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ΠΕΡΙ ΤΩΝ ΑΝΑΦΕΡΟΜΕΝΩΝ EN ΕΙΔΕΙ ΝΟΜΩΝ ΕΙΣ TPIA ΓΕΝΗ ΤΩΝ ΔΕΚΑ ΛΟΓΙΩΝ, TO ΟΓΔΟΟΝ ΚΑΙ TO ENATON ΚΑΙ TO ΔΕΚΑΤΟΝ, TO ΠΕΡΙ ΤΟΥ MH ΚΛΕΠΤΕΙΝ ΚΑΙ ΨΕΥΔΟΜΑΡΤΓΡΕΙΝ KAI ΜΗ ΕΠΙΘΥΜΕΙΝ, ΚΑΙ ΠΕΡΙ ΤΩΝ ΕΙΣ ΕΚΑΣΤΟΝ ΑΝΑΦΕΡΟΜΕΝΩΝ, ΚΑΙ ΠΕΡΙ ΔΙΚΑΙΟΣΥΝΗΣ, Η ΠΑΣΙ ΤΟΙΣ ΔΕΚΑ ΛΟΓΙΟΙΣ ΕΦΑΡΜΟΖΕΙ, Ο ΕΣΤΙ ΤΗΣ ΟΛΗΣ ΣΥΝΤΑΞΕΩΣ

Περὶ κλοπῆς.

1 Τὰ μὲν ἐπὶ μοιχείᾳ καὶ ἀνδροφονίᾳ καὶ ὅσα II p. 335 M. ἑκατέρᾳ τούτων
ὑποστέλλει νόμιμα μετὰ πάσης ἀκριβείας, ὥς γε ἐμαυτὸν πείθω, λέλεκται πρότερον. τὸ δ’ ἑπόμενον τῇ τάξει συνεπισκεπτέον, ὅ τι τρίτον μέν ἐστι τῶν ἐπὶ τῇ δευτέρᾳ στήλῃ, τῶν δ’ ἐν ἀμφοτέραις ὄγδοον, περὶ τοῦ μὴ κλέπτειν.

[2] ὃς ἂν ἄγῃ ἢ φέρῃ τὰ ἑτέρου, μὴ δέον, ἐὰν μὲν βίᾳ καὶ φανερῶς τοῦτο ποιῇ, κοινὸς ἀναγραφέσθω πολέμιος, p. 336 M. [γεγράφθω]
παρανομίᾳ συνυφαίνων ἀναίσχυντον θράσος, ἐὰν δὲ κρύφα, λανθάνειν ¹ ἐπιχειρῶν φωρὸς τρόπον, δῐ αἰδῶ προκάλυμμα ποιούμενος τῶν ἁμαρτημάτων τὸ σκότος, ἰδίᾳ κολαζέσθω μόνον ὢν ὑπόδικος ὧν ἐπεχείρησε βλάπτειν καὶ κατατιθέτω διπλοῦν τὸ φώριον, ἄδικον ὠφέλειαν ἐξιώμενος βλάβῃ δικαιοτάτῃ.

[3] ἐὰν δὲ ἄπορος ὢν ἐκτίνειν ἀδυνατῇ τό γε ἐπιτίμιον, πιπρασκέσθω — θέμις γὰρ ἐλευθερίας στέρεσθαι τὸν ὑπομείναντα κέρδους
παρανομωτάτου δοῦλον εἶναι —, ἵνα μηδ’ ὁ πεπονθὼς κακῶς ἀπαρηγόρητος ἀφεθεὶς διὰ τὴν τοῦ κεκλοφότος ἀχρηματίαν ὀλιγωρεῖσθαι δοκῇ.

[4] ἀλλὰ μηδεὶς ἀπανθρωπίαν καταγνώτω τοῦ διατάγματος· ὁ γὰρ πραθεὶς οὐκ εἰς ἅπαν ἐᾶται δοῦλος, ἀλλ’ ἐντὸς ἑπταετίας ἀπαλλάττεται κοινῷ κηρύγματι, καθάπερ ἐν τοῖς περὶ ἑβδόμης ἐδήλωσα.

[5] καὶ ἀγαπάτω διπλοῦν
ἐκτίνων τὸ φώριον ἢ καὶ πιπρασκόμενος, ἀδικῶν οὐκ ὀλίγα· πρῶτον μὲν ὅτι τοῖς οὖσιν οὐκ ἀρκούμενος περιττοτέρων ὀρέγεται, πλεονεξίαν, ἐπίβουλον καὶ δυσίατον πάθος, ἐπιτειχίζων· δεύτερον δ’ ὅτι τοῖς ἀλλοτρίοις προσοφθαλμιῶν καὶ ἐπικεχηνὼς τὰς ἐπὶ νοσφισμῷ πάγας τίθεται, τοὺς κυρίους ὧν ἔχουσιν ἀφαιρούμενος· τρίτον δ’ ὅτι καὶ λανθάνειν ἐπιτηδεύων
τὰς μὲν ἐκ τοῦ πράγματος ὠφελείας μόνος ἔστιν ὅτε καρποῦται, τὰ δ’ ἐγκλήματα τρέπει πρὸς τοὺς ἀναιτίους, τυφλὴν ἀπεργαζόμενος τὴν ἔρευναν τῆς ἀληθείας.

[6] ἔοικε δέ πως καὶ αὐτὸς ἑαυτοῦ κατηγορεῖν, ὑπὸ τοῦ συνειδότος ἐλεγχόμενος ἐν οἷς ὑφαιρεῖται λάθρα, πάντως αἰσχυνόμενος ἢ εὐλαβούμενος, ὧν τὸ μέν ἐστι σημεῖον τοῦ τὴν πρᾶξιν αἰσχρὰν
ὑπειληφέναι—τὰ γὰρ αἰσχρὰ αἰσχύνην ἐπιφέρει—, τὸ δὲ τοῦ κολάσεως ἄξιον νομίζεσθαι, δέος γὰρ ἐμποιοῦσιν αἱ κολάσεις.

[7] 2 Ἐάν τις ἔρωτι τῶν ἀλλοτρίων ἐπιμανεὶς κλέπτειν ἐπιχειρῇ καὶ μὴ δυνάμενος εὐπετῶς ὑφαιρεῖσθαι τοιχωρυχῇ νύκτωρ, προκάλυμμα ποιούμενος ὧν ἀδικεῖ τὸ σκότος, ἁλοὺς μὲν ἐπ’ αὐτοφώρῳ, πρὶν ἥλιον
³⁴ ἀνίσχειν, ἐν αὐτῷ τῷ διορύγματι πρὸς τοῦ δεσπότου τῆς οἰκίας ἀναιρείσθω, τὸ μὲν προηγούμενον p. 337 Μ. ἔργον ἔλαττον ἐξεργαζόμενος, κλοπήν, τὸ δ’ ἑπόμενον μεῖζον, ἀνδροφονίαν, διανοούμενος, εἰ διακωλύοι τις, ὀρυκτῆρσιν οἷς ἐπιφέρεται σιδηροῖς καὶ ἑτέροις ὅπλοις ἀμύνεσθαι παρεσκευασμένος·
εἰ δ’ ἥλιος ἀνάσχοι, μηκέθ’ ὁμοίως αὐτοχειρίᾳ κτεινέσθω, πρὸς δὲ τοὺς ἄρχοντας καὶ δικαστὰς ἀγέσθω δώσων δίκας, ἃς ἂν ἐπικελεύωσιν οὗτοι.

[8] νύκτωρ μὲν γὰρ οἴκοι διατριβόντων καὶ τετραμμένων πρὸς ἀνάπαυλαν ἀρχόντων ὁμοῦ καὶ ἰδιωτῶν, οὐδεμία τῷ πλημμελουμένῳ καταφυγὴ πρὸς βοήθειαν, ὅθεν αὐτὸς ἔστω κύριος τῆς τιμωρίας,
ὑπὸ τοῦ καιροῦ κατασταθεὶς ἄρχων καὶ δικαστής.

[9] μεθ’ ἡμέραν μέντοι ἀναπέπταται δικαστήρια καὶ βουλευτήρια, ἐπλήθυνε δὲ τῶν συλληψομένων ἡ πόλις, ὧν οἱ μὲν φύλακες τῶν νόμων κεχειροτόνηνται, οἱ δ’ ἄνευ χειροτονίας μισοπονήρῳ πάθει τὴν ὑπὲρ τῶν ἠδικημένων αὐτοκέλευστοι τάξιν αἱροῦνται· πρὸς οὓς τὸν κλέπτην ἀκτέον· οὕτως γὰρ τὰς
ἐπ’ αὐθαδείᾳ καὶ προπετείᾳ φεύγων αἰτίας δημοκρατικώτερον αὑτῷ δόξει βοηθεῖν.

[10] ἐὰν ὑπὲρ γῆν ὄντος ἡλίου τὸν φῶρά τις αὐτοχειρίᾳ κτείνῃ πρὸ δίκης, ἔνοχος ἔστω, θυμὸν λογισμοῦ προτιμήσας καὶ τοὺς νόμους τῆς ἰδίας ἐπιθυμίας ἐν ὑστέρῳ θείς. μὴ γάρ, ἐπειδὴ νύκτωρ ἠδίκησαι, φαίην ἄν, ὦ οὗτος, ὑπὸ κλέπτου, διὰ τοῦτο μεθ’ ἡμέραν κλοπὴν αὐτὸς
ἀπεργάζου χαλεπωτέραν, οὐ τὴν ἐν χρήμασιν, ἀλλὰ τὴν ἐν τοῖς δικαίοις, καθ’ ἃ συμβαίνει τὴν πολιτείαν διατετάχθαι.

[11] 3 Τὰ μὲν οὖν ἄλλα φώρια τετίμηται διπλῇ καταθέσει. βοῦν δὲ ἢ πρόβατον εἴ τις ὑφέλοιτο, μείζονος ἠξίωσε δίκης προνομίαν διδοὺς ζῴοις, ἃ καλλιστεύει τῶν ἐν ταῖς ἡμέροις ἀγέλαις οὐ μόνον εὐμορφίᾳ ⁵ σώματος ἀλλὰ καὶ ταῖς περὶ τὸν ἀνθρώπινον βίον ὠφελείαις. ἧς χάριν αἰτίας οὐδ’ ἐπ’ ἀμφοῖν τὴν ποσότητα τῶν ἐπιτιμίων ἴσην ὥρισεν, ἀλλὰ τὰς χρείας διαριθμησάμενος, ἃς ἑκάτερον παρέχεται τῶν εἰρημένων, ἀνάλογον καὶ τὴν ἔκτισιν ἐνομοθέτησε.

[12] κελεύει γὰρ τέτταρα μὲν πρόβατα ἀποτίνειν βοῦς δὲ πέντε τὸν κλέπτην ἀνθ’ ἑνὸς τοῦ ὑφαιρεθέντος,
ἐπειδὴ πρόβατον μὲν φέρει δασμοὺς τέτταρας, γάλα καὶ τυρὸν καὶ ἔρια καὶ ἐτησίους ἄρνας, ὁ δὲ βοῦς πέντε, τρεῖς μὲν τοὺς αὐτοὺς ἐν γάλακτι καὶ τυρῷ καὶ γεννήμασι, δύο δ’ ἐξαιρέτους, ἄροτον γῆς καὶ ἀλοητόν, ὧν ὁ μέν ἐστιν ἀρχὴ σπορᾶς καρπῶν, p. 338 M ὁ δὲ τέλος εἰς κάθαρσιν τῶν συγκομισθέντων πρὸς ἑτοιμοτέραν τροφῆς χρῆσιν.

[13] 4 Κλέπτης δέ τίς ἐστι καὶ ὁ ἀνδραποδιστής, ἀλλὰ τοῦ πάντων ἀρίστου, ὅσα ἐπὶ γῆς εἶναι συμβέβηκεν. τὰ μὲν οὖν ἄψυχα καὶ τῶν ζῴων ἃ μὴ μεγάλας ὠφελείας παρέχεται τῷ βίῳ διπλᾶ προστέταχεν ἀποδίδοσθαι παρὰ τῶν ὑφελομένων τοῖς κυρίοις, ὡς ἐλέχθη πρότερον, καὶ πάλιν τετραπλάσια καὶ πενταπλάσια ἐν ταῖς ἡμερωτάταις ἀγέλαις
βοῶν τε καὶ προβάτων.

[14] ἄνθρωπος δέ, ὡς ἔοικε, τὸν καλλιστεύοντα κλῆρον ἔλαχεν ἐν ζῴοις, ἀγχίσπορος ὢν θεοῦ καὶ συγγενὴς κατὰ τὴν πρὸς λόγον κοινωνίαν, ὃς αὐτὸν καίτοι θνητὸν εἶναι δοκοῦντα ἀπαθανατίζει. διὸ καὶ πᾶς, ὅτῳ ζῆλος ἀρετῆς εἰσέρχεται, τραχύς ἐστι τὴν ὀργὴν καὶ παντελῶς ἀμείλικτος κατὰ ἀνδραποδιστῶν, οἳ δουλείαν ἕνεκα
κέρδους ἀδικωτάτου τοῖς γένει μὲν ἐλευθέροις φύσεως δὲ μετέχουσι τῆς αὐτῆς ἐπάγειν τολμῶσιν.

[15] εἰ γὰρ ἐπαινετὸν πρᾶγμα δεσπόται ποιοῦσιν οἰκότριβας καὶ ἀργυρωνήτους, πολλάκις οὐκ ἐν μεγάλοις ὀνήσαντας, τῆς ⁶ κατεχούσης δουλείας ἀπαλλάττοντες ἕνεκα φιλανθρωπίας ᾗ κέχρηνται, πόσης ἄξιοι κατηγορίας τυγχάνειν εἰσὶν οἱ τὸ πάντων ἄριστον κτῆμα, τὴν ἐλευθερίαν, ἀφαιρούμενοι τοὺς ἔχοντας, ὑπὲρ ἧς ἀποθνῄσκειν καλὸν τοῖς γεννηθεῖσιν εὖ καὶ τραφεῖσιν;

[16] ἤδη τινὲς τὴν σύμφυτον μοχθηρίαν
προσαύξοντες καὶ τὸ ἐπίβουλον ἦθος αὑτῶν τρέποντες εἰς τὸ ἄσπονδον οὐκ [ἐπ’] ἀλλοδαποῖς μόνον καὶ ἀλλογενέσιν ἀνδραποδισμὸν κατεσκεύασαν, ἀλλὰ καὶ τοῖς ἀπὸ τοῦ αὐτοῦ ἔθνους, ἔστι δ’ ὅτε καὶ δημόταις καὶ φυλέταις, ἀλογήσαντες κοινωνίας νόμων τε καὶ ἐθῶν, οἷς ἐκ πρώτης ἡλικίας ἐνετράφησαν, ἅπερ βεβαιοτάτην ταῖς ψυχαῖς εὔνοιαν ἐνσφραγίζεται
τῶν μὴ λίαν ἀτιθάσων καὶ μὴ ἐπιτηδευόντων ὠμότητα·

[17] οἳ χάριν κέρδους ἐκνομωτάτου πιπράσκουσιν ἀνδραποδοκαπήλοις καὶ οἷς ἂν τύχῃ δουλεύσοντας ἐπὶ ξένης ἀνεπανάκτους, μηδ’ ὄναρ τὸ τῆς πατρίδος ἔδαφος ἔτι προσκυνήσοντας ἢ χρηστῆς ἀπογευσομένους ἐλπίδος. ἧττον γὰρ ἂν ἠδίκουν ὑπηρετούμενοι πρὸς τῶν ἀνδραποδισθέντων· νυνὶ δὲ διπλάσιον
ἀδίκημα δρῶσιν ἀπεμπολοῦντες, ἀνθ’ ἑνὸς δύο δεσπότας καὶ διττὰς δουλείας ἐπιτειχίζοντες ἐφέδρους.

[18] αὐτοὶ μὲν γὰρ ἐπιστάμενοι τὴν παλαιὰν εὐτυχίαν τῶν ὑπηγμένων ἴσως ἂν μετανοήσαιεν ὀψὲ λαβόντες οἶκτον τῶν ἐπταικότων, p. 339 M. τὸ τῆς τύχης ἄδηλον καὶ ἀτέκμαρτον καταιδεσθέντες· οἱ δὲ πριάμενοι δι’ ἄγνοιαν τοῦ γένους ὡς ἐκ πατέρων καὶ προπάππων
οἰκετῶν ὀλιγωρήσουσιν, οὐδὲν ἀγωγὸν ἐν ταῖς ψυχαῖς ἔχοντες εἰς ἡμερότητα καὶ φιλανθρωπίαν, ἣν εἰκὸς ἐπὶ τοῖς ἐλευθέροις σῴζεσθαι φύσει.

[19] δίκη δ’ ἔστω κατὰ μὲν τῶν ἑτεροεθνεῖς ἀνδραποδισαμένων, ἣν ἂν τιμήσηται τὸ δικαστήριον, κατὰ δὲ τῶν τοὺς ὁμοφύλους πρὸς τῷ ⁷ ἀνδραποδίσασθαι καὶ πεπρακότων θάνατος ἀπαραίτητος· ἤδη γὰρ οὗτοί γε συγγενεῖς εἰσιν οὐ πόρρω τῶν ἀφ’ αἵματος κατὰ μείζονα περιγραφὴν γειτνιῶντες.

[20] 5 „Καὶ ἐν ἀγρῷ“ καθάπερ εἶπέ τις τῶν πάλαι „φύονται δίκαι“, ἐπειδὴ πλεονεξίαι καὶ ὁ τῶν ἀλλοτρίων ἵμερος οὐκ ἐν ἄστει μόνον ἀλλὰ
καὶ ἔξω πόλεώς ἐστιν, ἅτε μὴ τόπων διαφοραῖς ἀλλὰ διανοίαις ἀκορέστων καὶ φιλαπεχθημόνων ἀνδρῶν ἐνιδρυμένος.

[21] ἀφ’ οὗ καὶ τῶν πόλεων αἱ εὐνομώταται διττοὺς ἐπιμελητὰς καὶ ἄρχοντας αἱροῦνται τῆς κοινῆς εὐκοσμίας καὶ ἀσφαλείας, τοὺς μὲν ἐντὸς τοῦ τείχους, οὓς ἀστυνόμους προσαγορεύουσι, τοὺς δ’ ἐκτός, οἷς ὄνομα οἰκεῖον τίθενται, καλοῦσι
γὰρ αὐτοὺς ἀγρονόμους· ἀγρονόμων δὲ τίς ἂν ἦν χρεία τὸ πᾶν, εἰ μὴ κἀν τοῖς χωρίοις ἦσάν τινες ἐπὶ λύμῃ τῶν πλησίον ζῶντες;

[22] ἐὰν οὖν τις ποιμὴν ἢ αἰπόλος ἢ βουκόλος ἢ συνόλως ἀγελάρχης ἀγρὸν ἑτέρου βόσκῃ καὶ κατανέμῃ φειδὼ μηδεμίαν ποιούμενος μήτε καρπῶν μήτε δένδρων, ὅμοιον ἀποτινέτω κτῆμα προσόδου τῆς ἴσης.

[23] καὶ ἀγαπάτω
τοῦθ’ ὑπομένων, ἐπιεικοῦς καὶ σφόδρα συγγνώμονος τυχὼν τοῦ νόμου, ὃς αὐτὸν τὰ πολεμίων ἀσπόνδων ἐργασάμενον, οἷς τὰς ἀρούρας δῃοῦν ἔθος καὶ φυτὰ ἥμερα διαφθείρειν, οὐχ ὡς κοινὸν ἐχθρὸν ἐτιμωρήσατο θάνατον ἢ φυγὴν ἢ τὸ γοῦν τελευταῖον, ἁπάσης στέρησιν τῆς οὐσίας, ὁρίσας, ἀλλ’ αὐτὸ μόνον δικαιώσας ἐπανορθώσασθαι τὸ βλάβος τῷ κυρίῳ.

[24] προφάσεις γὰρ ἀεὶ ζητῶν, αἷς ἐπελαφριεῖ τὰ ἀτυχήματα, δι’ ὑπερβάλλουσαν ἡμερότητα καὶ τὴν ἐκ φύσεως καὶ μελέτης φιλανθρωπίαν, εὗρεν ἀπολογίαν οὐκ ἀπῳδὸν ὑπὲρ τοῦ νομέως, τὴν φύσιν τῶν θρεμμάτων ἄλογον οὖσαν καὶ ἀπειθῆ, καὶ μάλισθ’ ὅταν ὀρέγηται τροφῆς.

[25] ἔστω μὲν οὖν ὑπόδικος, ὅτι τὴν ἀρχὴν ἤλασε τὴν ἀγέλην εἰς ἀνεπιτήδειον χωρίον·
μὴ πάντων δὲ τῶν συμβεβηκότων ἐχέτω τὰς αἰτίας, εἰκὸς γὰρ αὐτὸν ⁸⁹ μὲν τοῦ κακοῦ p. 140 M. λαβόντα τὴν αἴσθησιν ἐξελαύνειν ἐπιχειρεῖν τάχιστα, τὴν δ’ ἅτε χλοηφαγοῦσαν, ἁπαλῶν τε καρπῶν καὶ βλαστῶν ἐμφορουμένην, ἀντιφιλονεικεῖν.

[26] 6 Βλάπτουσι δ’ οὐ μόνον κατανέμοντες βοσκήμασιν ἀλλοτρίας
κτήσεις, ἀλλὰ καὶ πῦρ ἀπερισκέπτως καὶ ἀπροοράτως ἀναφλέγοντες. ἡ γὰρ τοῦ πυρὸς δύναμις ὕλης λαβομένη πανταχόσε ᾄττουσα νέμεταί τε καὶ χεῖται, καὶ ἐπειδὰν ἅπαξ κρατήσῃ, σβεστηρίων ὅσα ἂν ἐπιφέρῃ τις ἀλογεῖ καταχρωμένη καὶ τούτοις ἀντὶ τροφῆς εἰς συναύξησιν, ἕως ἂν πάντα ἐξαναλώσασα αὐτὴ δαπανηθῇ πρὸς αὑτῆς.

[27] προσήκει δὲ μήτ’ ἐν
οἰκίαις μήτ’ ἐπαύλεσιν ἀφύλακτον πῦρ ἐᾶν, ἐπισταμένους ὅτι σπινθὴρ ἐντυφόμενος εἷς πολλάκις ἀνερριπίσθη καὶ μεγάλας ἐνέπρησε πόλεις, καὶ μάλιστα ἐπιφόρῳ πνεύματι ῥυείσης τῆς φλογός.

[28] ἐν γοῦν τοῖς ἀσυμβάτοις πολέμοις ἡ πρώτη καὶ μέση καὶ τελευταία δύναμίς ἐστι διὰ πυρός, ᾗ πιστεύουσι μᾶλλον ἢ ταῖς πεζῶν καὶ ἱππέων καὶ ναυμάχων τάξεσι καὶ
ταῖς ὅπλων καὶ μηχανημάτων ἀφθόνοις παρασκευαῖς· πυρφόρον γάρ τις οἰστὸν βαλὼν καιρίως εἰς πολὺν νηῶν στόλον αὐτοῖς ἐπιβάταις κατέφλεξεν ἢ στρατόπεδα πολυάνθρωπα μετὰ τῶν παρασκευῶν, ἐφ’ αἷς ἐπεποίηντο τὰς τοῦ νικᾶν ἐλπίδας, ἐξανάλωσεν.

[29] ἐὰν οὖν εἰς ἀκανθώδη φορυτὸν πῦρ ἐμβάλῃ τις, ὁ δ’ ἀναφλεχθεὶς προσεμπρήσῃ ἅλω πυρῶν
ἢ κριθῶν ἢ ὀρόβων ἢ δράγματα ἀσταχύων συγκεκομισμένα ἢ βαθύγειον πεδιάδα χλοηφοροῦσαν, ἀποτινύτω τὸ βλάβος ὁ τὸ πῦρ ἐμβαλών, ἵν’ ἐκ τοῦ παθεῖν μάθῃ τὰς πρώτας τῶν πραγμάτων ἐνστάσεις εὖ μάλα φυλάττεσθαι καὶ μὴ δύναμιν ἀήττητον καὶ φύσει φθοροποιὸν ἀνακινῇ καὶ ἀνεγείρῃ δυναμένην ἠρεμεῖν.

¹⁰

[30] 7 Ἱερώτατον παρακαταθήκη τῶν ἐν κοινωνίᾳ πραγμάτων ἐστίν, ἐπὶ τῇ τοῦ λαβόντος κειμένη πίστει. δάνεια μὲν γὰρ ἐλέγχεται διὰ συμβολαίων καὶ γραμμάτων, τὰ δ’ ἄνευ δανείων ἐν χρήσει φανερῶς διδόμενα τοὺς θεασαμένους ἔχει μάρτυρας.

[31] παρακαταθηκῶν δ’ οὐχ οὗτος ὁ τρόπος, ἀλλὰ μόνος τις αὐτὸς δίδωσι μόνῳ κρύφα, περιβλεπόμενος
τὸν τόπον, μηδ’ ἀνδράποδον ἕνεκα τοῦ διακομίσαι προσπαραλαβών, εἰ καὶ τύχοι φιλοδέσποτον· εἰς γὰρ τὸ ἀναπόδεικτον ἑκάτερος σπεύδειν ἔοικεν, ὁ μὲν ἵνα λάθῃ δούς, ὁ δὲ ἵνα ἀγνοῆται λαβών. ἀοράτῳ δὲ πράγματι p. 341 M. πάντως ἀόρατος μεσιτεύει θεός, ὃν εἰκὸς ὑπ’ ἀμφοῖν μάρτυρα καλεῖσθαι, τοῦ μὲν ὡς ἀποδώσοντος ὅταν ἀπαιτῆται, τοῦ δ’ ἐν καιρῷ
κομιουμένου.

[32] μέγιστον οὖν ἀδίκημα δρῶν ὁ παρακαταθήκην ἀρνούμενος μὴ ἀγνοείτω, ψεύσας μὲν ἐλπίδος τὸν ἐπιτρέψαντα, μοχθηρὰ δ’ ἤθη κατασκεπάσας λόγοις ἐπιεικέσιν, ἀπιστίαν δὲ καθυποκρινάμενος νόθην πίστιν, ἀσυμβάτους ἀποφήνας δεξιὰς καὶ ἀτελεῖς ὅρκους· ὡς ἀνθρωπείων τε καὶ θείων ὠλιγωρηκέναι καὶ διττὰς ἀρνεῖσθαι παρακαταθήκας, τὴν
μὲν τοῦ τὰ οἰκεῖα ἐπιτρέψαντος, τὴν δὲ τοῦ ἀψευδεστάτου μάρτυρος, ὃς τὰ πάντων ἐφορᾷ καὶ τὰ πάντων ἐπακούει καὶ προαιρουμένων καὶ μὴ θελόντων.

[33] ἐὰν δ’ ὁ μὲν λαβὼν ὡς ἱερὸν χρῆμα παρακαταθήκην ἄψαυστον οἴηται δεῖν φυλάττειν, σέβων ἀλήθειάν τε καὶ πίστιν, οἱ δὲ τῶν ἀλλοτρίων ἔφεδροι βαλαντιοτόμοι καὶ τοιχωρύχοι παρεισφθαρέντες ὑφέλωνται,
συλληφθέντες ἐκτινέτωσαν ἐπιτίμια διπλᾶ [τὰ κλεπτῶν εὑρεθέντα].

[34] εἰ δὲ μὴ συλληφθεῖεν οὗτοι, προσίτω γνώμῃ ἑκουσίῳ ὁ λαβὼν εἰς τὸ ¹¹ θεῖον δικαστήριον καὶ ἀνατείνας τὰς χεῖρας εἰς οὐρανὸν ὀμνύτω κατ’ ἐξωλείας ἑαυτοῦ, μήτε τι μέρος τῆς παρακαταθήκης νοσφίσασθαι μήτε ἑτέρῳ κοινοπραγῆσαι μήτε ὅλως συνεπιψεύσασθαι κλοπὴν οὐ γενομένην· ἄτοπον γὰρ ἢ τὸν μηδὲν ἠδικηκότα ζημιοῦν ἢ τὸν συνδραμόντα εἰς φίλου
πίστιν ὑφ’ ἑτέρων ἀδικηθέντα βλάβης αἴτιον ἐκείνῳ γενέσθαι.

[35] παρακαταθῆκαι δ’ οὐ μόνον ἐν ἀψύχοις εἰσίν, ἀλλὰ καὶ ζῴοις, ὧν διττὸς ὁ κίνδυνος, ὁ μὲν πρὸς τὰ ἄψυχα κοινὸς διὰ κλοπῆς, ὁ δὲ ἴδιος καὶ ἐξαίρετος διὰ θανάτου. λέλεκται μὲν οὖν περὶ τοῦ προτέρου, χρὴ δὲ καὶ περὶ τοῦ δευτέρου προσνομοθετεῖν.

[36] ἐὰν οὖν ἐν παρακαταθήκῃ θρέμματα
τελευτήσῃ, μεταπεμψάσθω τὸν ἐπιτρέψαντα ὁ λαβὼν καὶ ἐπιδεικνύτω, φαύλης ὑπονοίας ῥυόμενος ἑαυτόν· εἰ δὲ ἔκδημος ὢν τυγχάνοι, καλεῖν μὲν ἑτέρους οὐχ ἁρμόττον, οὓς λανθάνειν ἐσπούδασεν ἴσως ὁ πιστεύσας, ὀμνύναι δ’ ἀναγκαῖον ἐπανήκοντι περὶ τοῦ μὴ ἐπισκιάζειν ἐψευσμένῳ θανάτῳ νοσφισμὸν ἄδικον.

[37] ἐὰν δὲ λάβῃ τις μὴ ὡς παρακαταθήκην ἀλλ’
ἕνεκα τοῦ χρήσασθαι δεόμενος σκεῦος ἢ ζῷον, ἔπειτα [εἰ τὰ] ἀμφότερα κλαπῇ ἢ τὸ ζῷον ἀποθάνῃ, συνδιατρίβοντος μὲν τοῦ χρήσαντος ὁ λαβὼν ὑπόδικος οὐκ ἂν γένοιτο, τοῦ μὴ σκήπτεσθαι μάρτυρι χρώμενος ἐκείνῳ, μὴ συνδιατρίβοντος δὲ ἀποτινύτω. διὰ τί;

[38] ὅτι ἐνδέχεται μὴ παρόντος τοῦ κυρίου τὸν χρώμενον ἢ πόνοις ἀποτρῦσαι συνεχέσι τὸ ζῷον, ὡς ἀποκτεῖναι, ἢ παραρρῖψαι p. 342 M. τὸ σκεῦος ὀλιγωρήσαντα τοῦ ἀλλοτρίου, ταμιεύειν
δέον καὶ μὴ παρέχειν εὐμάρειαν εἰς ὑφαίρεσιν κλέπταις.

[39] Ἀκολουθίαν δ’ εἰ καί τις ἄλλος δεινὸς ὢν θεάσασθαι πραγμάτων ἀπαγορεύσεις ἐπαλλήλους ἑξῆς νομοθετεῖ, στοχαζόμενος εἱρμοῦ καὶ συνῳδὰ τοῖς προτέροις τὰ ἑπόμενα συνυφαίνων. τὴν δὲ τῶν λέγεσθαι μελλόντων
ἁρμονίαν χρησμῷ θεσπισθῆναί φησιν ἐκ προσώπου τοῦ θεοῦ τὸν τρόπον τοῦτον· „οὐ κλέψετε καὶ οὐ ψεύσεσθε καὶ οὐ συκοφαντήσετε τοὺς ¹²¹³ πλησίον ὑμῶν· καὶ οὐκ ὀμεῖσθε τῷ ὀνόματί μου ἐπ’ ἀδίκῳ καὶ τὸ ἐμὸν ὄνομα οὐ βεβηλώσετε“ (Lev. 19,11. 12)· παγκάλως καὶ σφόδρα παιδευτικῶς·

[40] ὅ τε γὰρ κλέπτης ὑπὸ τοῦ συνειδότος ἐλεγχόμενος ἀρνεῖται καὶ ψεύδεται, δεδιὼς τὰς ἐκ τοῦ ὁμολογῆσαι τιμωρίας, ὅ τε ἀρνούμενος ἑτέρῳ σπουδάζων προσβάλλειν τὸ ἔγκλημα συκοφαντεῖ καὶ τέχνας ἐπινοεῖ, δι’
ὧν εὔλογον εἶναι δόξει τὸ συκοφάντημα, πᾶς τε συκοφάντης εὐθύς ἐστιν ἐπίορκος, ὀλίγα φροντίζων εὐσεβείας· ἐπειδὴ γὰρ ἐλέγχων ἀπορεῖ δικαίων, ἐπὶ τὴν ἄτεχνον λεγομένην πίστιν καταφεύγει, τὴν δι’ ὅρκων, οἰόμενος κατακλήσει θεοῦ πίστιν ἐργάζεσθαι τοῖς ἀκούουσιν. ἀνίερος δ’ ὁ τοιοῦτος ὢν καὶ βέβηλος ἴστω, μιαίνων τὸ ἀμίαντον φύσει [ἀγαθὸν καὶ] θεῖον ὄνομα.

Οὐ ψευδομαρτυρήσεις.

8 Ἔνατον μέν ἐστι τουτὶ τῶν δέκα κεφαλαίων, τῶν δὲ ἐν τῇ δευτέρᾳ στήλῃ τὸ τέταρτον ἀριθμῷ, μυρία δὲ τὸν ἀνθρώπινον βίον ὀνῆσαι δυνάμενον, εἰ φυλάττοιτο, ὡς καὶ τοὐναντίον ἀμελούμενον βλάψαι.

[42] ψεκτὸς ¹⁴ μὲν γὰρ ὁ συκοφάντης, ὁ δὲ τὰ ψευδῆ μαρτυρῶν μᾶλλον ὑπαίτιος· ὁ μὲν γὰρ αὑτῷ βοηθῶν, ὁ δ’ ἄλλῳ συμπράττων πονηρός ἐστιν, ἐν δὲ συγκρίσει κακῶν ἀνδρῶν ὁ δι’ αὑτὸν ἁμαρτάνων τοῦ δι’ ἕτερον ἧττον ἄδικος.

[43] καὶ τὸν μὲν κατήγορον ὑποβλέπεται πᾶς δικαστὴς ὡς ὀλίγα φροντίζοντα τῆς ἀληθείας ἕνεκα τοῦ περιγενέσθαι, διὸ καὶ προοιμίων
ἐδέησεν εἰς προσοχὴν ἀκροατοῦ τῷ λέγοντι· τοῦ δὲ μαρτυροῦντος μηδὲν ἐπ’ αὐτῷ προπεπονθὼς ὕπουλον ἐλευθέρᾳ γνώμῃ καὶ ἀναπεπταμένοις ὠσὶν ἀνέχεται, πίστιν καὶ ἀλήθειαν ὑποδυομένου, [τὸ] πραγμάτων μὲν ὠφελιμωτάτων τὰ ὀνόματα, ὀνομάτων δὲ προσαγωγότατα, οἷς καθάπερ ¹⁵¹⁶ δελέασιν ἐπὶ θήρᾳ χρῆται ὧν ὀρέγεται καὶ ποθεῖ.

[44] διὸ πολλαχοῦ παραινεῖ τῆς νομοθεσίας ἀδίκῳ μηδενὶ συναινεῖν, μήτε ἀνθρώπῳ μήτε πράγματι· προκαλεῖται γὰρ ἡ συναίνεσις ἐφ’ ὑγιεῖ μὴ γενομένη τὰ ψευδῆ μαρτυρεῖν, ἐπεὶ καὶ πᾶς, p. 643 M. ὅτῳ πρόσαντες καὶ ἐχθρὸν τὸ ἄδικον, ἀληθείᾳ φίλος.

[45]
ἑνὶ μὲν οὖν μοχθηρῷ μὴ συναπονοηθῆναι θαυμαστὸν οὐδὲν εἰς τὰ ὅμοια προκαλουμένῳ, πλήθει δὲ ἐπὶ παρανομίαν οἷα κατὰ πρανοῦς ἀθρόᾳ ῥύμῃ φερομένῳ μὴ συνενεχθῆναι γενναίας ψυχῆς ἐστι καὶ φρονήματος ἀνδρείᾳ συγκεκροτημένου.

[46] ἔνιοι γὰρ τὰ τοῖς πολλοῖς δοκοῦντα, κἂν παρανομώτατα ᾖ, νόμιμα καὶ δίκαια εἶναι νομίζουσι, κρίνοντες οὐκ εὖ· φύσει γὰρ
ἕπεσθαι καλόν, ἀκολουθίᾳ φύσεως δ’ ἀντίπαλον ὄχλου φορά.

[47] ἐὰν οὖν κατὰ θιάσους καὶ πολυανθρώπους ὁμίλους ἀγειρόμενοί τινες νεωτερίζωσι, τούτοις οὐ συναινετέον ὡς τὸ ἀρχαῖον καὶ δόκιμον τῆς πολιτείας νόμισμα παρακόπτουσι·

σοφὸν γὰρ ἓν βούλευμα τὰς πολλὰς χέρας

νικᾷ, σὺν ὄχλῳ δ’ ἀμαθία μεῖζον κακόν.

ἀλλὰ τοσαύτῃ τινὲς ὑπερβολῇ

[48] χρῶνται μοχθηρίας, ὥστ’ οὐ μόνον ἀνθρώπων ἀγένητα κατηγοροῦσιν, ἀλλ’ ἐπιμένοντες τῇ μοχθηρίᾳ διαίρουσι καὶ τείνουσι τὸ ψεῦδος ἄχρι οὐρανοῦ, τῆς μακαρίας καὶ εὐδαίμονος θεοῦ φύσεως καταμαρτυροῦντες· εἰσὶ δ’ οὗτοι τερατοσκόποι καὶ οἰωνοσκόποι
καὶ θύται καὶ ὅσοι ἄλλοι μαντικὴν ἐκπονοῦσι τὴν σὺν τέχνῃ κακοτεχνίαν, εἰ δεῖ τἀληθὲς εἰπεῖν, ἐπιτηδεύοντες, παράκομμα τῆς ἐνθέου κατοκωχῆς καὶ προφητείας.

[49] προφήτης μὲν γὰρ οὐδὲν ἴδιον ἀποφαίνεται τὸ παράπαν, ἀλλ’ ἔστιν ἑρμηνεὺς ὑποβάλλοντος ἑτέρου πάνθ’ ὅσα προφέρεται, καθ’ ὃν χρόνον ἐνθουσιᾷ γεγονὼς ἐν ἀγνοίᾳ, μετανισταμένου μὲν ¹⁷¹⁸ τοῦ λογισμοῦ καὶ παρακεχωρηκότος τὴν τῆς ψυχῆς ἀκρόπολιν, ἐπιπεφοιτηκότος δὲ καὶ ἐνῳκηκότος τοῦ θείου πνεύματος καὶ πᾶσαν τῆς φωνῆς ὀργανοποιΐαν κρούοντός τε καὶ ἐνηχοῦντος εἰς ἐναργῆ δήλωσιν ὧν προθεσπίζει.

[50] τῶν δὲ τὴν παράσημον καὶ βωμολόχον μαντικὴν ζηλούντων ἕκαστος ταῖς εἰκασίαις καὶ στοχασμοῖς ἀνοίκειον τάξιν παρατίθησι τὴν
τῆς ἀληθείας καὶ τοὺς ἀβεβαίους τὸ ἦθος ὑπαγόμενος ῥᾳδίως καθάπερ ἀνερμάτιστα σκάφη πολὺς ἀντιπνεύσας ἄνεμος ἀνωθεῖ καὶ ἀνατρέπει, διακωλύων ὑποδρόμοις ἀσφαλέσι προσσχεῖν εὐσεβείας· τὰ γὰρ τοπασθέντα προλέγειν οἴεται δεῖν ὡς οὐκ αὐτὸς εὑρών, ἀλλ’ ὡς ἀφανῶς αὐτῷ μόνῳ χρησθέντα θεῖα λόγια, πρὸς βεβαιοτέραν πίστιν ἀπάτης μεγάλων καὶ πολυανθρώπων
ὁμίλων.

[51] τὸν τοιοῦτον εὐθυβόλῳ ὀνόματι ψευδοπροφήτην προσαγορεύει, κιβδηλεύοντα τὴν p. 344 M. ἀληθῆ προφητείαν καὶ τὰ γνήσια νόθοις εὑρήμασιν ἐπισκιάζοντα. χρόνῳ δὲ παντάπασιν ὀλίγῳ διακαλύπτεται τὰ τοιαῦτα στρατηγήματα, τῆς φύσεως οὐκ ἀεὶ κρύπτεσθαι φιλούσης, ἀλλ’ ὁπόταν καιρὸς ᾖ τὸ ἴδιον κάλλος ἀναφαινούσης ἀηττήτοις δυνάμεσιν.

[52] ὡς γὰρ ἐν ταῖς ἡλιακαῖς ἐκλείψεσιν αἱ ἀκτῖνες πρὸς βραχύτατον ἀμαυρωθεῖσαι μικρὸν ὕστερον ἀναλάμπουσιν ἄσκιον καὶ τηλαυγὲς ἐπιδεικνύμεναι φέγγος, μηδενὸς ἐπιπροσθοῦντος ἡλίῳ τὸ παράπαν, [ἀλλ’ ὡς ἐν αἰθρίᾳ καθαρᾷ ὁλοστὸν ἀναφαίνοντι], οὕτως κἂν χρησμολογῶσί τινες μαντικὴν μὲν ἐπεψευσμένην τεχνάζοντες, ὑποδυόμενοι δ’ εὐπρεπὲς ὄνομα τὸ προφητείας,
ἐνθουσιάσεις καταψευδόμενοι θεοῦ, διελεγχθήσονται ῥᾳδίως· ἥξει γὰρ πάλιν ἡ ἀλήθεια καὶ ἀναλάμψει φῶς ἀστράπτουσα τηλαυγέστατον, ὡς τό γε ἐπισκιάσαν ψεῦδος ἀφανισθῆναι.

[53] πάγκαλον μέντοι κἀκεῖνο προσδιετάξατο κελεύσας ἑνὸς μαρτυρίαν μὴ προσίεσθαι· πρῶτον μὲν ὅτι ἐνδέχεται ἕνα καὶ παριδεῖν τι καὶ παρακοῦσαι καὶ παρενθυμηθῆναι καὶ ¹⁹²⁰ ἀπατηθῆναι, δόξαι γὰρ αἱ ψευδεῖς μυρίαι καὶ ἀπὸ μυρίων εἰώθασι προσπίπτειν·

[54] δεύτερον δὲ ὅτι κατὰ πλειόνων ἢ καὶ καθ’ ἑνὸς ἀδικώτατον ἑνὶ χρῆσθαι μάρτυρι, τῶν μὲν ὅτι δὴ πρὸς πίστιν ἀξιονικότεροι ἑνός, τοῦ δ’ ἐπειδὴ κατ’ ἀριθμὸν οὐ προφέρει, τὸ δ’ ἴσον πλεονεξίας ἀλλότριον·
τί γὰρ μᾶλλον τῷ μάρτυρι καθ’ ἑτέρου διεξιόντι ἢ τῷ κατηγορουμένῳ ὑπὲρ αὑτοῦ λέγοντι συναινετέον; ἄριστον δ’ ὡς ἔοικεν ἐπέχειν, ἔνθα μηδὲν ἐνδεῖ μηδὲ ὑπερβάλλει.

Τὰ πρὸς δικαστήν.

