H1 (Turn.), om. AH2, τῶ ceteri καὶ om. F καταφανεῖ F 18.19 μὲν ἐλευθέρου H1P: ἐλευθἐου uὲν ceteri

80. 15—17 Maximi Ecl. cod. Barb.
1 158 (cap. νθ᾿): Φίλωνος: δοκεῖ — λογισμοῦ.

81.
1 ἐστὶν SAH2: ἔστ’ ceteri (v) ἀλλ’] ἡ M, ἀλλ’ om. GH1P, ss. H1
2 ἀντιπηρωθέντι τῶ δεσπότη SF : ἀντιπεπονθότι τῶ δεσπότη ceteri; τῷ δεσπότῃ om. Turn., τῷ δεσπότῃ ἀντιπηρωθέντι Mang. μνησικακήσοντι Mang.: μνησικακήσαντι codd.
3 ἀμυνομένω SMA
4 καὶ ἄσπονδον AH2 ἀφορητοτέροις Η1 (Turn.)
5 οἷς] ὧ καὶ S πιαιζόμενος S1 ἀπορρήξει] ἀπαγορεύσει coni. Mang. οὑν om. S1, add. S2 τοῦ S1, τῶ S2, τὸ H2
6 ἐπιβεβουλευκότα SFH2: ἐπιβεβουλευκότ᾿ ceteri
7 κελεύσας S: κελεύσας ἵν’ ceteri (v) ἐκκόψειε F, ἐκκόψει S εἰ in ras.): ἐκκόψῃ ceteri (v)
8 μεταδιδόναι scripsi: μεταδιδῶ S1FAH2 (v), μεταδιδότω ceteri οὕτως S: οὕτω ceteri
9 ἐνδέξεται scripsi: ἐνδείξεται F, ἐνδέχεται S, ἐκδέχεται M, ἐκδέξηται GH1P, ἐκδέξεται AH2 (v) τῆ τιμὴ FAH2: τῇ om. ceteri (Turn.) καὶ om. AH2 ἀφαιρεθεῖσι G
11 ὁ δὲ SF: ὅδ’ H1P ὁ δ’ ceteri
13 alt. καὶ om. AH2
14 tit. περὶ ἐκκοπῆς ὀδόντων add. S mg M εἴ τις SF: εἴ om. ceteri (v) ἐκκόψειεν SF: ἐκκόψῃ ceteri (v)
15 ζωὴν S1 ut vid. (v eras.), ζῆν AH2 ὄργανον ML (Turn.)
17 δὲ S: δ’ ceteri οἱ] εἰ P τομίαι F: om. ceteri (v) ; ὀδόντων . . . τομεῖς coni. Mang. coll. Poll. II
91 τῶ FMG: τῶν SH1P, τοῦ AH2 τέμνοντι G ὅσα SF: ὅσ’ ceteri
18 ἄλλα SFA: ἀλλ’ ceteri διὰ τοῦτο om. F (fort. recte) τῆς om. Turn. οἱ δὲ] αἱ δὲ F
19 μύλαι SFMG: μύλοι H1P (v), om. AH2 τῷ] τὸ M, ἐπὶ τῶ AH2 μεί(??)ονα F (coni. Mang.): μείζονα ceteri λιαίνειν S1, corr. S2

82.
14 Exod. 2127.

83.
1 τέτακται S: τάξηται AH2, τετάξεται ceteri (v)
2 ἕκαστον μερῶν transp. F
3 εἰργάσατο AH2 βρέφη G
5 ἄρδεται] ἀρδεύεται Η1 (Turn.) ἡ om. S
6 ὀδαξωμένοις F: ὀδραξωμένοις S, ὀδαξουμένοις MG (v), ὀδαυξουμένοις H1P, δακνουμένοις Α, διακνουμένους Η2 τὸν δ’ ἐπιτήδειον καιρὸν 2 προ·ἰδόμενος v: προειδομένου S, προειδόμενος ceteri
7 γίνηται M, γένηται S
8 τὸ πρότερον ΑΗ2 ἀπέφηνεν Μ ὅτε δύναται e. gr. addidi 8.
9 ἐνέχεσθαι S
9 διὰ] δὲ M 9.
10 ἀποστρεφομένων F
10 ὀδόντ’ GH1P
11 τε om. S
12 στερούμενος SM καὶ αὐτὸς codd.: καὶ oni. v
13 ἰσότιμος G φήσει scripsi: φησί codd. (v)
14 μὴ πρὸς ἁ Η1 (Turn.) ἑκάτερα S εἴποιμι M ἰσότιμον FAH2: ἰσότιμα ceteri (Turn.)
15 καὶ om. ΑΗ2 συγκρίνειν F
16 ἐθελήσει SF: θελήσειε ΑΗ2, θελήσει ceteri (v) σεμνότερον AH2
17 τοῦ σεμνοτάτου] τῶν σεμνοτάτων· ἅτε S τῶν] τοῦ M, τῶν oin. AH2 τὸν om. FAH2
18 δὲ SF: δ’ ceteri ὀδόντα] ὄντα S ὡς ἂν τροφῆς SF: ὡς τροφῆς M, ὡς ἀνατροφῆς GH1P (v), ἀνατροφῆς AH2
19 δὲ S: δ’ cetori
20 δὴ] δέ SF ἐπιβουλεύει SFMG: ἐπιβουλεύοι ceteri ν)
21 μὴ] μὲν P ἀγνοήτω P, ἡ ex εἰ corr. H1
22 ὤφελος S1, corr. S2
23 τροφῶν] τροφῆς S αὐτῶν om. S