1 Οἴεται δεῖν ὁ νόμος ἅπαντας μὲν τοὺς συμφερομένους τῇ
κατὰ Μωυσέα ἱερᾷ πολιτείᾳ παντὸς ἀλόγου πάθους καὶ πάσης κακίας ἀμετόχους εἶναι μᾶλλον ἢ τοὺς τοῖς ἄλλοις νόμοις χρωμένους, διαφερόντως δὲ τοὺς λαχόντας ἢ χειροτονηθέντας δικάζειν. ἄτοπον γὰρ ἁμαρτήμασιν ἐνόχους εἶναι p. 345 M. τοὺς τοῖς ἄλλοις τὰ δίκαια βραβεύειν ἀξιοῦντας, οἷς ἀναγκαῖον καθάπερ ἀπ’ ἀρχετύπου γραφῆς ἀπομάττεσθαι
τὰ φύσεως ἔργα πρὸς μίμησιν.

[56] ὡς γὰρ ἡ τοῦ πυρὸς δύναμις ἀλεαίνουσα ὧν ἂν προσάψηται θερμὴ πολὺ πρότερον αὐτὴ καθέστηκεν ἐξ αὑτῆς καὶ κατὰ τοὐναντίον ἡ τῆς χιόνος τῷ κατεψύχθαι καὶ τἄλλα ἐπιψύχει, οὕτως ὀφείλει καὶ δικαστὴς ἀνάπλεως εἶναι δικαιοσύνης ἀκραιφνοῦς, εἴ γε μέλλει τὰ δίκαια τοῖς ἐντευξομένοις ἐπάρδειν, ἵν’ ὥσπερ ἀπὸ πηγῆς γλυκείας ²¹ φέρηται νᾶμα πότιμον τοῖς διψῶσιν εὐνομίας.

[57] τουτὶ δὲ συμβήσεται, ἐάν τις δικάζειν εἰσιὼν ἐν ταὐτῷ νομίσῃ κρίνειν τε καὶ κρίνεσθαι καὶ ἀναλαμβάνῃ ἅμα τῇ ψήφῳ σύνεσιν μὲν εἰς τὸ μὴ ἀπατᾶσθαι, δικαιοσύνην δὲ εἰς τὴν τῶν κατ’ ἀξίαν ἐπιβαλλόντων ἑκάστοις ἀπονομήν, ἀνδρείαν δὲ εἰς τὸ ἀνένδοτον πρὸς ἱκεσίας καὶ οἴκτους κατὰ τὰς τῶν ἑαλωκότων
τιμωρίας.

[58] ὁ τούτων ἐπιμελούμενος τῶν ἀρετῶν κοινὸς εὐεργέτης εἰκότως ἂν νομίζοιτο, κυβερνήτου τρόπον ἀγαθοῦ τοὺς χειμῶνας τῶν πραγμάτων ἐξευδιάζων ἕνεκα σωτηρίας καὶ ἀσφαλείας τῶν τὰ οἰκεῖα ἐπιτετροφότων αὐτῷ.

[59] 2 Κελεύει δὴ πρῶτον ὁ νόμος τῷ δικαστῇ μὴ παραδέχεσθαι
ἀκοὴν ματαίαν. τί δὲ τοῦτ’ ἐστίν; ἔστω, φησίν, ὦ οὗτος, τὰ ὦτά σου κεκαθαρμένα· καθαρθήσεται δέ, ἐὰν νάμασι σπουδαίων λόγων συνεχῶς ἐπαντλῆται, τὰς ματαίους καὶ πεπατημένας καὶ χλεύης ἀξίας μυθογράφων ἢ μιμολόγων ἢ τυφοπλαστῶν τὰ μηδενὸς ἄξια σεμνοποιούντων μακρὰς ῥήσεις μὴ προσιέμενα.

[60] δηλοῦται δ’ ἐκ τοῦ μὴ παραδέχεσθαι ματαίαν
ἀκοὴν καὶ ἕτερόν τι τῷ προτέρῳ συνᾷδον· τοῖς ἀκοὴν μαρτυροῦσι, φησίν, ὁ προσέχων ματαίως καὶ οὐχ ὑγιῶς προσέξει· διὰ τί; ὅτι ὀφθαλμοὶ μὲν αὐτοῖς ἐντυγχάνουσι τοῖς γινομένοις, ἐφαπτόμενοι τρόπον τινὰ τῶν πραγμάτων καὶ ὅλα δι’ ὅλων καταλαμβάνοντες, φωτὸς συνεργοῦντος, ᾧ πάντα αὐγάζεταί τε καὶ διελέγχεται, ὦτα δ’, ὡς ἔφη τις οὐκ ἀπὸ σκοποῦ τῶν
προτέρων, ὀφθαλμῶν ἀπιστότερα, πράγμασι μὲν οὐκ ἐντυγχάνοντα, ἑρμηνεῦσι δὲ πραγμάτων λόγοις οὐκ ἀεὶ πεφυκόσιν ἀληθεύειν περιελκόμενα. ²²²³

[61] διὸ καὶ τῶν παρ’ Ἕλλησιν ἔνιοι νομοθετῶν μεταγράψαντες ἐκ τῶν ἱερωτάτων Μωυσέως στηλῶν εὖ διατάξασθαι δοκοῦσι, μὴ μαρτυρεῖν ἀκοήν, ὡς δέον, ἃ μὲν εἶδέ τις, πιστὰ κρίνειν, ἃ δὲ ἤκουσε, μὴ πάντως βέβαια.

[62] 3 p. 346 M. Δεύτερον παράγγελμα κριτῇ δῶρα μὴ λαμβάνειν· τὰ γὰρ
δῶρα, φησὶν ὁ νόμος, πηροῖ μὲν ὀφθαλμοὺς βλέποντας, τὰ δὲ δίκαια λυμαίνεται, τὴν δὲ διάνοιαν οὐκ ἐᾷ διὰ λεωφόρου βαίνειν ἐπ’ εὐθείας.

[63] καὶ τὸ μὲν δωροδοκεῖν ἐπ’ ἀδίκοις παμπονήρων ἐστὶν ἀνθρώπων ἔργον, τὸ δ’ ἐπὶ δικαίοις ἐφ’ ἡμισείᾳ πονηρευομένων· εἰσὶ γὰρ εὐπάρυφοί τινες
ἡμιμόχθηροι, δικαιάδικοι, τὴν ὑπὲρ τῶν πεπλημμελημένων τεταγμένοι τάξιν κατὰ τῶν πλημμελησάντων, προῖκα δ’ οὐκ ἀξιοῦντες νικῶντας γράφειν οὓς νικᾶν ἀναγκαῖον, ἀλλὰ τὴν γνῶσιν ὤνιον καὶ ἔμμισθον ἀποφαίνοντες.

[64] εἶτα ἐπειδάν τις αἰτιᾶται, φασὶ μὴ παρατρέψαι τὸ δίκαιον — ἡττηθῆναι μὲν γὰρ οὓς ἁρμόττον ἦν ἡττᾶσθαι, νενικηκέναι δ’ οὓς
ἐχρῆν περιγίνεσθαι —, κακῶς ἀπολογούμενοι· δύο γὰρ δεῖ προσφέρεσθαι τὸν ἀγαθὸν δικαστήν, νομικωτάτην γνῶσιν καὶ τὸ ἀδέκαστον· ὁ δὲ ἐπὶ δώροις βραβευτὴς τοῦ δικαίου καλὸν φύσει πρᾶγμα λέληθεν αἰσχύνων.

[65] ἐπεξαμαρτάνει δὲ καὶ δύο ἕτερα, τὸ μὲν ἐθίζων ἑαυτὸν εἶναι φιλοχρήματον, ὅπερ ὁρμητήριον τῶν μεγίστων παρανομημάτων ἐστί, τὸ δὲ βλάπτων
ὃν ἄξιον ἦν ὠφελεῖν τιμὴν τοῦ δικαίου κατατιθέντα.

[66] διὸ σφόδρα ²⁴²⁵ παιδευτικῶς Μωυσῆς δικαίως τὸ δίκαιον προστάττει μεταδιώκειν, αἰνιττόμενος ὅτι καὶ ἀδίκως ἔνεστι, διὰ τοὺς ἐπὶ δώροις τοῦ δικαίου βραβευτάς, οὐ μόνον ἐν δικαστηρίοις, ἀλλὰ πανταχοῦ κατά τε γῆν καὶ θάλατταν καὶ ἐν ἅπασιν ὀλίγου δέω φάναι τοῖς τοῦ βίου πράγμασιν.

[67] ἤδη γοῦν ὀλιγοχρήματόν τις παρακαταθήκην λαβὼν ἀπέδωκεν, ἐπ’ ἐνέδρᾳ
μᾶλλον τοῦ λαμβάνοντος ἢ ὠφελείᾳ, ἵνα τὴν ἐν ὀλίγοις πίστιν δέλεαρ καθεὶς ἀγκιστρεύσηται τὴν ἐν μείζοσιν πίστιν, ὅπερ οὐδὲν ἦν ἕτερον ἢ τὸ δίκαιον μὴ δικαίως ἐπιτελεῖν· δίκαιον μὲν γὰρ ἡ τῶν ἀλλοτρίων ἀπόδοσις, οὐ δικαίως δ’ ἐγένετο, παρόσον ἐπὶ θήρᾳ πλειόνων.

[68] αἴτιον δὲ τῶν τοιούτων ἁμαρτημάτων ἐστὶν ἐν τοῖς μάλιστα ἡ πρὸς τὸ ψεῦδος
οἰκείωσις, ὅπερ ἐκ πρώτης γενέσεως καὶ σπαργάνων αὐτῶν τίτθαι καὶ μητέρες καὶ ὁ ἄλλος τῶν κατ’ οἰκίαν ἀνδραπόδων καὶ ἐλευθέρων ὅμιλος ἔργοις καὶ λόγοις ἀεὶ σύντροφον κατασκευάζουσιν, ἁρμοζόμενοι καὶ ἑνοῦντες αὐτὸ τῇ ψυχῇ ὡς μέρος ἐκ φύσεως ἀναγκαῖον, ὅπερ, εἰ καὶ τῷ ὄντι φύσει συνεγεγέννητο, ὤφειλεν ἐπιτηδεύσει τῶν καλῶν ἐκτετμῆσθαι.

[69] τί δ’ οὕτως ἐν βίῳ καλὸν ὡς ἀλήθεια; ἣν ὁ πάνσοφος ἐστηλίτευσεν ἐν ἱερωτάτῳ χωρίῳ, κατὰ τὴν τοῦ ἀρχιερέως στολήν, p. 347 M. ἔνθα τὸ τῆς ψυχῆς ἡγεμονικόν, ἀναθημάτων τῷ καλλίστῳ καὶ διαπρεπεστάτῳ βουληθεὶς αὐτὸν ἐπικοσμῆσαι, συγγενῆ δὲ δύναμιν ἀληθείᾳ παριδρύσατο, ἣν ἐκάλεσε δήλωσιν, ἀμφοτέρων τῶν ἐν ἡμῖν λόγων εἰκόνας, ἐνδιαθέτου τε καὶ προφορικοῦ·
δεῖται γὰρ ὁ μὲν προφορικὸς δηλώσεως, ᾗ τὰ ἀφανῆ τῶν καθ’ ἕκαστον ἡμῶν ἐνθύμια γνωρίζεται τῷ πέλας, ὁ δ’ ἐνδιάθετος ἀληθείας, εἰς τελειότητα βίου καὶ πράξεων, δι’ ὧν ἡ ἐπ’ εὐδαιμονίαν ὁδὸς ἀνευρίσκεται.

²⁶

[70] 4 Τρίτον παράγγελμα τῷ δικαστῇ τὰ πράγματα πρὸ τῶν κρινομένων ἐξετάζειν καὶ πειρᾶσθαι πάντα τρόπον ἀφέλκειν αὑτὸν τῆς τῶν δικαζομένων φαντασίας, εἰς ἄγνοιαν καὶ λήθην βιαζόμενον ὧν ἐπιστήμην εἶχε καὶ μνήμην, οἰκείων, φίλων, πολιτῶν, καὶ πάλιν ἀλλοτρίων, ἐχθρῶν,
ξένων, ἵνα μήτε εὔνοια μήτε μῖσος ἐπισκιάσῃ τῶν δικαίων τὴν γνῶσιν· ἀνάγκη γὰρ οἷα τυφλὸν δίχα βάκτρου προερχόμενον καὶ τοὺς ποδηγετήσοντας οὐκ ἔχοντα οἷς βεβαίως ἐπερείσεται πταίειν.

[71] ὅθεν προσήκει τὸν ἀγαθὸν δικαστὴν τοὺς μὲν κρινομένους, οἵτινες ἂν ὦσι, παρακαλύπτεσθαι, τὴν δὲ φύσιν τῶν πραγμάτων ἄπλαστον καὶ γυμνὴν ὁρᾶν, μὴ πρὸς
δόξας ἀλλὰ πρὸς ἀλήθειαν μέλλοντα κρίνειν καὶ τοιαύτην ἔννοιαν λαβόντα, ὅτι „ἡ μὲν κρίσις τοῦ θεοῦ ἐστιν“ (Deut. 1,17), ὁ δὲ δικαστὴς ἐπίτροπος τῆς κρίσεως· ἐπιτρόπῳ δ’ οὐκ ἐφεῖται τὰ τοῦ κυρίου χαρίζεσθαι, παρακαταθήκην εἰληφότι τὴν πάντων τῶν κατὰ τὸν ἀνθρώπινον βίον ἀρίστην παρὰ τοῦ πάντων ἀρίστου.

[72] 5 Πρὸς δὲ τοῖς λεχθεῖσιν ἤδη καὶ ἄλλο σοφὸν εἰσηγεῖται· κελεύει γὰρ πένητα ἐν κρίσει μὴ ἐλεεῖν ὁ πᾶσαν σχεδόν τι τὴν νομοθεσίαν πεπληρωκὼς τῶν εἰς ἔλεον καὶ φιλανθρωπίαν διαταγμάτων καὶ μεγάλας μὲν ἀπειλὰς ἐπανατεινόμενος ὑπερόπταις καὶ ἀλαζόσι, μεγάλα δὲ προθεὶς ἆθλα τοῖς τὰ ἀτυχήματα τῶν πέλας εἰς ἐπανόρθωσιν ἄγειν ἀξιοῦσι καὶ
τὰς περιουσίας οὐκ ἴδια κτήματα νομίζουσιν ἀλλὰ κοινὰ τῶν ἐν ἐνδείαις.

[73] ὃ γὰρ ἔφη τις οὐκ ἀπὸ σκοποῦ τῶν πρότερον, ἀληθές ἐστιν, ὅτι παραπλήσιον οὐδὲν ἄνθρωποι θεῷ δρῶσιν ἢ χαριζόμενοι. τί δ’ ἂν εἴη ²⁷²⁸ κρεῖττον ἀγαθὸν ἢ μιμεῖσθαι θεὸν γενητοῖς τὸν ἀίδιον;

[74] μήτ’ οὖν ὁ πλούσιος ἄργυρον καὶ χρυσὸν οἴκοι συναγαγὼν ἄφθονον θησαυροφυλακείτω, προφερέτω δ’ εἰς μέσον, ἵνα τὸ σκληροδίαιτον τῶν ἀπόρων ἱλαραῖς μεταδόσεσι λιπαίνῃ, μήτ’, εἴ τις ἔνδοξος, ὑψηλὸν αἴρων αὑτὸν αὐχείτω φρυαττόμενος, ἀλλ’ ἰσότητα τιμήσας μεταδιδότω παρρησίας τοῖς ἀδόξοις· p. 348 M.
ὅ τε ῥώμῃ κεχρημένος σώματος ἔρεισμα τῶν ἀσθενεστέρων ἔστω καὶ μὴ καθάπερ ἐν τοῖς γυμνικοῖς ἀγῶσι καταπαγκρατιαζέτω τοὺς ἐλάττους ταῖς δυνάμεσιν, ἀλλὰ φιλοτιμείσθω τῆς ἰδίας ἰσχύος μεταδιδόναι τοῖς ἐξ ἑαυτῶν ἀπειρηκόσιν.

[75] ὅσοι μὲν γὰρ ἀπὸ πηγῶν ἠρύσαντο τῶν σοφίας, φθόνον ὑπερόριον τῆς διανοίας ἐληλακότες ἄνευ προτροπῆς αὐτοκέλευστοι
ταῖς τῶν πλησίον ὠφελείαις ἐπαποδύονται, τὰ λόγων νάματα ταῖς ψυχαῖς ἐκείνων δι’ ὤτων ἐπαντλοῦντες εἰς μετουσίαν τῆς ὁμοίας ἐπιστήμης· καὶ ἐπειδὰν ἴδωσιν ὥσπερ εὔβλαστα καὶ εὐγενῆ μοσχεύματα νέους εὐφυεῖς, γεγήθασιν οἰόμενοι κληρονόμους ἀνευρηκέναι τοῦ ψυχικοῦ πλούτου, ὃς μόνος ἀληθείᾳ πλοῦτός ἐστι, καὶ παραλαβόντες γεωργοῦσι τὰς ψυχὰς
δόγμασι καὶ θεωρήμασι, μέχρις ἂν στελεχωθεῖσαι καρπὸν τὸν καλοκἀγαθίας ἐνέγκωσι.

[76] τοιαῦτα τοῖς νόμοις ἀγάλματα συνύφανται καὶ πεποίκιλται πρὸς εὐπορίαν ἀπόρων, οὓς ἐπὶ μόνης κρίσεως ἐλεεῖν οὐ θεμιτόν· ἔλεος γὰρ ἐπ’ ἀτυχήμασιν, ὁ δ’ ἑκουσίῳ γνώμῃ πονηρευόμενος οὐκ ἀτυχής, ἀλλ’ ἄδικος.

[77] τιμωρίαι δ’ ἐπ’ ἀδίκοις ὡς ἐπὶ δικαίοις τιμαὶ
βεβαιούσθωσαν· ὥστε μηδεὶς μοχθηρὸς ἄπορος ὑπείλλων καὶ ὑποστέλλων ἀχρηματίας οἴκτῳ τὸ δίκην δοῦναι παρακρουέσθω, δεδρακὼς οὐκ ἐλέου — πόθεν; — ἀλλ’ ὀργῆς ἄξια. καὶ ὁ δικάζειν εἰσιὼν καθάπερ ἀργυραμοιβὸς ἀγαθὸς διαιρείτω καὶ διακρινέτω τὰς φύσεις τῶν πραγμάτων, ἵνα μὴ φύρηται συγχεόμενα τοῖς παρασήμοις τὰ δόκιμα.

[78] πολλὰ μὲν
οὖν ἄλλα πρός τε ψευδομάρτυρας καὶ δικαστὰς ἔνεστι λέγειν· ὑπὲρ δὲ ²⁹ τοῦ μὴ μακρηγορεῖν ἰτέον ἐπὶ τὸ τελευταῖον τῶν δέκα λογίων, ὃ κεφαλαιώδει τύπῳ καθάπερ καὶ τῶν ἄλλων ἕκαστον κεχρησμῴδηται, τοῦτο δ’ ἐστίν· „οὐκ ἐπιθυμήσεις.“

[79] 1 Πᾶν μὲν πάθος ἐπίληπτον, ἐπεὶ καὶ πᾶσα ἄμετρος καὶ πλεονάζουσα ὁρμὴ καὶ τῆς ψυχῆς ἡ ἄλογος καὶ παρὰ φύσιν κίνησις ὑπαίτιος· ἑκάτερον γὰρ τούτων τί ἐστιν ἕτερον ἢ παλαιὸν πάθος ἐξηπλωμένον; εἴ τις οὖν μὴ μέτρα ταῖς ὁρμαῖς ὁρίζει μηδὲ χαλινὸν ὥσπερ τοῖς ἀφηνιασταῖς ἵπποις ἐντίθησι, πάθει χρῆται δυσιάτῳ, κἄπειτα λήσεται
διὰ τὸν ἀφηνιασμὸν ἐξενεχθεὶς οἷα ὑπὸ ἁρμάτων ἡνίοχος εἰς φάραγγας ἢ βάραθρα δυσαναπόρευτα, ἐξ ὧν μόλις ἔστι σῴζεσθαι.

[80] τῶν δὲ παθῶν οὕτως οὐδὲν ἀργαλέον ὡς ἐπιθυμία τῶν ἀπόντων ὅσα τῷ δοκεῖν ἀγαθῶν, πρὸς ἀλήθειαν οὐκ ὄντων, χαλεποὺς καὶ ἀνηνύτους p. 349 M. ἔρωτας ἐντίκτουσα· ἐπιτείνει γὰρ καὶ ἐπελαύνει μέχρι πορρωτάτω τὴν ψυχὴν εἰς τὸ ἄπειρον,
φεύγοντος ἔστιν ὅτε τοῦ διωκομένου καταφρονητικῶς οὐκ ἐπὶ νῶτα ἀλλ’ ἀντικρύ.

[81] ὅταν γὰρ ἐπιτρέχουσαν αἴσθηται μετὰ σπουδῆς τὴν ἐπιθυμίαν, ἠρεμῆσαν ἐπ’ ὀλίγον ὑπὲρ τοῦ δελεάσαι καὶ ἐλπίδα συλλήψεως τῆς [καθ’] αὑτοῦ παρασχεῖν, ἐξαναχωρεῖ μακροτέροις διαστήμασι κατακερτομοῦν· ἡ δὲ ἀπολειπομένη καὶ ὑστερίζουσα σφαδᾴζει Ταντάλειον τιμωρίαν ἐπιφέρουσα
κακοδαίμονι ψυχῇ· καὶ γὰρ ἐκεῖνον λόγος ἔχει ποτὸν μὲν ἀρύσασθαι βουλόμενον ἀδυνατεῖν, ὑποφεύγοντος ὕδατος, εἰ δὲ καρπὸν ἐθελήσειε δρέψασθαι, πάντας ἀφανίζεσθαι, στειρουμένης τῆς περὶ τὰ δένδρα εὐφορίας.

[82] ὡς γὰρ αἱ ἀμείλικτοι καὶ ἀπαρηγόρητοι δέσποιναι τοῦ σώματος, δίψα καὶ πεῖνα, κατατείνουσιν αὐτὸ μᾶλλον ἢ οὐχ ἧττον τῶν ³⁰ ἐκ βασανιστοῦ τροχιζομένων ἄχρι θανάτου πολλάκις, εἰ μή τις αὐτὰς ἐξηγριωμένας τιθασεύσει ποτοῖς καὶ σιτίοις, οὕτως ἡ ἐπιθυμία κενὴν ἀποδείξασα τὴν ψυχὴν λήθῃ μὲν τῶν παρόντων, μνήμῃ δὲ τῶν μακρὰν ἀφεστηκότων οἶστρον καὶ μανίαν ἀκάθεκτον ἐγκατασκευάσασα, βαρυτέρας μὲν τῶν πρότερον δεσποινῶν ὁμωνύμους δ’ ἐκείναις ἀπειργάσατο, δίψαν
τε καὶ πεῖναν, οὐ τῶν περὶ γαστρὸς ἀπόλαυσιν, ἀλλὰ χρημάτων, δόξης, ἡγεμονιῶν, εὐμορφίας, ἄλλων ἀμυθήτων ὅσα κατὰ τὸν ἀνθρώπινον βίον ζηλωτὰ καὶ περιμάχητα εἶναι δοκεῖ.

[83] καὶ καθάπερ ἡ λεγομένη παρὰ τοῖς ἰατροῖς ἑρπηνώδης νόσος οὐκ ἐφ’ ἑνὸς ἵσταται χωρίου, κινεῖται δὲ καὶ περιθεῖ καί, ὡς αὐτό που δηλοῖ τοὔνομα, διέρπει πάντῃ σκιδναμένη
καὶ χεομένη, πᾶσαν τὴν κοινωνίαν τῶν τοῦ σώματος μερῶν ἀπὸ κεφαλῆς ἄκρας ἄχρι ποδῶν συλλαμβάνουσα καὶ συνείρουσα, τὸν αὐτὸν τρόπον καὶ ἡ ἐπιθυμία δι’ ὅλης ᾄττουσα τῆς ψυχῆς οὐδὲν οὐδὲ τὸ βραχύτατον ἀπαθὲς αὐτῆς ἐᾷ, μιμουμένη τὴν ἐν ἀφθόνῳ ὕλῃ πυρὸς δύναμιν· ἐξάπτει γὰρ καὶ ἀναφλέγει, μέχρις ἂν διαφαγοῦσα πᾶσαν αὐτὴν ἐξαναλώσῃ.

[84] 2 τοσοῦτον ἄρα καὶ οὕτως κακὸν ὑπερβάλλον ἐστὶν ἐπιθυμία, μᾶλλον δ’, εἰ δεῖ τἀληθὲς εἰπεῖν, ἁπάντων πηγὴ τῶν κακῶν· σῦλα γὰρ καὶ ἁρπαγαὶ καὶ χρεωκοπίαι συκοφαντίαι τε καὶ αἰκίαι καὶ προσέτι φθοραὶ καὶ μοιχεῖαι καὶ ἀνδροφονίαι καὶ πάνθ’ ὅσα ἰδιωτικὰ ἢ δημόσια ἢ ἱερὰ ἢ βέβηλα ἀδικήματα πόθεν ἄλλοθεν ἐρρύη;

[85] τὸ γὰρ ἀψευδῶς ἂν λεχθὲν
ἀρχέκακον πάθος ἐστὶν ἐπιθυμία, ἧς ἓν τὸ βραχύτατον ἔγγονον, ἔρως, οὐχ ἅπαξ ἀλλ’ ἤδη πολλάκις ἀμυθήτων κατέπλησε τὴν οἰκουμένην συμφορῶν, ἃς οὐδ’ ὁ σύμπας τῆς γῆς κύκλος ἐχώρησεν, p. 350 M. ἀλλὰ διὰ πλῆθος ὥσπερ ὑπὸ χειμάρρου φορᾶς εἰς θάλατταν εἰσέπεσον, καὶ πανταχοῦ πάντα πελάγη πολεμίων κατεπλήσθη νηῶν καὶ ὅσα καινουργοῦσιν οἱ ναυτικοὶ
πόλεμοι συνηνέχθη καὶ ἐπιπεσόντα ἀθρόα πάλιν εἰς νήσους καὶ ἠπείρους ὑπεσύρη, διαυλοδρομήσαντα καθάπερ ἐν ταῖς παλιρροίαις ἀφ’ ὧν ἤρξατο φέρεσθαι.

[86] τρανοτέραν δὲ τοῦ πάθους ἐνάργειαν ληψόμεθα τὸν τρόπον τοῦτον· ὅσων ἂν ἐπιθυμία προσάψηται, μεταβολὴν ἀπεργάζεται τὴν πρὸς ³¹ τὸ χεῖρον, οἷα τὰ ἰοβόλα ζῷα καὶ τὰ θανάσιμα τῶν φαρμάκων.

[87] τί δ’ ἐστὶν ὃ λέγω; εἰ πρὸς χρήματα γένοιτο, κλέπτας ἀποτελεῖ καὶ βαλαντιοτόμους καὶ λωποδύτας καὶ τοιχωρύχους χρεωκοπίαις τε καὶ παρακαταθηκῶν ἀρνήσεσι καὶ δωροδοκίαις καὶ ἱεροσυλίαις καὶ τοῖς ὁμοιοτρόποις
ἅπασιν ἐνόχους.

[88] εἰ δὲ πρὸς δόξαν, ἀλαζόνας, ὑπερόπτας, ἀβεβαίους καὶ ἀνιδρύτους τὸ ἦθος, φωναῖς τὰ ὦτα πεφρακότας, ταπεινουμένους ἐν ταὐτῷ καὶ πρὸς ὕψος ἐπαιρομένους διὰ τὰς τῶν πληθῶν ἀνωμαλίας ἐπαινούντων καὶ ψεγόντων ἀκρίτῳ φορᾷ, πρὸς ἔχθραν καὶ φιλίαν ἀνεξετάστους, ὡς ῥᾳδίως ἑκάτερον ἀνθυπαλλάττεσθαι, καὶ τἄλλ’ ὅσα τούτοις
ἀδελφὰ καὶ συγγενῆ.

[89] πρὸς δὲ ἀρχὴν εἰ γένοιτο ἐπιθυμία, στασιώδεις, ἀνίσους, τυραννικοὺς τὰς φύσεις, ὠμοθύμους, ἐχθροὺς τῶν πατρίδων, ἀσθενεστέροις δεσπότας ἀμειλίκτους, τὴν ἰσχὺν ἴσοις ἀσυμβάτους πολεμίους, δυνατωτέρων κόλακας εἰς τὴν δι’ ἀπάτης ἐπίθεσιν. εἰ δὲ πρὸς σώματος κάλλος, φθορεῖς, μοιχούς, παιδεραστάς, ἀκολασίας καὶ λαγνείας
ζηλωτάς, μεγίστων κακῶν ὡς εὐδαιμονικωτάτων ἀγαθῶν.

[90] ἤδη δὲ καὶ ἐπὶ γλῶτταν φθάσασα μυρία ἐνεωτέρισεν· ἔνιοι γὰρ ἐπιθυμοῦσιν ἢ τὰ λεκτέα σιωπᾶν ἢ τὰ ἡσυχαστέα λέγειν, καὶ ἀναφθεγγομένοις ἕπεται τιμωρὸς δίκη καὶ ἐχεμυθοῦσι [καὶ] τοὐναντίον.

[91] ἁψαμένη δὲ τῶν περὶ γαστέρα παρέχεται γαστριμάργους, ἀκορέστους, ἀσώτους, ὑγροῦ καὶ
διαρρέοντος ζηλωτὰς βίου, χαίροντας οἰνοφλυγίαις, ὀψοφαγίαις, ἀκράτου καὶ ἰχθύων καὶ ἐδεσμάτων [καὶ] κακοὺς δούλους, περὶ συμπόσια καὶ τραπέζας ἰλυσπωμένους λίχνων τρόπον κυνιδίων, ἐξ ὧν τὴν ἀθλίαν καὶ ἐπάρατον συμβαίνει ζωὴν ἀποτελεῖσθαι, παντὸς ἀργαλεωτέραν θανάτου.

[92] ταύτης ἕνεκα τῆς αἰτίας οἱ μὴ χείλεσιν ἄκροις γευσάμενοι φιλοσοφίας,
ἀλλὰ τῶν ὀρθῶν δογμάτων αὐτῆς ἐπὶ πλέον ἑστιαθέντες, διερευνησάμενοι φύσιν ψυχῆς καὶ τριττὸν εἶδος ἐνιδόντες αὐτῇ, τὸ μὲν λόγου, τὸ δὲ θυμοῦ, τὸ δ’ ἐπιθυμίας, λόγῳ μὲν ὡς ἡγεμόνι τὴν ἄκραν ἀπένειμαν ³² οἰκειότατον ἐνδιαίτημα κεφαλήν, ἔνθα καὶ p. 351 Μ. τῶν αἰσθήσεων αἱ τοῦ νοῦ καθάπερ βασιλέως δορυφόροι τάξεις παρίδρυνται,

[93] θυμῷ δὲ τὰ στέρνα, τῇ μὲν ἵνα στρατιώτου τρόπον θώρακα ἀμπεχόμενος, εἰ καὶ μὴ ἀπαθὴς ἐν πᾶσιν, ἀλλά τοι δυσάλωτος ᾖ, τῇ δ’ ἵνα καὶ πλησίον τοῦ νοῦ παρῳκισμένος ὑπὸ τοῦ γείτονος ὠφελῆται, κατεπᾴδοντος αὐτὸν φρονήσει καὶ
πραϋπαθῆ κατασκευάζοντος, ἐπιθυμίᾳ δὲ τὸν περὶ τὸν ὀμφαλὸν καὶ τὸ καλούμενον διάφραγμα χῶρον·

[94] ἔδει γὰρ αὐτὴν ἥκιστα μετέχουσαν λογισμοῦ πορρωτάτω τῶν βασιλείων αὐτοῦ διῳκίσθαι, μόνον οὐκ ἐπ’ ἐσχατιαῖς, καὶ πάντων ἀπληστότατον καὶ ἀκολαστότατον οὖσαν θρεμμάτων ἐμβόσκεσθαι

[95] τόποις, ἐν οἷς τροφαί τε καὶ ὀχεῖαι. 3 πρὸς ἅ μοι δοκεῖ
πάντα ἀπιδὼν ὁ ἱερώτατος Μωυσῆς ἐκδύσασθαι τὸ πάθος καὶ μυσαξάμενος ὡς αἴσχιστον καὶ τῶν αἰσχίστων αἴτιον ἀπεῖπεν ἐν τοῖς μάλιστα τὴν ἐπιθυμίαν ὥς τινα τῆς ψυχῆς ἑλέπολιν, ἧς ἀναιρεθείσης ἢ πειθαρχούσης κυβερνήτῃ λογισμῷ πάντα διὰ πάντων εἰρήνης, εὐνομίας, ἀγαθῶν τελείων, ἀναπεπλήσεται πρὸς εὐδαίμονος βίου παντέλειαν.

[96] φιλοσύντομος δ’ ὢν καὶ εἰωθὼς ἐπιτέμνειν τὰ ἀπερίγραφα τῷ πλήθει παραδειγματικῇ διδασκαλίᾳ μίαν τὴν περὶ γαστέρα πραγματευομένην ἐπιθυμίαν ἄρχεται νουθετεῖν τε καὶ παιδεύειν, ὑπολαμβάνων καὶ τὰς ἄλλας οὐκέθ’ ὁμοίως ἀφηνιάσειν, ἀλλὰ σταλήσεσθαι τῷ τὴν πρεσβυτάτην καὶ ὡς ἡγεμονίδα μεμαθηκέναι τοῖς σωφροσύνης νόμοις πειθαρχεῖν.

[97] τίς οὖν ἡ διδασκαλία τῆς ἀρχῆς; συνεκτικώτατα δύο ἐστίν, ἐδωδὴ καὶ πόσις. ἑκάτερον αὐτῶν οὐκ ἀνῆκεν, ἀλλ’ ἐπεστόμισε διατάγμασι καὶ πρὸς ἐγκράτειαν καὶ πρὸς φιλανθρωπίαν καὶ — τὸ μέγιστον — πρὸς εὐσέβειαν ἀγωγοτάτοις.

[98] Ἀπάρχεσθαι γὰρ ἀπό τε σίτου καὶ οἴνου καὶ ἐλαίου καὶ θρεμμάτων
³³³⁴ καὶ τῶν ἄλλων κελεύει καὶ τὰς ἀπαρχὰς διανέμειν εἴς τε θυσίας καὶ τοὺς ἱερωμένους, τὰς μὲν ἕνεκα εὐχαριστίας τῆς πρὸς θεὸν ὑπὲρ εὐγονίας καὶ εὐφορίας ἁπάντων, τοὺς δ’ ἕνεκα τῆς περὶ τὸ ἱερὸν ἁγιστείας, μισθὸν ληψομένους τῶν περὶ τὰς ἱερουργίας ὑπηρεσιῶν.

[99] ἐφίεται δὲ τὸ
παράπαν οὐδενὶ γεύσασθαί τινος ἢ μεταλαβεῖν, πρὶν διακρῖναι τὰς ἀπαρχάς, ἅμα καὶ πρὸς ἄσκησιν τῆς βιωφελεστάτης ἐγκρατείας· ὁ γὰρ ταῖς περιουσίαις, αἷς ἤνεγκαν αἱ τοῦ ἔτους ὧραι, μαθὼν μὴ ἐντρέχειν, ἀλλ’ ἀναμένων, ἄχρις ἂν αἱ ἀπαρχαὶ καθοσιωθῶσι, τὸν ἀφηνιασμὸν τῶν ὁρμῶν ἔοικεν ἀναχαιτίζειν ἐξευμαρίζων τὸ πάθος.

[100] 4 p. 352 M. Οὐ μὴν οὐδὲ τὴν τῶν ἄλλων μετουσίαν ἐφῆκε καὶ χρῆσιν
ἀδεᾶ τοῖς κοινωνοῦσι τῆς ἱερᾶς πολιτείας, ἀλλ’ ὅσα τῶν χερσαίων ἢ ἐνύδρων ἢ πτηνῶν ἐστιν εὐσαρκότατα καὶ πιότατα, γαργαλίζοντα καὶ ἐρεθίζοντα τὴν ἐπίβουλον ἡδονήν, πάντα ἀνὰ κράτος ἀπεῖπεν, εἰδὼς ὅτι τὴν ἀνδραποδωδεστάτην τῶν αἰσθήσεων δελεάσαντα γεῦσιν ἀπληστίαν
ἐργάσεται, δυσίατον κακὸν ψυχαῖς τε καὶ σώμασιν· ἀπληστία γὰρ τίκτει δυσπεψίαν, ἥτις ἐστὶ νοσημάτων καὶ ἀρρωστημάτων ἀρχή τε καὶ πηγή.

[101] χερσαίων μὲν οὖν τὸ συῶν γένος ἥδιστον ἀνωμολόγηται παρὰ τοῖς χρωμένοις, ἐνύδρων δὲ τὰ γένη τῶν ἀλεπίδων. * * * πρὸς γὰρ ἐγκράτειαν, εἰ καί τις ἄλλος, ἱκανὸς ὢν ἀλεῖψαι τοὺς εὐφυῶς ἔχοντας πρὸς ἄσκησιν
ἀρετῆς δι’ ὀλιγοδεΐας καὶ εὐκολίας γυμνάζει καὶ συγκροτεῖ, πειρώμενος ἀφελεῖν πολυτέλειαν·

[102] οὔτε σκληραγωγίαν, ὡς ὁ Λακεδαιμόνιος νομοθέτης, ἀποδεξάμενος οὔτε τὸ ἁβροδίαιτον, ὡς ὁ τοῖς Ἴωσι καὶ Συβαρίταις τὰ ³⁵³⁶ περὶ θρύψιν καὶ χλιδὴν εἰσηγησάμενος, ἀλλὰ μέσην ἀτραπὸν ἀμφοῖν ἀνατεμὼν τὸ μὲν σφοδρὸν ἐχάλασε, τὸ δ’ ἀνειμένον ἐπέτεινε, τὰς ἐφ’ ἑκατέρων τῶν ἄκρων ὑπερβολὰς ὡς ἐν ὀργάνῳ μουσικῷ κερασάμενος τῇ μέσῃ, πρὸς ἁρμονίαν βίου καὶ συμφωνίαν ἀνεπίληπτον· ὅθεν οὐκ ἀμελῶς ἀλλὰ καὶ πάνυ πεφροντισμένως οἷς χρηστέον ἢ τοὐναντίον διετάξατο.

[103] θηρία ὅσα σαρκῶν ἀνθρωπίνων ἅπτεται τάχα μὲν ἄν τις ὑπολάβοι δίκαιον εἶναι τὰ αὐτὰ πρὸς ἀνθρώπων πάσχειν οἷς διατίθησι· Μωυσῇ δὲ τῆς τούτων ἀπολαύσεως ἀνέχειν δοκεῖ, εἰ καὶ προσηνεστάτην καὶ ἡδίστην εὐωχίαν παρασκευάζει, λογιζόμενος τὸ πρέπον ἡμέρῳ ψυχῇ· καὶ γὰρ εἰ τοῖς διατιθεῖσιν ἁρμόττει τὰ παραπλήσια
παθεῖν, ἀλλ’ οὐχὶ τοῖς παθοῦσιν ἀντιδιατιθέναι, μὴ λάθωσιν ὑπ’ ὀργῆς, ἀγρίου πάθους, θηριωθέντες.

[104] καὶ τοσαύτῃ χρῆται προφυλακῇ τοῦ πράγματος, ὥστε μακρόθεν ἀνεῖρξαι βουλόμενος τὴν ἐπὶ τὰ λεχθέντα ὁρμὴν ἀπαγορεῦσαι καὶ τῆς τῶν ἄλλων σαρκοβόρων ἀνὰ κράτος χρήσεως, τὰ ποηφάγα διακρίνας εἰς ἡμέρους ἀγέλας, ἐπεὶ καὶ τὴν φύσιν ἐστὶ
τιθασά, τροφαῖς ἡμέροις αἷς ἀναδίδωσι γῆ χρώμενα καὶ μηδὲν εἰς ἐπιβουλὴν

[105] πραγματευόμενα. 5 p. 353 M. δέκα δ’ ἐστὶν ἀριθμῷ· μόσχος, ἀμνός, χίμαρος, ἔλαφος, δορκάς, βούβαλος, τραγέλαφος, πύγαργος, ὄρυξ, καμηλοπάρδαλις. ἀεὶ γὰρ τῆς ἀριθμητικῆς θεωρίας περιεχόμενος, ἣν ἀκριβῶς κατανενόηκεν ὅτι πλεῖστον ἐν τοῖς οὖσι δύναται, οὐδὲν οὐ μικρὸν οὐ μέγα
³⁷³⁸ νομοθετεῖ μὴ προσπαραλαβὼν καὶ ὥσπερ ἐφαρμόσας τὸν οἰκεῖον τοῖς νομοθετουμένοις ἀριθμόν. ἀριθμῶν δὲ τῶν ἀπὸ μονάδος τελειότατος ἡ δεκὰς καί, ὥς φησι Μωυσῆς, ἱερώτατός τε καὶ ἅγιος, ᾧ τὰ γένη τῶν καθαρῶν ζῴων ἐπισφραγίζεται, βουληθεὶς τὴν τούτων χρῆσιν ἀπονεῖμαι τοῖς
μετέχουσι τῆς κατ’ αὐτὸν πολιτείας.

[106] βάσανον δὲ καὶ δοκιμασίαν τῶν δέκα ζῴων ὑπογράφεται κοινῇ κατὰ διττὰ σημεῖα, τό τε διχηλεῖν καὶ τὸ μηρυκᾶσθαι· οἷς γὰρ ἢ μηδέτερον ἢ θάτερον αὐτὸ μόνον πρόσεστιν, ἀκάθαρτα. ταυτὶ δὲ τὰ σημεῖα ἀμφότερα σύμβολα διδασκαλίας καὶ μαθήσεως ἐπιστημονικωτάτης ἐστίν, ᾗ πρὸς τὸ ἀσύγχυτον τὰ βελτίω
τῶν ἐναντίων διακρίνεται.

[107] καθάπερ γὰρ τὸ μηρυκώμενον ζῷον, ὅταν διατεμὸν τὴν τροφὴν ἐναπερείσηται τῇ φάρυγγι, πάλιν ἐκ τοῦ κατ’ ὀλίγον ἀνιμᾶται καὶ ἐπιλεαίνει καὶ μετὰ ταῦτ’ εἰς κοιλίαν διαπέμπεται, τὸν αὐτὸν τρόπον καὶ ὁ παιδευόμενος, δεξάμενος δι’ ὤτων τὰ σοφίας δόγματα καὶ θεωρήματα παρὰ τοῦ διδάσκοντος, ἐπὶ πλέον ἔχει τὴν μάθησιν
οὐχ οἷός τε ὢν εὐθὺς συλλαβέσθαι καὶ περιδράξασθαι κραταιότερον, ἄχρις ἂν ἕκαστον ὧν ἤκουσεν ἀναπολῶν μνήμῃ συνεχέσι μελέταις — αἱ δ’ εἰσὶ κόλλα νοημάτων — ἐνσφραγίσηται τῇ ψυχῇ βεβαίως τὸν τύπον.

[108] ἀλλ’ οὐδὲν ὡς ἔοικεν ὄφελος ἡ τῶν νοημάτων βεβαία κατάληψις, εἰ μὴ προσγένοιτο διαστολὴ τούτων καὶ διαίρεσις εἴς τε αἵρεσιν ὧν χρὴ
καὶ φυγὴν τῶν ἐναντίων, ἧς τὸ διχηλοῦν σύμβολον· ἐπεὶ τοῦ βίου διττὴ ὁδός, ἡ μὲν ἐπὶ κακίαν, ἡ δ’ ἐπ’ ἀρετὴν ἄγουσα, καὶ δεῖ τὴν μὲν ἀποστρέφεσθαι, τῆς δὲ μηδέποτε ἀπολείπεσθαι.

[109] 6 διὰ τοῦθ’ ὅσα ἢ μονώνυχα ἢ πολύχηλα τὰ μὲν ἀκάθαρτα, ὅτι αἰνίττεται μίαν καὶ τὴν ³⁹⁴⁰ αὐτὴν φύσιν ἀγαθοῦ τε καὶ κακοῦ, καθάπερ κοίλου καὶ περιφεροῦς καὶ ἀνάντους ὁδοῦ καὶ κατάντους, τὰ δ’ ὅτι πολλὰς ὁδοὺς μᾶλλον δ’ ἀνοδίας ἐμφαίνει τῷ p, 354 M. βίῳ πρὸς ἀπάτην· οὐ γὰρ ῥᾴδιον ἐν πλήθει τὴν ἀνυσιμωτάτην καὶ ἀρίστην ἀτραπὸν καταλαβεῖν.

[110] 7 Τούτους ἐπὶ τῶν χερσαίων τοὺς ὅρους θεὶς ἄρχεται καὶ τῶν
ἐνύδρων τὰ πρὸς ἐδωδὴν καθαρὰ διαγράφειν, σημειωσάμενος καὶ ταῦτα διττοῖς χαρακτῆρσι, πτέρυξι καὶ λεπίσι· τὰ γὰρ ἢ μηδέτερον ἢ θάτερον ἔχοντα παραπέμπει καὶ παραιτεῖται. τὸ δ’ αἴτιον οὐκ ἀπὸ σκοποῦ λεκτέον.

[111] ὅσα μὲν ἢ ἀμφοῖν ἀμέτοχα ἢ τοῦ ἑτέρου, κατασύρεται πρὸς τοῦ ῥοώδους ἀντέχειν ἀδυνατοῦντα τῇ βίᾳ τῆς φορᾶς· οἷς δ’ ἑκάτερον
πρόσεστιν, ἀποστρέφει καὶ μετωπηδὸν ἀνθίσταται καὶ φιλονεικοῦντα πρὸς τὸν ἀντίπαλον προθυμίαις καὶ τόλμαις ἀηττήτοις γυμνάζεται, ὡς ὠθούμενά τε ἀντωθεῖν καὶ διωκόμενα ἀντεπιτρέχειν, ὁδοὺς ἐν δυσοδίαις ἀναστέλλοντα εὐρείας πρὸς διεξόδους εὐμαρεῖς.

[112] σύμβολα δὲ καὶ ταῦτ’ ἐστί, τὰ μὲν πρότερα φιληδόνου ψυχῆς, τὰ δ’ ὕστερα καρτερίαν καὶ
ἐγκράτειαν ποθούσης· ἡ μὲν γὰρ ἐφ’ ἡδονὴν ἄγουσα κατάντης ἐστὶ καὶ ῥᾴστη, συρμὸν ἀπεργαζομένη μᾶλλον ἢ περίπατον, ἀνάντης δὲ ἡ πρὸς ἐγκράτειαν, ἐπίπονος μέν, ἐν δὲ τοῖς μάλιστα ὠφέλιμος· καὶ ἡ μὲν ὑποφέρει καὶ ὑπονοστεῖν ἀναγκάζει τῷ πρανεῖ κατάγουσα, μέχρις ἂν εἰς τὰ τῆς ἐσχατιᾶς ἀποβράσῃ, ἡ δ’ εἰς οὐρανὸν ἄγει τοὺς μὴ προκαμόντας
ἀθανατίζουσα, τὸ τραχὺ καὶ δυσαναπόρευτον αὐτῆς ἰσχύσαντας ὑπομεῖναι.

[113] 8 Τῆς δ’ αὐτῆς ἰδέας ἐχόμενος τῶν ἑρπετῶν ὅσα ἢ ἄποδα ἢ συρμῷ τῆς γαστρὸς ἰλυσπώμενα ἢ τετρασκελῆ καὶ πολύποδα φησὶν εἶναι πρὸς ἐδωδὴν οὐ καθαρά, πάλιν αἰνιττόμενος διὰ μὲν ἑρπετῶν τοὺς ἐπὶ κοιλίαις τὸν αἰθυίης τρόπον ἐμφορουμένους καὶ γαστρὶ τῇ ταλαίνῃ δασμοὺς
ἀπαύστως εἰσφέροντας ἀκράτου, πεμμάτων, ἰχθύων, συνόλως ὅσα σιτοπόνων καὶ ὀψαρτυτῶν τετεχνιτευμέναι περιεργίαι μετὰ παντοίων ⁴¹⁴² ἐδεσμάτων δημιουργοῦσιν ἀναρριπίζουσαι καὶ προσαναφλέγουσαι τὰς ἀπλήστους καὶ ἀκορέστους ἐπιθυμίας, διὰ δὲ τῶν τετρασκελῶν καὶ πολυπόδων τοὺς μὴ ἑνὸς πάθους, ἐπιθυμίας, ἀλλὰ συμπάντων κακοὺς δούλους, ἃ γένει μέν ἐστιν ἀριθμῷ τέτταρα, μυρία δὲ τοῖς εἴδεσιν. χαλεπὴ μὲν
οὖν καὶ ἡ ἑνὸς δεσποτεία, βαρυτάτη δὲ καὶ ἀφόρητος, ὡς εἰκός, ἡ πλειόνων.

[114] οἷς δὲ τῶν ἑρπετῶν ὑπεράνω σκέλη τῶν ποδῶν ἐστιν, ὥστε πηδᾶν ἀπὸ τῆς γῆς δύνασθαι, ταῦτ’ ἐν p. 355 M. καθαροῖς ἀναγράφει, καθάπερ τὰ τῶν ἀκρίδων γένη καὶ τὸν ὀφιομάχην καλούμενον, πάλιν διὰ συμβόλων ἤθη καὶ τρόπους λογικῆς ψυχῆς διερευνώμενος· ἡ μὲν γὰρ τοῦ
σώματος ὁλκὴ φύσει βρίθουσα τοὺς ὀλιγόφρονας συνεφέλκεται τῷ πλήθει τῶν σαρκῶν αὐχενίζουσα καὶ πιέζουσα·

[115] μακάριοι δ’ οἷς ἐξεγένετο κραταιοτέρᾳ δυνάμει πρὸς τὴν ῥοπὴν τῆς ὁλκῆς ἀντιβιάσασθαι παιδείας κανόσιν ὀρθῆς, ἄνω πηδᾶν δεδιδαγμένοις ἀπὸ γῆς καὶ τῶν χαμαιζήλων εἰς αἰθέρα καὶ τὰς οὐρανοῦ περιόδους, ὧν ἡ θέα ζηλωτὴ καὶ περιμάχητος
τοῖς ἑκουσίως ἀλλὰ μὴ παρέργως ἥκουσιν.

[116] 9 Ἐπεληλυθὼς οὖν τῷ λόγῳ τάς τε τῶν χερσαίων καὶ τὰς τῶν ἐνύδρων ζῴων ἰδέας καὶ νόμοις αὐτὰς ὡς ἐνῆν ἄριστα διακρίνας ἄρχεται καὶ τὴν λοιπὴν φύσιν τῶν ἐν ἀέρι προσεξετάζειν, μυρία γένη τῶν πτηνῶν ἀποδοκιμάσας ὅσα ἢ κατ’ ἄλλων ἢ κατ’ ἀνθρώπων φονᾷ,
σαρκοβόρα καὶ ἰοβόλα καὶ συνόλως ἐπιβούλοις κεχρημένα ταῖς δυνάμεσι.

[117] φάττας δὲ καὶ περιστερὰς καὶ τρυγόνας καὶ τὰς γεράνων καὶ χηνῶν καὶ ὁμοιοτρόπων ἀγέλας ἐν τῇ τιθασῷ καὶ ἡμέρῳ τάξει καταριθμεῖ παρέχων τοῖς βουλομένοις τὴν τούτων χρῆσιν ἀδεᾶ.

[118] οὕτως ἐφ’ ἑκάστου τῶν τοῦ κόσμου μερῶν, γῆς ὕδατος ἀέρος, γένη παντοίων ζῴων, χερσαῖα καὶ
ἔνυδρα καὶ πτηνά, τῆς ἡμετέρας χρήσεως ὑφαιρῶν, καθάπερ ὕλην πυρός, σβέσιν τῆς ἐπιθυμίας ἀπεργάζεται.

⁴³⁴⁴

[119] 10 Κελεύει μέντοι μήτε θνησιμαῖον μήτε θηριάλωτον προσίεσθαι, τὸ μὲν ὡς οὐ δέον κοινωνεῖν τραπέζης ἄνθρωπον ἀτιθάσοις θηρίοις, μόνον οὐ συνευωχούμενον ταῖς σαρκοφαγίαις, τὸ δ’ ὡς τάχα μὲν βλαβερὸν καὶ νοσῶδες, ἐναποτεθνηκότος τοῦ ἰχῶρος μετὰ τοῦ αἵματος, τάχα δ’ ἐπεὶ καὶ τελευτῇ προκατεσχημένον ἁρμόττον ἦν ἄψαυστον διαφυλάττειν,
αἰδουμένους τὰς φύσεως ἀνάγκας αἷς προκατελήφθη.

[120] τοὺς περὶ τὰ κυνηγέσια δεινοὺς καὶ βάλλειν θῆρας εὐσκόπως ἐπισταμένους, ἥκιστα διαμαρτάνοντας, καὶ ἐπ’ εὐθήροις ἄγραις ὑψαυχενοῦντας καὶ μάλισθ’ ὅταν σὺν τοῖς κυνηγοῖς ἀνδράσιν ὁμοῦ καὶ σκύλαξι διανέμωσι τὰ μέρη τῶν ἑαλωκότων, ἐπαινοῦσι μὲν οἱ πολλοὶ τῶν παρ’ Ἕλλησι καὶ βαρβάροις
νομοθετῶν ὡς οὐκ ἀνδρείους μόνον ἀλλὰ καὶ κοινωνικοὺς τὸ ἦθος, p. 356 Μ. μέμψαιτο δ’ ἄν [τις] εἰκότως ὁ τῆς ἱερᾶς εἰσηγητὴς πολιτείας, ἄντικρυς ἀπειρηκὼς θνησιμαίων καὶ θηριαλώτων ἀπόλαυσιν διὰ τὰς εἰρημένας αἰτίας.

[121] εἰ δέ τις τῶν ἀσκητῶν φιλογυμναστὴς γένοιτο καὶ φιλόθηρος, μελέτας καὶ προάγωνας ὑπολαμβάνων εἶναι πολέμων καὶ κινδύνων
τῶν πρὸς ἐχθρούς, ὁπότε χρήσαιτο εὐτυχίᾳ τῇ περὶ ἄγραν, [καὶ] τοὺς ἑαλωκότας θῆρας προτιθέτω κυσὶν εὐωχίαν, μισθὸν ἢ γέρας εὐτολμίας καὶ ἀνυπαιτίου συμμαχίας, αὐτὸς δὲ μὴ ψαυέτω προδιδασκόμενος ἐν ἀλόγοις ζῴοις, ἃ χρὴ καὶ περὶ ἐχθρῶν φρονεῖν, οἷς πολεμητέον οὐ διὰ κέρδος ἄδικον λωποδυτούντων πράξεις μιμουμένους, ἀλλ’ ἤτοι διὰ
πεῖραν κακῶν ὧν προπεπόνθασιν ἀμυνομένους ἢ δι’ ἃ προσδοκῶσι πείσεσθαι.

[122] ἔνιοι δὲ Σαρδανάπαλλοι τὴν ἀκρασίαν τὴν ἄγαν ἁβροδίαιτον αὑτῶν χανδὸν πρὸς τὸ ἀόριστον καὶ ἀτελεύτητον ἀποτείνοντες, καινὰς ⁴⁵⁴⁶ ἐπινοοῦντες ἡδονάς, ἄθυτα παρασκευάζουσιν, ἄγχοντες καὶ ἀποπνίγοντες καὶ τὴν οὐσίαν τῆς ψυχῆς, ἣν ἐλεύθερον καὶ ἄφετον ἐχρῆν ἐᾶν, τυμβεύοντες τῷ σώματι τὸ αἷμα· σαρκῶν γὰρ αὐτὸ μόνον ἀπολαύειν αὔταρκες ἦν, μηδενὸς ἐφαπτομένους τῶν συγγένειαν πρὸς ψυχὴν ἐχόντων.

[123]
ὅθεν ἐν ἑτέροις τίθησι νόμον περὶ αἵματος, μήθ’ αἷμα μήτε στέαρ προσφέρεσθαι· τὸ μὲν αἷμα δι’ ἣν εἶπον αἰτίαν ὅτι οὐσία ψυχῆς ἐστίν—οὐχὶ τῆς νοερᾶς καὶ λογικῆς ἀλλὰ τῆς αἰσθητικῆς, καθ’ ἣν ἡμῖν τε καὶ τοῖς ἀλόγοις κοινὸν τὸ ζῆν συμβέβηκεν· 11 ἐκείνης γὰρ οὐσία πνεῦμα θεῖον καὶ μάλιστα κατὰ Μωυσῆν, ὃς ἐν τῇ κοσμοποιΐᾳ φησὶν
ἀνθρώπῳ τῷ πρώτῳ καὶ ἀρχηγέτῃ τοῦ γένους ἡμῶν ἐμφυσῆσαι πνοὴν ζωῆς τὸν θεὸν εἰς τὸ τοῦ σώματος ἡγεμονικώτατον, τὸ πρόσωπον, ἔνθα αἱ δορυφόροι τοῦ νοῦ καθάπερ μεγάλου βασιλέως αἰσθήσεις παρίδρυνται· τὸ δ’ ἐμφυσώμενον δῆλον ὡς αἰθέριον ἦν πνεῦμα καὶ εἰ δή τι αἰθερίου πνεύματος κρεῖσσον, ἅτε τῆς μακαρίας καὶ τρισμακαρίας φύσεως ἀπαύγασμα
—,

[124] τὸ δὲ στέαρ, διότι πιότατον, πάλιν εἰς διδασκαλίαν ἐγκρατείας καὶ ζῆλον αὐστηροῦ βίου, τὰ μὲν ῥᾷστα καὶ κατὰ χειρὸς μεθιεμένου, φροντίδας δὲ καὶ πόνους ἐθελοντὶ ἕνεκα κτήσεως ἀρετῆς ὑπομένοντος.

[125] ἧς χάριν αἰτίας ἀπὸ παντὸς ἱερείου δύο ταῦτα ἐξαίρετα ὁλοκαυτοῦται, ὥσπερ τινὲς ἀπαρχαί, στέαρ τε καὶ αἷμα, τὸ p. 357 M. μὲν ὡς σπονδὴ τῷ βωμῷ
προσχεόμενον, τὸ δ’ ὡς ὕλη φλογὸς ἐπιφερόμενον ἀντ’ ἐλαίου διὰ τὴν πιότητα τῷ καθωσιωμένῳ καὶ ἱερῷ πυρί.

[126] Μέμφεταί τινας τῶν καθ’ αὑτὸν γεγονότων ὡς γαστριμάργους καὶ τὸ καθηδυπαθεῖν ὡς εὐδαιμονικὸν ἐν τοῖς μάλιστα εἶναι ὑπολαμβάνοντας, οἷς οὐκ ἀπέχρη κατὰ πόλεις αὐτὸ μόνον τρυφᾶν, ἐν αἷς αἱ χορηγίαι καὶ
παρασκευαὶ τῶν ἐπιτηδείων ἄφθονοι, ἀλλὰ καὶ ἐν ἐρημίαις ἀβάτοις καὶ ἀτριβέσιν, ἀξιοῦντες ἐν ταύταις ἀγορὰς ἔχειν ἰχθύων καὶ κρεῶν καὶ τῶν ⁴⁷⁴⁸ ἐν εὐετηρίᾳ πάντων.

[127] εἶτ’ ἐπειδὴ σπάνις ἦν, συνιστάμενοι κατεβόων καὶ κατηγόρουν καὶ ἐδυσώπουν ἀναισχύντῳ θράσει τὸν ἄρχοντα καὶ οὐ πρότερον ἐπαύσαντο νεωτερίζοντες ἢ τυχεῖν μὲν ὧν ὠρέγοντο, τυχεῖν δὲ ἐπ’ ὀλέθρῳ, δυοῖν ἕνεκα· τοῦ τ’ ἐπιδείξασθαι, ὅτι πάντα θεῷ δυνατὰ πόρον ἐξ ἀμηχάνων καὶ ἀπόρων ἀνευρίσκοντι, καὶ τοῦ τιμωρήσασθαι
τοὺς γαστρὸς ἀκράτορας καὶ ἀφηνιαστὰς ὁσιότητος.

[128] ἀπὸ γὰρ τῆς θαλάττης ἀρθὲν ὀρτυγομήτρας νέφος ἐκχεῖται περὶ τὴν ἕω καὶ τὸ μὲν στρατόπεδον καὶ τὰ πέριξ ἐφ’ ἡμερήσιον ἀνδρὸς εὐζώνου πανταχόθεν ἐν κύκλῳ συνεσκίαστο, τὸ δὲ ὕψος τῆς τῶν ζῴων πτήσεως ὡσεὶ διπήχει συναριθμουμένῳ διαστήματι τῆς γῆς ἀφειστήκει πρὸς εὐμαρῆ σύλληψιν.

[129] εἰκὸς μὲν οὖν τὸ τεράστιον τοῦ μεγαλουργηθέντος καταπλαγέντας ἀρκεσθῆναι τῇ θέᾳ καὶ γεμισθέντας εὐσεβείας κἀν ταύτῃ τραφέντας ἀποσχέσθαι κρεωφαγίας· οἱ δὲ μᾶλλον ἢ πρότερον ἐπιθυμίαν ἐγείραντες ὡς ἐπὶ μέγιστον ἀγαθὸν ἵεντο καὶ τὰ ζῷα ταῖς ἀμφοτέραις χερσὶν ἐφελκόμενοι τοὺς κόλπους ἐπλήρουν, εἶτ’ ἐναποτιθέμενοι ταῖς σκηναῖς ἐφ’
ἑτέρων σύλληψιν ἐξῄεσαν — αἱ γὰρ ἄγαν πλεονεξίαι μέτρον οὐκ ἔχουσι — καὶ σκευάζοντες πᾶσαν ἰδέαν ἀπλήστως ἐνεφοροῦντο, μέλλοντες οἱ κενοὶ φρενῶν ὑπὸ τῆς πλησμονῆς ἀπόλλυσθαι.

[130] καὶ δῆτα οὐκ εἰς μακρὰν καθάρσεσι χολῆς ἐφθάρησαν, ὡς καὶ τὸ χωρίον ἀπὸ τοῦ περὶ αὐτοὺς πάθους τὴν ἐπωνυμίαν λαβεῖν· ἐκλήθη γὰρ „Μνήματα τῆς ἐπιθυμίας“
(Num. 11,34), ἧς οὐκ ἔστιν ἐν ψυχῇ, καθάπερ ἐδίδαξεν ὁ λόγος, μεῖζον κακόν.

[131] διὸ παγκάλως ἐν ταῖς παραινέσεσι Μωυσῆς φησιν· „οὐ ποιήσει ἕκαστος τὸ ἀρεστὸν ἐνώπιον αὑτοῦ“ (Deut. 12, 8), τὸ δ’ ἐστὶν ἴσον τῷ "μηδεὶς τῇ ἐπιθυμίᾳ τῇ αὑτοῦ χαριζέσθω“· εὐαρεστείτω γάρ τις θεῷ, κόσμῳ, φύσει, νόμοις, σοφοῖς ἀνδράσι, φιλαυτίαν παραιτούμενος,
εἰ μέλλει καλὸς κἀγαθὸς γενήσεσθαι.

[132] 12 Τοσαῦτα καὶ περὶ τῶν εἰς ἐπιθυμίαν ἀναφερομένων ἀποχρώντως κατὰ τὴν δύναμιν εἴρηται πρὸς συμπλήρωσιν τῶν δέκα λογίων καὶ τῶν τούτοις ὑποστελλόντων· p. 358 M. εἰ γὰρ δεῖ τὰ μὲν φωνῇ θείᾳ χρησμῳδηθέντα ⁴⁹ κεφάλαια γένη νόμων ἀποδεῖξαι, τοὺς δὲ κατὰ μέρος πάντας οὓς διηρμήνευσε Μωυσῆς ὑποστέλλων τὰ εἴδη, πρὸς τὸ ἀσύγχυτον τῆς ἀκριβοῦς καταλήψεως φιλοτεχνίας ἐδέησεν, ᾗ χρησάμενος ἑκάστῳ τῶν γενῶν ἐξ ἁπάσης τῆς νομοθεσίας τὰ οἰκεῖα προσένειμα καὶ προσέφυσα.

[133]
τούτων μὲν δὴ ἅλις. οὐ δεῖ δ’ ἀγνοεῖν, ὅτι ὥσπερ ἰδίᾳ ἑκάστῳ τῶν δέκα συγγενῆ τινα τῶν ἐπὶ μέρους ἐστίν, ἃ πρὸς ἕτερον γένος οὐδεμίαν ἔχει κοινωνίαν, οὕτως ἔνια κοινὰ πάντων συμβέβηκεν, οὐχ ἑνὶ ἢ δυσίν, ὡς ἔπος εἰπεῖν, τοῖς δὲ δέκα λογίοις ἐφαρμόττοντα.

[134] ταῦτα δ’ εἰσὶν αἱ κοινωφελεῖς ἀρεταί· καὶ γὰρ ἕκαστος ἰδίᾳ τῶν δέκα χρησμῶν καὶ
κοινῇ πάντες ἐπὶ φρόνησιν καὶ δικαιοσύνην καὶ θεοσέβειαν καὶ τὸν ἄλλον χορὸν τῶν ἀρετῶν ἀλείφουσι καὶ προτρέπουσι, βουλαῖς μὲν ἀγαθαῖς ὑγιαίνοντας λόγους, λόγοις δὲ σπουδαίας πράξεις συνείροντες, ἵνα τὸ ψυχῆς ὄργανον εὐαρμόστως ὅλον δι’ ὅλων συνηχῇ πρὸς ἐμμέλειαν βίου καὶ συμφωνίαν ἀνεπίληπτον.

[135] περὶ μὲν οὖν τῆς ἡγεμονίδος τῶν ἀρετῶν,
εὐσεβείας καὶ ὁσιότητος, ἔτι δὲ καὶ φρονήσεως καὶ σωφροσύνης εἴρηται πρότερον, νυνὶ δὲ περὶ τῆς ἐπιτηδευούσης ἀδελφὰ καὶ συγγενῆ ταύταις δικαιοσύνης λεκτέον.

Περὶ δικαιοσύνης.

1 Ἓν τὸ δικαιοσύνης οὐ βραχὺ μέρος ἦν τὸ πρὸς δικαστήρια
καὶ δικαστάς, οὗ πρότερον ἐποιησάμην ὑπόμνησιν, ἡνίκα τὰ τῶν μαρτυρίων ἐπὶ πλέον ἀπομηκύνων διεξῄειν ἕνεκα τοῦ μηδὲν παραλειφθῆναι τῶν ἐμφερομένων. οὐκ εἰωθὼς δὲ παλιλλογεῖν, εἰ μή πού τις ἀνάγκη γένοιτο βιαζομένων τῶν καιρῶν, ἐκεῖνο μὲν ἐάσω, πρὸς δὲ τὰ ἄλλα μέρη τρέψομαι τοσοῦτον προειπών.

[137] τὰ δίκαια, φησὶν ὁ νόμος, ἐντιθέναι
δεῖ τῇ καρδίᾳ καὶ ἐξάπτειν εἰς σημεῖον ἐπὶ τῆς χειρὸς καὶ εἶναι σειόμενα πρὸ ὀφθαλμῶν, αἰνιττόμενος διὰ τοῦ προτέρου, ὅτι χρὴ μὴ ὠσὶν ἀπίστοις παρακατατίθεσθαι τὰ δίκαια — πίστις γὰρ ἀκοαῖς οὐκ ἔνεστιν —, ⁵⁰⁵¹ ἀλλὰ τῷ ἡγεμονικωτάτῳ τὰ πάντων ἄριστα p. 359 Μ. μαθημάτων ἐντυποῦν καὶ ταῦτα χαράττοντα σφραγῖσι δοκίμοις·

[138] διὰ δὲ τοῦ δευτέρου τὸ μὴ μόνον ἐννοίας λαμβάνειν τῶν καλῶν, ἀλλὰ καὶ τὰ δόξαντα πράττειν ἀνυπερθέτως — ἡ γὰρ χεὶρ πράξεως σύμβολον, ἧς ἐξάπτειν καὶ ἐξαρτᾶν τὰ δίκαια προστάττει, σημεῖον ἔσεσθαι τοῦτο φάσκων, καὶ
τίνος ἄντικρυς οὐ διείρηκε, διὰ τὸ μὴ ἑνός, ὥς γέ μοι δοκεῖ, πολλῶν δὲ γενέσθαι καὶ σχεδὸν ἁπάντων ἐν οἷς ὁ ἀνθρώπινος βίος —·

[139] διὰ δὲ τοῦ τρίτου τὸ ἀεὶ καὶ πανταχοῦ φαντασιοῦσθαι τὰ δίκαια καθάπερ ἐγγὺς ὄντα ὀφθαλμῶν· σάλον δ’ ἐχέτω ταῦτα κινούμενα, φησίν, οὐχ ἵν’ ἀβέβαια καὶ ἀνίδρυτα ᾖ, ἀλλ’ ἵνα τῇ κινήσει τὴν ὄψιν ἐκκαλῇ πρὸς
ἀρίδηλον θέαν· ὁράσεως γὰρ ἐπαγωγὸν κίνησις ἐξερεθίζουσα καὶ ἀνεγείρουσα μᾶλλον δ’ ἀκοιμήτους καὶ ἐγρηγορότας κατασκευάζουσα ὀφθαλμούς.

[140] ὅτῳ δ’ ἐξεγένετο τυπώσασθαι ἐν τῷ τῆς ψυχῆς ὄμματι μὴ ἡσυχάζοντα ἀλλὰ κινούμενα καὶ ταῖς κατὰ φύσιν ἐνεργείαις χρώμενα, τέλειος ἀνὴρ ἀναγεγράφθω, μηκέτι ἐν τοῖς γνωρίμοις καὶ μαθηταῖς
ἐξεταζόμενος, ἀλλ’ ἐν διδασκάλοις καὶ ὑφηγηταῖς, καὶ παρεχέτω τοῖς ἐθέλουσιν ἀρύεσθαι τῶν νέων ὥσπερ ἀπὸ πηγῆς τῶν λόγων καὶ δογμάτων ἄφθονον νᾶμα· κἂν τῶν ἀτολμοτέρων τις ὑπ’ αἰδοῦς μέλλῃ καὶ βραδύνῃ προσέρχεσθαι μαθησόμενος, αὐτὸς ἰὼν ἐπαντλείτω καὶ ἐποχετευέτω ταῖς ἀκοαῖς ἀθρόας ὑφηγήσεις, ἄχρις ἂν αἱ δεξαμεναὶ τῆς
ψυχῆς γεμισθῶσι.

[141] προδιδασκέτω δὴ τὰ δίκαια συγγενεῖς καὶ φίλους καὶ πάντας νέους οἴκοι καὶ ἐν ὁδῷ καὶ πρὸς κοίτην ἰόντας καὶ ἀνισταμένους, ἵν’ ἐν πάσαις μὲν σχέσεσι καὶ κινήσεσιν, ἐν πᾶσι δὲ χωρίοις ἰδίοις τε καὶ δημοσίοις, μὴ μόνον ἐγηγορότες ἀλλὰ καὶ κοιμώνενοι, φαντασίαις τῶν δικαίων ἐνευφραίνωνται· τέρψις γὰρ οὐκ ἔστιν ἡδίων ἢ τὴν ψυχὴν
⁵²⁵³ ὅλην δι’ ὅλων πεπληρῶσθαι δικαιοσύνης, ἐμμελετῶσαν αὐτῆς τοῖς ἀιδίοις δόγμασι καὶ θεωρήμασιν, οὐκ ἔχουσαν ἔρημον τόπον, εἰς ὃν ἀδικία παρελεύσεται.

[142] κελεύει δὲ καὶ γράψαντας αὐτὰ πρόσθεν τῶν φλιῶν οἰκίας ἑκάστης προτιθέναι καὶ πυλῶν τῶν ἐν τοῖς τείχεσιν, ἵν’ οἱ μὲν
ἐκδημοῦντες καὶ ἐνδημοῦντες, ἀστοὶ καὶ ξένοι, τοῖς πρὸ τῶν πυλῶν γράμμασιν ἐστηλιτευμένοις ἐντυγχάνοντες ἄληκτον ἔχωσι τὴν τῶν λεκτέων καὶ πρακτέων μνήμην, ἑκατέρου φροντίζοντες τοῦ μήτε ἀδικεῖν μήτε ἀδικεῖσθαι, εἰς δὲ τὰς οἰκίας εἰσιόντες καὶ πάλιν ἐξιόντες, ἄνδρες ὁμοῦ καὶ γυναῖκες καὶ τέκνα καὶ θεραπεία, p. 360 M. τὰ ἁρμόττοντα καὶ ἐπιβάλλοντα
δρῶσιν ὑπέρ τε ἄλλων καὶ ὑπὲρ ἑαυτῶν.

[143] 2 Θαυμασιώτατον δὲ κἀκεῖνο διαγορεύει τὸ μηδὲν προστιθέναι καὶ ἀφαιρεῖν, ἀλλ’ ἐν ἴσῳ καὶ ὁμοίῳ διαφυλάττειν ἀκίνητα τὰ ἐξ ἀρχῆς ὁρισθέντα νόμιμα· συμβαίνει γάρ, ὡς ἔοικε, τὴν μὲν πρόσθεσιν τῶν ἀδίκων, τὴν δ’ ἀφαίρεσιν γίνεσθαι τῶν δικαίων· οὐδὲν γάρ ἐστιν
ὃ παραλέλειπται τῷ σοφῷ νομοθέτῃ πρὸς ὁλοκλήρου καὶ παντελοῦς μετουσίαν δικαιοσύνης.

[144] αἰνίττεται μέντοι καὶ ταῖς ἄλλαις ἀρεταῖς ἀκρότητας· ἑκάστη γὰρ αὐτῶν ἀνελλιπής ἐστι καὶ πλήρης, τὸ ἐντελὲς ἔχουσα ἐξ αὑτῆς, ὡς, εἰ γένοιτο προσθήκη τις καὶ ἀφαίρεσις, ὅλην δι’ ὅλων τρέπεσθαι καὶ μεταβάλλεσθαι πρὸς τὴν ἐναντίαν ἕξιν.

[145] ὃ δὲ λέγω, τοιοῦτόν ἐστι· τὴν ἀνδρείαν, ἀρετὴν
περὶ τὰ δεινὰ πραγματευομένην, ἴσασιν οἱ μὴ παντελῶς ἄμουσοι καὶ ἀχόρευτοι, κἂν ἐπὶ βραχὺ παιδείας προσάψωνται, τῶν ὑπομενετέων οὖσαν ἐπιστήμην.

[146] ἀλλ’ ἐάν τις εἴξας ἀμαθίᾳ τῇ δι’ ἀλαζονείαν, ὡς δὴ περιττὸς καὶ ἱκανὸς ἐπανορθοῦσθαι τὰ ἀνεπιδεᾶ, προστιθέναι ἢ ἀφαιρεῖν ⁵⁴⁵⁵ τι τολμᾷ, σύμπασαν ἀλλάσσει τὴν εἰκόνα μετατυπώσας αἰσχρὸν ἀντὶ καλοῦ χαρακτῆρος· ἀπεργάσεται γὰρ τῇ μὲν προσθέσει θρασύτητα, τῇ δ’ ἀφαιρέσει δειλίαν, μηδ’ ὄνομα τῆς βιωφελεστάτης ἀνδρείας καταλιπών.

[147] τὸν αὐτὸν μὲν τρόπον κἂν τῇ βασιλίδι τῶν ἀρετῶν, εὐσεβείᾳ, προσθῇ τις ὁτιοῦν μικρὸν ἢ μέγα ἢ τοὐναντίον ἀφέλῃ, καθ’ ἑκάτερον ἐπαλλάξει
καὶ μεταμορφώσει τὸ εἶδος· γεννήσει γὰρ ἡ μὲν πρόσθεσις δεισιδαιμονίαν, ἡ δ’ ἀφαίρεσις ἀσέβειαν, ἀφανισθείσης αὖ τῆς εὐσεβείας, ἣν ἀνίσχειν καὶ ἐπιλάμπειν εὐκταῖον ἀγαθόν, ἐπειδὴ τοῦ μεγίστου τῶν ἀγαθῶν αἰτία καθέστηκεν, ἐπιστήμην ἐμποιοῦσα θεραπείας θεοῦ, ἣν πάσης ἀρχῆς καὶ ἡγεμονίας ἀρχικωτέραν καὶ βασιλικωτέραν εἶναι νομιστέον.

[148] παραπλήσια δὲ τοῖς εἰρημένοις καὶ περὶ τῶν ἄλλων ἀρετῶν ἑκάστης ἔστι λέγειν· ἀλλὰ ἐπιτέμνειν εἰωθὼς τὰ μήκη τῶν λόγων ἀρκεσθήσομαι τοῖς εἰρημένοις, ἃ καὶ τῶν ἡσυχαζομένων ἱκανὰ μηνύματα γένοιτ’ ἄν.

[149] 3 Ἔτι καὶ τοῦτο προσδιατέτακται κοινωφελὲς παράγγελμα, „μὴ μετακινεῖν ὅρια τοῦ πλησίον, ἃ ἔστησαν οἱ πρότεροί σου“ (Deut. 19,14).
τοῦτο δ’, ὡς ἔοικεν, οὐ περὶ κλήρων αὐτὸ μόνον καὶ γῆς ὅρων νομοθετεῖται πρὸς πλεονεξίας ἀποκοπήν, ἀλλὰ καὶ πρὸς p. 361 M φυλακὴν τῶν ἀρχαίων ἐθῶν· ἔθη γὰρ ἄγραφοι νόμοι, δόγματα παλαιῶν ἀνδρῶν οὐ στήλαις ἐγκεχαραγμένα καὶ χαρτιδίοις ὑπὸ σητῶν ἀναλισκομένοις, ἀλλὰ ψυχαῖς τῶν μετειληφότων τῆς αὐτῆς πολιτείας.

[150] ὀφείλουσι γὰρ παῖδες
παρὰ γονέων δίχα τῶν οὐσιῶν κληρονομεῖν ἔθη πάτρια, οἷς ἐνετράφησαν καὶ ἐξ αὐτῶν σπαργάνων συνεβίωσαν, καὶ μὴ καταφρονεῖν, παρόσον ἄγραφος αὐτῶν ἡ παράδοσις· ὁ μὲν γὰρ τοῖς ἀναγραφεῖσι νόμοις πειθαρχῶν οὐκ ἂν δεόντως ἐπαινοῖτο, νουθετούμενος ἀνάγκῃ καὶ φόβῳ κολάσεως, ὁ δὲ τοῖς ἀγράφοις ἐμμένων, ἑκούσιον ἐπιδεικνύμενος
τὴν ἀρετήν, ἐγκωμίων ἄξιος.

⁵⁶

Κατάστασις ἀρχόντων.

1 Ἔνιοι τὰς κληρωτὰς εἰσηγήσαντο ἀρχάς, ἀλυσιτελῶς τοῖς πλήθεσιν· εὐτυχίαν γὰρ ἀλλ’ οὐκ ἀρετὴν ὁ κλῆρος ἐμφαίνει. πολλοὶ γοῦν πολλάκις τῶν ἀναξίων ἔλαχον, οὓς ἀνὴρ ἀγαθὸς λαβόμενος ἡγεμονίας
ἀποδοκιμάσαι ἂν καὶ ἐν ὑπηκόοις ἐξετάζεσθαι.

[152] καὶ γὰρ οἱ μικροὶ λεγόμενοι παρά τισιν ἄρχοντες, οὓς δεσπότας ὀνομάζουσιν, οὐ πάντας ὅσους ἂν οἷοί τε ὦσιν οἰκότριβας ἢ ἀργυρωνήτους ὑπάγονται, μόνους δὲ τοὺς καταπειθεῖς γινομένους, ἀγεληδὸν ἔστιν ὅτε πιπράσκοντες τοὺς ἀνιάτως ἔχοντας τὸ ἦθος ὡς καὶ δουλεύειν ἀγαθοῖς ἀνδράσιν ἀναξίους
ὄντας.

[153] ἔτι τοίνυν προσήκει δεσπότας καὶ ἡγεμόνας ὅλων πόλεων καὶ ἐθνῶν ἀποφαίνειν τοὺς κλήρῳ λαχόντας, ὀλίσθῳ τινὶ τύχης, ἀβεβαίου καὶ ἀνιδρύτου πράγματος; ἀλλ’ εἰς μὲν τὴν τῶν καμνόντων ἐπιμέλειαν κλῆρος τὸ μηδέν· ἰατροὶ γὰρ οὐ κλήρῳ λαγχάνουσιν, ἀλλ’ ἐν πείρᾳ δοκιμάζονται.

[154] καὶ πρὸς εὔπλοιαν καὶ σωτηρίαν τῶν θαλαττευόντων οὐχ ὁ
λαχὼν κυβερνᾶν εὐθὺς ἐπὶ πρύμναν παραπέμπεται, δι’ ἀνεπιστημοσύνης ἐργασόμενος ἐν εὐδίᾳ καὶ γαλήνῃ χειροποίητα ναυάγια, ἀλλ’ ὅστις ἂν ἐκ πρώτης ἡλικίας τὴν κυβερνητικὴν τέχνην ἐπιμελῶς φαίνηται δεδιδαγμένος· οὗτος δ’ ἐστὶν ὁ πολλάκις μὲν πεπλευκώς, τὰ δὲ σύμπαντα ἢ ⁵⁷⁵⁸ πλεῖστα πελάγη περαιωσάμενος, ἐμπόρια δὲ καὶ λιμένας καὶ ὑφόρμους καὶ ὑποδρόμους τοὺς ἔν τε νήσοις καὶ ἠπείροις p. 362 M. ἐπιμελῶς ἐξητακὼς καὶ μᾶλλον ἢ οὐχ ἧττον τῶν κατὰ γῆν ὁδῶν τὰς κατὰ θάλατταν ἀτραποὺς ἐπιστάμενος ἐκ τῆς ἀκριβοῦς θέας τῶν οὐρανίων·

[155] παρατηρήσας γὰρ τὰς χορείας τῶν ἀστέρων καὶ ἐπακολουθήσας αὐτῶν ταῖς τεταγμέναις
κινήσεσιν ἐν ἀνοδίαις ἴσχυσεν ἀπλανεῖς καὶ λεωφόρους ὁδοὺς ἀνατεμεῖν, ἵνα — τὸ πάντων ἀπιστότατον πραγμάτων — ἡ χερσαία φύσις διὰ πλωτῆς οἵα τε ᾖ περαιοῦσθαι.

[156] πόλεις δέ τις μεγάλας καὶ πολυανθρώπους, μεστὰς οἰκητόρων, καὶ πολιτείας ἐγχειρίζεσθαι μέλλων καὶ πραγμάτων ἰδιωτικῶν τε καὶ δημοσίων καὶ ἱερῶν ἐπιμέλειαν, ἣν
οὐκ ἂν ἁμάρτοι τις εἰπὼν τέχνην τεχνῶν εἶναι καὶ ἐπιστήμην ἐπιστημῶν, πρὸς ἄστατον κλήρου φορὰν ταλαντεύσει τὴν ἀκριβῆ βάσανον τῆς ἀληθείας

[157] φυγών; ἀληθείας δὲ βάσανος αἱ σὺν λόγῳ πίστεις. 2 ταῦτ’ οὖν τῇ ψυχῇ θεασάμενος ὁ πάνσοφος Μωυσῆς κληρωτῆς μὲν ἀρχῆς οὐδὲ μέμνηται, τὰς δὲ χειροτονητὰς εἰσηγεῖσθαι διενοήθη. φησὶ γοῦν·
καταστήσεις ἐπὶ σεαυτὸν ἄρχοντα οὐκ ἀλλότριον, ἀλλ’ ἐκ τῶν σῶν ἀδελφῶν, δηλῶν ἐθελούσιον αἵρεσιν καὶ δοκιμασίαν ἀνεπίληπτον ἄρχοντος, ἣν σύμπασα ἡ πληθὺς ὁμογνωμονοῦσα ποιήσει. προσεπιψηφιεῖται δὲ τὴν αἵρεσιν ἐπισφραγιζόμενος καὶ ὁ τῶν κοινωφελῶν ἁπάντων βεβαιωτὴς θεός, ἐκλογήν τινα τοῦ γένους ὑπολαβὼν εἶναι τὸν ἄνθρωπον ὡς ὄψιν

[158] ἐν σώματι. 3 τὰς δ’ αἰτίας τοῦ μὴ δεῖν ἀλλότριον αἱρεῖσθαι πρὸς ⁵⁹⁶⁰ ἀρχὴν διττὰς ὑπογράφει, τὴν μὲν ἵνα μὴ πλῆθος ἀργυρίου καὶ χρυσίου καὶ θρεμμάτων συναγάγῃ πολὺν πλοῦτον καὶ πάντα ἄδικον ἐκ τῆς πενίας τῶν ὑπηκόων θησαυρισάμενος, τὴν δ’ ἵνα μὴ τὸ ἔθνος ἐκ τῆς οἰκείας χώρας ἀναστήσας ἕνεκα τῶν ἰδίων πλεονεξιῶν ἀναγκάζῃ μετανίστασθαι
κατὰ πλάνον ἀνήνυτον ὧδε κἀκεῖσε φορούμενον, ὑποβαλὼν ἀτελεῖς ἐλπίδας μειζόνων ἀγαθῶν κτήσεως, εἰς ἀφαίρεσιν ὧν ἤδη βεβαίως ἐκαρποῦτο.

[159] προϋπέλαβε γάρ, ὡς εἰκός, τὸν ὁμόφυλον καὶ συγγενῆ μετέχοντα τῆς πρὸς τὴν ἀνωτάτω συγγένειαν οἰκειότητος — ἡ δ’ ἀνωτάτω συγγένειά ἐστι πολιτεία μία καὶ νόμος ὁ αὐτὸς καὶ εἷς θεός, ᾧ
πάντες οἱ ἀπὸ τοῦ ἔθνους προσκεκλήρωνται, — μηδέποτε τὰ παραπλήσια τοῖς προλεχθεῖσι διαμαρτεῖν, ἀλλ’ ἔμπαλιν ἀντὶ μὲν τοῦ μεθορμίζειν τοὺς οἰκήτορας καὶ τοῖς ἐν τῇ ξένῃ σποράσιν ἀσφαλῆ κάθοδον παρέξειν, ἀντὶ δὲ τοῦ τὰ τῶν ἄλλων ἀφαιρεῖσθαι χρήματα προσεπιδώσειν τοῖς δεομένοις τὴν ἰδίαν οὐσίαν ἀποφήναντα κοινήν.