84.
1 ἕνεκεν SF καὶ ante ἀμειλίκτων om. S
2 tit. ὅτι οὐ δεῖ μύλον ἐνεχυριάζειν add. S mg M περὶ ΑΗ2 μύλον] μύλιον S
3 ὁ oiu. S, ss. F τοῦτο] τοῦθ’ ὁ S2, τοῦτο om. F ἐνεχειριάζει AH2; ἐνεχυράζει conicio
4 τοῦ ζῆν τὰ ὄργανα F ἀφαιρούμενος] ἀναιρούμενος S, συλῆσαι προαιρούμενος F ἐπ’ om. S ἵεται FMH1P, ἵεται om. S
5 ἐπιβουλεύει S διανοηθείς om. S
6 μηδὲν S γίνεσθαι Α
7 ὡς] ὥστε conicio ὃ] ὃ καὶ M
8 δέδεκται M εὐθὺς secludendum videtur
10 καθαροῖς] καταθέοις V
11 ἀφανίζεσθαι Turn.
12 ἄχρις AH2
13 αἷς] ἅς S ἀμπήχοντο F προσαποπλύνασθαι F
14 δὲ] τὲ F ὅσα SF: ὅσ’ ceteri ἄλλ’ MG ἔνδον] ἔσω S, ἔνδον om. H1P (Turn.) ss. P2 συμβέβηκεν S
15 ἀκάθαρτα SF: ἀκάθαρθ᾿ AH2, ἀκάθαρτ᾿ MGH1P τίμιον SF: σημεῖον ceteri (Turn.)
16 στερούμενα S θείας] μιᾶς S
17 ἐπειδὴ] ἐπεὶ δὲ AH2 θεοειδὲς S1 ut vid, corr. S2 ὁ om. AH2 εἰδέαν S
18 δέ om. FAH2 τὰ ἄλλα S: τἄλλα M, τἆλλα AH2GH1, τἄλλ’ P, πάντων F
19 ὅσα H1P (Turn.)
20 οὗτος] οὕτως M ἔοικέ πὼς δηλοῦν] ἔοικε παραδηλοῦν H1P (v)

85.
2 Deut. 24,6. cf. loseph. Ant. lud. IV § 270 μύλην δὲ καὶ τὰ περὶ ταύτην σκεύη μὴ ἐξεῖναι λαμβάνειν ἐνέχυρον, ὅπως μὴ στέρωνται καὶ τῶν πρὸς τὰ σιτία ὀργάνων μηδ’ ὑπ’ ἐνδείας πάθωσί τι τῶν χειρόνων.
7 Num. 19,11.
9 sq. Num. 1912.
11 sq. Num. 19,14. 19.
13 sq. Num. 19,15.
18 Num. 1922.

86.
1 ἀλλὰ ἤθη S, ἀλλ’ ἤθη F: ἀλλὰ (om. ἤθη) ΑΗ2, ἀλλ’ ἤδη ceteri (v) 1.2 διερευνώμενος Α
2 καὶ ὁ ἀσεβής S ὅτῳ om. S
3 ἀνθρωπίνων S: ἀνθρωπείων ceteri εἰσέρχεται F (coni. Mang.): ἔρχεται ceteri (v)
4 alt. τὰς] διὰ F κακῶν G
5 ὥσθ’ ΑΗ2 ἄν] ἐὰν S, om. Α
6 συμμεταλαμβάνοντα S
7 βελτιούμεναι] ἐξομοιούμεναι F ἐνεργούντων] ἐπιτελούντων F
8 φίλωνος περὶ τῶν ἀναφερομένων ἐν εἴδει νόμων εἰς β΄ γένη τῶν ι΄ λογίων τὸ ς΄ καὶ τὸ ζ΄, τό τε κατὰ μοιχῶν καὶ παντὸς ἀκολάστου καὶ τὸ κατὰ ἀνδροφόνων καὶ πάσης βίας ἀσεβείας S) subscr. SG

Philo Judaeus De Specialibus Legibus (lib. i‑iv) 3

ed. Leopold Cohn, ed. Paul Wendland