[160] 4 p. 363 M. Ἀφ’ ἧς δ’ ἂν ἡμέρας παρέλθῃ τις ἐπὶ τὴν ἀρχήν, κελεύει
τὴν Ἐπινομίδα αὐτοχειρίᾳ γράψαι κεφαλαιώδη τύπον περιέχουσαν ἁπάντων τῶν νόμων, βουλόμενος ἔγκολλα τῇ ψυχῇ τὰ διατεταγμένα γενέσθαι· τοῦ μὲν γὰρ ἀναγινώσκοντος ὑπορρεῖ τὰ νοήματα τῇ φορᾷ παρασυρόμενα, τῷ δὲ γράφοντι κατὰ σχολὴν ἐνσφραγίζεται καὶ ἐνιδρύεται,
τῆς διανοίας ἐνευκαιρούσης ἑκάστῳ καὶ ἐπερειδούσης ἑαυτὴν καὶ μὴ μετιούσης ἐφ’ ἕτερον, πρὶν ἢ περιδράξασθαι τοῦ προτέρου βεβαίως. ⁶¹⁶² ὅταν μέντοι γράψῃ, πειράσθω καθ’ ἑκάστην ἡμέραν ἐντυγχάνειν καὶ ἀναγινώσκειν,

[161] ὑπέρ τε συνεχοῦς καὶ ἀδιαστάτου μνήμης καλῶν καὶ συμφερόντων ἅπασι διαταγμάτων καὶ ὑπὲρ τοῦ βέβαιον ἔρωτα καὶ πόθον αὐτῶν ἐγγενέσθαι, τῆς ψυχῆς ἀεὶ διδασκομένης καὶ ἐξεθιζομένης ἐνομιλεῖν νόμοις ἱεροῖς· αἱ γὰρ μακροχρόνιοι συνήθειαι φιλίαν ἄδολον καὶ καθαρὰν
οὐ πρὸς ἀνθρώπους μόνον ἀλλὰ καὶ πρὸς ἰδέας ἀξιεράστους γραμμάτων ἀποτελοῦσι.

[162] τουτὶ δὲ συμβήσεται, ἐὰν μὴ ἑτέρου γράμμασι καὶ ὑπομνήμασιν ὁ ἄρχων ἀλλ’ οἷς αὐτὸς ἔγραψεν ἐντυγχάνῃ· τὰ γὰρ ἴδιά πως ἑκάστοις γνωριμώτερα καὶ πρὸς ἀναλήψεις ἑτοιμότερα.

[163] καὶ ἄλλως ἀναγινώσκων ἅμα λογισμὸν ἕξει τοιοῦτον· „ἐγὼ ταῦτ’ ἔγραψα ὁ τοιοῦτος
ἄρχων, μὴ ἑτέρῳ προσχρησάμενος ὑπηρετῶν μυρίων ὄντων· ἆρ’ ὅπως βιβλίον ἀποπληρώσω, καθάπερ οἱ μισθοῦ γράφοντες ἢ οἱ γυμνάζοντες ὀφθαλμούς τε καὶ χεῖρας, τοὺς μὲν εἰς ὀξυωπίαν, τὰς δ’ ἵνα ὦσιν ὀξυγράφοι; — πόθεν; οὐκ ἔστιν — ἀλλ’ ὅπως αὐτὰ ἐν βιβλίῳ γράφων εὐθὺς εἰς τὴν ψυχὴν μεταγράφω καὶ ἐναπομάττωμαι τῇ διανοίᾳ
θειοτέρους καὶ ἀνεκπλύτους χαρακτῆρας.

[164] οἱ μὲν οὖν ἄλλοι βασιλεῖς βακτηρίας ἔχοντες σκηπτροφοροῦσιν, ἐμοὶ δὲ τὸ σκῆπτρόν ἐστιν ἡ βίβλος τῆς Ἐπινομίδος, καύχημα καὶ κλέος ἀνανταγώνιστον, παράσημον ἡγεμονίας ἀνεπιλήπτου πρὸς ἀρχέτυπον τὴν τοῦ θεοῦ βασιλείαν ἀπεικονισθείσης.

[165] ἀεὶ δ’ ἐπερειδόμενος καὶ σκηριπτόμενος τοῖς ἱεροῖς νόμοις κτήσομαι δύο
τὰ πάντων ἄριστα· ἓν μὲν ἰσότητα, ἧς μεῖζον ἀγαθὸν οὐκ ἔστιν εὑρεῖν· ἀλαζονεία γὰρ καὶ τὸ ὑπέραυχον ὀλιγόφρονος ψυχῆς τὸ μέλλον οὐ ⁶³⁶⁴ προορωμένης.

[166] ἰσότης μὲν οὖν τὴν ἐκ τῶν ὑπηκόων εὔνοιαν καὶ ἀσφάλειαν ἀμοιβὰς δικαίας ἀντεκτινόντων ἀπεργάσεται, τὸ δ’ ἄνισον κινδύνους σφαλερωτάτους. τούτους μὲν ἀποδράσομαι μισήσας τὴν χορηγὸν σκότους καὶ πολέμων ἀνισότητα, βίον δ’ ἀνεπιβούλευτον ἕξω τὴν ἀστασίαστον
ἰσότητα τιμήσας, ἣ γεννᾷ φῶς καὶ εὐστάθειαν.

[167] ἕτερον δὲ περιποιήσομαι ⁶⁵ τὸ | μὴ ἐπὶ θάτερα καθάπερ ἐπὶ τρυτάνης ἀντιρρέπειν ἐκτρέπων καὶ πλαγιάζων τὰ διατεταγμένα· πειράσομαι δ’ ἄγειν αὐτὰ διὰ λεωφόρου τῆς μέσης ὀρθαῖς καὶ ἀρτίαις βάσεσι χρησάμενος πρὸς μετουσίαν ἀπταίστου βίου.“

[168] βασιλικὴν δ’ εἴωθε Μωυσῆς ὀνομάζειν ὁδὸν τὴν μέσην,
ὑπερβολῆς καὶ ἐλλείψεως οὖσαν μεθόριον, καὶ ἄλλως ἐπειδὴ τὸ μέσον ἐν τριάδι τὴν ἡγεμονίδα τάξιν εἴληχεν, ἁρμοζόμενον τὰ παρ’ ἑκάτερα εἰς ἕνωσιν ἀδιαλύτῳ δεσμῷ, ὑφ’ ὧν καὶ δορυφορεῖται τρόπον βασιλέως.

[169] νομίμου δ’ ἄρχοντος ἰσότητα τιμῶντος, ἀδεκάστου, τὰ δίκαια κρίνοντος δικαίως (Deut. 16,20), ἐμμελετῶντος ἀεὶ τοῖς νόμοις, ἆθλον εἶναί φησι
τὴν μακροχρόνιον ἡγεμονίαν, οὐχ ἵνα πολυετῆ ζωὴν αὐτῷ χαρίσηται μετὰ τοῦ τὰ κοινὰ πρυτανεύειν, ἀλλ’ ἵνα ἀναδιδάξῃ τοὺς ἀγνοοῦντας, ὅτι ὁ νόμιμος ἄρχων, κἂν τελευτήσῃ, βίον ζῇ μακραίωνα διὰ τῶν πράξεων, ἃς ἀθανάτους ἀπολέλοιπε μνημεῖα καλοκἀγαθίας ἀκαθαίρετα.

[170] 5 Προσήκει δὲ τῷ τῆς ἀνωτάτω καὶ μεγίστης ἀρχῆς ἀξιωθέντι
αἱρεῖσθαι διαδόχους, οἳ συνάρξουσι καὶ συνδικάσουσι καὶ τἄλλα ὅσα ⁶⁶⁶⁷ κοινωφελῆ συνδιοικήσουσιν. εἷς γὰρ οὐκ ἂν ἐξαρκέσαι, κἂν προθυμότατος ᾖ καὶ πάντων ἐρρωμενέστατος ἑκάτερον, σῶμα καὶ ψυχήν, πρὸς τὰ μεγέθη καὶ πλήθη τῶν πραγμάτων, ἀπειρηκὼς τῇ φορᾷ τῶν ἐπιχεομένων καθ’ ἑκάστην ἡμέραν ἀλλαχόθεν ἄλλων, εἰ μὴ τοὺς συλληψομένους ἔχοι, πάντας ἀριστίνδην ἐπιλελεγμένους φρονήσει, δυνάμει, δικαιοσύνῃ, θεοσεβείᾳ,
τῷ μὴ ἐκτρέπεσθαι μόνον ἀλλὰ καὶ μισεῖν ὡς ἐχθρὸν καὶ μέγιστον κακὸν ἀλαζονείαν.

[171] βοηθοὶ γὰρ οὗτοι καὶ παραστάται γένοιντ’ ἂν ἀνδρὶ καλῷ κἀγαθῷ τὰ κοινὰ ἐπηχθισμένῳ συνεπικουφίζειν καὶ ἐπελαφρίζειν ἐπιτηδειότατοι. καὶ ἄλλως, ἐπειδὴ τῶν ὑποθέσεων αἱ μέν εἰσι μείζους, αἱ δὲ βραχύτεραι, τὰς μὲν ἐλάττους, ἵνα μὴ περὶ μικρὰ
τρίβηται, τοῖς ὑπάρχοις ἐνδίκως ἂν ἐπιτρέψαι, τῶν δὲ μειζόνων ἀναγκαίως αὐτὸς ἂν γένοιτο ἐξεταστὴς ἀκριβέστατος.

[172] μεγάλας δ’ ὑποληπτέον ὑποθέσεις οὐχ ἃς οἴονταί τινες, ὅταν ἔνδοξοι πρὸς ἐνδόξους διαφέρωνται καὶ πλούσιοι πρὸς πλουσίους καὶ ἡγεμόνες πρὸς ἡγεμόνας, ἀλλ’ ἔμπαλιν ὅταν ἰδιῶται καὶ ἄποροι καὶ ἄδοξοι πρὸς δυνατωτέρους, οἷς πρὸς τὸ
μηδὲν ἀνήκεστον παθεῖν μία ἐλπὶς ὁ δικαστής.

[173] ἑκατέρου δὲ τῶν εἰρημένων σαφῆ παραδείγματα εὑρεῖν ἔστιν ἐν τοῖς ἱεροῖς νόμοις, ἃ μιμεῖσθαι καλόν. ἦν γάρ ποτε χρόνος, ἐν ᾧ μόνος αὐτὸς ἐβράβευε τὰ περὶ δίκας Μωυσῆς ἕωθεν εἰς νύκτα πονούμενος· ἀλλ’ p. 365 M. αὖθις ἀφικόμενος ὁ πενθερὸς καὶ συνιδὼν ὅσῳ βάρει πιέζεται πραγμάτων, ἐπισυρρεόντων ἀεὶ
τῶν τὰς ἀμφισβητήσεις ἐχόντων, ἄριστα συνεβούλευσεν ἑλέσθαι διαδόχους, ἵν’ οἱ μὲν τὰ βραχύτερα κρίνωσιν, αὐτὸς δ’ ἐφεδρεύῃ τοῖς μείζοσι καιροὺς ⁶⁸⁶⁹ εἰς ἀνάπαυλαν αὑτῷ διδούς.

[174] πεισθεὶς δὲ τοῖς λεγομένοις — καὶ γὰρ ἦν συμφέροντα — τοὺς δοκιμωτάτους ἐξ ἅπαντος τοῦ πλήθους ἑλόμενος ὑπάρχους ἅμα καὶ δικαστὰς καθίστησι, κελεύσας τὰς μείζους κρίσεις ἐπ’ αὐτὸν ἀνάγειν.

[175] ταύτην τὴν πρόσταξιν ἀνάγραπτον αἱ ἱεραὶ βίβλοι
περιέχουσιν εἰς τὴν τῶν καθ’ ἑκάστην γενεὰν ἀρχόντων διδασκαλίαν, ἵνα πρῶτον μὲν μὴ ἀποδοκιμάζωσι συμβούλους ὡς ἱκανοὶ πάντα περιαθρεῖν, Μωυσέως οὐκ ἀποδοκιμάσαντος τοῦ πανσόφου καὶ θεοφιλοῦς, ἔπειτα δὲ ἵνα δευτέρους καὶ τρίτους ἡγεμόνας αἱρῶνται, φροντίζοντες τοῦ μὴ περὶ μικρὰ τριβόμενοι τῶν ἀναγκαιοτέρων ἀμελεῖν· ἀμήχανον
γὰρ ἐφ’ ἅπαντα φθάνειν φύσιν ἀνθρωπίνην.

[176] 6 ἓν μὲν δὴ τῶν παραδειγμάτων μεμήνυται· τοῦ δὲ δευτέρου τὴν πίστιν ἐφαρμοστέον. μεγάλας ἔφην εἶναι δίκας τὰς τῶν ταπεινοτέρων· ἀσθενὲς δὲ καὶ ταπεινὸν χήρα καὶ ὀρφανὸς καὶ ἐπήλυτος· τούτοις χρὴ δικάζειν τὸν ἀνωτάτω βασιλέα καὶ τὴν ἐφ’ ἅπασιν ἀναψάμενον ἀρχήν, ἐπεὶ κατὰ Μωυσέα καὶ ὁ τῶν
ὅλων ἡγεμὼν θεὸς οὐκ ἐσκοράκισεν αὐτοὺς τῆς ἀφ’ αὑτοῦ δικαιονομίας.

[177] ὑμνήσας γὰρ τὰς τοῦ ὄντος ἀρετὰς ὁ ἱεροφάντης τὸν τρόπον τοῦτον· „ὁ θεὸς ὁ μέγας καὶ κραταιός, ὅστις οὐ θαυμάζει πρόσωπον οὐδὲ μὴ λάβῃ δῶρον ποιῶν κρίσιν” (Deut. 10, 17. 18), ἐπιλέγει — τίσιν ἡ κρίσις; οὐ σατράπαις καὶ τυράννοις καὶ γῆς καὶ θαλάττης ἀναψαμένοις
τὸ κράτος, ἀλλ’ „ἐπηλύτῳ καὶ ὀρφανῷ καὶ χήρᾳ”·

[178] τῷ μὲν ὅτι τοὺς συγγενεῖς, οὓς μόνους εἰκὸς ἔχειν συναγωνιστάς, ἐχθροὺς ἀσυμβάτους εἰργάσατο ἑαυτῷ μεταναστὰς εἰς ἀλήθειαν καὶ τὴν τοῦ ἑνὸς τιμίου τιμὴν ⁷⁰ ἀπὸ μυθικῶν πλασμάτων καὶ πολυαρχίας, ἃ γονεῖς καὶ πάπποι καὶ πρόγονοι καὶ πάντες οἱ ἀφ’ αἵματος τοῦ στειλαμένου τὴν καλὴν ἀποικίαν ταύτην ἐξετίμησαν· τῷ δ’ ἐπειδὴ πατρὸς καὶ μητρὸς τῶν ἐκ φύσεως βοηθῶν καὶ ὑπερμάχων ἐστέρηται, δυνάμεως τῆς μόνης εἰς συμμαχίαν ἀναγκαίας ἐρημωθείς· τῇ δ’ ὅτι τὸν διαδεξάμενον ἄνδρα τὴν τῶν γονέων
ἐπιμέλειαν καὶ προστασίαν ἀφῄρηται· γυναικὶ γὰρ ἀνὴρ εἰς κηδεμονίαν, ὥσπερ γονεῖς παρθένῳ.

[179] σχεδὸν δὲ καὶ τὸ σύμπαν Ἰουδαίων ἔθνος ὀρφανοῦ λόγον ἔχει συγκρινόμενον τοῖς ἁπανταχοῦ πᾶσι· τὰ μὲν γάρ, ὁπότε μὴ θεήλατοι κατασκήπτοιεν συμφοραί, διὰ p. 366 M. τὰς ἐν τοῖς ἔθνεσιν ἐπιμιξίας οὐκ ἀπορεῖ βοηθῶν κοινοπραγούντων, τῷ δ’ ἥκιστά τις συναγωνίζεται
νόμοις ἐξαιρέτοις χρωμένῳ· σεμνοὶ δ’ εἰσὶν ἐξ ἀνάγκης, ἅτε πρὸς τὴν ἄκραν ἀρετὴν ἀλείφοντες· τὸ δὲ σεμνὸν αὐστηρόν, τοῦτο δ’ ὁ πολὺς ὅμιλος ἀνθρώπων ἀποστρέφεται διὰ τὴν ἡδονῆς ἀποδοχήν.

[180] ἀλλ’ ὅμως τῆς ὀρφανίας αὐτοῦ καὶ ἐρημίας ἔλεον καὶ οἶκτόν φησι Μωυσῆς ἀεὶ λαμβάνειν τὸν ἡγεμόνα τῶν ὅλων ᾧ προσκεκλήρωται, διότι τοῦ σύμπαντος
ἀνθρώπων γένους ἀπενεμήθη οἷά τις ἀπαρχὴ τῷ ποιητῇ καὶ πατρί.

[181] τὸ δ’ αἴτιον αἱ τῶν ἀρχηγετῶν τοῦ ἔθνους περιμάχητοι δικαιοσύναι καὶ ἀρεταί, αἳ καθάπερ φυτὰ ἀθάνατα διαμένουσιν ἀειθαλέα καρπὸν φέρουσαι τοῖς ἀπογόνοις σωτήριον καὶ πρὸς πάντα ὠφέλιμον, κἂν αὐτοὶ τύχωσι διαμαρτάνοντες ἰάσιμα ἀλλὰ μὴ παντελῶς ἀνίατα.

[182] μὴ μέντοι
νομίσας τις ἀγαθὸν εἶναι τέλειον τὴν εὐγένειαν ὀλιγωρείτω καλῶν πράξεων, λογιζόμενος ὅτι μείζονος ὀργῆς ἄξιος τυγχάνειν ἐστὶν ὁ γεννηθεὶς μὲν ἐκ τῶν ἀρίστων, αἰσχύνην δ’ ἐπιφέρων τοῖς γεννήσασι διὰ τὴν τῶν ⁷¹ τρόπων κακίαν· ἔχων γὰρ οἰκεῖα παραδείγματα καλοκἀγαθίας ἃ μιμήσεται καὶ μηδὲν ἀποματτόμενος εἰς ὑγιαίνοντος βίου κατόρθωσιν ἐπίληπτος.

[183] 7 Ἀπαγορεύει δ’ ὁ νόμος τῷ τὴν προστασίαν καὶ ἐπιμέλειαν τῶν κοινῶν ἀνειληφότι δικαιοτάτην ἀπαγόρευσιν, μὴ πορεύεσθαι δόλῳ
ἐν τῷ ἔθνει· ψυχῆς γὰρ ἀνελευθέρου καὶ σφόδρα δουλοπρεποῦς ἐπίβουλα ἤθη συσκιαζούσης ὑποκρίσει τὸ ἔργον.

[184] τὸν γὰρ ἄρχοντα οὕτως χρὴ προεστάναι τῶν ὑπηκόων ὡς πατέρα παίδων, ἵνα καὶ αὐτὸς ὡς ὑπὸ γνησίων υἱῶν ἀντιτιμᾶται· διὸ κοινοὶ πόλεων καὶ ἐθνῶν γονεῖς, εἰ δεῖ τἀληθὲς εἰπεῖν, ἄρχοντές εἰσιν οἱ ἀγαθοί, τὴν ἴσην, ἔστι δ’ ὅτε καὶ
περιττοτέραν εὔνοιαν ἐπιδεικνύμενοι· τοὺς δ’ ἐπὶ λύμῃ καὶ ζημίᾳ τῶν ὑπηκόων μεγάλας περιβαλλομένους δυναστείας οὐκ ἄρχοντας ἀλλ’ ἐχθροὺς προσαγορευτέον, τὰ πολεμίων ἀσυμβάτων δρῶντας.

[185] οὐ μὴν ἀλλὰ καὶ οἱ δολερῶς ἀδικοῦντες πονηρότεροι τῶν φανερῶς ἐναντιουμένων εἰσίν, εἴ γε τοὺς μὲν ἔνεστι ῥᾳδίως ἀμύνασθαι γυμνὴν ἀπαμπίσχοντας τὴν
δυσμένειαν, τῶν δ’ ἐστὶ δύσληπτος καὶ δυσθήρατος ἡ μοχθηρία καθάπερ ἐν θεάτρῳ σκευὴν ἀλλοτρίαν ἀναλαμβανόντων εἰς ἀπόκρυψιν ἀληθοῦς ὄψεως.

[186] φθάνει δὲ τὸ τῆς ἀρχῆς εἶδος καὶ διαδέδυκεν, ὀλίγου δέω φάναι, πρὸς ἅπαντα τὰ τοῦ βίου μέρη, διαφέρον αὐτὸ μόνον μεγέθει καὶ τῷ ποσῷ. ὅπερ γὰρ πόλεως βασιλεύς, τοῦτο καὶ κώμης ὁ πρῶτος καὶ οἰκίας δεσπότης καὶ νοσούντων ἰατρός, καὶ p. 367 M. στρατοπέδου μὲν
στρατηγός, ναύαρχος δ’ ἐπιβατικοῦ καὶ πληρωμάτων, καὶ πάλιν φορτίδων μὲν καὶ ὁλκάδων ναύκληρος, κυβερνήτης δὲ πλωτήρων· οἳ πάντες δύνανται μὲν ἄμφω τό τε εὖ καὶ τὸ χεῖρον, βούλεσθαι δ’ ὀφείλουσι τὸ ⁷²⁷³ ἄμεινον· τὸ ἄμεινον δ’ ἐστὶν ὠφελεῖν ἀλλὰ μὴ βλάπτειν ὅσους ἂν οἷόν τε ᾖ.

[187] τὸ γὰρ ἕπεσθαι θεῷ τοῦτ’ ἐστίν, ἐπεὶ κἀκείνῳ δύναμις μέν ἐστι δρᾶν ἑκάτερα, βούλεται δὲ μόνα τἀγαθά. μηνύει δὲ ἡ τοῦ κόσμου γένεσίς τε καὶ διοίκησις· τὰ γὰρ μὴ ὄντα ἐκάλεσεν εἰς τὸ εἶναι τάξιν ἐξ ἀταξίας καὶ ἐξ ἀποίων ποιότητας καὶ ἐξ ἀνομοίων ὁμοιότητας καὶ
ἐξ ἑτεροιοτήτων ταυτότητας καὶ ἐξ ἀκοινωνήτων καὶ ἀναρμόστων κοινωνίας καὶ ἁρμονίας καὶ ἐκ μὲν ἀνισότητος ἰσότητα ἐκ δὲ σκότους φῶς ἐργασάμενος· ἀεὶ γάρ ἐστιν ἐπιμελὲς αὐτῷ καὶ ταῖς εὐεργέτισιν αὐτοῦ δυνάμεσι τὸ πλημμελὲς τῆς χείρονος οὐσίας μεταποιεῖν καὶ μεθαρμόζεσθαι

[188] πρὸς τὴν ἀμείνω. 8 ταῦτα μιμεῖσθαι προσήκει τοὺς
ἀγαθοὺς ἄρχοντας, εἴ γέ τις αὐτοῖς φροντίς ἐστιν ἐξομοιώσεως τῆς πρὸς θεόν. ἐπεὶ δὲ ὑπορρεῖ μυρία καὶ λανθάνει τὸν ἀνθρώπινον νοῦν, ἅτ’ ἐνδεδεμένον αἰσθήσεων ὄχλῳ τοσούτῳ παραγαγεῖν καὶ ἀπατῆσαι ψευδέσι δόξαις ἱκανωτάτῳ, μᾶλλον δ’ ἐντετυμβευμένον θνητῷ σώματι, ὃ κυρίως ἄν τις σῆμα καλέσειε, μηδεὶς αἰδείσθω δικαστὴς ὁμολογῶν ἀγνοεῖν ὅπερ
ἀγνοεῖ.

[189] πρῶτον μὲν γὰρ ὁ ψευδόμενος αὐτὸς αὑτοῦ γενήσεται χείρων, ἀλήθειαν ὑπερόριον τῆς ψυχῆς πεφυγαδευκώς· ἔπειτα δὲ μυρία βλάψει τοὺς κρινομένους, τυφλὴν γνῶσιν ἀποφαινόμενος τῷ μὴ βλέπειν τὰ δίκαια.

[190] ὅταν οὖν ἀμαυρὰν ποιῆται τὴν ἀντίληψιν τῶν πραγμάτων ἀσάφειαν καὶ πολὺ σκότος ἀπεργαζομένων, παραιτείσθω τὰς κρίσεις καὶ
⁷⁴⁷⁵ ἀναπεμπέτω πρὸς ἀκριβεστέρους δικαστάς· οὗτοι δὲ τίνες ἂν εἶεν ἢ ἱερεῖς καὶ ὁ τῶν ἱερέων ἔξαρχος καὶ ἡγεμών;

[191] οἱ γὰρ λειτουργοὶ θεοῦ γνήσιοι τὴν διάνοιαν ἐπιμελῶς ἠκόνηνται, τὸ παρὰ μικρὸν οὐ μικρὸν σφάλμα ἡγούμενοι, διὰ τὰς ἐν ἅπασιν ὑπερβολὰς τοῦ θεραπευομένου
βασιλέως—διὸ καὶ προστέτακται πᾶσι τοῖς ἱερωμένοις νηφαλίους θύειν, ἵνα μηδὲν τοῦ παραπαίειν καὶ παραληρεῖν φάρμακον ὑπεισελθὸν τοὺς τῆς διανοίας ὀφθαλμοὺς ἀμαυρώσῃ—,

[192] τάχα δ’ ἐπειδὴ καὶ ὁ πρὸς ἀλήθειαν ἱερεὺς εὐθύς ἐστι προφήτης, οὐ γένει μᾶλλον ἢ ἀρετῇ παρεληλυθὼς ⁷⁶ ἐπὶ | τὴν τοῦ ὄντως ὄντος θεραπείαν, προφήτῃ δ’ οὐδὲν ἄγνωστον, ἔχοντι
νοητὸν ἥλιον ἐν αὑτῷ καὶ ἀσκίους αὐγάς, εἰς ἐναργεστάτην κατάληψιν τῶν αἰσθήσει μὲν ἀοράτων διανοίᾳ δὲ καταληπτῶν.

[193] 9 Πάλιν οἱ σταθμία καὶ ζυγὰ καὶ μέτρα διαχειρίζοντες ἔμποροι καὶ κάπηλοι καὶ ἀγοραῖοι καὶ ὅσοι ἄλλοι τὰ πρὸς τὸ ζῆν ὤνια πιπράσκουσι ξηρά τε καὶ ὑγρὰ τάττονται μὲν ὑπ’ ἀγορανόμοις, ὀφείλουσι δ’
αὐτοὶ ἑαυτῶν, ἐὰν σωφρονῶσιν, ἄρχοντες εἶναι, μὴ φόβῳ τὰ δίκαια δρῶντες ἀλλ’ ἑκουσίῳ γνώμῃ· τοῦ γὰρ μετ’ ἀνάγκης τὸ αὐτοκέλευστον κατόρθωμα τιμιώτερον πανταχοῦ.

[194] διὸ προστάττει τοῖς καπήλοις καὶ ἐμπόροις καὶ εἴ τινες ἄλλοι τὴν τοιαύτην προαίρεσιν ἐπανῄρηνται τοῦ βίου ζυγὰ δίκαια καὶ σταθμία καὶ μέτρα παρασκευάζεσθαι, μηδὲν ἐπὶ ⁷⁷⁷⁸ βλάβῃ τῶν ὠνουμένων κακοτεχνοῦντας, ἀλλ’ ἀπ’ ἐλευθέρας καὶ ἀδόλου ψυχῆς ἕκαστα καὶ λέγειν καὶ πράττειν ἐκεῖνο λογιζομένους, ὅτι τὰ μὲν ἄδικα κέρδη βλαβερώτατα, ὁ δὲ μετὰ δικαιοσύνης πλοῦτος ἀναφαίρετος.

[195] Ἐπεὶ δὲ φιλεργίας ἆθλα μισθοὶ πρόκεινται τοῖς δημιουργοῖς, δημιουργοῦσι δὲ οἱ ἐν ἐνδείαις, ἀλλ’ οὐχ οἷς ἄφθονοι περιουσίαι, κελεύει μὴ
ὑπερτίθεσθαι τὰς δόσεις, ἀλλ’ αὐτῇ παρέχειν ἡμέρᾳ τὸν διομολογηθέντα μισθόν. ἄτοπον γὰρ τὰ μὲν ἐκ τῆς τῶν πενήτων ὑπηρεσίας ἀπειληφέναι τοὺς εὐπόρους, τὰς δ’ ἀντὶ τούτων ἀμοιβὰς μὴ ἀντιπαρασχεῖν ἀπόροις εὐθὺς περιουσίᾳ ζῶντας.

[196] ἆρ’ οὐκ ἐναργῆ δείγματα ταῦτ’ ἐστὶ προφυλακῆς μειζόνων ἀδικημάτων; ὁ γὰρ μηδὲ μισθὸν τὸν πάντως ἀποδοθησόμενον
ἐῶν ἐκπρόθεσμον γενέσθαι, προθεσμίαν ὁρίσας ἑσπέραν, ἐν ᾗ δεήσει τὸν δημιουργὸν ἀπαλλαττόμενον οἴκαδε κομίσασθαι τὴν ἀμοιβήν, οὗτος οὐ πολὺ πρότερον ἁρπαγὴν ἀπαγορεύει καὶ κλοπὴν καὶ χρεωκοπίαν καὶ ὅσα τούτοις ὁμοιότροπα, διαπλάττων καὶ διαμορφῶν τὴν ψυχὴν πρὸς δόκιμον εἶδος τὸ καλοκἀγαθίας αὐτῆς;

[197] 10 Εὖ μέντοι κἀκεῖνο διείρηται, ὅπως μηδεὶς μηδένα βλασφημῇ καὶ κακηγορῇ, καὶ μάλιστα κωφὸν οὔτε αἴσθησιν ὧν ἀδικεῖται δυνάμενον λαβεῖν οὔτε ἐν τοῖς ἴσοις αὐτὸ τοῦτο ἀμύνασθαι. μάχη γὰρ πασῶν ἐκνομωτάτη, καθ’ ἣν τὸ μὲν ἕτερον μέρος ἐν τῷ δρᾶν ἐξετάζεται, τὸ δ’ ἕτερον ἐν τῷ μόνον πάσχειν.

[198] τοῖς δὲ κακηγοροῦσι τοὺς ἀναύδους καὶ
τὰ ὦτα βεβλαμμένους ὅμοιον ἀδίκημα δρῶσιν οἱ τυφλοῖς ὀλίσθους ⁷⁹⁸⁰⁸¹ ἐμποιοῦντες καὶ ἕτερ’ ἄττα ἐν ποσὶ τιθέντες· ἀνάγκη γάρ, οὐχ οἵους τε ὄντας ὑπερβαίνειν δι’ ἄγνοιαν, περιπταίοντας ἀμφότερα καὶ τῆς ὁδοῦ διαμαρτάνειν καὶ τὰς βάσεις βλάπτεσθαι.

[199] τοῖς δὲ τῶν τοιούτων ἐργάταις τε καὶ ζηλωταῖς ἐπανατείνεται θεοῦ φόβον ὁ νόμος, εἰκότως καὶ p. 369 M. προσηκόντως,
ἐπειδὴ μόνος οὗτος τὴν χεῖρα ὑπερέχει καὶ προασπίζει τῶν αὑτοῖς βοηθεῖν ἀδυνατούντων· καὶ μόνον οὐκ ἄντικρύς φησι τοῖς ἀδικοπραγοῦσι τοὺς μὲν πεπλημμελημένους·

[200] „ὦ κενοὶ φρενῶν, λήσεσθαι νομίζετε γέλωτα ἡγούμενοι τὰς ἐκείνων συμφορὰς καὶ εἰς ταῦτα ἐξαμαρτάνοντες, περὶ ἃ συμβέβηκεν ἀτυχεῖν αὐτοῖς, ὦτα μὲν διὰ κακηγοριῶν,
ὀφθαλμοὺς δὲ διὰ τῶν ἐν ποσὶν ὀλίσθων; τὸν δὲ πάντων ἔφορον καὶ δίοπον θεὸν οὐδέποτε λήσεσθε κακοπραγίαις ἀθλίων ἀνθρώπων ἐπεμβαίνοντες, ὡς τὰς ὁμοίας κῆρας οὐκ ἐνδεξόμενοι, σῶμα μὲν πάσαις ἁλωτὸν νόσοις περιφέροντες, αἰσθήσεις δ’ ἐπικήρως ἐχούσας, αἳ μικρᾶς ἕνεκα καὶ τῆς τυχούσης προφάσεως οὐκ ἀμαυροῦνται μόνον, ἀλλὰ καὶ
ἀνιάτους ὑπομένουσι πηρώσεις.“

[201] τοὺς οὖν ἐπιλελησμένους μὲν ἑαυτῶν, ἐπικυδεστέρους δ’ οἰομένους εἶναι τῆς φυσικῆς ἀνθρώπων ἀσθενείας, ἐκπεφευγέναι δὲ τὰς ἀδήλους καὶ ἀτεκμάρτους τῆς τύχης ἐπιβουλάς, ἣ πολλάκις αἰφνιδίους σκηπτοὺς ἐπέρριψε καὶ εὐπλοίᾳ βίου χρωμένους μόνον οὐκ ἐν αὐτοῖς λιμέσιν εὐδαιμονίας κατέκλυσε, τί δεῖ μεγαλαυχεῖν
καὶ ἐπεμβαίνειν συμφοραῖς ἑτέρων, μηδὲ τὴν πάρεδρον δίκην τοῦ πάντων ⁸²⁸³ ἡγεμόνος αἰδουμένους, ᾗ θέμις ἀκοιμήτοις καὶ ὀξυωπεστάτοις ὄμμασι καὶ τὰ ἐν μυχοῖς ὡς ἐν ἡλίῳ καθαρῷ περιαθρεῖν;

[202] οὗτοί μοι δοκοῦσι μηδ’ ἂν τετελευτηκότων ἀποσχέσθαι δι’ ὑπερβολὴν ὠμότητος, ἀλλὰ (τὸ λεγόμενον δὴ τοῦτο παρὰ τοῖς πολλοῖς) μὴ ἂν ὀκνῆσαι νεκροὺς ἐπισφάττειν, ἐπεὶ καὶ μέρεσι τοῖς τρόπον τινὰ προτεθνηκόσιν ἐναλύειν
καὶ ἐνυβρίζειν ἀξιοῦσιν — ὀφθαλμοί τε γὰρ μὴ βλέποντες νεκροὶ καὶ ὦτα μὴ ἀκούοντα —, ὥστ’ εἰ καὶ οὗ μέρη ταῦτ’ ἐστὶν ἐξ ἀνθρώπων ἀφανισθείη, τὸ ἀνηλεὲς καὶ ἀσύμβατον ἐπιδείξονται, μηδὲν ἀνθρώπινον καὶ συμπαθὲς δράσαντες, ἃ τετελευτηκόσι καὶ πρὸς ἐχθρῶν ἐν ἀκηρύκτοις πολέμοις σῴζεται. ταῦτα μὲν ἐπὶ τοσοῦτον.

[203] 11 Ἁρμονίαν δέ τινα στοιχηδὸν ἑξῆς τίθησιν ὁμοιοτρόπων παραγγελμάτων, φάσκων τὰ κτήνη μὴ ὀχεύειν ἑτεροζύγοις, τὸν ἀμπελῶνα μὴ κατασπείρειν δίφορον, ἱμάτιον ἐκ δυοῖν ὑφασμένον, κίβδηλον ἔργον, μὴ ἀμπέχεσθαι. λέλεκται δὲ τὸ μὲν πρῶτον ἐν τοῖς κατὰ μοιχῶν, πρὸς ἔμφασιν τρανοτέραν τοῦ μὴ δεῖν ἀλλοτρίοις γάμοις p. 370 M. ἐφεδρεύειν, φθείροντας
μὲν ἤθη γυναικῶν, φθείροντας δὲ καὶ τὰς ἐπὶ τέκνων σπορᾷ γνησίων χρηστὰς ἐλπίδας· ὁ γὰρ τὰς ἐν ἀλόγοις ζῴοις ἑτερογενῶν ὀχείας ἀπηγορευκὼς ἔοικε πόρρωθεν ἀνακοπὴν μοιχῶν ἐργάζεσθαι.

[204] λεκτέον δὲ καὶ νῦν ἐν τοῖς περὶ δικαιοσύνης· τὸ γὰρ αὐτὸ πλείοσιν ἐφαρμόττειν, εἰ δύναιτό πως, οὐ παρετέον. ἔστιν οὖν δίκαιον εἰς ταὐτὸν ἄγειν τὰ
⁸⁴⁸⁵ δυνάμενα κοινωνεῖν· τὰ δ’ ὁμογενῆ πέφυκεν εἰς κοινωνίαν, ἐπεὶ καὶ ὅσα ἑτερογενῆ κατὰ τοὐναντίον ἄμικτα καὶ ἀκοινώνητα, οἷς ὁ μηχανώμενος ἐκθέσμους ὁμιλίας ἄδικος, νόμον φύσεως ἀναιρῶν.

[205] ὁ δ’ ὄντως ἱερὸς νόμος τοσαύτῃ προμηθείᾳ κέχρηται τοῦ δικαίου, ὥστ’ οὐδ’ ἄροτον γῆς
ἐπιτρέπει ποιεῖσθαι διὰ τῶν τὴν ἰσχὺν ἀνίσων, ἀλλ’ ἐν ταὐτῷ καταζεύξαντας ὄνον τε καὶ μόσχον ἀροτριᾶν ἐκώλυσεν, ἵνα μὴ περιττῇ δυνάμει τοῦ μᾶλλον ἐρρωμένου τὸ ἀσθενέστερον ἁμιλλᾶσθαι βιασθὲν ἀπείπῃ καὶ προκάμῃ.

[206] καίτοι τὸ μὲν ἐρρωμενέστερον, ὁ ὁ ταῦρος, ἐν τῇ τάξει τῶν καθαρῶν ζῴων ἀναγράφεται, τὸ δ’ ἀσθενέστερον, ὁ ὁ ὄνος, ἐν τῇ τῶν
μὴ καθαρῶν. ἀλλ’ ὅμως καὶ τοῖς χείροσιν εἶναι δοκοῦσιν οὐκ ἐφθόνησεν ὠφελείας τῆς ἀπὸ τοῦ δικαίου, πρὸς ἀναγκαιοτάτην μάθησιν, ὥς γ’ οἶμαι, δικαστῶν, ἵνα μηδὲν ἐν ταῖς κρίσεσιν ἐλαττῶσι τοὺς δυσγενεῖς ἐν οἷς οὐ γένους ἀλλ’ ἀρετῆς ἢ κακίας ἐστὶν ἐξέτασις.

[207] ἐμφερές ἐστι τούτοις διάταγμα καὶ τὸ τελευταῖον τῶν ἐν τῇ συζυγίᾳ, τὸ μὴ συνυφαίνειν τὰς
ἑτεροειδεῖς οὐσίας, ἔρια καὶ λίνα· καὶ γὰρ ἐπὶ τούτων οὐ μόνον ἡ διαφορότης ἀκοινώνητον, ἀλλὰ καὶ ἡ ἐπικράτεια θατέρου ῥῆξιν ἀπεργαζομένη μᾶλλον ἢ ἕνωσιν, ὅταν δέῃ χρῆσθαι.

[208] 12 μέσον ἦν τῆς ἐν συζυγίᾳ τριάδος τὸ μὴ κατασπείρειν ἀμπελῶνα δίφορον. πρῶτον μέν, ἵνα μὴ φύρηται συγχεόμενα τὰ γένους ὄντα ἑτέρου· σπαρτὰ γὰρ δένδροις καὶ
δένδρα σπαρτοῖς ἀνοίκεια. παρὸ καὶ ἡ φύσις οὐ τὴν αὐτὴν προθεσμίαν ⁸⁶⁸⁷ ἀμφοτέροις ὥρισεν εἰς τὴν τῶν ἐτησίων καρπῶν γένεσιν, ἀλλὰ τοῖς μὲν εἰς ἄμητον ὥραν ἀπένειμε τὸ ἔαρ, τοῖς δ’ εἰς συγκομιδὴν ἀκροδρύων λῆγον θέρος.

[209] συμβαίνει γοῦν κατὰ τὸν αὐτὸν χρόνον τὰ μὲν ἀφαυαίνεσθαι προανθήσαντα, τὰ δὲ βλαστάνειν προαφαυανθέντα· χειμῶνι μὲν γὰρ φυλλορροούντων δένδρων τὰ σπαρτὰ ἀνθεῖ, ἔαρι δὲ κατὰ τοὐναντίον
αὐαινομένων ὅσα σπαρτὰ βλαστάνουσιν αἱ δένδρων ἡμέρων τε καὶ ἀγρίων ὗλαι· καὶ σχεδὸν ὁ αὐτὸς ὅρος ἐστίν, ἐν ᾧ οἱ μὲν τῶν σπαρτῶν καρποὶ τελειοῦνται, οἱ δὲ τῶν δένδρων ἀρχὴν γενέσεως λαμβάνουσιν.

[210] εἰκότως οὖν τὰ τοσοῦτον ἀλλήλων p. 371 M. διηρτημένα καὶ ταῖς φύσεσι καὶ ταῖς ἀνθήσεσι καὶ τοῖς εἰς τὸ γεννᾶν τὰ οἰκεῖα καιροῖς διέζευξε καὶ διῴκισε τάξιν ἐξ
ἀταξίας εἰσηγούμενος· τάξει μὲν γὰρ συγγενὲς κόσμος, ἀταξίᾳ δὲ τὸ ἄκοσμον.

[211] δεύτερον δέ, ἵνα μὴ ἑκάτερα τὰ εἴδη βλάπτηταί τε καὶ ἀντιβλάπτῃ, τὴν τροφὴν τὰ ἕτερα τῶν ἑτέρων παρασπώμενα, ἧς κατακερματιζομένης, οἷα ἐν λιμῷ καὶ σπάνει, ἀναγκαίως τὰ φυτὰ πάντα διὰ πάντων ἐξασθενήσει καὶ ἢ στείρωσιν ἐνδέξεται πρὸς τὸ παντελὲς ἀφορήσαντα
ἢ εὐγενεῖς καρποὺς οὐδέποτε οἴσει προεξασθενήσαντα ταῖς ἐνδείαις.

[212] τρίτον δέ, ὅπως ἀρετῶσα γῆ μὴ πιέζηται βαρυτάτοις ἄχθεσι, τοῦτο μὲν ὑπὸ τῆς τῶν σπειρομένων ἐν ταὐτῷ καὶ φυομένων συνεχοῦς καὶ ἐπαλλήλου πυκνότητος, τοῦτο δ’ ὑπὸ τῆς τῶν καρπῶν διπλασιαζομένης φορᾶς. ἀπόχρη γὰρ ἐξ ἑνὸς χωρίου λαμβάνειν ἕνα δασμὸν ἐτήσιον τῷ κεκτημένῳ,
⁸⁸⁸⁹ καθάπερ ἐκ πόλεως βασιλεῖ· τὸ δὲ φόρους ἐπιχειρεῖν πλείους ἐκλέγειν φιλοχρηματίας ὑπερβαλλούσης ἔργον ἐστίν, ᾗ καὶ τὰ φύσεως ἀνατρέπεται νόμιμα.

[213] διὸ φαίη ἂν ὁ νόμος τοῖς ἐγνωκόσι τοὺς ἀμπελῶνας ἕνεκα πλεονεξίας κατασπείρειν· „μὴ χείρους γίνεσθε τῶν ὅπλοις καὶ στρατείαις
πόλεις καὶ χώρας ὑπηγμένων βασιλέων, οἳ προνοίᾳ τοῦ μέλλοντος καὶ ἅμα φειδοῖ τῶν ὑπηκόων ἕνα δασμὸν ἐτήσιον ἐκλέγειν ἀξιοῦσι, στοχαζόμενοι τοῦ μὴ βραχεῖ καιρῷ κατὰ τὸ παντελὲς εἰς ἐσχάτην ἀπορίαν αὐτοὺς ἀγαγεῖν.

[214] ὑμεῖς δ’ ἐὰν ἐκ τοῦ αὐτοῦ ἐδάφους ἔαρι μὲν τοὺς κριθῶν καὶ πυρῶν φόρους ἀναπράττητε, θέρει δὲ τοὺς τῶν ἀκροδρύων,
διπλασίοις αὐτὸ δασμοῖς ἐκτραχηλιεῖτε· ἀπαγορεύσει γὰρ κατὰ τὸ εἰκὸς ἀθλητοῦ τρόπον οὐκ ἐωμένου διαπνεῖν καὶ συλλέγεσθαι δύναμιν εἰς ἑτέρας ἀγωνίας ἀρχήν.

[215] ἀλλ’ ἐοίκατε ῥᾳδίως ὧν διεταξάμην κοινωφελῶν ἐκλανθάνεσθαι· εἰ γοῦν ἐμέμνησθε τῆς περὶ τοῦ ἑβδόμου ἔτους εἰσηγήσεως, καθ’ ἣν ἐδικαίωσα τὴν ἱερὰν χώραν ἐξανίεσθαι μηδενὶ τῶν κατὰ γεωργίαν
ἔργων ἀποτρυχομένην ἕνεκα τῶν ἐν ἑξαετίᾳ πόνων, οὓς ὑπέστη καρποφοροῦσα ταῖς ἐτησίοις ὥραις κατὰ τοὺς τῆς φύσεως θεσμούς, οὐκ ἂν ἐπινεανιευόμενοι καὶ ἐπιχειρονομοῦντες ταῖς πλεονεξίαις καινοὺς σπόρους ἐπενοεῖτε τὴν δενδρίτιδα γῆν καὶ μάλιστα τὴν ἀμπελόφυτον κατασπείροντες, ἵνα διτταῖς προσόδοις καθ’ ἕκαστον ἐνιαυτὸν ἀμφοτέραις ἀδίκοις
αὔξητε τὰς οὐσίας ὑπὸ φιλοχρηματίας, ἐκνόμου ἐπιθυμίας, ἀργυρολογοῦντες.

[216] οὐ γὰρ ἂν ὑπομείναι ὁ αὐτὸς ἔτει τε ἑβδόμῳ τὰ οἰκεῖα χωρία ἀνιέναι ⁹⁰⁹¹ μὴ προσοδευόμενος, ὑπὲρ τοῦ τὴν γῆν ἀνακτήσασθαι πονηθεῖσαν, καὶ βαρύνειν αὐτὴν καὶ πιέζειν διττοῖς ἄχθεσιν.

[217] ἀναγκαίως οὖν ἀπεφηνάμην τῶν τοιούτων κτημάτων ἀνίερον εἶναι καὶ ἄναγνον p. 372 M. τό τε τῆς ὀπώρας γέννημα καὶ τὸν τοῦ σπόρου καρπόν, διότι αὐχενίζεται τρόπον τινὰ καὶ ἄγχεται πνεῦμα ζῳοφυτοῦν ἐν ἀρετώσῃ γῇ καὶ ὅτι ταῖς τοῦ θεοῦ δωρεαῖς
ὁ κεκτημένος ἐναλύει καὶ ἐνσπαθᾷ προσαναρρηγνὺς τὰς ἀδίκους ἐπιθυμίας αὑτοῦ, μέτροις αὐτὰς μὴ περιορίζων.“

[218] ἆρ’ οὐκ ἄξιον ἐρασθῆναι τῶν τοιούτων ὑφηγήσεων, αἳ μακρόθεν τῶν ἐπ’ ἀνθρώποις πλεονεξιῶν τὴν λύσσαν ἀνείργουσι καὶ ἀνακόπτουσιν; ὁ γὰρ ἀπομαθὼν ἐν φυτοῖς ἰδιώτης κέρδος ἄδικον, εἰ λαβόμενος μειζόνων πραγμάτων
γένοιτο βασιλεύς, χρήσεται τῷ ἔθει πρὸς ἄνδρας ὁμοῦ καὶ γυναῖκας οὐ διττοὺς φόρους ἀναπράττων οὐδὲ διττοῖς δασμοῖς τοὺς ὑπηκόους ἐκτραχηλίζων· ἱκανὸν γὰρ τὸ σύντροφον ἔθος μαλάξαι σκληρὰ ἤθη καὶ τρόπον τινὰ παιδαγωγῆσαι καὶ διαπλάσαι πρὸς βελτίονας τύπους· τύποι δ’ ἀμείνους εἰσίν, οὓς ἐνσφραγίζεται ψυχῇ δικαιοσύνη.

[219] 13 Ταῦτα μὲν ἑνὶ ἑκάστῳ νομοθετεῖ. καθολικώτεραι δὲ προστάξεις εἰσὶν ἕτεραι, ἃς ἅπαντι τῷ ἔθνει κοινῇ διαγορεύει, παραινῶν ὡς προσενεκτέον οὐ φίλοις καὶ συμμάχοις αὐτὸ μόνον ἀλλὰ καὶ τοῖς τῆς συμμαχίας ἀφισταμένοις.

[220] ἐὰν γάρ, φησίν, εἴσω τειχῶν κατακλείσαντες αὑτοὺς ἀπαυχενίζωσιν, ἡ ὑμετέρα νεότης εὐοπλοῦσα μετὰ τῶν εἰς πόλεμον
παρασκευῶν ἐπίτω καὶ στρατόπεδον ἐν κύκλῳ βαλλομένη καραδοκείτω ⁹²⁹³ μηδὲν ὀργῇ πρὸ λογισμοῦ χαριζομένη, βεβαιότερον ὅπως καὶ σταθερώτερον ἐγχειρῇ τοῖς πρακτέοις.

[221] εὐθὺς οὖν πεμπέτω κήρυκας τοὺς προκαλεσομένους εἰς συμβάσεις καὶ ἅμα τὸ ἀξιόμαχον τῆς παριδρυμένης δυνάμεως δηλώσοντας· καὶ ἐὰν μὲν ἐφ’ οἷς ἐνεωτέρισαν μετανοήσαντες
ὑπείκωσι πρὸς τὸ εἰρηναῖον τραπόμενοι, δεχέσθωσαν ἄσμενοι τὰς σπονδάς·

[222] εἰρήνη γάρ, κἂν ᾖ σφόδρα ἐπιζήμιος, λυσιτελεστέρα πολέμου. ἐὰν δὲ πρὸς ἀπόνοιαν ἀποτείνωνται θρασυνόμενοι, ῥωσθέντες ταῖς προθυμίαις, ἔχοντες καὶ τὴν τοῦ δικαίου συμμαχίαν ἀήττητον, ἐφορμάτωσαν τὰς ἑλεπόλεις τοῖς τείχεσιν ἐφιστάντες, εἶτα μέρη τούτων παραρρήξαντες
ἐπεισχείσθωσαν ἀθρόοι καὶ βάλλοντες μὲν τοῖς δορατίοις εὐστόχως ἐπιστροφάδην δὲ τοῖς ξίφεσιν ἀναιροῦντες ἀφειδῶς ἀμυνέσθωσαν, ἃ παθεῖν ἐμέλλησαν διατιθέντες, ἄχρις ἂν τὸν ἀντιτεταγμένον ἅπαντα στρατὸν ἡβηδὸν καταστορέσωσιν.

[223] ἄργυρον δὲ καὶ χρυσὸν καὶ τὴν ἄλλην λείαν λαβόντες [καὶ] τὴν πόλιν ἐμπρησάτωσαν πῦρ προσαγαγόντες, ἕνεκα τοῦ
μηδ’ αὖθίς ποτε δυνηθῆναι τὴν αὐτὴν πόλιν διαπνεύσασαν ἐγερθῆναι καὶ στασιάσαι καὶ ὑπὲρ τοῦ νουθετῆσαι φόβῳ τοὺς ὁμόρους, p. 373 Μ. ἐπειδὴ τοῖς ⁹⁴⁹⁵ ἑτέρων πάθεσιν ἄνθρωποι διδάσκονται σωφρονεῖν· παρθένους δὲ καὶ γυναῖκας μεθέσθωσαν, μηδὲν τῶν ὅσα νεωτερίζει πόλεμος ἐξ αὐτῶν πείσεσθαι προσδοκῶντες ἕνεκα φυσικῆς ἀσθενείας τετιμημένων ἀστρατείᾳ.

[224] ἐξ οὗ δῆλον ὅτι τὸ Ἰουδαίων ἔθνος ἔνσπονδον μὲν καὶ φίλον πᾶσι τοῖς ὁμογνώμοσι καὶ τὴν προαίρεσιν εἰρηνικοῖς ἐστιν, οὐ μὴν εὐκαταφρόνητον,
ὡς τοῖς ἄρχουσι χειρῶν ἀδίκων ὑπ’ ἀνανδρίας ἐνδιδόναι, διακρίνει δ’, ὁπότε πρὸς ἄμυναν ἴοι, τοὺς ἐπιβούλως ζῶντας καὶ τοὐναντίον·

[225] τὸ γὰρ κατὰ πάντων καὶ τῶν ἐλάχιστα ἢ μηδὲν ἡμαρτηκότων φονᾶν εἴποιμ’ ἂν ἀνημέρου καὶ ἀτιθάσου ψυχῆς καὶ τὸ προσθήκην ἀνδρῶν πόλεμον κατασκευασάντων ποιεῖσθαι γυναῖκας, ὧν ὁ βίος εἰρηνικὸς φύσει καὶ
κατοικίδιος.

[226] τοσοῦτον δ’ ἔρωτα δικαιοσύνης ἐνεργάζεται τοῖς κατ’ αὐτὸν πολιτευομένοις, ὥστ’ οὐδὲ πόλεως ἐχθρᾶς τὴν ἀρετῶσαν γῆν ἐφίησι λυμαίνεσθαι δῃοῦντας ἢ δενδροτομοῦντας ἐπὶ φθορᾷ καρπῶν.

[227] „τί“ γάρ φησι "τοῖς ἀψύχοις μὲν τὴν δὲ φύσιν ἡμέροις καὶ ἡμέρους καρποὺς ἀπογεννῶσι μνησικακεῖς; μὴ γάρ, ὦ οὗτος, ἀνθρώπου πολεμίου δυσμένειαν
ἐπιδείκνυται δένδρον, ὡς ἀνθ’ ὧν διατίθησιν ἢ διατιθέναι παρεσκεύασται ῥίζαις αὐταῖς ἀνασπᾶσθαι;

[228] τοὐναντίον δὲ ὠφελεῖ παρέχον τοῖς νενικηκόσιν ἀφθονίαν τῶν ἀναγκαίων καὶ τῶν πρὸς ἁβροδίαιτον βίον· ⁹⁶⁹⁷ οὐ γὰρ ἄνθρωποι μόνον δασμοὺς φέρουσι τοῖς κυρίοις, ἀλλὰ καὶ φυτὰ τοὺς ὠφελιμωτέρους κατὰ τὰς ἐτησίους ὥρας, ὧν ἄνευ ζῆν οὐκ ἔστιν.“

[229] ἀγόνων δὲ καὶ ἐστειρωμένων καὶ τῶν ὅσα τῆς ἀγρίας ὕλης ἔστω μηδεμία φειδὼ τοῖς ἐθέλουσι τέμνειν εἰς χαρακώματα καὶ σταυροὺς καὶ
σκόλοπας τάφροις καί, ὁπότε δέοι, κλιμάκων καὶ πύργων ξυλίνων κατασκευάς· εἰς γὰρ ταῦτα καὶ τὰ τούτοις ὅμοια γένοιτ’ ἂν αὐτῶν χρεία προσήκουσα.

[230] 14 Τὰ μὲν οὖν εἰς δικαιοσύνην ἀναφερόμενα εἴρηται. δικαιοσύνην δ’ αὐτὴν τίς ἂν ἀξίως ποιητὴς ἢ λογογράφος ὑμνῆσαι δύναιτο
παντὸς ἐπαίνου καὶ παντὸς ἐγκωμίου κρείττονα καθεστῶσαν; ἓν γοῦν τὸ πρεσβύτατον ἀγαθὸν αὐτῆς, ἡ εὐγένεια, κἂν τἄλλα τις παραλιπὼν ἡσυχάζῃ, γένοιτ’ ἂν αὐταρκέστατος ἔπαινος.

[231] ἔστι γὰρ ἰσότης, ὡς οἱ τὰ φύσεως ἀκριβοῦντες ἡμῖν παρέδοσαν, μήτηρ δικαιοσύνης. ἰσότης δὲ φῶς ἄσκιον, ἥλιος, εἰ δεῖ τἀληθὲς εἰπεῖν, νοητός, ἐπειδὴ καὶ τοὐναντίον
ἀνισότης, ἐν ᾗ τό τε ὑπερέχον καὶ τὸ ὑπερεχόμενον, σκότους ἀρχή τε καὶ πηγή.

[232] πάντα ἰσότης τά τε κατ’ οὐρανὸν καὶ τὰ ἐπὶ γῆς εὖ διετάξατο νόμοις καὶ θεσμοῖς ἀκινήτοις. τίς γὰρ ἀγνοεῖ τοῦθ’, ὅτι p. 374 M. ἡλίῳ μεμέτρηνται πρὸς νύκτας ἡμέραι καὶ πρὸς ἡμέρας νύκτες ἰσότητι διαστημάτων ἀναλογούντων;

[233] τὰς μὲν καθ’ ἕκαστον ἐνιαυτὸν ἀπὸ τοῦ συμβεβηκότος
προσαγορευομένας ἰσημερίας, ἐαρινήν τε καὶ μετοπωρινήν, οὕτως ἡ φύσις ἐτράνωσεν, ὡς καὶ τοὺς ἀμουσοτάτους αἰσθάνεσθαι τῆς ἐν τοῖς μεγέθεσιν ἡμερῶν πρὸς νύκτας ἰσότητος.

[234] τί δέ, σελήνης περίοδοι διαυλοδρομούσης ἀπὸ συνόδου μέχρι πλησιφαοῦς καὶ ἀπὸ τελείας ἐπὶ σύνοδον ⁹⁸⁹⁹ ἆρ’ οὐ διαστημάτων ἰσότητι μεμέτρηνται; καθ’ ὅσα γὰρ καὶ ἡλίκα αἱ συναυξήσεις, κατὰ τοσαῦτα καὶ τηλικαῦτα αἱ μειώσεις ἐπ’ ἀμφοτέραις ἰδέαις τοῦ ποσοῦ, τῇ τε κατὰ πλῆθος καὶ τῇ κατὰ μέγεθος.

[235] ὥς γε μὴν ἐν τῷ καθαρωτάτῳ τῆς οὐσίας, οὐρανῷ, διαφερόντως ἰσότης τετίμηται, οὕτως καὶ ἐν τῷ γείτονι ἀέρι· τετραχῇ γὰρ τοῦ ἐνιαυτοῦ διαιρεθέντος
εἰς τὰς καλουμένας ἐτησίους ὥρας, τρέπεσθαι καὶ μεταβάλλειν ὁ ἀὴρ πέφυκεν ἐν ταῖς τροπαῖς καὶ μεταβολαῖς ἄλεκτον ἐπιδεικνύμενος ἐν ἀταξίᾳ τάξιν· ἰσαρίθμοις γὰρ μησὶ διακρινόμενος εἴς τε χειμῶνα καὶ ἔαρ θέρος τε καὶ μετόπωρον, τρισὶν εἰς ἑκάστην ὥραν, ἐκπληροῖ τὸν ἐνιαυτόν, ὅς, καθάπερ αὐτὸ μηνύει τοὔνομα, αὐτὸς ἐν ἑαυτῷ πάντα
περιέχει συμπεραιούμενος, ἑτέρως οὐκ ἂν τοῦτ’ ἐργάσασθαι δυνηθείς, εἰ μὴ ταῖς ἐτησίοις ὥραις αὑτὸν ἐπέχρησεν.

[236] ἰσότης δ’ ἀπὸ τῶν οὐρανίων καὶ μεταρσίων καὶ πρὸς τἀπίγεια τέταται, τὴν μὲν ἀκραιφνῆ φύσιν ἑαυτῆς αἰθέρος οὖσαν ἀγχίσπορον ἄνω μετέωρον διαίρουσα, τὴν δ’ ὥσπερ αὐγὴν ἡλίου τρόπον ἐπὶ γῆν ἀποστέλλουσα, δεύτερον
φέγγος.

[237] ὅσα γὰρ πλημμελεῖ μὲν τῶν παρ’ ἡμῖν, ἀνισότης, ὅσα δὲ τάξιν ἔχει τὴν προσήκουσαν, ἰσότης ἀπειργάσατο, ἥτις ἐν μὲν τῇ τοῦ παντὸς οὐσίᾳ, κυριώτατα φάναι, κόσμος ἐστίν, ἐν δὲ ἄστεσιν ἡ εὐνομωτάτη καὶ πολιτειῶν ἀρίστη δημοκρατία, ἔν τε αὖ σώμασιν ὑγεία καὶ ἐν ψυχαῖς καλοκἀγαθία· καὶ γὰρ τὸ ἄνισον ἔμπαλιν νόσων
¹⁰⁰¹⁰¹ καὶ κακιῶν αἴτιον.

[238] ἐπιλείψει καὶ τὸν μακροβιώτατον ὁ χρόνος, εἰ πάντας ἐθελήσειε τοὺς ἐπαίνους ἰσότητος καὶ δικαιοσύνης ἣν ἐγέννησε διεξιέναι· παρό μοι δοκεῖ βέλτιον εἶναι τοῖς λεχθεῖσιν ἀρκεσθέντα, τοῦ διακινῆσαι χάριν τὴν τῶν φιλεπιστημόνων μνήμην, τὰ λοιπὰ ἐν
ταῖς ἐκείνων ἀνάγραπτα ψυχαῖς καταλιπεῖν, ἱερωτάτῳ χωρίῳ θεῖα ἀγάλματα.

¹⁰²

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.) — 4 focus

A TREATISE ON THOSE SPECIAL LAWS WHICH ARE CONTAINED UNDER AND HAVE REFERENCE TO THE EIGHTH, NINTH, AND TENTH COMMANDMENTS ON THEFT.

¹ 1 I have in my previous treatises spoken of the laws relating to adultery and murder, and to all the subordinate offences which come under those head, with, as I persuade myself, all the accuracy which the case admits of, and now, proceeding in the regular order, I must consider what is the third commandment in the second table, but the eighth in all, if the two tables are taken together, namely, the commandment, "Thou shalt not steal." ²

[2] Whoever carries off or leads away the property of another when he has no right to do so, if he does it openly and by main force, shall be set down as a common enemy, and shall be prosecuted as having with lawless wickedness contrived a shameless act of audacity. But if he has done it secretly, endeavouring to escape notice like a thief, exhibiting some modesty, and making the darkness the veil of his iniquity, let him then be punished privately as only liable to condemnation in respect of the one individual whom he endeavoured to injure; and let him restore double the value of the thing stolen, making amends by his own most righteous suffering for the unrighteous advantage he has endeavoured to gain.

[3] But if he is a poor man, and consequently unable to pay the penalty, let him be sold (for it is fitting that that man should be deprived of his freedom who for the sake of his most iniquitous gain has endured to become a slave to guilt), that he who has been ill-treated may not be allowed to depart without consolation, as if he appeared to have his claims disregarded by reason of the poverty of the man who has robbed him.

[4] And let no one accuse this ordinance of inhumanity; for the man who is sold is not left as a slave ³ for ever and ever, but within the space of seven years he is - released by a common proclamation as I have shown in my treatise on the number seven.

[5] And let him be content to pay the double penalty, or even to be sold, since he has committed no slight offence; sinning in the first place in that, not being content with what he had, he has desired more, encouraging a feeling of covetousness, a treacherous and incurable wickedness. Secondly, because he has cast his eyes on the property of others and longed for it, and has laid plots to deprive his neighbour of his own, depriving the owner of what belongs to him. Thirdly, because through his desire to escape detection, he very often keeps to himself all the advantage that can be derived from the thing he appropriates, and diverts the accusation so as to cause it to fall upon the innocent, thus making the investigation of the truth blind.

[6] And such a man appears in some degree to be himself his own accuser, being convicted by his own conscience of the theft of those things which he has secretly stolen, being filled either with shame or fear, one of which feelings is a proof of his considering his action a disgraceful one, for it is only disgraceful actions which cause shame, and the other is a sign of his thinking it deserving of punishment, for punishment causes fear.

CONCERNING HOUSEBREAKERS.

If any one being insanely carried away by a desire for the property of others attempts to steal it, and not being able easily to carry it off breaks into a house at night, using the darkness as a veil to conceal his wicked action, if he be caught in the fact before the sun has risen, he may be slain by the master of the house in the breaches, having accomplished the lesser object which he had proposed to himself, namely, theft, but having been hindered by some one from accomplishing the greater crime which might have followed it, namely, murder; since he was prepared with iron house-breaking tools which he bore, and other arms, to defend himself from any attack. But if the sun has risen, then let him no longer be slain by the hand of the master of the house, but let him be led away and brought before the magistrates and judges, to suffer whatever punishment they condemn him to.

[8] For while men are remaining in their houses at night, and when they have betaken themselves to rest, whether they be rulers or private individuals, in either case there is no refuge or assistance for the offender; on which account the inmate of the house has the power of punishment in his own hands, being appointed magistrate and judge by the very time itself.

[9] But in the day time the courts of justice and the council chambers are open, and the city is full of persons who will help to arrest the criminal; some of whom have been formally appointed guardians of the laws; and others, without any such appointment, by their natural disposition which hates iniquity, take up the cause of those who are injured; and before these men the thief must be brought; for thus the man who seeks revenge will escape the charge of arrogance or rashness, and appear to be acting in the spirit of the democracy. -

[10] But if, when the sun has risen and is shining upon the earth, any one slays a robber with his own hand before bringing him to trial, he shall be held guilty, as having been guided by passion rather than by reason, and as having made the laws second to his own impulses. I should say to such a man, "My, friend, do not, because you have been injured by night by a thief, on this account in the daylight yourself commit a worse theft, not indeed affecting money, but affecting the principles of justice, in accordance with which the constitution of the state is established." about

ABOUT THE THEFT OF A SHEEP OR AN OX.

Now other thefts are to be atoned for by a payment of double the value of the thing stolen; but if any one steals an ox or a sheep, the law thinks such a man worthy of a greater punishment, giving a particular honour and precedence to those animals which are the most excellent among all tame flocks and herds, not only by reason of the beauty of their bodies, but also because of the service they are of to the life of man. And on this account the lawgiver has not affixed a fine of equal amount to the theft of each animal, but having calculated the use of both and the purposes for which both are available, he has appraised their value in this way.

[12] For he commands that the thief shall restore four sheep and five oxen in the place of the one which he has stolen; since a sheep gives four kinds of tribute, milk, and cheese, and its fleece, and a lamb, every year: but an ox furnishes five; three of which are the same as those of the sheep—the milk, the cheese, and the offspring; but two are peculiar to itself, the ploughing of the earth, and the threshing of the corn; the first of which actions is the first step towards the sowing of the crops, and the other is the end, being for the purification of the crop after it is gathered in, in order to the more easy use of it for food.

CONCERNING KIDNAPPERS.

A kidnapper also is a thief; but he is, moreover, a thief who steals the very most excellent thing that exists upon the earth. Now, in the case of inanimate things, and of those animals which are of no very great use indeed in life, he has commanded twice the value of them to be paid to their owners by those who steal them, as has been said before. And again, in the case of those tame and very useful flocks and herds of sheep and oxen, he has ordered the payment to be fourfold or fivefold;

[14] but man, as it seems, has been assigned the most preeminent position among the animals, being, as it were, a near relation of God himself, and akin to him in respect of his participation in reason; which makes him immortal, although he is liable to death. On which account every one who feels any admiration of virtue is full of exceeding anger, and is utterly implacable against kidnappers, who for the sake of most iniquitous gain dare to inflict slavery on those who are free by birth, and who partake of the same nature as themselves.

[15] For if masters perform a praiseworthy action when they emancipate servants born in their house or purchased with money, even though they have often not done them any great service, from the slavery in which they are held, because of their own humanity by which they are influenced, how heavy ought to be the accusation which is brought against those who deprive of that most excellent of all possessions, freedom, those who are at present in possession of it; when it is an object for which man, who has been well born and properly brought up, would think it glorious to die?

[16] And before now, some men, increasing their own innate wickedness, and directing the natural treachery of their characters to a violation of all rights, have studied to bring slavery not only upon strangers and foreigners, but even upon those of the same nation as themselves; and sometimes, even upon men of the same borough and of the same tribe, disregarding the community of laws and customs, - in which they have been bred up with them from their earliest infancy, which nature stamps upon their souls as the firmest bond of good will in the case of all those who are not very intractable and greatly addicted to cruelty;

[17] who, for the sake of lawless gain sell slaves to slave-dealers, and enslave them to any chance persons, transporting them to a foreign land, so that they shall never any more salute their native land, not even in a dream, nor taste of any hope of happiness. For these kidnappers would be committing a lighter iniquity if they themselves retained the services of those whom they have enslaved, but as the case stands at present they commit a double wrong, in selling them again, and thus making them two masters instead of one, and raising up two slaveries as enemies to their condition.

[18] For they, being aware of the former prosperous condition of those whom they have carried off, might perhaps repent, feeling a tardy and late compassion for those who are thus fallen, having a proper awe of the uncertainty of fortune eluding all conjectures. But those who buy persons in this condition, out of ignorance of their families, will neglect them as if they were sprung from successive generations of slaves, having no inducement in their souls to display that gentleness and humanity towards them which it would be natural for them to preserve in the case of slaves who had become so after having been originally and naturally free-born.

[19] And let whatever punishment the court of justice shall sentence them to be inflicted upon those who kidnap and enslave those of another nation; but upon those who kidnap those of their own country and of their own blood, and who sell them for slaves, shall be passed the unalterable sentence of death. For, in fact, one’s own countrymen are not far from blood relations, and they must very nearly come under the same definition with them. CONCERNING DAMAGE.

CONCERNING DAMAGE

"In the field also," as some one of the old writers has said, "lawsuits arise;" since covetousness and a desire for the possessions of others does not exist only in the city, but is found also outside the walls, inasmuch as it has its abode not only in various places, but also in the minds of insatiable and contentious men.

[21] On which account those cities which enjoy the best codes of laws elect double superintendents, and rulers, and providers of a common regularity and safety; one class to manage within the walls, whom they call curators of the city; the others without the walls, to whom also they give an appropriate name, for they call them agrarian magistrates. But what need could there be of agrarian magistrates if there were not some persons in the fields living only for the injury of their neighbours?

[22] If, therefore, any shepherd or goatherd, or oxherd, or in short any manager of any kind of cattle, drives his herds to feed and pasture upon another man’s land, sparing neither crops nor trees, he shall pay a fine equal to the value of those crops and trees.

[23] And he may be very well content to escape with this punishment, having met with a very merciful and exceedingly indulgent law, which, though he has adopted the conduct of implacable foreign enemies, who are accustomed to lay waste the lands and to destroy the cultivated trees of the inhabitants, has, nevertheless, not chastised him as a common enemy, inflicting upon him death, or exile, or of, lastly, a confiscation of all his property; but has merely sentenced him to make good the damage done to the owner.

[24] For as the lawgiver was always seeking pretexts by which to lighten whatever misfortunes have been suffered by reason of the excessive gentleness and humanity which he derived from nature and from habit, he found an excuse for the shepherd on the ground that the nature of cattle was inconsiderate and disobedient, and especially so when in pursuit of food.

[25] Let the shepherd, then, be guilty, as having originally driven his herd into an unsuitable place, but still let him not bear the blame of every thing that has ensued from his doing so. For it is natural to suppose that, as soon as he perceived the mischief that had taken place he endeavoured to drive them out again, but that his beasts resisted him, luxuriating in the green pasture, and the tender crops, and shoots which they were devouring.

CONCERNING NOT SETTING FIRE TO BRAMBLES INCONSIDERATELY.

And not only do those men do damage who devour the property of others with their flocks and herds, but so also do those who inconsiderately and carelessly kindle a fire; for if the power of fire catches hold of any appropriate fuel, it spreads in every direction, and extends and devours all around. And when it has once got ahead it defies all the means of extinguishing it which any one seeks to apply, taking the very things employed for that purpose as food for its increase, until having consumed every thing it is at last exhausted by itself.

[27] It is right, therefore, never to leave any fire either in a house or in any stables in the fields unguarded, since we well know that a single spark has often smouldered long, and at last has been fanned into a flame, and so has consumed great cities, especially when the flame has been borne onwards by a favourable wind.

[28] Accordingly, in savage wars the first, the middle, and the last power which is excited is that of fire, to which the enemies trust more than they do to their squadrons of infantry, or cavalry, or to their fleets, or to their unlimited supplies of arms and naval stores. For if any one with good aim shoots a fiery arrow among a numerous squadron of ships he may burn it with all the crews, or he may thus destroy vast camps with all their baggage, and furniture, and equipments, on which the army rested its hopes of victory.

[29] If, then, any one scatters fire among a heap of brambles or thorns, and the fire kindles and burns a threshing floor full of wheat, or barley, or vetches, or sheaves of corn which have been gathered together, or any fertile plain full of pasture, then the man who scattered the fire shall pay the amount of the damage done, in order that by his suffering he may learn to take good care and to guard against the beginnings ⁴ of things, and may not awaken and stir up an invincible power which might otherwise have remained quiet.

CONCERNING DEPOSITS.

A deposit is the most sacred of all those things which relate to the associations of men with regard to property, inasmuch as it depends upon the good faith alone of the man who has received it. For loans are proved by contracts and writings, and things which, independent of loans, are openly used, have all the persons who see them for witnesses.

[31] But this is not the case with deposits, but the owner by _ himself gives them privily to the man who receives them by himself, looking carefully round the place, and not even taking a slave with him for the purpose of carrying the thing to be deposited, even though he be ever so affectionate to his master; for each of the two parties appears to be anxious to avoid discovery; the one depositing the thing in order to receive it again, and the other being desirous not to be known to have received it. But we ought by all means to look upon the invisible God as an unseen third party to every concealed action, whom it is natural to make as a witness for both parties; the receiver calling him to witness that he will restore the deposit when it is demanded back from him, and the other making him to see that he receives it back at the proper time.

[32] Let, then, the man who commits this great wickedness and denies his deposit not be ignorant that he has deceived him who committed it to him of his hope, and that he is concealing a wicked disposition under specious language, and that he is hypocritically pretending a bastard sort of faith while in reality faithless, showing that all his pledges are worthless and all his oaths disregarded, so that he ⁵ neglects all human and all divine obligations; and that he is denying two deposits at once; firstly, the deposit of him who entrusted his property to his care; and secondly, that of that most unerring and infallible witness who sees all the actions of all men, and hears all the words of all men, whether they are willing that he should do so or not.

[33] But if the man who has received a deposit as a sacred thing thinks that he ought to keep it without fraud, duly honouring truth and good faith, but yet others who are always plotting against their neighbours’ property, such as cutpurses or housebreakers, break in treacherously and steal the deposit so entrusted, then he shall pay as a penalty double the value of what has been stolen by the thieves.

[34] And if they are not taken, then the man who received the deposit shall go of his own accord before the divine tribunal, and stretching out his hands to heaven shall swear by his own life that he himself had no hand in the theft from any desire to appropriate what had been deposited with him, and that he did not voluntarily give it up to any one else; and that, moreover, he is not making a false statement of a robbery which has never taken place. ⁶ For it would be absurd to punish a man who has done no wrong, or for a man who had taken refuge in the assistance of a friend when he was being injured by others, now to become the cause of injury to that friend. ~

[35] And deposits consist not only of inanimate things but also of animals: the danger of which last is twofold; first, that while they share in common with inanimate things in being liable to be stolen, and also one which is distinct and peculiar to themselves, that they are liable to die. We have hitherto been speaking only of the first kind of deposit, but we must now also explain the law about the second.

[36] If now any cattle which have been entrusted as a deposit die, then he who has received the deposit shall send for him who committed it to him, and show him the matter, protecting himself from any evil suspicion; but if the depositor be absent, then it is not proper to send for any one else, whose notice perhaps the depositor might have been desirous to escape; but when the depositor returns home, his friend shall swear to him that he has not been concealing any ⁷ unjust appropriation of the animals by a false statement of their death.

[37] And if any one receives anything not as a deposit, but because he has borrowed it to use, whether it is a vessel or an animal; then if he be robbed of it, whichever it may be, or if the animal die, while the man who lent it is living with the borrower, the borrower shall not be liable, as the owner himself can be brought as a witness that there is no false pretence in the business; but if the lender be not with him at the time, he shall pay the value.

[38] Why so? because it is possible that the man who used the animal when the owner was not present may have either worn him out by continual labour so as to kill him, or may have worn out the vessel, from not taking any care of the property of another of which he ought to have been careful, and to have put it away, and not to have given thieves an easy opportunity of stealing it.

[39] But as our lawgiver was acute beyond all other men at discerning the consequences of actions, he proceeds to enact a series of prohibitions, one after another, preserving a due connection between them, and taking care that his later commandments shall be consistent with his earlier ones. And with this harmonious connection of what was to be said by him, he tells us that he was divinely inspired by the person of God speaking to him in this manner:— "Ye shall not steal. "Ye shall not speak falsely, and bring false accusations against your neighbour. "And ye shall not swear by my name to compass an unjust end, and ye shall not profane my name." ⁸

[40] These injunctions are given with great beauty and very instructively; for the thief being convicted by his own conscience denies and speaks falsely, fearing the punishment which would ensue upon his confession. And he who denies an action seeks to attach the imputation to some one else, bringing a false accusation against him, and imagines devices: to make his false aceusation appear probable; and every false accuser is at once a perjured man, thinking but little of piety, since he has no just proofs; on which account he has recourse to what is called the inartificial mode of proof, that ⁹ by oaths, thinking that by the invocation of God he shall produce belief among those who hear him. But let such an one know that he is ungodly and impious, inasmuch as he is defiling that which by nature is undefiled, the good and holy name of God.

THOU SHALT NOT BEAR FALSE WITNESS. ¹⁰

This is the ninth of the ten commandments, being the fourth in number of those in the second table; but one which is calculated to bestow ten thousand benefits on human life if it be kept, as, on the other hand, it may injure men in innumerable ways if it is neglected;

[42] for the false accuser is to be blamed, but he who bears witness to what is false is more guilty still; for the one acts only from a desire to protect himself, but the other is wicked from his wish to co-operate with another in iniquity. And in the comparison of wicked men he who does wrong for his own sake is less unrighteous than he who does so for another.

[43] And every judge looks with suspicion on an accuser, as likely to pay but little attention to truth for the sake of coming off in safety himself, on which account the accuser stands in need of a preface to beg the attention of the hearer while he is speaking; but if the judge has no prejudice against a witness on any personal grounds he receives his evidence with a willing mind and open ears, while he is covering over those most excellent things, truth and good faith, with specious language. And the false witnesses use seductive words as a sportsman uses bait for the purpose of attaining the objects which he desires and aims at.

[44] For which reasons, in many parts of his enactment of the law, he commands that we should not approve of any wicked man or action. ¹¹ For any approbation of what is not virtuous is likely to lead to giving false evidence; since every one to whom iniquity is a disagreeable and hateful thing is a friend of truth.

[45] Now there is no great wonder in a man’s having connected himself with one wicked person, who has incited him to an action resembling his own character; but it is a sign of a noble soul, and of a disposition practised in manly resolutions not to follow a multitude to do evil, like a man borne down over a precipice by the ¹²¹³ collective force of a torrent.

[46] For some people, among the multitude, think some things lawful and just, even though they be most flagitious, not judging correctly; for it is well to follow nature, but this impulse of the multitude is wholly at variance with the following of nature.

[47] If, then, some persons, being assembled together in companies and numerous multitudes, attempt to make any innovations, one must not consent to them, since they are adulterating the ancient and approved coinage of the state; for one wise counsel is superior to many attempts, but ignorance, in conjunction with numbers, is a great evil;

[48] but some persons practise such an excess of wickedness that they not only accuse mortal men, but adhere and cling to their unrighteousness, so as even to raise their lies as high as heaven, and to bear their testimony against the blessed and happy nature of God. And by these men I mean soothsayers, and diviners, and augurs, and all other persons who practise what they call divination studying, an art without any art, if one must tell the plain truth, a mere bare imitation of the real inspiration and prophetic gift;

[49] for a prophet does not utter anything whatever of his own, but is only an interpreter, another Being suggesting to him all that he utters, while he is speaking under inspiration, being in ignorance that his own reasoning powers are departed, and have quitted the citadel of his soul; while the divine spirit has entered in and taken up its abode there, and is operating upon all the organization of his voice, and making it sound to the distinct manifestation of all the prophecies which he is delivering.

[50] But all those persons who pursue the spurious and pretended kind of prophecy are inverting the order of truth by conjectures and guesses, perverting sincerity, and easily influencing those who are of unstable dispositions, as a violent wind, when blowing in a contrary direction, tosses about and overturns vessels without ballast, preventing them from anchoring in the safe havens of truth. For such persons think proper to say whatever they conjecture, not as if they were things which they themselves had found out, but as if they were divine oracles revealed to themselves alone, for the more complete inducement of great and numerous crowds to believe a deceit.

[51] Such persons our lawgiver very appropriately calls false prophets, who adulterate the true prophecy, and overshadow what is genuine by their spurious devices; but in a very short time all their manoeuvres are detected, since nature does not choose to be always hidden, but, when a suitable opportunity offers, displays her own power with irresistible strength.

[52] For as in the case of eclipses of the sun the rays which have, for a brief moment, been obscured, a short time afterwards shine forth again, exhibiting an unclouded and far-seen brilliancy without anything whatever coming over the sun at all, but one unalloyed blaze beaming forth from him in a serene sky; so also, even though some persons may deliver predictions, practising a lying art of prophecy, and disguising themselves under the specious name of prophetic inspiration, falsely taking the name of God in vain, they will be easily convicted. For, again, the truth will come forth and will beam forth, shedding around a most conspicuous light, so that the falsehood which has previously overshadowed it will disappear.

[53] Moreover there also was an excellent ¹⁴ commandment that Moses gave when he ordained that the judge should "not receive the testimony of one witness." ¹⁵ First of all, because it is possible that one person may without designing it have a false impression of a thing, or may be careless about it and therefore be deceived. For there are innumerable false opinions, which frequently arise from an innumerable variety of grounds;

[54] and secondly, because it is most unjust to trust to one witness against many persons, or indeed against only one individual; in the first place, because many are more entitled to belief than one, since the one is not superior in number to many, and equality of number is inconsistent with any preponderance; for why should the judge trust a single witness, bearing testimony against another, rather than the defendant pleading in his own behalf? But, as it should seem, it is best to suspend one’s opinion, where there is no deficiency and no excess to guide the judgment. ¹⁶¹⁷

9 1

The law thinks that all those who adhere to the sacred constitution, established by Moses, ought to be free from all unreasonable passions, and from all wickedness; and most especially ought all men to be so, who are either appointed by lot or elected to judge between others; for it is an absurdity for these men to be themselves liable to the imputation of error, who undertake to dispense justice to others, whom it becomes to give a faithful copy of the works of nature, presenting an accurate representation of a model picture;

[56] for as the power of fire which disperses warmth to all other things which it reaches, was, long before doing so, warm as far as it was itself concerned, and as, on the contrary, the power of snow cools other things, by the fact of its being itself cooled previously, so also ought the judge to be full of pure unalloyed justice, if he is to irrigate all who come before him with justice, in order that from him, as from a sweet fountain, a wholesome spring may be afforded to all who thirst for a dispensation of good law.

[57] And this will be the case if any one who undertakes the office of a judge looks upon it as if he were at the same time judging and being judged himself, and when he takes up the pebble with which he is to give his vote, were at the same time to take up wisdom so as not to be deceived, and justice so as to dispense to each party what they deserve, and courage so as never to yield to supplications or to feelings of compassion, so as to diminish the punishment due to convicted offenders;

[58] for the man who studies these virtues may reasonably be looked upon as a common benefactor, like a good pilot tranquillising the storms of affairs in such a manner as to secure the preservation and safety of those who have committed their interests to him.

10 2

In the first place the law enjoins the judge not to listen to vain reports. ¹⁸ Why is this? The law says, "My good man, let thy ears be purified." And they will be purified if they are continually washed out with a stream of ¹⁹ virtuous language, never admitting the long, and false, and vain, and hackneyed protestations, so deserving to be ridiculed, of fabulists or vain babblers, or hyperbolical exaggerations, who make a great deal of things of no importance;

[60] and this is what is meant by the injunction not to listen to vain reports, and also by another precept in some degree consistent with the former. For, says the lawgiver, he who attends to those who give evidence on hearsay is attending to vanity and not to sound reason; because the eyes do indeed dwell with the very things which are done, taking hold of them as one may say, and comprehending and seizing upon them in all their parts, the light co-operating with them, by means of which all things are illuminated and clearly proved; but the ears, as one of the philosophers of old has very truly said, are less trustworthy than the eyes, inasmuch as they are not themselves present at the transactions, but are attracted by words as the interpreter of facts, which are not always disposed to tell the truth;

[61] for which reasons some of the lawgivers among the Greeks, having transcribed some of the laws from the two tables of Moses, appear to have established very wise regulations, forbidding any one to mention in his testimony anything that he has heard, on the ground that it is right to look upon what a man has seen as trustworthy, but on what he has heard as not in all respects certain.

11 3

The second commandment given to a judge is not to receive gifts; ²⁰ for gifts, says the law, blind the eyes that see, and pervert justice, and do not permit the mind to travel along the level road which leads to righteousness;

[63] and to receive bribes to aid in unjust actions is the action of very wicked men indeed; and even to do so for the purpose of furthering good objects is the conduct of persons who are half wicked; for there are some judges speciously disguised, half wicked, something between just and unjust, armed indeed in the cause of those who are injured, as their champions against those who injure them, but still not desirous to cause them to prevail, without deriving any advantage to themselves from their victory, ²¹ though they ought to prevail; but making their decision corrupt and mercenary.

[64] Then, when any one blames them, they affirm that they have not perverted justice; for that those have been defeated who ought to have been defeated, and that those have gained their cause who ought to have got the better; alleging a most unworthy and false defence; for a righteous judge ought to exhibit two things, a judgment in strict accordance with the law, and incorruptibility; but he who is a judge for bribes, even though he decides justly, does without perceiving it defile a thing which is beautiful by nature.

[65] Moreover, he also offends in two other points; in the first place, because he is accustoming himself to be covetous of money; which is the beginning of the very greatest iniquities; and secondly, because he is injuring the man whom he ought to benefit; by making him pay a price for justice;

[66] on which account Moses has very instructively commanded, that the judge shall pursue what is righteous in a righteous manner; ²² intimating under this figurative expression, that it is possible to do so in an unrighteous manner, because of those men who sell just and legal decisions for money, not only in the courts of justice, but everywhere in every part of land and sea, and I had almost said in all the transactions of life.

[67] For instance, it has happened before now, that a man who has received a deposit of small value, has given it back again when demanded, more by way of laying a snare for him who receives it back, than with any idea of serving him, in order that by showing good faith in things of small value as a bait he may cover over the look of his faithlessness in greater things, and such conduct is nothing else than pursuing justice in an unrighteous manner; for the restitution of what did not belong to him was just, but it was done in an unrighteous manner, inasmuch as it was only done as a bait to attract more.

[68] And the cause of all such offences is principally the inclination to and the familiar habit of falsehood, which, from their very birth and swaddling clothes, their nurses and mothers, and all the whole multitude in the house, whether free-born persons or slaves, habituate them to and ²³ familiarise them with both by words and actions, adapting it to and uniting it with their souls, as a necessary part of them by nature, though, if it had in truth been implanted in them by nature, it would have been necessary to eradicate it by instilling good habits into them instead.

[69] And what in life is there equally beautiful with truth, which the all-wise legislator erected in the most sacred place, in that part of the dress of the chief priest, where the dominant part of the soul lies, wishing to adorn it with the most beautiful and glorious of all ornaments? And next to truth he has placed power as akin to it, which he has in this case called manifestation, being the two images of the two kinds of speech which exist in us, the secret speech and the lettered speech, for the lettered speech requires manifestation, by which the secret thoughts in all our hearts are made known to our neighbour, but the secret speech has need of truth for the perfection of life and actions, by means of which the road to happiness is found out.

12 4

The third commandment given to a judge is to investigate the transactions themselves, in preference to showing any regard to the parties to the suit; and to attempt, in every imaginable manner, to separate himself from all respect of persons; constraining himself to an ignorance and forgetfulness of all those things of which he has any knowledge or recollection; such as relations, friends, countrymen or foreigners, enemies or hereditary connections, so that neither affection nor hatred may overshadow his knowledge of justice; for he must stumble like a blind man, who is advancing without a staff, and who has no one to guide him in whom he can rely firmly.

[71] For which reason it is fitting that a righteous judge should have it even concealed from him who the parties to the suit are, and that he should look at the undisguised, simple nature of the transactions themselves; so as not to be liable to judge in accordance with random opinion, but according to real truth, and to be guided by such an opinion as this, that judgment is of God; ²⁴ and that the judge is the minister and steward of his judgment; and a steward is not allowed to give away the things of his master, as he has received as a pledge the most excellent of all the things ²⁵ which exist in human life, from the most excellent of all beings.

13 5

And in addition to what has already been said, there is another most admirable precept given which enjoins the judge "not to show pity upon the poor man in his judgment." ²⁶ While in other precepts the lawgiver has filled nearly the whole of the law with precepts of mercy and humanity, and has uttered great threats against arrogant and insolent men, and has proposed great rewards for those who endeavour to make amends for the misfortunes of their neighbours, and who look upon their superfluities not as their own exclusive possessions, but as the common property of every one in want;

[73] for it was a felicitous and true saying of one of the wise men of old, that men never act in a manner more resembling the gods than when they are bestowing benefits; and what can be a greater good than for mortal men to imitate the everlasting God?

[74] Let not then the rich man collect in his house vast quantities of silver and gold, and store them up, but let him bring them forward freely in order by his cheerful bounty to soften the hard condition of the poor; nor let any man be puffed up with vain glory, and raise himself and boast himself in pride and arrogance, but let a man rather honour equality, and allow freedom of speech to those of low estate. And let the man who enjoys vigour of body be the prop of those who are weaker, and let him not like the men at the gymnastic contests strive by every means to overthrow those who are inferior in strength, but let him be willing and eager to assist with his own power those who, as far as they themselves are concerned, are ready to faint.

[75] For all those who have drunk deep of the fountains of wisdom, having banished envy entirely out of their minds, are of their own accord, and without any prompting, ready to undertake the assistance of their neighbours, pouring the streams of their words into their souls through their ears, so as to impart to them a participation in similar knowledge with themselves. And when they see young men of good dispositions springing up like flourishing and vigorous shoots of a vine, they rejoice, thinking that they have found proper inheritors for ²⁷ this wealth of their souls, which is the only real riches, and having taken them they cultivate their souls with doctrines and good meditations, until they arrive at full strength and maturity, so as to bring forth the fruit of excellence.

[76] Many such ornaments as these are woven into and inserted among the laws, in order to enrich the poor on whom it is always proper to have compassion except at the time of giving judgment, for compassion is due to misfortunes; but he who behaves wickedly with deliberate purpose is not unfortunate but unrighteous,

[77] and punishment is due to the unrighteous just as honours should be confirmed to the just, so that no wicked man who is in difficulties, and who conceals the truth, ought to escape punishment through the pity excited by his poverty, since he has done what deserves not pity (how should it?) but great anger. And let the man who undertakes the duty of a judge, like a skilful money-changer, divide and distinguish between the natures of things, in order that confusion may not be caused by the mixing together of what is good with what is spurious.

[78] And there are many other things which may be said with respect to false witnesses and judges; but for the sake of avoiding prolixity we must proceed now to the last of the ten commandments, which is delivered also in a concise and summary form as each of the others is: and this commandment is, "Thou shalt not covet."

14 1

ON COVETING.

Every passion is open to and deserving of blame, inasmuch as every immoderate and violent impulse, and every irrational and unnatural emotion of the soul is also faulty and blameable, for what is either of these things but an ancient passion spread over a wider extent? If any one, therefore, does not set limits to these feelings, nor put a bridle on them as on restive horses, he will be afflicted by an evil difficult to remedy, and then, without being aware of it, he will, because of their unrestrainable character, be carried away by them, as a charioteer sometimes is by a chariot, and hurried into ravines and pits from which it is difficult to rise up, and very hard to escape with safety.

[80] But of all the passions there is not one so grievous as a covetous desire of what one has not got, of things which are in appearance good, but not in reality; a desire which produces grievous anxieties which are hard to satisfy; for such a passion puts the reason to flight, and banishes it to a great distance, involving the soul in great difficulties, while the object which is desired flies away contemptuously, retreating not with its back but with its face to one;

[81] for when a person perceives this passion of covetousness after having started up rapidly, then resting for a short time, either with a view to spread out its alluring toils, or because it has learnt to entertain a hope of succeeding in its object, he then retires to a longer distance uttering reproaches against it; but the passion itself, being left behind and coming too late to succeed, struggles, bearing a Tantalus-like punishment in its miserable future; for it is said that Tantalus, when he desired to obtain any liquor to drink, was not able to do so, as the water retreated from his lips, ²⁸ and if he wished to gather any fruit, it all ²⁹ disappeared, the productiveness of the trees becoming suddenly barren;

[82] for as those implacable and inexorable mistresses of the body, thirst and hunger, do very often strain it more, or at all events not less, than those unhappy persons are strained who are racked by the torture even to death, unless when they have become violent some one appeases them with meat and drink; in like manner, covetous desire, having first rendered the soul empty through its forgetfulness of what is present and its recollection of what is removed to a great distance, fills it with impetuosity and madness, and introduces into it masters worse than even its former tyrants, but having the same names with them, namely, hunger and thirst, not, however, now of those things which conduce to the enjoyment of the belly, but of money, and glory, and authority, and beauty, and of innumerable other things which appear to be objects of desire and contention in human life.

[83] And as the disease which the physicians call the herpes, ³⁰ does not stop in one part of the body, but moves about and overruns the skin, and, as its name shows, creeps about ( διέρπει), and becomes diffused in every direction, and spreading widely seizes hold of and infects with its contact the whole combination of the different parts of the body from the head to the feet, so in the same manner does covetous desire spread over the whole soul, and leave not even the smallest portion of it free from its inroads, imitating the power of fire when supplied with abundant fuel, for that spreads and burns away till it has devoured and destroyed everything with which it meets.

15 2

So great and so excessive an evil is covetous desire; or rather, if I am to speak the plain truth concerning it, it is the source of all evils. For from what other source do all the thefts, and acts of rapine, and repudiation of debt, and all false accusations, and acts of insolence, and, moreover, all ravishments, and adulteries, and murders, and, in short, all mischiefs, whether private or public, or sacred or profane, take their rise?

[85] For most truly may covetous desire be said to be the original passion which is at the bottom of all these mischiefs, of which love is one and the most significant offspring, which has not once but many times filled the whole ³¹ world with indescribable evils; which even the whole circumference of the world has not been large enough to contain, but out of their vast number they, as if carried on by the impetuosity of a torrent, have fallen into the sea, and all seas in every region have been filled with hostile fleets. It is owing to this passion that all the terrible evils which are caused by naval wars have happened; and, coming upon all continents and all islands together, have thrown them into confusion, spreading everywhere and returning in their own steps like the warriors in the diaulos, ³² or like the ebb and flow of the tides of the sea, returning to the point from which they originally set out.

[86] And by looking at it in this manner we shall more clearly perceive the power of this passion. Everything which covetous desire lays hold of is by it changed for the worse, like poisonous serpents or deadly poisons. Now what is it that I mean when I say this?

[87] If this passion is directed towards money, it makes thieves, and cut-purses, and clothes-stealers, and house-breakers, and taints men with the guilt of the repudiation of debts, of the denial of deposits, of bribery and sacrilege, and all such iniquities as those.

[88] If it is directed towards glory, it makes men insolent, overbearing, fickle, and unstable in their dispositions, depending wholly on what is said to them and on what they hear, at the same time humbled and elated by reason of the variety and inconstancy of the multitudes who praise and blame them with inconsiderate impetuosity, inconsiderate in their enmity and in their friendship, so as easily to change from one to the other, and fills them with all sorts of humours akin to and resembling these.

[89] Again, if the desire takes the direction of wishing for authority and power, it renders men’s natures seditious, unequal, and tyrannical, it makes them cruel and inhuman enemies of their native countries, implacable masters unable to restrain themselves, irreconcileable foes to all who are equal to themselves in might, flatterers of those who are more powerful than themselves, in order to be able to attack them treacherously. If what is desired is beauty of person, it makes men ³³ seducers, ravishers, adulterers, paederasts, practisers of licentiousness and incontinence, it teaches them to regard the greatest evils as the most fortunate of blessings. This passion, also, when it extends to the tongue, often causes innumerable evils;

[90] for some persons desire either to be silent about what ought to be mentioned, or to mention what ought to be buried in silence, and avenging justice pursues them if they reveal things improperly, or, on the contrary, if they are unseasonably silent.

[91] When it affects the parts about the belly it makes men gluttonous, insatiable, intemperate, debauched, admirers of a profligate life, delighting in drunkenness, and epicurism, slaves to strong wine, and fish, and meat, pursuers of feasts and tables, wallowing like greedy dogs; owing to all which things their lives are rendered miserable and accursed, and they are reduced to an existence more grievous than any death.

[92] For this reason those who have tasted deeply of philosophy, not merely with their lips, but feasting thoroughly on its profound doctrines, investigating the nature of the soul, and comprehending its threefold character, and how it is divided into reason, and anger, and appetite, have attributed the chief post to reason as the principal authority, assigning to it the head as its most appropriate abode, where also the company of the outward senses, who are always present as the body-guards of the mind as their king, are stationed;

[93] and assigning the breast as the abode of anger, partly in order that the man, being, like a soldier, armed with this as with a breastplate, so that, even if it be not utterly free from all injury, it may, at least, be difficult to subdue, and partly in order that, dwelling near the mind, it may be benefited by its neighbour, who charms it by its wisdom, and who renders the passions gentle and manageable; and to appetite they assign the place around the navel, and to that part which is called the diaphragm.

[94] For it was proper that that, as having the smallest participation in reason, should be removed as far as possible from the palace of the mind and located almost at the very extremities; and that which is the most insatiable and the most intemperate of all, the passions, should be confined to the pastures of cattle, where they can find food and opportunities for the propagation of their species.

16 2

And the most holy Moses appears to me to have had a regard to all these circumstances, and on that account to have commanded that men should discard this passion, detesting it as the most disgraceful thing and the cause of most disgraceful actions; and, therefore, to have prohibited it above all other feelings as an engine for the destruction of the soul; but if that engine is destroyed and the soul brought back to its obedience, to the guidance of reason, the man will become entirely filled with peace and obedience to law and all sorts of perfect good things, so as to produce complete happiness.

[96] But as he was fond of brevity and accustomed to cut short things which were inclined to be countless in point of number, by a mode of teaching which was confined to general instances, he begins to admonish and to correct one appetite, that which is concerned about the belly; conceiving that the other appetites will not be equally restive, but will be brought to order by learning that the most important and authoritative of the whole has become obedient to the laws of moderation.

[97] What, then, is the lesson which he gives us about this origin of all vices? There are two things of a most comprehensive nature, meat and drink. He, then, has not left either of them unrestrained, but has bridled them with especial commands most calculated to lead them to temperance and to humanity, and to the greatest of all virtues, piety;

[98] for he commanded men to offer first fruits of corn, and wine, and oil, and cattle, and other things; ³⁴ and to distribute the first fruits among the sacrificers and the priests; among the sacrificers because of the gratitude due to God for the abundance and fertility of all things, and to the priests because of their sacred ministrations about the temple, and therefore they were worthy to receive wages for their services in respect of the sacred ceremonies. ³⁵

[99] And he utterly forbids any one to taste of anything, or to take any portion of anything, before separating off the first fruits, wishing also by this injunction to inculcate the practise of most useful temperance; for he who has learnt not to throw himself greedily on all the abundance which the seasons of the year have brought, but to wait till the first fruits are consecrated, ³⁶³⁷ is likely to be able to restrain the restive obstinacy of the passions, making them gentle and manageable.

17 3

CONCERNING ANIMALS.

Moreover, Moses has not granted an unlimited possession and use of all other animals to those who partake in his sacred constitution, but he has forbidden with all his might all animals, whether of the land, or of the water, or that fly through the air, which are most fleshy and fat, and calculated to excite treacherous pleasure, well knowing that such, attracting as with a bait that most slavish of all the outward senses, namely, taste, produce insatiability, an incurable evil to both souls and bodies, for insatiability produces indigestion, which is the origin and source of all diseases and weaknesses.

[101] Now of land animals, the swine is confessed to be the nicest of all meats by those who eat it, ³⁸ and of all aquatic animals the most delicate are the fish which have no scales; and Moses is above all other men skilful in training and inuring persons of a good natural disposition to the practise of virtue by frugality and abstinence, endeavouring to remove costly luxury from their characters,

[102] at the same time not approving of unnecessary rigour, like the lawgiver of Lacedaemon, nor undue effeminacy, like the man who taught the Ionians and the Sybarites lessons of luxury and license, but keeping a middle path between the two courses, so that he has relaxed what was over strict, and tightened what was too loose, mingling the excesses which are found at each extremity with moderation, which lies between the two, so as to produce an irreproachable harmony and consistency of life, on which account he has laid down not carelessly, but with minute particularity, what we are to use and what to avoid.

[103] One might very likely suppose it to be just that those beasts which feed upon human flesh should receive at the hands of men similar treatment to that which they inflict on men, but Moses has ordained that we should abstain from the enjoyment of all such things, and with a due consideration of what is becoming to the gentle soul, he proposes a most gentle and most pleasant banquet; for though it is ³⁹ proper that those who inflict evils should suffer similar calamities themselves, yet it may not be becoming to those whom they ill treated to retaliate, lest without being aware of it they become brutalized by anger, which is a savage passion;

[104] and he takes such care to guard against this, that being desirous to banish as far as possible all desire for those animals abovementioned, he forbids with all his energy the eating of any carnivorous animal at all, selecting the herbivorous animals out of those kinds which are domesticated, since they are tame by nature, feeding on that gentle food which is supplied by the earth, and having no disposition to plot evil against anything.

18 4

WHAT QUADRUPEDS ARE CLEAN.

The animals which are clean and lawful to be used as food are ten in number; the heifer, the lamb, the goat, the stag, the antelope, the buffalo, the roebuck, the pygarga, the wildox, and the chamois, ⁴⁰ for he always adheres to that arithmetical subtilty which, as he originally devised it with the minutest accuracy possible, he extends to all existing things, so that he establishes no ordinances, whether important or unimportant, without taking and as it were adapting this number to it as closely connected with the regulations which he is ordaining. Now of all the numbers beginning from the unit, the most perfect is the number ten, and as Moses says, it is the most sacred of all and a holy number, and by it he now limits the races of animals that are clean, wishing to assign the use of them to all those who partake of the constitution which he is establishing.

[106] And he gives two tests and criteria of the ten animals thus enumerated ⁴¹ by two signs, first, that they must part the hoof, secondly, that they must chew the cud; for those which do neither, or only one of these things, are unclean. And these signs are both of them symbols of instruction and of the most scientific learning, by which the better is separated from the worse, so that all confusion between them is prevented;

[107] for as the animal which chews the cud, while it is masticating its food draws it down its throat, and then by slow degrees kneads and softens it, and then after ⁴²⁴³ this process again sends it down into the belly, in the same manner the man who is being instructed, having received the doctrines and speculations of wisdom in at his ears from his instructor, derives a considerable amount of learning from him, but still is not able to hold it firmly and to embrace it all at once, until he has resolved over in his mind everything which he has heard by the continued exercise of his memory (and this exercise of memory is the cement which connects ideas), and then he impresses the image of it all firmly on his soul.

[108] But as it seems the firm conception of such ideas is of no advantage to him unless he is able to discriminate between and to distinguish which of contrary things it is right to choose and which to avoid, of which the parting of the hoof is the symbol; since the course of life is twofold, the one road leading to wickedness and the other to virtue, and since we ought to renounce the one and never to forsake the other. .

19 5

WHAT BEASTS ARE NOT CLEAN.

For this reason all animals with solid hoofs, and all with - many toes are spoken of by implication as unclean; the one because, being so, they imply that the nature of good and evil is one and the same; which is just as if one were to say that the nature of a concave and a convex surface, or of a road up hill and down hill, was the same. And the other, because it shows that there are many roads, though, indeed, they have no right to be called roads at all, which lead the - life of man to deceit; for it is not easy among a variety of paths to choose that which is the most desirable and the most excellent.

20 6

WHAT AQUATIC ANIMALS ARE CLEAN.

Having laid down these definitions with respect to land animals, he proceeds to describe what aquatic creatures are clean and lawful to be used for food; distinguishing them also by two characteristics as having fins or scales. ⁴⁴ For those which have neither one nor the other, and those which have only one of the two, he rejects and prohibits. ⁴⁵ And he must state the cause, which is not destitute of sense and propriety;

[111] for all those creatures which are destitute of ⁴⁶⁴⁷ both, or even of one of the two, are sucked down by the current, not being able to resist the force of the stream; but those which have both these characteristics can stem the water, and oppose it in front, and strive against it as against an adversary, and struggle with invincible good will and courage, so that if they are pushed they push in their turn; and if they are pursued they turn upon their foe and pursue it in their turn, making themselves broad roads in a pathless district, so as to have an easy passage to and fro.

[112] Now both these things are symbols; the former of a soul devoted to pleasure, and the latter of one which loves perseverance and temperance. For the road which leads to pleasure is a down-hill one and very easy, being rather an absorbing gulf than a path. But the path which leads to temperance is up hill and laborious, but above all other roads advantageous. And the one leads men downwards, and prevents those who travel by it from retracing their steps until they have arrived at the very lowest bottom, but the other leads to heaven; making those who do not weary before they reach it immortal, if they are only able to endure its rugged and difficult ascent.

21 7

ABOUT REPTILES. ⁴⁸

And adhering to the same general idea the lawgiver asserts that those reptiles which have no feet, and which crawl onwards, dragging themselves along the ground on their bellies, or those which have four legs, or many feet, are all unclean as far as regards their being eaten. And here, again, when he mentions reptiles he intimates under a figurative form of expression those who are devoted to their bellies, gorging themselves like cormorants, and who are continually offering up tribute to their miserable belly, tribute, that is, of strong wine, and confections, and fish, and, in short, all the superfluous delicacies which the skill and labour of bakers and confectioners are able to devise, inventing all sorts of rare viands, to stimulate and set on fire the insatiable and unappeasable appetites of man. And when he speaks of animals with four legs and many feet, he intends to designate the miserable slaves not of one single passion, appetite, but of all the passions; the genera ⁴⁹ of which are four in number; but in their subordinate species they are innumerable. Therefore, the despotism of one is very grievous, but that of many is most terrible, and as it seems intolerable.

[114] Again, in the case of those reptiles who have legs above their feet, so that they are able to take leaps from the ground, those Moses speaks of as clean; as, for instance, the different kinds of locusts, and that animal called the serpentfighter, here again intimating by figurative expressions the manners and habits of the rational soul. For the weight of the body being naturally heavy, drags down with it those who are but of small wisdom, strangling it and pressing it down by the weight of the flesh.

[115] But blessed are they to whose lot it has fallen, inasmuch as they have been well and solidly instructed in the rules of sound education, to resist successfully the power of mere strength, so as to be able, by reason of what they have learnt, to spring up from the earth and all low things, to the air and the periodical revolutions of the heaven, the very sight of which is to be admired and earnestly striven for by those who come to it of their own accord with no indolence or indifference.

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CONCERNING FLYING CREATURES. ⁵⁰

Having, therefore, in his ordinances already gone through all the different kinds of land animals and of those who live in the water, and having distinguished them in his code of laws as accurately as it was possible, Moses begins to investigate the remaining class of animals in the air; the innumerable kinds of flying creatures, rejecting all those which prey upon one another or upon man, all carnivorous birds, in short, all animals which are venomous, and all which have any power of plotting against others.

[117] But doves, and pigeons, and turtle-doves, and all the flocks of cranes, and geese, and birds of that kind, he numbers in the class of domestic, and tame, and eatable creatures, allowing every one who chooses to partake of them with impunity.

[118] Thus, in each of the parts of the universe, earth, water, and air, he refuses some kinds of each description of animal, ⁵¹ whether terrestrial, or aquatic, or aerial, to our use; and thus, taking as it were fuel from the fire, he causes the extinction of appetite.

23 9

CONCERNING CARCASSES AND BODIES WHICH HAVE BEEN TORN BY WILD BEASTS.

Moreover, Moses commands ⁵² that no man shall take of any dead carcass, or of any body which has been torn by wild beasts; partly because it is not fitting that man should share a feast with untameable beasts, so as to become almost a fellow reveller in their carnivorous festivals; and partly because perhaps it is injurious and likely to cause disease if the juice of the dead body becomes mingled with the blood, and perhaps, also, because it is proper to preserve that which has been pre-occupied and seized beforehand by death untouched, having a respect to the necessities of nature by which it has been seized.

[120] Now many of the lawgivers both among the Greeks and barbarians, praise those who are skilful in hunting, and who seldom fail in their pursuit or miss their aim, and who pride themselves on their successful hunts, especially when they divide the limbs of the animals which they have caught with the huntsmen and the hounds, as being not only brave hunters but men of very sociable dispositions. But any one who was a sound interpreter of the sacred constitution and code of laws would very naturally blame them, since the lawgiver of that code has expressly forbidden any enjoyment of carcasses or of bodies torn by beasts for the reasons before mentioned.

[121] But if any one of those persons who devote themselves wholly to meditations on and to the practise of virtue were suddenly to become fond of gymnastic exercises and of hunting, looking upon hunting as a sort of prelude to and representation of the wars and dangers that have to be encountered against the enemy, then, whenever such a man is successful in his sport, he ought to give the beasts which he has slain to his dogs as a feast for them, and as a reward or wages for their successful boldness and their irreproachable alliance. But he ought not himself to touch them, inasmuch as he has been previously taught in the case of ⁵³ irrational animals, what sentiments he ought to entertain, respecting his enemies. For he ought to carry on war against them, not for the sake of unrighteous gain like those who make a dishonest traffic of all their actions, but either in revenge for some calamities which he has previously suffered at their hands, or with a view toward some which he expects to suffer.

[122] But some men, with open mouths, carry even the excessive luxury and boundless intemperance of Sardanapalus to such an indefinite and unlimited extent, being wholly absorbed in the invention of senseless pleasures, that they prepare sacrifices which ought never be offered, strangling their victims, and stifling the essence of life, ⁵⁴ which they ought to let depart free and unrestrained, burying the blood, as it were, in the body. For it ought to have been sufficient for them to enjoy the flesh by itself, without touching any of those parts which have a connection with the soul or life.

CONCERNING THE SOUL OR LIFE OF MAN

On which account Moses, in another passage, establishes a law concerning blood, that one may not eat the blood nor the fat. ⁵⁵ The blood, for the reason which I have already mentioned, that it is the essence of the life; not of the mental and rational life, but of that which exists in accordance with the outward senses, to which it is owing that both we and irrational animals also have a common existence. 24 1 For the essence of the soul of man is the breath of God, especially if we follow the account of Moses, who, in his history of the creation of the world, says that God breathed into the first man, the founder of our race, the breath of life; breathing it into the principal part of his body, namely the face, where the outward senses are established, the body-guards of the mind, as if it were the great king. And that which was thus breathed into his face was manifestly the breath of the air, or whatever else there may be which is even more excellent than the breath of the air, as being a ray emitted from the blessed and thrice-happy nature of God. ⁵⁶⁵⁷

[124] But Moses commanded men to abstain from eating fat, because it is gross. And again, he gave us this injunction, in order to inculcate temperance and a zeal for an austere life: for some things we easily abandon, and without any hesitation; though we do not willingly encounter any anxieties or labours for the sake of the acquisition of virtue.

[125] For which reason these two parts are to be taken out of every victim and burnt with fire, as a kind of first fruits, namely, the fat and the blood; the one being poured upon the altar as a libation; and the other as a fuel to the flame, being applied instead of oil, by reason of its fatness, to the consecrated and holy flame.

[126] The lawgiver blames some persons of his time as gluttons, and as believing that the mere indulgence of luxury is the happiest of all possible conditions, not being content to live in this manner only in cities in which there are abundant supplies and stores of all kinds of necessary things, but carrying their effeminacy even into pathless and untrodden deserts, and choosing in them also to have markets for fish and meat, and all things which can contribute to an easy life:

[127] then, when a scarcity arose, they assembled together and raised an outcry, and looked miserable, and with shameless audacity impeached their ruler, and did not desist from creating disturbances till they obtained what they desired; and they obtained it to their destruction, for two reasons: first of all, that it might be shown that all things are possible to God, who can find a way in the most difficult and apparently hopeless circumstances; and secondly, that punishment might fall on those who were intemperate in their gluttonous appetites, and obstinate resisters of holiness.

[128] For a vast cloud being raised ⁵⁸ out of the sea showered down quails about the time of sunrise, and the camp and all the district around it for a day’s journey for a well-girt active man was overshadowed all about with the birds. ⁵⁹ And the height of the flight of the birds was distant from the ground a height of about two cubits, in order that they might be easily caught.

[129] It would have been natural therefore for them, being amazed at the marvellous nature of the prodigy which they beheld, to be satisfied with the sight, ⁶⁰⁶¹ and being filled with piety to nourish their souls on that, and to abstain from eating flesh; but these men, on the contrary, stirred up their desires even more than before, and pursued these birds as the greatest good imaginable, and catching hold of them with both their hands filled their bosoms; then, having stored them up in their tents, they sallied forth to catch others, for immoderate covetousness has no limit. And when they had collected every description of food they devoured it insatiably, being about, vain-minded generation that they were, to perish by their own fulness;

[130] and indeed at no distant time they did perish by the purging of their bile, ⁶² so that the place itself derived its name from the calamity which fell upon them, for it was called the graves of their lust, ⁶³ than which there is not in the soul, as the scripture teaches us, any greater evil.

[131] For which reason Moses says with great beauty in his recommendations, "Let not every man do that which seemeth good to his own eyes," ⁶⁴ which is equivalent to saying, let not any one gratify his own desire, but let each person seek to please God, and the world, and nature, and wise men, repudiating self-love, if he would become a good and virtuous man.

25 2

This may be sufficient to say, being in fact all that I am able to advance, about the laws which bear on appetite and desire by way of filling up the whole body of the ten commandments, and of the subordinate injunctions contained in them; for if we are to look upon the brief heads which were oracularly delivered by the voice of God, as the generic laws, and all the particular ordinances which Moses subsequently interpreted and added as the special laws; then there is need of great care and skill in order to preserve the arrangement unconfused in order to an accurate comprehension of it, and I therefore have taken great care, and have assigned and apportioned to each of these generic laws of the whole code all that properly belonged to it.

[133] But enough of this. We must however not remain ignorant that as separately there are some particular ⁶⁵⁶⁶⁶⁷ injunctions related to each one of the ten generic commandments, which have nothing in common with any one of the others; so also there are some things to be observed which are common to the whole, being adapted not to one or two, as people say, but to the whole ten commandments.

[134] And I mean by this those virtues which are of common utility, for each one of these ten laws separately, and all of them together, train men and encourage them to prudence, and justice, and piety, towards God and all the rest of the company of virtues, connecting sound words with good intentions, and virtuous actions with wise language, that so the organ of the soul may be wholly and entirely held together in a good and harmonious manner so as to produce a well-regulated and faultless innocence and consistency of life.

[135] We have spoken before of that queen of all the virtues, piety and holiness, and also of prudence and moderation; we must now proceed to speak of justice which is conversant about subjects which are akin and nearly related to them. ⁶⁸ 36

26 1

A TREATISE ON JUSTICE.

One portion of justice, and that not an unimportant one, relates to courts of justice and to the judge, which indeed I have mentioned before, when I was going through the subject of testimony, and dwelling on it at some length, in order that nothing which belonged to the subject should be omitted; and as I am not fond of repetitions, unless indeed some necessity arising from the imperious character of the occasion compels me to it, I will pass that part of the subject over now, and will turn my attention to the other portions, having just said thus much as a preface.

[137] The law says, it is proper to lay up justice in one’s heart, and to fasten it as a sign upon one’s head, and as frontlets before one’s eyes, figuratively intimating by the former expression that one ought to commit the precepts of justice, not to one’s ears, which are not trustworthy, for there is no credit due to the ears, but to that most important and dominant part, stamping and impressing them on the most excellent of all offerings, a well approved seal; ⁶⁹

[138] and by the second expression, that it is necessary not only to form proper conceptions of what is right, but also to do what one has decided upon as proper without delay. For the hand is the symbol of actions, to which Moses here commands the people to attach and fasten justice, saying, that it shall be a sign, of what indeed he has not expressly stated, because it is not a sign as I conceive of one particular thing, but of many, and, I may almost say, of everything with which the life of man is concerned.

[139] And by the third expression, he implies that justice is discerned everywhere as being close to the eyes. Moreover he says that, these things must have a certain motion; not one that shall be light and unsteady, but such as by its agitation may rouse the sight to the spectacle manifest before it; for motion is calculated to attract the sight, inasmuch as it excites and rouses it; or, I might rather say, inasmuch as it renders the eyes awake and sleepless.

[140] But the man to whom it happens to represent to the eyes of his mind things which are not quiet but which are in motion, and exerting energies in accordance with nature, is entitled to be set down as a perfect man, and no longer to be reckoned among learners and pupils, but among teachers and instructors; and he ought to allow all the young men who are desirous to do so, to drink of his wisdom as of an abundant stream flowing from a living fountain of lessons and doctrines. ⁷⁰ And if there is any one who, out of modesty, is wanting of courage, and therefore delays, and is slow to approach him for the purpose of learning, let him go to him of his own accord, and pour into his ears a collection of admonitions, until the channels of his soul are filled with them.

[141] And let him instruct in the principles of justice all his relatives and friends, and all young men, at home and on the road, and when they are going to bed, and when they rise up; that in all their positions, and in all their motions, and in all places whether private or public, not only waking, but ⁷¹⁷² also while asleep, they may be delighted with the image and conception of justice. For there is no delight more exquisite than that which proceeds from the whole soul being entirely filled with justice, while devoted to the study of its everlasting doctrines and meditations, so that it has no vacant place at which injustice can effect an entrance.

[142] Moreover, he ordains that those who have written out these things should afterwards affix them to every house belonging to a friend, and to the gates which are in their walls; that all people, whether coming in or going out, whether citizens or strangers, reading the writing thus fixed on pillars before the gates, may have an unceasing recollection of all that ought to be said or that ought to be done; and that every one may take care neither to do nor to suffer injury; and that all persons, whether going into their houses or going out of them, men and women, children and servants, may do all that is proper and becoming to one another and to themselves.

27 1

THAT IT IS NOT LAWFUL TO ADD ANYTHING TO OR TO TAKE ANYTHING FROM THE LAW.

The lawgiver also gives this most admirable injunction, that one must not add anything to, or take anything away from the law, but that it is a duty to keep all the ordinances as originally established in an equal and similar state to that in which they were at first delivered without alteration; for, as it seems, there might otherwise be an addition of what is unjust; for there is nothing which has been omitted by the wise lawgiver which can enable a man to partake of entire and perfect justice.

[144] Moreover, by this command Moses intimates the perfection of all other virtue; for each separate virtue is free from all deficiency, and is complete, deriving its perfection from itself; so that if there were any addition thereto, or anything taken away therefrom, it would be utterly and entirely changed and altered, so as to assume a contrary character.

[145] What I meant to say is this, all who are profoundly ignorant and uninstructed, all who have the very slightest smattering of education, know that courage is a virtue which is conversant about terrible objects; is a science teaching one what he ought to endure and dare.

[146] But if any one, under the influence of that ignorance which proceeds from insolence, should be so superfluous as to fancy himself capable of correcting that which requires no correction, and should consequently venture to add anything or take away anything, he, by so doing, is altering the whole appearance of the thing, changing that which had a good character into unseemliness; for by any addition to courage he will produce audacity, but if he takes anything away from it he will produce cowardice, not leaving even the name of courage, that most useful of all virtues to life.

[147] In the same manner, if any one makes an addition, be it ever so small, or ever so great, to that queen of the virtues, piety, or if he takes anything away from it, he will change and metamorphose its whole appearance, and make it something quite different; for any addition will engender superstition, and any diminution will produce impiety, real piety itself wholly disappearing under the operation, which every one should pray for, that it may be continually conspicuous and brilliant, since it is the cause of the greatest of all blessings, inasmuch as it produces a knowledge of the service of God, which one ought to look upon as more important and more precious than any dominion or authority.

[148] And we may give instances of every other virtue resembling what we have said about these just mentioned; but since I am in the habit of avoiding prolixity, I will be satisfied with what has been stated, which may be a sufficient guide to what might be said respecting these virtues which we omit to mention.

28 1

ABOUT NOT MOVING LAND-MARKS.

There is also this commandment ordained which is of great common utility, that, "Thou shalt not move thy neighbours’ land-marks which the former men have set up." ⁷³ And this injunction is given, as it seems, not only with respect to inheritances, and to the boundaries of the land, in order to prohibit covetousness respecting them, but also as a guard to ancient customs; for customs are unwritten laws, being the doctrines of men of old, not engraved on pillars or written on paper which may be eaten by moths, but ⁷⁴ impressed in the souls of those living under the same constitution.

[150] For the children ought to inherit from the father of their being the national customs in which they have been brought up, and in which they have lived from their cradle, and not to despise them merely because they are handed down without being written. For the man who obeys the written laws is not justly entitled to any praise, inasmuch as he is influenced by compulsion and the fear of punishment. But he who abides by the unwritten laws is worthy of praise, as exhibiting a spontaneous and unconstrained virtue. ⁷⁵ 29

29 1

A TREATISE ON THE CREATION OF MAGISTRATES.

Some persons have contended that all magistracies ought to have the officers appointed to them by lot; which however is a mode of proceeding not advantageous for the multitude, for the casting of lots shows good fortune, but not virtue; at all events many unworthy persons have often obtained office by such means, men whom, if a good man had the supreme authority, he would not permit to be reckoned even among his subjects:

[152] for even those who are called lesser rulers by some persons, those whom men entitled masters, do not admit every one whom they can possibly find to be their servants, whether born in the house or bought with money; but they will only take those who are obedient, and at times they sell all those of incurably bad dispositions in a lot, as not being worthy to be the slaves of good men.

[153] Therefore it is not right to make men masters and rulers of entire cities and nations, who obtain those places by lot, which is a sort of blunder on the part of fortune, which is an unstable and fickle thing. Beyond all question, casting of lots can have no connection with ability to attend upon the sick; for physicians do not obtain their employments by lot, but because their experience is approved of;

[154] again, with reference to the successful voyage and safety of men at sea, it is not any man who may obtain the office of pilot by lot, who is sent at once to the stern to steer the vessel, and who then by his ignorance may cause a needless wreck in calm and tranquil weather, but that person has that charge given to him who, from his earliest youth, appears to have learnt and carefully studied the business of a pilot; this is a man who has made many voyages, and who has traversed every sea, or at all events most seas, and who has carefully ascertained the character of all the marts, and harbours, and anchorages, and places of refuge in the different islands and continents, and who is still better, or at all events not worse acquainted with the tracks over the sea, than he is with the roads on land, through his accurate observation of the heavenly bodies;

[155] for having remarked the various motions of the stars, and having followed and being guided by their regular revolutions, he has learnt to be able to make out for himself an unerring and easy path through the pathless waste of waters, so that (what seems the most incredible of all things), beings whose nature it is to live on the land are able to traverse the sea which can only be crossed by sailing.

[156] And if any one should be about to undertake the government or regulation of large and populous cities, full of inhabitants, and should attempt to settle the constitution of such, and should undertake the superintendence of private, and public, and sacred affairs, a task which any one may rightly call the art of arts, and the science of sciences, he would not trust to the uncertain chances of time, passing over the accurate and trustworthy test of truth; and the test of truth is proof combined with reason.

30 2

The all-wise Moses seeing this by the power of his own soul, makes no mention of any authority being assigned by lot, but he has chosen to direct that all offices shall be elected to; therefore he says, "Thou shalt not appoint a stranger to be a ruler over thee, but one of thine own brethren," ⁷⁶ implying that the appointment is to be a voluntary choice, and an irreproachable selection of a ruler, whom the whole multitude with one accord shall choose; and God himself will add his vote in favour of, and set his seal to ratify such an election, that being who is the ⁷⁷ confirmer of all advantageous things, looking upon the man so chosen as the flower of his race, just as the sight is the best thing in the body.

31 3

And Moses gives also two reasons, on account of which it is not proper for strangers to be elected to situations of authority; in the first place, that they may not amass ~ a quantity of silver, and gold, and flocks, and raise great and iniquitously earned riches for themselves, out of the poverty of those who are subjected to them; and secondly, that they may not make the nation quit their ancient abodes to gratify their own covetous desires, and so compel them to emigrate, and to wander about to and fro in interminable wanderings, suggesting to them hopes of the acquisition of greater blessings, which shall never be fulfilled, by which they come to lose those advantages of which they were in the secure enjoyment.

[159] For our lawgiver was aware beforehand, as was natural that one who was a countryman and a relation, and who had also an especial share in the sublimest relationship of all, (and that sublimest of relationships is one constitution and the same law, and one God whose chosen nation is a peculiar people); so that he would never offend in any manner similar to those which I have been mentioning, but, on the other hand, instead of causing the inhabitants to quit their abodes, he would be likely even to afford a safe return to such of his countrymen as were dispersed in a foreign land; and instead of taking away the property of others, he would even give his own property to those who were in need of it, making his own wealth common.

32 4

And from the first day on which any one enters upon his office, he orders that he shall write out a copy of the book of the law ⁷⁸ with his own hand, which shall supply him with a summary and concise image of all the laws, because he wishes that all the ordinances which are laid down in it shall be firmly fixed in his soul; for while a man is reading the notions of what he is reading fleet away, being carried off by the rapidity of his utterance; but if he is writing they are stamped upon his heart at leisure, and they take up their abode in the heart of each individual as his mind dwells upon each particular, and settles itself to the contemplation of it, and does not depart to any other object, till it has taken a firm hold of that which was previously ⁷⁹ submitted to it.

[161] When therefore he is writing, let him take care, every day, to read and study what he has written, both in order that he may thus attain to a continual and unchangeable recollection of these commands which are virtuous and expedient for all men to observe, and also that a firm love of and desire for them may be implanted in him, by reason of his soul being continually taught and accustomed to apply itself to the study and observance of the sacred laws. For familiarity, which has been engendered by long acquaintance, engenders a sincere and pure friendship, not only towards men, but even also towards such branches of learning as are worthy to be loved;

[162] and this will take place if the ruler studies not the writings and memorials of some one else but those which he himself has written out; for his own works are, in a certain degree, more easily to be understood by each individual, and they are also more easily to be comprehended;

[163] and besides that a man, while he is reading them, will have such considerations in his mind as these: "I wrote all this; I who am a ruler of such great power, without employing any one else as my scribe, though I had innumerable servants. Did I do all this, in order to fill up a volume, like those who copy out books for hire, or like men who practise their eyes and their hands, training the one to acuteness of sight, and the others to rapidity of writing? Why should I have done this? That was not the case; I did it in order that after I had recorded these things in a book, I might at once proceed to impress them on my heart, and that I might stamp upon my intellect their divine and indelible characters:

[164] other kings bear sceptres in their hands, and sit upon thrones in royal state, but my sceptre shall be the book of the copy of the law; that shall be my boast and my incontestible glory, the signal of my irreproachable sovereignty, created after the image and model of the archetypal royal power of God.

[165] "And by always relying upon and supporting myself in the sacred laws, I shall acquire the most excellent things. In the first place equality, than which it is not possible to discern any greater blessing, for insolence and excessive haughtiness are the signs of a narrow-minded soul, which does not foresee the future.

[166] "Equality, therefore, will win me good will from all who are subject to my power, and safety inasmuch as they will bestow on me a just requital for my kindness; but inequality will bring upon me terrible dangers, and these I shall escape by hating inequality, the purveyor of darkness and wars; and my life will be in no danger of being plotted against, because I honour equality, which has no connection with seditions, but which is the parent of light and stability.

[167] Moreover, I shall gain another advantage, namely, that I shall not sway this way and that way, like the dishes in a scale, in consequence of perverting and distorting the commandments laid down for my guidance. But I shall endeavour to keep them, going through the middle of the plain road, keeping my own steps straight and upright, in order that I may attain to a life free from error or misfortune."

[168] And Moses was accustomed to call the middle road the royal one, inasmuch as it lay between excess and deficiency; and besides, more especially, because in the number three the centre occupies the most important place, uniting the extremities on either side by an indissoluble chain, it being attended by these extremities as its body-guards as though it were a king.

[169] Moreover, Moses says that a long-enduring sovereignty is the reward of a lawful magistrate or ruler who honours equality, and who without any corruption gives just decisions in a just manner, always studying to observe the laws; not for the sake of granting him a life extending over many years, combined with the administration of the commonwealth, but in order to teach those who do not understand that a governor who rules in accordance with the laws, even though he die, does nevertheless live a long life by means of his actions which he leaves behind him as immortal, the indestructible monuments of his piety and virtue.

33 5

And it becomes a man who has been thought worthy of the supreme and greatest authority to appoint successors who may govern with him and judge with him, and, in concert with him, may ordain everything which is for the common advantage; for one person would not be sufficient, even if he were ever so willing, and if he were the most powerful man in the world, both in body and soul, to support the weight and number of affairs which would come upon him, as he would faint under the pressure and rapidity of all kinds of business coming in upon him continually every day from all quarters, unless he had a number of persons selected with reference to their excellence who might co-operate with him by their prudence, and power, and justice, and godly piety, men who not only avoid arrogance, but even detest it as an enemy and as the very greatest of evils.

[171] For these men would stand by, and assist, and co-operate with a virtuous and holy man, one who hated evils equally with themselves, and would be the most suitable persons to lighten and relieve his labours. And, besides, since of the matters which would force themselves upon his attention, some are of greater importance and others of less, the chief will very reasonably commit those which are more unimportant to his lieutenants, while he himself would of necessity become the most accurate judge of the weightier matters.

[172] But the affairs which we ought to look upon as the most weighty are not, as some persons think, those in which persons of reputation are at variance with other persons of reputation, or rich men with rich men, or princes with princes; but, on the contrary, are rather where there are powerful men on one side, and private individuals, men of no wealth, or dignity, or reputation, on the other, men whose sole hope of escaping intolerable evils lies in the judge himself.

[173] And we can find clear instances of both kinds in the sacred laws, which it is well for us to imitate; for there was once a time in which Moses, alone by himself, decided all causes and all matters of legal controversy, labouring from morning till night. But after a time his father-in-law came to him, and seeing with what a weight of business he was overwhelmed, as all those who had any disputes were everlastingly coming upon him, he gave him most excellent advice, counselling him to choose subordinate magistrates, that they might decide the less important affairs, and that he might have only the more serious causes to occupy him, and by this means provide himself with time for rest. ⁸⁰

[174] And Moses, being convinced by the arguments of Jethro (for, indeed, they were for his good), having chosen the men of the highest reputation in the whole nation, he appointed them ⁸¹ his lieutenants and judges, bidding them refer the more important cases to him.

[175] And the history of the sacred laws contains this arrangement duly recorded, for the instruction of the rulers in all succeeding generations, that, in the first place, they may not despise the assistance of fellow counsellors, as if they were able to themselves to superintend everything, since that all-wise and godly man, Moses, did not reject them; and, secondly, that they may learn to choose subordinates of the second class and of the third class, so as to provide for themselves not being driven to neglect matters of greater importance, through being wholly occupied by affairs of a more trifling nature; for it is impossible for human nature to attend to everything at once.

34 6

We have here mentioned one example of what we before alluded to. We must now add an instance of the second kind. I said that the causes of men of humble condition were important; for the widow, and the orphan, and the stranger are powerless and humble. And it is right that the supreme King should be the judge in their case, the Ruler who has the supreme authority over the whole nation; since, according to Moses, even God, the Ruler of the universe, did not exclude them from the provisions of his laws;

[177] for when Moses, that holy interpreter of the will of God, is raising a hymn in praise of the virtues of the living God in these terms, "God is great and mighty, one who is no respecter of persons, and who does not take gifts to guide him in his judgment." ⁸² he adds, in whose case it is that he gives judgment, not in the case of satraps, and tyrants, and men who have the power by land and sea, but he gives judgment respecting the stranger, and the orphan, and the widow.

[178] In the case of the first, because he has made his own kinsmen, whom alone it was natural for him to have as allies and champions, his irreconcileable enemies, by quitting their camp and taking up his abode with the truth, and with the honour of the one Being who is entitled to honour, abandoning all the fabulous inventions and polytheistic notions which his fathers, and grandfathers, and ancestors, and all ⁸³ his kindred, who cleave to the beautiful settlement which he has forsaken, were wont to honour. In the case of the second, because he is deprived of his father and mother, his natural defenders and protectors, and by consequence of the only power which was bound to show itself as his ally. And lastly, in the case of the woman who is a widow because she has been deprived of her husband, who succeeded her parents as her guardian and protector; for a husband is to his wife in point of relationship what her parents are to a virgin.

[179] And one may almost say that the whole nation of the Jews may be looked upon in the light of orphans, if they are compared with all other nations in other lands; for other nations, as often as they are afflicted by any calamities which are not of divine infliction, are in no want of assistance by reason of their frequent intercourse with other nations, from their habitual dealings in common. But this nation of the Jews has no such allies by reason of the peculiarity of its laws and customs. And their laws are of necessity strict and rigorous, as they are intended to train them to the greatest height of virtue; and what is strict and rigorous is austere. And such laws and customs the generality of men avoid, because of their inclination for and their adoption of pleasure.

[180] But, nevertheless, Moses says that the great Ruler of the universe, whose inheritance they are, does always feel compassion and pity for the orphan and desolate of this his people, because they have been dedicated to him, the Creator and Father of all, as a sort of first-fruits of the whole human race.

[181] And the cause of this dedication to God was the excessive and admirable righteousness and virtue of the founders of the nation, which remain like undying plants, bearing a fruit which shall ever flourish to the salvation of their descendants, and to the benefit of all persons and all things, provided only that the sins which they commit are such as are remediable and not wholly unpardonable.

[182] Let not any one then think that nobility of birth is a perfect good, and therefore neglect virtuous actions, considering that that man deserves greater anger who, after he has been born of virtuous parents, brings disgrace on his parents by reason of the wickedness of his disposition and conduct; for if he has domestic examples of goodness which he may imitate, and yet never copies them, so as to correct his own life, and to render it healthy and virtuous, he deserves reproach.

35 7

The law also forbids, by a most just and reasonable prohibition, the man who has undertaken the care and government of the common interests of the state, to behave with treachery among the people; ⁸⁴ for a treacherous disposition is the mark of an illiberal and very slavish soul, which seeks to overshadow its real nature by hypocrisy;

[184] for, in reality, a ruler ought to stand up in defence of his subjects as a father would in defence of his children, that he may be honoured by them as if they were his own real children; on which account good rulers are the common parents of their cities and nations, if one may say the plain truth, displaying equal, and sometimes even superior, good will to them;

[185] but those men who acquire great power and authority to the injury and damage of their subjects, ought to be entitled, not rulers, but enemies, inasmuch as they are acting the part of implacable foes. Not but what those who injure one treacherously are even more wicked than those who oppose one openly, since it is possible to repel the one without difficulty, as they display their hostility without disguise; but the evil-mindedness of the others is difficult to detect and hard to unveil, being like the conduct of men on the stage, who are clothed in a dress which does not belong to them, in order to conceal their real appearance.

[186] But there is a kind of pre-eminence and superior authority, which I had almost said pervades every part of life, varying only in respect of magnitude and quantity; for what the king of a city is, that also is the first man in a village, and the master of a house, and a physician among the sick, and a general in his camp, and an admiral with respect to his crew and to his passengers, and a captain of a ship in regard to merchant vessels and transports, and a pilot among common sailors, every one of whom has power to make things either better or worse. But they ought to wish to conduct themselves in everything for the best, and the best is to use all their energies to assist people and not to injure ⁸⁵ them;

[187] for this is to act in imitation of God, since he also has the power to do either good or evil, but his inclination causes him only to do good. And the creation and arrangement of the world shows this, for he has summoned what had previously no being into existence, creating order out of disorder, and distinctive qualities out of things which had no such qualities, and similarities out of things dissimilar, and identity out of things which were different, and intercommunion and harmony out of things which had previously no communication nor agreement, and equality out of inequality, and light out of darkness; for he is always anxious to exert his beneficent powers in order to change whatever is disorderly from its present evil condition, and to transform it so as to bring it into a better state.

36 8

Therefore it is right for good rulers of a nation to imitate him in these points, if they have any anxiety to attain to a similitude to God; but since innumerable circumstances are continually escaping from and eluding the human mind, inasmuch as it is entangled among and embarrassed by so great a multitude of the external senses, as is very well calculated to seduce and deceive it by false opinions, since in fact it is, as I may say, buried in the mortal body, which may very properly be called its tomb, let no one who is a judge be ashamed to confess that he is ignorant of that of which he is ignorant,

[189] for in the first place the man who is deceived becomes worse than he was before, because he has expelled truth from the confines of his soul; in the second place, he will do exceeding mischief to those on whose causes he is deciding by delivering a blind decision in consequence of his not seeing what is just.

[190] When, therefore, he does not clearly comprehend a case by reason of the perplexed and unintelligible character of the circumstances which throw uncertainty and darkness around it, he ought to decline giving a decision, and to send the matter before judges who will understand it more accurately. And who can these judges be but the priests, and the ruler and governor of the priests?

[191] For the genuine, sincere worshippers of God are by care and diligence rendered acute in their intellects, inasmuch as they are not indifferent even to slight errors, because of the exceeding excellence of the Monarch whom they serve in every point. On which account it is commanded that the priests shall go soberly ⁸⁶ to offer sacrifice, in order that no medicine such as causes men to err, or to speak and act foolishly may enter into the mind and obscure its vision,

[192] and perhaps because the real genuine priest is at once also a prophet, having attained to the honour of being allowed to see the only true and living God, not more by reason of his birth than by reason of his virtue. And to a prophet there is nothing unknown, since he has within himself the sun of intelligence, and rays which are never overshadowed, in order to a most accurate comprehension of those things which are invisible to the outward senses, but intelligible to the intellect.

37 9

Again, merchants and pedlars, and people in the market, and all those who deal in things necessary for life, ⁸⁷ and who in consequence are conversant with measures, and weights, and balances, since they sell things both dry and wet, are put in subjection to the superintendants of the market, and these superintendants are bound to govern them if they act with moderation, doing what is right, not out of fear, but voluntarily, for spontaneous good conduct is in every case more honourable than that which proceeds from compulsion.

[194] On which account the law orders these merchants and dealers, and all other persons who have adopted this way of life, to take care to provide themselves with just balances, and measures, and weights, not practising any wicked manoeuvres to the injury of those who purchase of them, but to do and say everything with a free and guileless soul, considering this, that unjust gains are injurious, but that that wealth which is acquired in accordance with justice a man cannot be deprived of;

[195] and since wages are offered to artisans as a reward for their work, and since it is people in want who are artisans, and not men who have an abundance of wealth, the law commands that the payment of their wages shall not be delayed, but that their employers shall pay them the wages agreed upon the same day that they are earned; ⁸⁸ for it is absurd for the rich to avail themselves of the services of the poor, and yet for those who live in plenty and affluence not at once to give the poor the proper remuneration for those services.

[196] Are not these things very conspicuous instances to teach us to guard against greater offences? For he who will not allow a ⁸⁹⁹⁰⁹¹ payment which is sure to be eventually repaid to be delayed beyond the proper time, fixing the evening of the day for the time on which the artisan, at his return home, is to carry his wages home with him, does not he much more by such a commandment prohibit rapine and theft, and the repudiation of debts, and all things of that sort, fashioning and moulding the soul according to the approved characteristics of virtue and piety?

38 10

Also this commandment is given with exceeding propriety, ⁹² which forbids anyone from blaspheming and speaking ill, especially of a deaf man, and of one who is unable to perceive by the aid of his outward senses the injuries which are done to him, nor to retaliate in an equal manner under similar circumstances; for that is the most iniquitous conflict of all, in which the one side is considered only in acting, and the other only in suffering;

[198] and those who speak ill of the dumb, or of people whose sense of hearing is defective, are committing the same offences as those who put stumbling blocks in the way of the blind, or who offer other obstacles to their progress; for in this case also it is impossible for the blind to step over the obstacles, as they are not aware of their existence, so they stumble over them, and both are hindered in their progress and hurt their feet.

[199] Accordingly, with great propriety and fitness, does the law threaten those who devise and execute wickedness of this kind with punishment at the hand of God; since he alone holds his protecting hand over and defends those who are unable to protect themselves, and all but says in plain words to those who injure the innocent,

[200] "O foolish minded men, do you expect to escape detection while turning the misfortunes of those men into ridicule, and committing offences against those very parts in respect of which they are unfortunate, attacking their ears by false accusations, and their eyes by putting stumbling blocks in their path? But you will never escape the notice of God, who sees everything and governs everything, while you insult in this manner the calamities of miserable men, so as to avoid meeting with similar distresses yourselves, inasmuch as your bodies are also liable to all kinds of diseases, and your outward senses are susceptible of injury and mutilation, being such as, by a very ⁹³ slight and ordinary cause, they are often not only impaired, but crippled by incurable mutilations.

[201] Why then should those who forget themselves, and who in their arrogance fancy that they themselves are superior to the ordinary natural weakness of mankind, and that they are out of the reach of the invisible and unexpected attacks of fortune, which often aims sudden blows at all people, and which has often wrecked men, who up to that moment had enjoyed a prosperous voyage through life, when they had almost arrived in the very harbour of ultimate happiness, why, I say, should such men triumph in and insult the misfortunes of others, having no respect for justice, the ruler of human life, who sits by the side of the great Ruler of the universe, who surveys all things with sleepless and most piercing eyes, and sees what is in recesses as clearly as if it was in the pure sunlight?

[202] It seems to me that these men would not spare even the dead, in the extravagance of their cruelty, but, according to the proverb so commonly quoted, would even slay the slain over again, since they in a manner think fit to insult and ill treat those members of them which are already dead; for eyes which do not see are dead, and ears which are devoid of the power of hearing are devoid of life; so that if the man himself to whom these members belong, were to be extinct, they would then show their merciless and implacable nature, doing no humane or compassionate action, such as is shown to the dead, even by their enemies in irreconcileable wars. And this may be enough to say on this subject.

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After this the lawgiver proceeds to connect with these commandments a somewhat similar harmony or series of injunctions; commanding breeders not to breed from animals of different species; not to sow a vineyard so as to make it bear two crops at once; and not to wear garments woven of two different substances, which are a mixed and base work. Now the first of these injunctions we have already mentioned in our treatise on adulterers, in order to make it more evident, that our people ought not to be anxious for marriages with foreigners, corrupting the dispositions of the women, and destroying also the good hopes which might be conceived of the propagation of legitimate children. For the lawgiver, who has forbidden all copulation between irrational animals of different species, appears to have utterly driven away all adulterers to a great distance.

[204] And we must now speak again of this rule in this our treatise on justice. For we must take care not to pass over the opportunity of adapting it to as many particulars as possible. It is just then to bring together those things which are capable of union; now animals of the same species are by nature capable of union, as, on the other hand, all animals of different species are incapable of any admixture or union, and the man who brings unlawful connections to pass between such animals is an unjust man, transgressing the ordinances of nature;

[205] but that which is the really sacred law takes such exceeding care to provide for the maintenance of justice, that it will not permit even the ploughing of the land to be carried on by animals of unequal strength, and forbids a husbandman to plough with an ass and a heifer yoked to the same plough, lest the weaker animals, being compelled to exert itself to keep up with the superior power of the stronger animal, should become exhausted, and sink under the effort;

[206] and the bull is looked upon as the stronger animal, and is enrolled in the class of clean beasts and animals, while the ass is a weaker animal and of the class of unclean beasts; but nevertheless he has not grudged those animals which appear to be weaker, the assistance which they can derive from justice, in order, as I imagine, to teach the judges most forcibly, that they are never in their decisions to give the worse fate to the humbly born, in matters the investigation of which depends not on birth but on virtue and vice.

[207] And resembling these injunctions is the last commandment concerning things yoked in pairs, namely, that it is unlawful to wear together substances of a different character, such as wool and linen; for in the case of these substances, not only does the difference prevent any union, but also the superior strength of the one substance is calculated rather to tear the other than to unite with it, when it is wanted to be used.

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The commandment which came in the middle of the three injunctions about pairs, was that one was not to sow a vineyard so as to make it bear two crops at the same time; the object of this law being, in the first place, that those things which are of different species might not be confused by being mixed together; for crops grown from seed have no connection with trees, nor trees with crops grown from seed; on which account nature has not appointed to them both the same time for the production of their fruits, but has assigned to the one the spring as the season of their harvest, while to the others it has appointed the end of summer, as the season for the gathering of their fruits;

[209] accordingly, it happens that at the same period of the year the one are becoming withered having been in bloom at an earlier time, while the others are just budding having been dried up before; for the crops which are produced from seed begin to flourish in the winter, when the trees are losing their leaves; and in the spring, on the contrary, when all the crops which are produced from seed are drying up, the wood of all trees, whether wild or improved by cultivation, are shooting; and one may almost say, that the period in which the crops which are produced from seed come to perfection is the same as that in which those of the trees derive the beginning of their productiveness.

[210] Very naturally therefore, has God separated things so wholly different from one another, both in their natures and in the period of their flowering, and in the seasons of their producing their appropriate fruits, and has appointed different situations for them, producing order out of disorder; for order is closely connected with arrangement, and disorder with a want of arrangement.

[211] And in the second place, in order that the two different species may not go through a reciprocal system of inflicting and suffering injury, because of one kind drawing away the nourishment from the other kind, while if that nourishment is divided into small portions, as happens in times of famine and of scarcity of necessaries, all plants of every kind will in every place become weak, and will be either afflicted with barrenness, becoming utterly unproductive, or at all events will never bear tolerably fine fruit, inasmuch as they have been previously weakened by want of nourishment.

[212] And in the third place, in order that the naturally fertile land may not be oppressed with burdens beyond its strength, partly by the continued and uninterrupted thickness of the crops which are sown, and of the trees which are planted in the same place, and partly by the doubling of the crops, which are exacted from the ground; for it ought to be quite sufficient for the owner to draw one yearly tribute from one spot, just as it is sufficient for a king to receive his tribute from a city once a year; and to endeavour to extract larger revenues is the act of exceeding covetousness, by which all the laws of nature are attempted to be overturned.

[213] For which reason the law might well say to those who have determined to sow their vineyards with seed out of pure covetousness; "Do not you be worse than those kings who have subdued cities with arms and warlike expeditions, for even they, from a prudent regard for the future and from a proper wish to spare their subjects, are content to receive one payment of tribute each year, as they are desirous not to reduce them utterly to the very extremity of want and distress in a short time;

[214] but if you in the spring exact from the same piece of ground crops of barley and of wheat, and in the summer the crops from the fruit-bearing trees, you will be exhausting it by a double contribution; for then it will very naturally grow faint and fail, like an athlete, who is never abroad any time to take breath and to collect his strength for the beginning of another contest.

[215] "But you seem rashly to forget those precepts of general advantage which I enjoined you to observe. For, at all events, if you had recollected the commandment concerning the seventh year, in which I commanded you to allow the land to remain fallow and sacred, without being exhausted by any agricultural operation of any kind, by reason of the labours which it has been going through for the six preceding years, and which it has undergone, producing its crops at the appointed seasons of the year in accordance with the ordinances of nature; you would not now be introducing innovations, and giving vent to all your covetous desires, be seeking for unprecedented crops, sowing a land fit for the growth of trees, and especially one planted with vines, in order by two crops every year, both being founded in iniquity, to increase your substance out of undue avarice, amassing money by lawless desires."

[216] For the same man would never endure to let his land lie fallow every seventh years without exacting any revenue from it, for the sake of not having his land exhausted by over-production, but of allowing it to recover itself by rest, and yet at the same time to oppress and overwhelm it by double burdens;

[217] therefore I have judged it necessary to pronounce all acquisition or exaction of wealth in this way unholy and impious; I mean the production of the fruit of trees, and of such crops as are derived from seed, because such fertility does in a manner exhaust and destroy the vivifying principle in the good soil, and, because too, by requiring so much, the owner of the land is insulting and abusing the bounty and liberality of God, giving full reins to his unrighteous desires, and not restraining them by any limits.

[218] Ought we not, then, to feel an attachment to such commandments as these, which tend to restrain us from and to remove us to a great distance from the acts of covetousness, which are common among men, blunting the edge of the passion itself? For if the private individual, who, in the matter of his plants, has learnt to renounce all unrighteous gain, if he should acquire power in weightier matters and become a king, would adopt the same practise towards men and women, not exacting twofold tributes from them, not exhausting his subjects with taxes and contributions; for the habits in which he has been brought up would be sufficient for him, and would be able to soften the harshness of his disposition, and in a manner to educate him, and to re-mould him to a better character. And that is a better character which justice impresses upon the soul.

41 13

These, then, are the laws which he appoints to be observed by each individual. But there are other commandments of a more general nature of which he enjoins the observance to the whole nation in common, recommending them to attend to them, not only with regard to their own friends and allies, but also to those who are unconnected with their alliance.

[220] For if, says Moses, ⁹⁴ they shut themselves up within their walls and make their necks stiff, then let your young men arm themselves well, and being provided with all the preparations necessary for war, go forth and fortify their camp all around, and watch in expectancy, not indulging their anger so as to neglect reason, but taking care to apply themselves to what must be done firmly and strenuously.

[221] Let them, therefore, at once send out heralds to invite the enemy to an agreement, and at the same time let them display the power and considerable character of the force which is encamped; and if the enemy, repenting of the evil designs which they had conceived, submit and turn to peace in any manner, ⁹⁵ then let the people gladly receive them and make a truce with them; for peace, even though it be very unfavourable, is more advantageous than war.

[222] But if they persevere in their folly, and push it further, acting with audacity, then let our people, display vigorous confidence, relying also on the invincible alliance of justice, and so let them advance, placing their destructive engines against the walls, and when they have made a breach in some part of them let them all enter in together; and shooting with their spears with correct aim, and brandishing their swords, and slaying the enemies all around, let them repel them unshrinkingly, inflicting upon them what they were intended to suffer themselves,

[223] until they have overthrown the whole army arrayed against them, every man of them, and taken their silver, and their gold, and all the booty. And let them bring fire against their city, and burn it so that it may never, after an interval of rest, again raise its head and excite wars and tumults, with the view also of terrifying and warning the neighbouring states, since it is by the calamities of others that men are taught to act with moderation. But let them suffer the maidens and the women to go free, inasmuch as they did not expect to suffer any of the evils which war brings upon men at their hands, as they are exempt from all military service through their natural weakness.

[224] From all which it is plain that the nation of the Jews is allied with and friendly to all those who are of the same sentiments, and all who are peaceful in their intentions; and that it is not to be despised as one that submits to those who begin to treat it with injustice out of cowardice; but when it goes forth to defend itself, it distinguishes between those who are habitually plotting against it and those who are not;

[225] for to be eager to slay all men, and even those who have committed but slight offences, or no offences at all against one, I should call the conduct of an inhuman and pitiless soul, as it would be also to treat women as if they were an addition to the men who carry on war, when their way of life is naturally peaceful and domestic.

[226] But our lawgiver implants such a love of justice in all men who live under the institution which he has established, that he does not permit them to injure the fertile land of even an hostile city by ravaging it, or by cutting down the trees, so as to destroy the crops.

[227] "For why," says he, "do you bear a grudge against inanimate things, which are in their nature quiet, and which produce wholesome fruits? Does the tree, my friend, display the hostile spirit of a man that is an enemy, so that you are to tear it up by the roots in retaliation for the evils which it has inflicted, or which it has designed to inflict upon you?

[228] On the contrary, it assists you, bestowing on you, when you are victorious, an abundance of necessary food, and of supplies which conduce to rendering life happy and luxurious; for it is not men alone who contribute revenues to their lords, but plants offer even more useful tribute at the fixed seasons of the year, a tribute without which man cannot live."

[229] But there is no prohibition against their cutting down those trees which are barren and unproductive, and which are not cultivated for food, for the purpose of making staves, or poles, or posts, or fences; and, when occasion requires, ladders, and engines, and wooden towers; for the chief use of these kinds of trees is for such and other similar purposes.

42 14

We have now enumerated the matters which belong to justice; but as for justice itself, what poet or orator could celebrate it, in worthy terms, since it is beyond all panegyric and all praise? At all events, there is one most important good thing belonging to it, ⁹⁶ which, even if one were to pass over and be silent about all its other parts, would be an all-sufficient panegyric on it;

[231] for this is the principle of equality, which is, as those who have accurately investigated the secrets of nature have handed down to us, the mother of justice; and equality is a light which is never shaded; the sun (if one must speak the plain truth) appreciable by the intellect alone, since inequality, on the contrary, in which that which is superior and that which is inferior are both found, is the beginning and source of darkness;

[232] it is equality which, by its unchangeable laws and ordinances, has arranged, in their present beautiful order, all the things in heaven and earth; for who is there who does not know this fact, that the days are measured in due proportion to the nights, and the nights in due proportion to the days, by the sun, according to the equality of proportionate distances?

[233] Nature, therefore, has marked out those periods in every ⁹⁷ year, which are called the equinoxes, from the state of things which exists at that time, namely, the spring and the autumnal equinox, with such distinctness, that even the most illiterate persons are aware of the equality which then exists between the extent of the days and of the nights.

[234] Again, are not the periods of the moon, as she advances and retraces her course, from a crescent to a full circle, and again, from a complete orb to a crescent, also measured by an equality of distances? For as great and as long as the period and amount of her increase is, so also is her diminution, in both respects, as to magnitude and duration, as to the number of days and the size of her orb.

[235] And as, in that purest of all essences, heaven, equality is honoured with especial honours, so also is she in the neighbour of heaven, the air. For as the year is portioned out into four divisions, the air is formed by nature to endure changes and alterations at what are called the seasons of the year, and it displays an indescribable regularity in its irregularity; for as the atmosphere is divided by an equal number of months into winter, and spring, and summer, and autumn, it completes the whole year by allotting three months to each season; as, in fact, the very name of the year ( ἐνιαυτός) intimates. For it in itself ( αὐτὸς ἐν αὐτῷ) contains everything, being complete in itself, though otherwise it would not be able to effect this, if it were not aided by the regular revolutions of the seasons of the year.

[236] Again, this same equality extends from the heavenly bodies, and from those which are raised on high, to the things upon earth, raising on high its own pure nature, which is akin to the air, and sending downwards its beams like the sun, as a sort of secondary light,

[237] for all the things which are inharmonious or irregular among us are caused by inequality, and all those which have in them that regularity which becomes them are the work of equality, which, in the universal essence of the universe, one may fairly call the world, and in cities one may entitle it that best regulated and most excellent of all constitutions, democracy, and in bodies health, and in souls virtue.

[238] For, on the contrary, inequality is the cause of diseases and wickednesses; and the existence of the longest lived man of the human race would fail, if he were to attempt to enumerate all the praiseworthy qualities of equality, and of its offspring, justice. In consequence of which it seems to me to be best to be satisfied with what has already been said, which may be sufficient to rouse up the recollection of those persons who are fond of learning, and to leave the remaining circumstances unwritten in their souls, as divine images in a most sacred place.

Notes on the current edition

De specialibus legibus (lib. i‑iv)

1.
14 πολέμιος] πόλεως ἐχθρὸς coni. Mang. γεγράφθω seclusit Mang.

1.
1 tit. περὶ τῶν ἀναφερομένων ἐν εἴδει νόμων εἰς τρία γ΄ M) γένη τῶν ι΄ λογίων· τὸ η΄ καὶ τὸ θ΄ καὶ τὸ περὶ τοῦ μὴ κλέπτειν καὶ ψευδομαρτυρεῖν καὶ μὴ ἐπιθυμεῖν· καὶ τῶν εἰς ἕκαστον ἀναφερομένων· καὶ περὶ δικαιοσύνης ἣ πᾶσι τοῖς ι΄ λογίοις ἐφαρμόζει· ὅ ἐστι τῆς συντάξεως SM
3 τὸ δέκατον τὸ ι΄) om. SM κλέπτειν SM: ἐπικλέπτειν V alt. μὴ om. SM
4 περὶ om. SM
6 δέκα om. v λογίοις SM: λογικοῖς (sic) v ὅλης addidi ex tabula cod. Vindob. theol. gr.
29 (cf. vol. I p. XXXVI): om SM (v)
7 τέλος addidi; τὸ τέλος Mang.
8 tit. περὶ κλοπῆς S mg M
9 ἑκατέρα S: ἑκάτερον M
10 μετὰ πάσης SM: μετ’ ἀπάσης (sic) Maug. γ’ Mang.
11 δ’ SM: δὲ v
12 ἐστιν S τῆς δευτέρας στήλης coni. Mang. δ’ SM: δὲ v
13 ὃς S: ὡς M ἄγῃ καὶ φέρῃ coni. Mang. ¹
15 sqq. Exod. 22,4. cf. loseph. Ant. lud. IV § 271 ... ὁ δὲ χρυσὸν ἡ ἄργυρον ὑφελόμενος τὸ διπλοῦν ἀποτινέτω. Philonis opera vol. V. 14

3.
1 δι’ addidl; τὸ σκότος (2) coni. Mang.
2 μόνος M ὢν ὑπόδικος ὧν SM: ὦν ὑπόδικος ὢν V
3 κατατιθέτω SM: κατατιθέσθω v φώριον M: φώριον S (v)
4 ἐκτίνειν scripsi: ἐκτείνειν S (v), ἐκτίννειν M ἀδυνατεῖ M
5 στέρεσθαι scripsi: στερεῖσθαι SM (v)
6 μήθ’ M
7 ἀφεθῇς S δοκεῖ S
8 διατάγματος SM: πράγματος v
10 ἑβδόμης Mang.: ἑβδομάδος SM
11 ἐκτείνων SM (v) φώριον M: φώριον S
14 προσοφθαλμιῶν S: προσοφθαλμῶν M τίθεται SM: τίθησι v 15.
16 ἐπιτηδεύων τὰς Mang.: ἐπιτηδεύοντας SM
16 μὲν SM: om. v
17 δ’ SM: δὲ v
21 τοῦ SM: τῆς V
22 γὰρ om. M
23 tit. κατὰ τοιχωρύχων add. S, περὶ τοιχωρύχων mg M ἐπιμανὴς S1, corr. S2
25 ἀδικῇ S1, corr. S2

4.
4 Exod. 22,3. cf. loseph. Ant. hul. IV § 272 ὁ δὲ τὸ ἐπιτίμιον ἄπορος διαλύσασθαι δοῦλος ἔστω τοῖς καταδικασαμένοις.
23 sqq. Exod. 22,2.3. cf. loseph. Ant. lud. IV § 271 κτείνας δ’ ἐπὶ τοῖς κατ’ οἶκον κλεπτομένοις τις ἀθῷος ἔστω κἂν εἰ πρὸς διορύγματι τοίχου.

5.
1 ἀνισχεῖν (sic) v
2 ἐξεργαζόμενος SM: ἐργαζόμενος v
3 δ’ SM: δὲ v διανοούμενος, εἰ διακωλύοι τις lacuna expleta scripsi: διακωλύει τις SM: διαβουλεύων, τοῖς coni. Mang.
4 ὀρυκτῆσιν M σιδήροις M
5 μηκέτ’ S
7 οὔτοι scripsi: αὐτοί SM (v) γὰρ addidi
10 μέντοι Maug.: μὲν SM
11 ἀναπέπαται M ἐπλήθυνεν S; πληθύνει coni. WendL
12 δ’ SM: δὲ v 13.
14 αὐτοκέλευστοι SM: om. v
15 δημοτικώτερον coui. Mang. αὐτῶ SM
16 ἐὰν δὲ vel ἐὰν conicio αὐτοχειρία M: αὐτόχειρα S
18 θείς M: θῆς S
20 ἀπεργάζου SM: ἀπειργάζου v ἐν χρήμασιν S: ἐπὶ χρήμασιν M; ἐν τοῖς χρήμασιν v
21 καθὰ S
22 tit. περὶ κλοπῆς προβάτου καὶ βοός add. S mg M φώρια Nicet.: φώρια S (v), φόρια M διπλῆ καταδίκῃ τετίμηται Nicet.
23 δὲ Nicet.: δ’ SM
24 ἡμέροις scripsi (sic Nicetae cod. Ven. 494): ἡμέραις SM, ἡμετέραις Nicetae cod. Coisl. 201 —212,22 Nicetae Catena in Lucam (Vat. 1611 fol. 252v Coisl. 201 fol. 486r Ven. 494 fol. 47r) φίλωνος περὶ κλοπῆς): ἵνα δὲ τὸν περὶ κλοπῆς νόμον ἐντελέστερον γνῶμεν, τὰ μὲν ἄλλα φώρια — ἐπάγειν τολμῶσι.
23 Exod. 22,1. cf. loseph. Ant. lud. IV ἑ 272 βόσκημα δὲ ὁ κλέψας τετραπλῆν τὴν ζημίαν ἀποτινέτω πλὴν βοός, πενταπλῆν δ’ ὑπὲρ τούτου καταβαλλέτω. 14*

6.
1 περὶ SM Nicet.: ἐπὶ v
2 ποσότητα] πρόσταξιν Nicet.
3 εἰρημένων SM Nicet.: διειρημένων v
4 ἀνάλογον καὶ τὴν ἔκτισιν ἐνομοθέτησε Nicet.: om. SM (v)
5 ἀποτίνειν S Nicet.: ἀποτιννύειν M mg S
6 ἐπειδὴ] ἐπεὶ Nicet. δ΄ SM
7 ἐτησίους ἄρνας SM Nicet.: ἐτήσιον ἄρνα v ε΄ S, πέντε otn. Xicet. αὑτοὺς SM Nicet.: αὐτῆς v
8 γεννήμασιν S: γεννήματι M Nicet. δύο] δύω v δὲ v ἄροτον Mang. (Nicet.): οἱ ἄροτρον M, ἄρροτρον S ἀλοητόν S; ἀλοητὸν v
10 ἐτυμοτέραν M; ἑτοιμοτέρας coni. Mang.
11 tit. περὶ ἀνδραποδιστῶν add. S mg M, om. Nicet. δέ τίς Nicet.: om. SM (v) ἀντραποδιστής S1
12 ὅσα ἐπὶ γῆς εἶναι συμβέβηκε SM: τῶν ἐπὶ γῆς Nicet.
14 ὑφελομένων SM Nicet.: φερομένων v πρότερον om. Nicet.
16 δέ Nicet.: δ’ SM ὡς ἔοικε om. Nicet.
17 ἔλαχεν ἐν ζώοις Nicet. (sic iam Mang.): ἔλαχε ζώοις SM ἀγχίσπορος—ἀπαθανατίζει (18.19)] ὡς κατ’ εἰκόνα θεοῦ γενόμενος Nicet. συγγενὴς SM: ἐγγενὴς v ἀγενὴς Mang.) τὴν om. Μ
18 ὃς M: ὡς S εἶναι δοκοῦντα SM: ὄντα v
19 ὅτῳ Nicet.: ᾧτινι SM (v) 19.20 τραχύς ἐστι τὴν ὀργὴν Nicet.: τραχύς ἐστιν ὀργὴν SM (v)
20 κατ’ Nicet.
22 ἐπαινετὸν v
23 οἰκοτρίβας v

7.
2 κατηγορίας] τιμωρίας vel ὀργῆς coni. Mang.
3 ἀφ’ αἱρούμενοι SM: ἀναφαιρούμενοι v
5 προσαύξοντες SM: συναύξοντες v ἦθος αὐτῶν SM αὑτῶν scripsi): αὐτῶν ἦθος v
6 ἐπ’ seclusi (an οὐκέτ’ scribendum?)
7 δ’ SM: δὲ v
8 ἀλογίσαντες S
9 ἐνετράφησαν v: ἐνεγράφησαν SM ἐνσφραγίζεται SM: ἐνσφραγίζει v
10 ἀττιθάσων S, ἀτιθάσσων M (v)
11 ἀνδραποδοκαπήλοις Nicct. (coni. Mang.): ἀνδράποδα καπήλοις SM 11.
12 δουλεύσοντας M: δουλεύσαντας S, δουλεύοντας Nicet.
12 ἀνεπανάκτους Mang. (cf. vol. I 171,2): ἀνεπάκτους Nicet., ἀνεπάκτου SM ἔδαφος om. M
13 ἀπογευσομένους Nicet. (Mang.): ἀπογευσαμένους S, ἀπογευσομένης M
15 ἀπεμπωλοῦντες S (v) δύω v
17 μετανοήσαιεν SM: μετανοήσειαν V
18 τύχης Mang.: ψυχῆς SM
22 δὲ v ἑτερωεθνεῖς S
23 ὁμοφύλους Mang. (Nicetae cod. Vat. 1611): ἀλλοφύλους SM τῳ] τὸ S
11 —
13 pergit Nicetas: καὶ πιπράσκουσιν οὐ μόνον τοὺς ἀλλοφύλους ἀλλὰ καὶ τοὺς ἀπὸ τοῦ αὐτοῦ ἔθνους ἀνδραποδοκαπήλοις καὶ οἷς ἄν τύχῃ δουλεύοντας — ἀπογευσομένους ἐλπίδος. —214,1 pergit Nicetas: δίκη δ’ ἔστω — θάνατος ἀπαραίτητος. ἀλλά τοιοῦτος μὲν ὁ περὶ κλοπῆς νόμος.
22 Exod. 21,17. Deut. 24,7. of. loseph. Ant. lud. I V § 271 ἐπ’ ἀνθρώπου μὲν κλοπῇ θάνατος ἔστω ζημία.

8.
2 τῶν ἀφ’ αἵματος SM: τῶν om. v κτὰ μείζονα περιγραφὴν Mang.: καὶ τὰ μείζονα περὶ γραφὴν S, καὶ τὰ μείζονα γραφὴν M
4 tit. περὶ βλάβης add. S mg M εἶπεν S
5 ἥμερος S1, ἵμερος corr. S2
7 καὶ add. Mang., om. SM ἀφ’ οὗ SM: ἀφ’ ὦν v
8 αἰ εὐνομώτατοι M
9 οὓς om. M
10 προσαγορεύουσιν S τοὺς Mang.: τοῖς SM δὲ v τίθενται SM: ἐπιτίθενται V καλοῦσιν S τὸ πᾶν SM: om. v
12 λοίμη S
14 βόσκῃ M: βοσκήση S (v)
15 ἀποτεινέτω S (Mang.), ἀποτιννύτω M κτῆμα] τμῆμα conicio προσόδου τῆς ἴσης M, προσόδους τῆς ἴσης S: πρόσοδον τὴν ἴσην V
16 τοῦτ’ S1
17 ὃς M (Mang.): ὡς S
21 ἐπελαφριοῖ M
23 οὐκ ἀπῳδόν SM: om. v
24 μάλιστ’ S

9.
12 sqq. Exod. 225.

10.
2 δὲ V ἀπαλῶν τε scripsi: ἀπαλῶν ἅτε SM ἐμφορουμένην S2M: ἐμφορουμένων S1 (v)
4 tit. περὶ τοῦ μὴ ἀπερισκέπτως πῦρ ἐξάπτειν ἀκάνθαις add. S mg M βλάπτουσιν S
6 νέμεταί τε SM: τε om. v
8 ἀλογεῖ SM: om. V καὶ SM: μὲν v 8.9 ἕως ἂν πάντα scripsi: ἕως ἂν τὰ S1, ἕως πάπα S2M (v)
9 αὐτῆς M 9.
10 μήτε . . . μήτε v
11 ἐνερριπίσθη S ἐνέπρησε SM: ἀνέπρησε v
12 ῥείσης (sic) M
13 δύναμις ἐστὶ(ν) SM: ἐστὶ om. v
14 πιστεύουσα Mang. (Richt.) ἱππέων SM: ἵππων v τάξεσιν S
15 μηχανημάτων Mang.: ναυμαχητῶν SM
16 λβὼν S1, βαλὼν corr. S2
17 ἡ SM: καὶ v
19 πῦρ ἐμβάλῃ SM: παρεμβάλῃ v δὲ V
21 ἀποτιννύτω SM (v)
23 φύσει SM: om. v
24 δυναμένην ἠρεμεῖν ἱερώτατον: S ἱερώτατον cum sequentibus coniungendum esse vidit Mang.)
18 Exod. 226.

11.
1 tit. περὶ παρακαταθηκῶν add. S mg M
3 συμβολαίων Mang.: συμβολέων SM δὲ V
4 διδόμενα SM: γινόμενα v δὲ v
5 δίδωσιν S
6 μηδὲ v
7 φιλοδέσποτον SM: φιλοδεσποτῶν V
8 λάθῃ M (coni. Mang.): λάβη S ὁ δ’ S ἵν’ M ἀγνοεῖται SM
9 μεσιτεύῃ M ὑπ’ ἀμφοῖν scripsi: ἐπ’ ἀμφοῖν SM (v)
10 ἀπαιτεῖται S τοῦ δ’ SM: τοῦ δὲ ὡς v
12 ἐπιτρέψοντα S δὲ Y
13 κατασκεπάσας scripsi: κατασκευάσας SM (v) ; κατασκιάσας coni. Mang. ἀπιστίαν scripsi (sic fortasse M): ἀπιστία S(M?) ; ἀπιστίᾳ v
14 ἀνθρωπείων M, ἀνθρωπίων S: ἀνθρωπίνων v
18 δὲ v ἄψαυστον M οἱ (coni. Mang.): ἄψευστον S
19 οἴηται S: οἴεται M (v)
20 τειχωρύχοι M
21 ἐκτεινέτωσαν S, ἐκτιννύτωσαν M τὰ κλεπτῶν εὑρεθέντα seclusit Mang.
22 προσίτω Mang. (cf. LXX): προείτω S, προίτω M
1 cf. Ioseph. Ant. lud. IV § 285 παρακαταθήκην δὲ ὥσπερ ἱερόν τι καὶ θεῖον χρῆμα ὁ παραλαβὼν φυλακῆς ἀξιούτω. 16.
17 cf. Hom. Od. λ 109. μ 323.
18 Exod. 227.
22 Exod. 22,8. d. loseph. Am. lud. IV § 287 εἰ δὲ μηδὲν ἐπίβουλον δρῶν ὁ πιστευθεὶς ἀπολέσειεν, ἀφικόμενος ἐπὶ τοὺς ἑπτὰ κριτὰς ὀμνύτω τὸν θεόν, ὅτι μηδὲν παρὰ τὴν αὑτοῦ βούλησιν ἀπόλοιτο καὶ κακίαν, οὐδὲ χρησαμένου τινὶ μέρει αὐτῆς, καὶ οὕτως ἀνεπαιτίατος ἀπίτω.

12.
2 ἐξωλείας M (Mang.): ἐξολίας S μήτε τι μέρος SM: μήτε ἱμέρω v παραθήκης SM, corr. Mang.
3 κοινοφραγῆσαι (sic) v γενομένην SM: γινομένην V
5 πίστιν SM: τάξιν v ἐκείνου M
6 ἐν ἀψύχοις SM: ἐν τοῖς ἀψύχοις v
9 ἐν παρακαταθήκῃ scripsi τὰ ἐν τι Mang.): παρακαταθήκη M, παρακαταθήκην S
11 τυγχάνῃ M
12 ἴσως SM: om. v
13 δὲ v
15 εἰ τὰ seclusi, ἢ τὰ coni. Wendl.
16 κλαπῆ M, κλαπεῖ S: κλαπείη v ἀποθάνῃ M, ἀποθάνει S: ἀποθάνοι v συντρίβοντος M
17 ἐκεῖνο S
18 ἀποτινύτω S1: ἀποτιννύτω S2M (v)
19 χρώμενον SM: χρησάμενον v ἀποτρῦσαι συνεχέσι(ν) SM: συνεχέσι ἀποτρῦσαι v
22 εἰ καί τις M, εἰ κέ τις S: εἴ τις v πραγμάτων] προσταγμάτων coni. Mang.
23 προσνομοθετεῖ coni. Mang.
26 καὶ οὐ ψεύσεσθε SM: καὶ om. v

13.
6 Exod. 22,9.
9 Exod. 22,10. 13.
11 Exod. 22,10. 11.
11 Exod. 22,14. 15

14. 5

15.
1 οὐκ ὀμεῖσθε v: οὐ κομιεῖσθαι SM τῶ ὀνόματι S, τὸ ὄνομα M: ἐπὶ τῷ ὀνόματι v
4 δεδειὼς S1
5 σπουδάζων M: σπουδάζειν S1. σπουδάζει S2 (v) συκοφαντεῖ M: συκοφαντῶν S (v)
7 ἐπειδὴ γὰρ scripsi: ἐπειδήπερ SM (v)
8 πίστιν SM: om. V
9 ἐργάζεσθαι SM: ἐργάσασθαι v δὲ v
10 βέβηλος SM: ἀβέβηλος v ἀγαθὸν καὶ seclusi; ἄγιον vel ἀγαστὸν (pro ἀγαθὸν) coni. Manix.
13 ἔννατον SM (v) δέκα] ι΄ SM
16 ψευδῆ M: ψεύδη S (v)
17 δὲ v ἐστιν S2M: om. S1(v)
18 ἀνδρῶν om. Flor. Laur. ἐξαμαρτάνων Flor. Paris.
21 μηδὲν SM: om. v
22 ἐπ’ αὐτῶ SM: ἐφ’ αὐτῷ v
23 τὸ seclusi et πραγμάτων scripsi: τὸ πρᾶγμα τῶν SM (v)
24 ὠφελημοτάτων S προσαγωγότατα, οἷς scripsi: προσαγωγότατος SM; προσαγωγοτάτοις Mang.

16. 8 ἄτεχνον πίστιν: cf. Arist. Rhet.
1 15 p. 1375 a 21. —19 Flor. Laur. nr. 13 Flor. Par. 3: Φίλωνος: ἐν συγκρίσει—ἄδικος.

17.
2 πράγματι SM: τῷ πράγματι v
3 ἡ] ᾗ Mang. Richt. ὑγιῆ M τὰ ψευδῆ μαρτυρεῖν SM: τῷ ψευδομαρτυρεῖν v
4 πρόσαντες SM: πρόσαντές v ἀληθεία SM: ἀληθείας v
5 μὴ om M
6 παρανομίαν Mang.: παρανομία SM
8 ἔνιοι Mang.: ἔνια SM δοκοῦντα SM: om. v
10 δὲ v φορά SM: φοράν V
11 ἀγειρόμενοι M, ἀγηρόμενοι S: ἐγηρόμενοι v νεωτερίζωσι scripsi: νεωτερίζοιεν M, νεωτερίζεσθαι
8 (v)
12 τούτοις M (Mang.): τούτους S
13 παρακόπτουσιν S
14 χεῖρας SM (v)
17 ἐπιμένοντες SM: ἐπὶ μέν τε (sic) v, quod in ἐπιμανόντες corrigere voluit Mang. 17.
18 διαίρουσι (sic) M, διαιροῦσι S
18 τείνουσι SM: τέμνουσι v
19 δὲ v τερασκόποι M
20 θύται S, θύται M: θύται V ἐκπονοῦσιν S 20.21 κακοτεχνίαν SM: ἀτεχνίαν v
21 ἐνθέου Mang.: ἐντέχνου SM
22 κατοκωχῆς scripsi: κατακωχῆς SM (v) προφήτης μὲν SM: προφήτης τε μὲν v 23.
24 προφέρεται ἐρέται S, προσφέρεται M: προφέρει v
24 καὶ ante καθ’ add. Mang., om. SM ἀγνοίᾳ] ἀνοίᾳ coni. Mang.

18. 1.2 Exod. 23,1. Deut. 19, 16—19.
6 Exod. 23,2. 14.
15 Eurip. frg. 200,3. 4

19.
2 δὲ om. M ἐνοικηκότος S
3 τε SM: om. v
4 παράσιμον S1 βωμολόχων M
5 εἰκασίαις S2: ἱκεσίαις S1M παρατίθησιν S
7 ἀνερμάτιστα S2: ἐν ἕρματι τὰ S1M ἄνεμος Mang.
8 προσσχεῖν Richt.: προσχεῖν SM εὐσεβείας SM: τῆς εὐσεβείας v
11 εἰθυβόλω S, ἰθυβόλω M
13 εὑρήμασιν S2: εὑρέμασιν S1M (v)
15 ᾖ] εἶ M
16 ἡλιακαῖς S: σεληνιακαῖς M αἱ ἀκτῖνες Mang.: καὶ ἀκτῖνες SM 18.
19 ἀλλ’ ὡς—ἀναφαίνοντι seclusi
19 ὁλοστὸν SM: ὅλοστον Mang.; ὅλως αὐτὸν coni. Mang.
20 μὲν om. M ἐπεψευσμένην SM: ἐψευσμένην v δὲ v 20.21 τό προφητείας SM: τὸ om. v
21 ἐνθουσιάσεις scripsi: ἐνθουσιώσεις S, ἐνθουσιώσης M
22 ἀστράπτουσα SM: ἀπαστράπτουσα ν
23 μέντοι SM: μὲν v
24 προδιετάξατο M κελεύ·σας SM: κελευσάμενος v
25 καὶ παρακοῦσαι M mg S, καὶ ἀκοῦσαι in textu S: καθ’ ἑκούσιον Μang. in textu, κατ’ ἀκούσιον in notis

20.
24 Num. 35,30. Deut. 17,6. 19,15.

21.
1 μυρίαι S: μαρτυρίαι M
2 ἀδικώτατον SM: ἀδικωτάτῳ v
3 ἑνὶ addidi τῶν scripsi (coni. etiam Mang.): τὸν S, τὸ M; πρῶτον v
4 δὲ (bis) v
6 αὑτοῦ S: αὐτοῦ M λέγοντι ὑπὲρ αὑτοῦ conicio
7 ἐνδεῖ . . . ὑπερβάλλει S2M: ἐνδῆ . . . ὑπερβάλλῃ S1 (v)
8 tit. τὰ πρὸς δικαστήν SMG: φίλωνος ἰουδαίου τὰ πρὸς δικαστήν A, τοῦ αὐτοῦ κεφάλαια νόμων τὰ πρὸς τὸν δικαστήν F, τὰ περὶ δικαστοῦ H, φίλωνος τὰ περὶ δικαστοῦ P
9 νόμος] γρ. καὶ νομοθέτης mg M μὲν SM: om. ceteri (v)
10 μωσέα codd.; Μωυσῆν conicio
11 μᾶλλον ἢ τοὺς τοῖς ἄλλοις νόμοις χρωμένους SM: om. ceteri (v)
12 τοὺς λαχόντας SM: τοὺς τοῖς ἄλλοις μὰ λαχόντας ceteri (v)
13 ἁμαρτήσασιν F μα ss. F2), ἁμαρτάνουσιν S
14 ἀπ’ om. H (Turn.) ἀπ’ ἀρχετύπου] ἀπαρχὰς τύπους S ἐναπομάττεσθαι coni. Mang.
15 τὰ om. D ἀλεαίνουσα in textu S, ἀλεύουσα mg S, λεαίνουσα D
16 ὧν] ὃν D πολὺ om. D αὐτῆς MP, ὒ ex ὒ corr. Η τ
17 χιῶνος S1 τῷ] τὸ S καπεψύχθαι (sic) S τἄλλα Α: τἄλλ’ SF, τἄλλ’ ceteri, τὰ ἄλλα D
18 μέλλοι Α
19 ἐπάρδειν] ἐπᾴδειν SD 12—19 DR fol. 157v Φίλωνος: ἄτοπον cod. Cahirinus apud Tischend. Philonea p. 155: ἄτοπον—ἀξιοῦντας. pergit p. 2238.

22.
2 νομίσῃ] νομίζειν τε corr. in νομίσῃ H; νομίζῃ v
4 δὲ SM: δ’ ceteri ἀνδρείαν SH2: ἀνδρίαν ceteri δὲ] τὲ S (Mang.)
5 εἰς S: καὶ A, ceteri (v) καὶ ante κατὰ add. S τῶν om. FA
6 ὁ S: ὁ γὰρ ceteri (v) ἐπιμελόμενος Α
8 ἀσφαλείας] ὠφελείας F τῶν om. Turn. τ’ οἰκεῖα P 8.9 ἐπιτετροφότων S1: ἐπιτετραφότων ceteri (v)
10 tit. εἰς τὸ μὴ παραδέξῃ ἀκοὴν ματαίαν add. S mg M
12 ἐὰν] ἂν S νάμασι SF: νάματι ceteri (v) λόγων om. in textu S, add. mg S
13 ἐπαντλῆται FA, ἑ ex ἁ corr. H, ἐπαντλεῖται S: ἀπαντλῆται MGP ματαίας SAP χλεύγης S
14 τυφοπλαστῶν SA: τυφλοπαστῶν F, τυφλοπλαστῶν ceteri (v) τὰ] τοῦ F 14.
15 μακρὰ ῥήσει S
15 προσιέμενος S δὲ M
16 συνᾴδων S1, corr. S2 ἀκοὴν μαρτυροῦσι scripsi: ἀκοὴ μ. codd. (v)
17 οὐκ S1, corr. S2 προσέξει S: προσέχει ceteri (v) διὰ τί; ὅτι] διότι HP (v)
18 γιγνομένοις M τινὰ τρόπον transp. F
19 δι’ ὅλου HP (Turu.) συνεργοῦντος om. S πάντ’ Α, τὰ πάντα G
20 διελέγχεται] καταλάμπεται S δὲ M
21 πράγμασι μὲν οὐκ ἐντυγχάνοντα om. S 21.
22 ἑρμηνεύεσει S
22 περιελκόμενος F

23.
10 Exod. 23,1. 20.
21 Herod. I 8. (Heraclit. ap. Polyb. XII 27,1). cf. Leutsch GPG II p. 744. R. V. Scala, Studien des Polyb. Ι p.

24.
1 ἔνιοι] ἔνι M
2 μωυσέως S: μώσεως ceteri
3 ἁ μὲν] συνεργοῦντος μέν· S εἶδέ τις] εἰ δέ τις S κρίνων P ἆ δὲ ἤκουσε] ἣ ἀκοῦσαι S δ’ Α
4 βεβαίαν (sic) S
5 tit. περὶ τοῦ μὴ λαμβάνειν δῶρα τόν κριτήν add. S mg M δῶρον Α
6 τοὺς ὀφθαλμοὺς Α τὰ δὲ] ῥήματα δὲ coni. Mang. ϊ
7 λοιμαίνεται S (ϋ ss. S2) ἐπ’ ante εὐθείας om. S
8 ἔργων
9 ἡμίσεια M
10 δίκαι ἄδικοι (sic) S ὑπὲρ scripsi: παρὰ F, περὶ ceteri (v) πεπλημμένων P 10.
11 τάξιν τεταγμένοι transp. Α
11 νικῶντας om. S
12 γνῶσιν] κρίσιν S
13 εἶτα S: εἶτ’ ceteri παρατρέψασθαι H (v)
14 ἡττᾶσθαι] ἡττῆσθαι Η (v)
15 περιγίνεσθαι S: περιγενέσθαι ceteri (v) μῶ προσφέρεσθαι Α: προφέρεσθαι ceteri (Turn.)
16 νομικωτάτην F, νομιμωτάτην S γνῶσιν] κρίσιν S δὲ S: δ’ ceteri
18 δύο ἕτερα Α: δευτέρω S, δύ’ ἕτερα ceteri τὸ S1, τῶ S2
19 μεγίστων S: om. ceteri (Turu.) ἐστίν S τὸ S1, τῶ S2 19.
20 βλάπτον S, ων ex εἰν corr. H
20 tit. εἰς τὸ δικαίως τὸ δίκαιον διώξεις διώξει S) add. S mg M

25.
2 μὴ μαρτυρεῖν ἀκοήν: cf. Dem. .57,4. [Dem.] 44,.55. 46,7. Meier-Schömann-Lipsius, Att. Process p. 878. hinc corrigendum de confus. Ung. §141 ἀκοὴν μὴ μαρτυρεῖν.
5 Exod. 23,8. Deut. 16,19. 8.9 Mel. Barocc. fol. 42v Φίλωνος: τὸ μὲν δωροδοκεῖν —πονηρευομένων. Maximi cod. Cahir. (v. ad p. 221,12) καὶ τὸ μὲν—πονηρευομένων.

26.
1 μωυσῆς S: μώσης ceteri καταδιώκειν M
3 οὐ μόνον—θάλατταν (4) om. F δικαστηρίω Α πανταχοῦ S: καὶ πανταχοῦ ceteri (v) 3.
4 κατὰ τε γῆν καὶ θάλατταν om. S (fort. recte)
4 πᾶσιν S
6 μᾶλλον τοῦ om. Α τοῦ λαβόντος S
7 πίστιν Mang. (coll. de plant. § 101): ἀδικίαν ἀπιστίαν ceteri
8 μὴ om. S alt. δίκαιον] ἥδιον S1, ἡδίων S2
9 δικαίως] δίκαιον F δ’ ἐγένετο S: δὲ γέγονε M, δὲ γίγνεται P, δὲ γίνεται ceteri (v)
10 δὲ] δὲ μάλιστα HP (Turn.) τῶν om. Mang. τοσούτων A
11 τιτθαὶ SP καὶ ante μητέρες om. S
12 ὁ om. S ἄλλως S1, ἄλλος corr. S2 κατ’ οἰκιῶν S
13 ἀεὶ SM: αἰεὶ ceteri
14 ἐκ om. Turu. καὶ om. F
15 συνεγεγένητο MF ἐκτετμεῖσθαι S1, corr. S2
16 ἐστηλίτευσεν mg H, ἐπετήδευσεν in textu HP
17 στολήν om. S
18 ἀνάθημα S καλλιστοτάτω (sic) Α
19 ἀληθείας Α
20 ἐνδϊσθέτου (sic) M
21 τὰ ἀφανῆ SA: τἀφανῆ ceteri
22 τῶ πέλας γνωρίζεται transp. F
23 ἡ codd.: om. v
24 ἀνευρίσκηται S, εὑρίσκεται Α
1 Deut. 16,20.
16 sqq. Exod. 28,26(30).

27.
1 tit. περὶ τοῦ μὴ λαμβάνειν πρόσωπον ἐν (ἐν om. M) κρίσει add. S mg M τρίτον τὸ τρίτον ceteri (v)
2 αὐτὸν AG: αὐτὰ Η1 (Turn.), αὐτὸν ceteri
5 μήτε εὔνοια S: μήτ’ εὔνοια ceteri τῶν δικαίων τὴν γνῶσιν S: τὴν γνῶσιν τῶν δικαίων ceteri (v)
6 περιερχόμενον M 6.
7 τοὺς ποδηγετήσαντας HP, τοὺς ποδηγήσοντας F, τοῦ ποδηγετήσοντος S
7 ἔχοντας S1 ut vid., sed σ(?) eras. ἐπερείσονται S
8 ὦσιν S
10 δόξας codd.: δόξαν v εὔνοιαν in ἔννοιαν corr. F
12 τῆς om. S ἐφεῖται F: ἐφίεται ceteri (v) κυρίου] θεοῦ H (Turu.)
13 τῶν om. S
15 tit. εἰς τὸ οὐκ ἐλεήσεις τὸν τὸν om. S) πτωχὸν ἐν κρίσει add. S mg M σόφ’ ὂν S (proo. Mang.): θαυμάσιον ceteri (v) κελεύει S: κελεύων ceteri (v)
16 γὰρ addidi ἐν κρίσει S: εἰς κρίσιν F, κρίσει (om. ἐν) cettri (v) σχεδόν τι SFM: τι om. ceteri (v)
18 δὲ om. Α
19 τὰ ἀτυχήματα S: τἀτυχήματα ceteri
20 οὐχ S1, οὐκ corr. S2 ἐν om. F
21 τὸ F1, τις corr. F2 τῶν πρότερον S: τῶν προτέρων ceteri (v)
22 ἂν] αὖ F (Mang.)

28.
1 Deut. 1,17. 16,19.
16 Exod. 23,3.
21 testimonia praebet Vahlen3 ad librum Περὶ ὕψους p. 2,16. cf. etiam Cic. pro Ligario
38 . . . homines euim ad deos nulla re propius accedunt quam salutem hominibus dando. Philonis opera vol. V. 15

29.
1 γεννητοῖς AHP (v) μὴ γοῦν Α
2 οἴκοις MP ἄφθονα F
4 λιπαίνῃ AG: λιπαίνει S, λιπάνη ceteri (Turn.) μήτ’ εἴ τις] μήτε τις S αὑτὸν αἴρων transp. Α αὐτὸν MFP
5 μεταδότω A
6 ὅ τε SM: ὁ δὲ ceteri (v) σώματι F ἔρισμα S1, corr. S2
7 ἀγῶσιν S
9 ἐξ αὐτῶν S ὑπειρηκόσιν S τῶν σοφίας] τῆς σοφίας S, τὴν σοφίαν H1P
10 ἀπεληλακότες AGP2 (Mang.) ἄνευ τροπῆς F
11 τὰ om. S ε
12 ἐπαντλοῦντες] πάντα καινοῦντες S ε ss. S2)
13 εἴδωσιν F
15 ἐστὶν S
16 μέχρι S1, μέχρις S2 στελεχωθῶσαι HP τὸν] τῆς F (Mang.)
17 ἐνέγκωσιν S τοσαῦτα Α ἀγάλματα] παραγγέλματα coni. Mang. συνυφαίνεται S
18 τῆς κρίσεως F
19 ἑκουσία HP (v)
20 τιμωρίαι S2A: τιμωρία ceteri (v) δὲ MA
21 ὑπείλλων S: ὑπάρχων ceteri (v)
23 ὀργῆς] οἰμωγῆς S δικάζων S
24 διακρϊέτω (sic) Α 26 S: ψευδομαρτυρίας ceteri (Turn.)

30.
1 τελευτέον S ι΄ M ὃ] ὅπερ S
3 δέ ἐστιν Α οὐκ ἐπιθυμήσεις om. S
4 tit. οὐκ ἐπιθυμήσεις S mg M
7 ἑκατέρων M τί addidi, οὐκ add. Mang.
8 ὁρίζει M: ὁρίζῃ S (v)
9 ἐντίθησιν S κἄπειτα SM: καὶ ἔπειτα v
11 ἢ SM: καὶ v
12 τῶ ex τὸ corr. S ἀγαθὰ M
13 πρὸς δ’ ἀλήθειαν conicio
14 ἐπιπίνειν . . . ἐπελαύνειν Mang. (voluit ἐπιτείνει . . . ἐπελαύνει): ἀποτείνειν . . . ἀπελαύνειν SM ἄπειρον Mang.: ἄπορον SM
15 ἀλλ’] ἄλλα (sic) Mang.
16 ἄντικρύς S1, corr. S2
17 ἠρεμῆσαν Mang.: ἠρεμοῦσαν SM ἐφολίγον S (π ss. S2) 17.
18 τῆς καθ’ αὑτοῦ SM; seclusi; τῆς ψυχῆς κατ’ αὐτοῦ v (τῇ ψυγῇ coni. Mang.)
18 κατακερτομοῦν κατακερτομῶν SM
19 ἀπολειπομένη M: ἀπολιπομένη S ταντάλιον SM (v)
20 ψυχῇ Mang.: τύχη SM πότον S
22 ἐθελήσειεν S πάντας S: πάντα M (v)
23 ὡς SM: ὥσπερ v ἀπαρηγόρητοι SM: ἀπαραγόρητοι v
24 καὶ add. Mang., om. SM 15*

31.
1 ἐν S1, ἐκ corr. S2
2 τιθασεύσῃ S, τιθασσεύσει M: τιθασσεύῃ v
4 βαρυτέρας SM: βαρυτέρους v
5 δεσποινῶν SM: δεσποτῶν v δὲ v
6 περὶ γαστρὸς καὶ τῶν περὶ γαστέρα coni. Mang.
9 κινεῖται] μηκύνεται Mang.
10 περιθεῖ scripsi (cf. Lob. Phryn. p. 220): περιθέει SM; ἐπιθέει coni. Mang. ὡς] ὡς καὶ M αὐτό που SM: που om. v
12 συνείρουσα] συναιροῦσα coni. Mang.
17 σύλα SM: σῦλαι v
18 χρεοκοπίαι SM
20 ἀψευδές M
22 ἀμυθήτων κακῶν καὶ συμφορῶν κατέπλησε τὴν οἰκουμένην M
25 πολεμικῶν coni. Mang. κατεπλήσθη] κατέπλησαν coni. Mang.
27 ὑπεσύρη M (Mang.): ὑπεσύρει S ἤρξατο S (ν ss. S2): ἤρξαντο M (v)
28 ἐνάργειαν Mang.: ἐνέργειαν

32.
1 οἷν coni. Wendl. alt. τὰ om. Richt. 1.2 δ’ ἐστὶν SM: δέ ἐστιν v
3 χρεοκοπίαις S
6 ἀϊδρύτους SM, corr. Mang.
7 ἀνωμαλίας SM: ἀνομαλίας v S pr. καὶ S: ἡ M alt. καὶ SM: ἢ v
9 τἄλλ’ SM: τἄλλα Mang.
11 τὰς φύσεις τυραννικοὺς transp. M
12 ἀσθενεστέροις scripsi: ἀσθενεστέρους SM; ἀσθενεστέρων Mang.
15 ἤδη SM: ἥδε v
17 ἀναφθεγγομένοις scripsi: ἀναφαινομένοις SM (v)
18 τιμωρὸς v ἐχεμυθοῦσιν S καὶ seclusi 19.20 ὑγροῦ καὶ διαρρέοντος Mang.: ὑγροὺς διαρρέοντας SM
21 αἰδεσμάτων S ἑ ss. S2) καὶ seclusit Mang., καινῶν coni. Wendl.
24 ἕνεκεν S
25 ὀρθῶν] τροφίμων coni. Mang.
26 τριττὸν Wondl. (Benzelius): τρίτον SM αὐτῇ Mang.: αὐτῆς SM
26 cf. Plat. Phaedr. 246 a, 253 c. Rep. IV 438 d. Tim.
69 c, al.

33.
1 αἱ τοῦ νοῦ Mang.: ἀεὶ τοῦ νόμου SM 2.3 τῇ μὲν Mang.: τί μὲν M, τὴν μὲν S
3 εἰ καὶ μὴ Mang.: εἰ μὴ καὶ SM
4 ἀλλά τοι SM: ἀλλὰ καὶ v τῆ δ’ S: τί δ’ M ἵνα καὶ SM: καὶ oin. v νοῦ Mang.: νόμου SM
5 ὠφελῆται Mang.: ὠφελεῖται SM αὐτὸν Mang.: αὐτῶ SM
6 πραυπαθῆ πραοπαθῆ SM, πράα πάθη v τὸν περὶ M (coni. Mang.): τῆ περὶ S
8 διωκεῖσθαι SM, coit. Mang.
9 ἀπλειστότατον S1, corr. S2
10 τόποις Mang.: τροποῖς (sic) SM τροφαί τε SM: τε om. v ὀχίαι S
11 ἀφιδὼν S (π ss. S2) ἐκδύσασθαι] ἐκμισῆσαι coni. Mang. vel ἐπαποδύσασθαι πάθει; ἐκλύσασθαι conieceram
13 ἀναιρηθείσης (sic) Mang. Richt.
15 εὐδαίμονος βίου παντέλειαν SM: εὐδαιμονίαν παντελείαν v
19 ἀφηνιάσειν M (Mang.): ἀφηνιᾶσιν S
20 ὡς om. M (fort. recte) πιθαρχεῖν S1, corr. S2
21 οὖν om. M δύω v
22 ἑκάτερον οὖν conicio διατάγμασιν S
25 tit. περὶ ἀπαρχῶν add. S mg

34.
25 Exod. 22,29. 30. 34,26. Num. 18,12. 13. Deut. 15,19. 20. 184.

35.
3 τοὺς δ’ Mang.: τῆς δ’ S, τὰς δ’ M ἁγιαστίας S (alt. α delevit S2), ἁγιστίας M, corr. Mang.
4 ἐφίεται] ἐφεῖται conicio
5 μεταβαλεῖν Richt. Tauchn.
6 βιωφιλεστάτης Mang. Richt.
7 αἷς S: ἅς M ἐντρέχειν scripsi: συντρέχειν SM, ἐπιτρέχειν V
8 ἀναμένων SM: ἐπιμένων v καθοσιωθῶσιν S
10 tit. περὶ ζώων add. S τὴν M: om. S (v) ἐφῆκε scripsi: ἀφῆκε(ν) SM
14 ἀνδραποδωδεστάτην SM: ἀνδραπωδεστάτην v
15 ἐργάσηται SM, corr. Mang.
17 συῶν SM: ὑῶν V
18 ἀλεπίδων] ἀλεπιδώτων conicio ante πρός γὰρ κτλ. pauca intercidisse arbitror, velut τούτων δὴ χρήσεως ἀνέχειν κελεύει
19 εἰ καί M, εἰ κέ S αι ss. S2): εἴ κέ v
20 ὀλιγοδεΐας M: ὀλιγοδεείας S; ὀλιγοδείας v

36.
3 Num. 18,31. 17.
18 Lev. 11,7. 10. Deut. 14,8. 10.
18 cf. Clem. Alex. Strom. II
20 p. 484 P. πάσης τοίνυν ἀρετῆς μεμνημένος ὁ θεῖος νόμος ἀλείφει μάλιστα τὸν ἄνθρωπον ἐπὶ τὴν ἐγκράτειαν, θεμέλιον ἀρετῶν κατατιθέμενος ταύτην, καὶ δὴ προπαιδεύει ἡμᾶς εἰς τὴν περιποίησιν τῆς ἐγκρατείας ἀπὸ τῆς τῶν ζῴων χρήσεως ἀπαγορεύων μεταλαμβάνειν τῶν ὅσα φύσει πίον, καθάπερ τὸ τῶν συῶν γένος εὐσαρκότατον τυγχάνον· τρυφητιῶσι γὰρ ἡ τοιαύτη χρῆσις χορηγεῖται. . . . τῶν τε ἰχθύων ὁμοίως ἀπηγόρευσε μεταλαμβάνειν, στέλλων ἡμῶν τὰς ἐπιθυμίας ἐκείνων, οἷς μήτε πτερύγια μήτε λεπίδες εἰσίν· εὐσαρκίᾳ γὰρ καὶ πιότητι τῶν ἄλλων ἰχθύων οὗτοι διαφέρουσιν.

37.
1 θρύψιν S: ὄρεξιν M
2 ἐπέτεινε SM: ἀπέτεινε Richt.
4 τῆ μέση S: τὴν μέσην M ἀνεπίληπτον SM: ἐπίληπτον v
7 τὰ αὐτὰ SM: ταὐτὰ Richt.
8 μώση M εἰ addidi: κἀν . . . παρασκευάζῃ coni. Mang.
9 λογιζομένῳ coni. Mang.
11 λάθωσιν V
14 ἀπαγορεῦσαι] ἀπηγόρευσε conicio τῆς . . . χρήσεως] τὴν . . . χρῆσιν conicio
16 τιθασά SM Vind.: τιθασσά v τροφὰς ἡμέρους M ὄις ἡμέραις S1, ἡμέραις (i. e. ἡμέροις αἷς) corr. S2; ἡμέροις ἃς coni. Mang.
17 tit. τετραπόδων ὅσα καθαρά add. S mg M
18 πύγαργος Vind.: πύγαρτος SM (v)
19 ἣν SM: ἢν V
20 κατανενόηκεν M: κατανενοηκὼς S (v) οὖσιν S δύνασθαι M

38. 15—233,8 Vind. hist. gr.
67 fol. 58r περὶ τῶν ἐδωδίμων χερσαίων καὶ πρὸς βρῶσιν Μωυσῆς γὰρ ὁ θεόπτης ἐκ τῶν τετραπόδων χερσαίων τὰ ποηφάγα καὶ χλοηφάγα ὑπέδειξεν ἡμῖν καθαρὰ εἶναι καὶ πρὸς βρῶσιν ἐδώδιμα, ἐπεὶ καὶ τὴν φύσιν εἰσὶ τιθασά τροφαῖς ἡμέροις σιτούμενα καὶ μηδὲν εἰς ἐπιβουλὴν πραγματευόμενα. ἁ καὶ δέκα τὸν ἀριθμὸν ἐγνώρισεν εἶναι· μόσχος, ἀμνός, χίμαρος, ἔλαφος, δορκάς, βούβαλος, τραγέλαφος, πύγαργος, ὄρυξ, καμηλοπάρδαλις. διττὰ δὲ σημεῖα ὑπογράφει τούτοις κεκτεῖσθαι (sic), τό τε διχηλεῖν καὶ τὸ μυρικᾶσθαι· οἷς γὰρ μὴ πρόσεστι ταῦτα τὰ σημεῖα, ἀκάθαρτα καὶ ἄβρωτά εἰσι παντελῶς.
17 Deut. 14,4. 5.

39.
2 ἀριθμόν add. Mang. τελειώτατος S
3 ἅγιος] ἁγιώτατος coni. Mang.
5 μετέχουσιν S δοκημασίαν S
6 διχειλεῖν S1, corr. S2
7 μαρυκᾶσθαι S, μαρυκᾶσθαι M, μυρικᾶσθαι Vind. pr. ἢ] ἦ S αὐτὸ S1: αὐτῶ S2, αὐτῶν M
8 ταυτὶ SM: ταῦτα v σύμβολα om. M
10 μαρυκώμενον S, μαρυκώμενον M ὅταν scripsi: ὅτε SM (v)
11 διατεμὸν SM: διατέμνον v
12 ἀνιμᾶται S2M, ἀνειμᾶται S1: ἀναμάττει v
16 μνήμη SM: μνήμην v
17 δ’ εἰσὶ SM: δέ ῶ εἰσι V κόλλα (sic) M
18 ὤφελος S1, corr. corr. S2
20 διχειλοῦν S1, corr. S2 ἐπεὶ] ἡ ἐπὶ M
21 τὴν μὲν SM: τῆς μὲν v
22 ἀπολείπεσθαι S2M, ἀπολιπέσθαι S1: ἀπολιπέσθαι v tit. τετραπόδων τὰ μὴ καθαρά add. S, τετράον πόδα ὅσα μὴ καθαρά mg Μ τοῦτ’ S1, corr. S2
23 μονυχα S (όν ss. S2), μονόνυχα M, corr. Mang. πολύχειλα S1, corr. S2 ἀκάθαρτα ὅτι scripsi: ὅτι ἀκάθαρτα SM: ἀκάθαρτα τὰ μὲν ὅτι coni. Mang.

40.
5 sq. Lev. 11,3. Deut. 14,6. cf. Aristeae epist. § 150 sqq.

41.
1 καὶ ante περιφεροῦς om. Richt. Tauchn.
4 καταλαβεῖν SM: ἀκαταλαβεῖν Mang. Richt.
5 tit. περὶ ἐνύδρων καθαρῶν add. S mg M ἄρχεται Mang. (in append.): παράρχεται SM, παρέρχεται v
7 πτέρυξι M: om. S; πτερυγίοις add. Mang.
11 καὶ add. Mang.
13 δυσοδίαις S1, ο in ω corr. S2
14 ἀντέλλοντα S1, corr. S2
15 ἐστὶν S
16 ἐπ’ S1, ἐφ’ corr. S2 κατάντην S
19 ὑποφέρειν M
22 tit. περὶ ἑρπετῶν add. S mg M εἰδέας S1
23 τετράσκελα SM, corr. Mang. 24.
25 τῶν ἐπὶ κοιλίαις πορευομένων τοὺς
25 αἰθυίης SM: αἰθύης v ἐμφορουμένους M
27 τεχνιτευμέναι SM, corr. Mang.

42.
6 Lev. 11,9. 10. Deut. 14,9. 10.
22 Lev. 11,20. 23. 41. 42.

43.
1 αἰδεσμάτων S ἀναρυπίζουσαι S1, corr. S2 τετρασκελῶν S
3 μὴ ἑνὸς M (coni. Mang.): μηδενὸς S
4 ἃ γένει scripsi: ἁ γένη SM, ὧν γένη v ἀριθμῶ δ΄ SM: δ΄ ἀριθμῷ Mang. ἀριθμῷ secludendum videtur
5 εἰκὼς S1, corr. S2
6 tit. περὶ καθαρῶν ἑρπετῶν add. S mg Μ ὥστε] ὡς conicio
8 ὀφιομάχην SM: ὀφιομάχον v
10 ὁλκὴ Mang.: ἀλκὴ SM
11 αὐχενίζουσα] ἄγχουσα coni. Mang. πιαίζουσα S
12 ὁλκῆς SM: ἀλκῆς v (sed ὁλκῆς scribendum esse vidit Mang.)
16 tit. περὶ πτηνῶν add. S mg M ἐπεξεληλυθὼς coni. Mang.
17 εἰδέας S1
19 post πτηνῶν falso interpung. v ἀποδοκημάσας S1, corr. S2 ἄλλων] ἀλλήλων coni. Mang., ἀλόγων ipse conicio
22 τιθάσω (sic) καὶ ἡμέρῳ τάξει SM: τιθασσῶν καὶ ἡμέρων τάξει v

44.
6 Lev. 11,21.22.
19 Lev. 11,13—19. Deut. 14,12—17. cf. Aristeae 146.
21 Deut. 14,11.19.

45.
1 tit. περί θνησιμαίων καὶ θηριαλώτων add. S mg M
2 τραπέζης SM: τραπέζας v ἄνθρωπον scripsi: ἀνθρώπων SM (v) ἀτιθάσσοις M (v)
3 συνευοχούμενον S
5 προκατισχημένον M
7 καὶ βάλλειν θῆρας εὐσκόπως ἐπισταμένους M mg S: om. in textu S (om. v)
8 καὶ ἐπ’ εὐθήροις ἄγραις ὑψαυχενοῦντας om. M μάλιστ’ S1, corr. S2
9 σκύλαξιν S
11 ἀνδρίους S
12 τις seclusi; ἐμέμψατο δ’ αὖθις coui. Mang.
13 ἄντικρυς SM: ἄντικρύς Maug.
15 προαγῶνας M (coni. Mang.): πρῶνας S
16 καὶ seclusit Maug.
20 πράξεις SM: τἀς πράξεις v μιμουμένους addidi; π. ἐπιτηδεύοντας coni.
21 πεῖραν M: om. S (v) ἀμυνομένους scripsi: ἀμυνομένοις SM (v)
22 πήσεσθαι S1, πείσεσθαι corr. S2 σαρδανάπαλοι M τὴν ἀκρασίαν Wendl.: τῆς ἀκρασίας SM (v) τὴν ἄγαν scripsi: τὴν ἀρὰν SM: τὸ ἄγαν v ἁβροδιαίτων S
23 αὐτῶν SM (v) χανδὸν] σχεδὸν coui. Maug. ἀόριστον S2: ἄριστον S1M ἀποτείνοντες M: ἀποτείνονται S (v) καινὰς κενὰς SM: καὶ καινὰς

46.
1 Lev. 5,2. 11,24—28. Deut. 14,20.
12 Lev. 17,13—16. 17

47.
2 pr. καὶ SM: om. v 2.3 τυμβεύοντες SM: ἐντυμβεύοντες v
3 αὐτῶ (sed ω corr. ex ο) S, αὐτῶν M
4 αὔταρκές v
7 pr. τῆς om. M post λογικῆς add. ὅτι δύο ψυχὰς ἔχομεν mg S et in textu M
8 post συμβέβηκεν tit. περὶ ψυχῆς ἀνθρώπου add. S mg M
14 κρεῖσσον SM: κρεῖττον v
16 μεθιεμένου M: μεθίεμεν, οὐ S (v)
17 ὑπομένοντος M: ὑπομένοντες S (v)
18 ὁλοκαυτοῦται scripsi: ὁλόκαυται S1, ὁλοκαύτω (sic) S2, ὡλοκαύτωται M; ὁλόκαυτα v
20 ἀντ’ ἐλαίου om. M
21 καθωσιωμένῳ M: καθοσιωμένω S (v)
22 μέμφεται τινας conicio, μέμφεται οὖν coni. Mang.
23 κατηδυπαθεῖν S1, corr.
24 ἀπέχρη S: ἀπόχρη M
25 ἐν add. Wendl.
20 κρειῶν Richt.

48.
5 Lev.3,17.
6 Lev. 17.11. 14. Deut. 12,23.
9 Gen. 2,7.
18 Lev. 4,7.8 al.
22 sqq. Num. 11,4 sqq.

49.
2 ἐκατηγόρουν S (sed ἑ expunxit S2) ; κακηγόρουν coni. Mang,
3 νεωτερίζοντι S1, corr, S2
4 δὲ S: δ’ M
7 ἐκχεῖται SM: ἐγχεῖται v περὶ Mang.: παρὰ SM
8 ἐφημερήσιον SM
9 συνεσκίαστο SM: ὑπεσκίαστο v ὡσεὶ διπήχει Mang. (cf. LXX Num. 11,31): εἰ δίπηχυ S1 ut vid., εἰς διπήχει (sic) εἴδει πήχεως M: εἰ διπήχει v
12 κἀν scripsi: καὶ SM (v): καὶ ταύτῃ ἐντραφέντας coni, Mang.
13 κρεοφαγίας ἁγίας S ἐγείραντες SM: ἐγείροντες v
14 ἵεντο M
16 ἐξῄεσαν scripsi: ἐξίεσαν SM (v) ἔχουσιν S
17 εἶδέν S
22 παραινέσεσιν S
23 αὐτοῦ SM
24 τῶ M: τὸ S pr. τὴν S1, τῆ corr, S2 αὐτοῦ SM εὐαριστείτω Richt, Tauchn.
27 περὶ addidi 27.
28 ἀποχρῶντος S
28 ι΄ M
29 εἰ γὰρ δεῖ] ἔδει γὰρ coni. Mang,

50.
2 διηρμήνευσε M: διερμήνευσε S (v) πρὸς τὸ M: πρὸς δὲ τὸ S (v) ἀσύγχυτον Mang.: ἀσύγκριτον SM
3 ἢ S
5 δὴ SM: δὲ v ἴδια M
6 ι΄ M ἐστίν SM: oin. v
8 δὲ add. Mang. ι΄ M
9 ι΄ M
11 ἀλείφουσιν S
13 διόλου M συνηχῇ M (coni. Mang.): συνεχῆ S; συνέχῃ v
15 alt. καὶ om. M
18 tit. περὶ δικαιοσύνης S mg M
19 ἓν τὸ Mang.: ἐν τῶ SM (sed ω corr. ex ο S) ἦν SM: ἢ v
20 δικαστάς S: δικαστήν M (v) ἐποιησάμην SM: ἐποιήσα μὲν v
21 διεξίειν M παραλειφθῆναι M (coni. Mang.): παραληφθῆναι S
26 ὅτι v: τί SM

51.
24 Deut. 6,6.8. 1118.

52.
1 τὰ addidi ἄριστα SM: ἀρίστῳ v μαθημάτων scripsi: ἀναθημάτων SM (v) ἐντυποῦν Mang.: τυποῦν SM
2 καὶ ταῦτα χαράττοντα scripsi: ταῦτα καὶ χαράττοντα S (v), ταῦτα χαράττοντα M διὰ δὲ τοῦ SM: διὰ τοῦ δὲ v
3 ἐννοίαις S 5.
6 καὶ τίνος M: καί τινος S (v)
6 μὴ ἑνός Mang.: μηδ’ ἑνὸς M, μηδενός S
7 βίος ὁρμεῖ coni. Maug.
8 τοῦ γ΄
9 σάλον S: ἅλον (sic) M δὲ V κινούμενα Wendl. (κινούμενον v): κινον (sic) S, om. in lac. (spat. 4—5 litt.) M 9,
10 ἴν’ ἀβέβαια καὶ ἀνίδρυτα ἵν᾿ ἀβέβαιον καὶ ἀίδρυτον S (ἀνίδρυτον Mang.), ἵνα βέβαιον καὶ ἀΐδρυτον M
11 κίνησις SM: κίνησις v
12 δὲ v
13 δὲ v ἐν scripsi: μὲν SM (v) ; ἐντυπώσασθαι coni. Mang.
18 κἀν M (coni. Mang.): καὶ S 18.
19 μέλλῃ καὶ βραδύνῃ M: μέλλει καὶ βραδύνει S (v) 19.20 ἐποχετευέτω Mang.: ἐποχευέτω SM
21 γεμισθῶσιν S προσδιδασκέτω δὲ coni. Mang.
23 χωρίον (sic) M ἰδίοις] ἰδιωτικοῖς coni. Mang.
25 ἐνευφραίνωνται M, ἐνευφραίνονται S: ἀνευφραίνωνται v

53.
21 Deut. 6,7. 1119.

54.
1 αὐτῆς] αὐτοῖς M ἀιδίοις] ἀοιδίμοις coui. Mang.
3 πρόσθεν τῶν M (coui. Mang.), προσθέντων S: προσθέντας v φλιῶν Μang.: φίλων
5 καὶ ἐνδημοῦντες om. M
6 ἄληκτον] ἄληστον coni. Mang.
7 ἑκατέρου Mang.: ἑκάτεροι SM
9 θεραπεία SM (θεράπαιναι mg S): θεραπεῖαι v
10 δρῶσιν] ὁρῶσιν coni. Mang. ἄλλων M (coni. Mang.): ἀλλήλων S
11 tit. ὅτι οὐ δεῖ προστιθέναι καὶ ἀφαιρεῖν add. S mg M
12 καὶ ἀφαιρεῖν SM: ἡ ἀφαιρεῖν V καὶ ὁμοίῳ om. M
13 νόμημα S1 corr. S2
14 τὴν δ’ ἀφαίρεσιν γίνεσθαι τῶν δικαίων supplevi παραλέλιπται S1, corr. S2
16 τὰς ἄλλης ἀρετῆς coni. Mang.; scribendnm fortasse κἀν ταῖς ἄλλαις ἀρεταῖς
17 αὐτῆς M ὡς SM: ὥστ᾿ (ὥστε) v
18 δι’ ὅλων scripsi: δι’ ὅλου SM (v)
19 ἐστιν S
20 εἴσασιν S
21 ὑπομενετέων SM: ὑπομενητέων v

55.
3 Deut. 6,9. 11,20.
11 Deut. 4,2. 12,32.
19 sqq. cf. Leg. alleg. I § 68. Tusc. IV
53 . . . quo modo igitur Chrysippus? fortitudo est, inquit, scientia rerura perferendarum vel adfectio animi iu patiendo ac perferendo summae legi parens sine timore.

56.
1 τι v: τε S, om. M
3 δὲ V ἀφαιρέσει scripsi: ἀφαιρήσει SM (v)
5 ἑκάτερον M: ἕτερον S ἐπαλλάξει M: ἀπαλλάξῃ S; ἀπαλλάξει v
7 δὲ v ισ αὖ τῆς] αὐτῆς M ἢν M (coni. Mang.): ἧς S ἀνέχειν M ἀνίσχειν ἀνέχειν S (v)
8 ἐπιλάμπειν M: ἀναλάμπειν S εὐκταῖον M: εὐκτέον S (v)
10 καὶ βασιλικωτέραν om. M
12 ἀλλ’ Mang.
13 γένοιτ’ ἄν SM: γένοιντ’ ἄν V
14 tit. περὶ τοῦ μὴ παρακινεῖν ὅρια add. S vag M καὶ SM: δὲ ων ων
16 δὲ V κλῆρον (sic) M: κλῆρον S ὅρον M: ὅρον S; ὅρου v
17 τῶν SM: om. v
20 τῶν SM: om. v
21 δίχα addidi; πρὸ add. Mang.
24 πιθαρχῶν S
25 ἑκούσιον SM: ἑκουσίαν v

57.
1 tit. κατάστασις ἀρχόντων S: περὶ καταστάσεως ἀρχόντων mg M, τοῦ αὐτοῦ περὶ καταστάσεως ἀρχόντων F, Φίλωνος περὶ καταστάσεως ἀρχόντων G, Φίλωνος ἰουδαίου περὶ καταστάσεως ἀρχόντων Α περὶ καταστάσεως ἄρχοντος HP
2 ἀλυσιτελεῖς corr. in ῶς M
4 γ’ οὖν S, γὰρ FG Esc. ἐλλαβόμενος coni. Mang. αι „ 4.
5 λαβόμενος ἡγεμονίας om. M
5 ἀποδοκιμάσῃ ἄν
5 ἀποδοκιμάση ἂν S, ἀποδοκιμάση ἂν M, ἀποδοκιμάσειεν ἂν A ἀποδοκιμάσαιεν ἂν P
7 ἀπάγονται (ἀ ex ὑ corr.) H, ἀπάγονται G (v)
8 καταπιθεῖς S1, corr. S2 γενομένους S ἀγελιδὸν S1, corr. S2
9 τοῦ ἤθους G ἀναξίους SMA: οὐκ ἀξίους ceteri (v)
10 ἔτι τοίνυν scripsi: ἔτι νῦν SM, οὐ τοίνυν ceteri (v)
11 τοὺς] τὰ F1 τύχη Α
12 ἀνιδρύτου MAFG: ἀϊδρύτου SHP (v)
13 ἀλλ’ ἐν πείρα SM Esc: ἀλλὰ πείρα ceteri (v) 13.
14 δοκιμάζοντες Α
14 τῶν ἐνθαλαττευόντων M Esc. 14.
15 οὐχ ὁ λαχὼν] οὐ χωλάζων S
15 κυβερνᾶν] κυβερνήτης M Esc. ἀνεπιστημοσύνην M Esc.
16 ἐργαζόμενος AHP, ἐργασάμενος Esc. ἀλλ’· ὅστις] ἄλλος τις S, ἀλλ’ ὥς τις A; ἀλλ’ ὃς Turu.
18 οὗτος—περαιωσάμενος (244,1) om. FG οὗτος δ’ ἐστὶν SM: οὗτός ἐστιν ceteri (Turn.) σύμπαντα ἡ πλεῖστα (244,1)] πλεῖστα καὶ σύμπαντα SM, ἢ om. A1H1P, ss. A2H2

58. 3—5 Escur. gr. gr. X— —I—13 I—13 fol. X—I—13 fol. εὐτυχίαν οὐκ ἀρετὴν ὁ κλῆρος ἐμφαίνει· πολλοὶ γὰρ πολλάκις—ἐξετάζεσθαι. 13—17 Εscur. ibid.: ἰατροὶ οὐ κλήρω λαγχάνουσι—φαίνηται δεδιδαγμένος.

59.
1 περεωσάμενος S ἐμπορίας (sed ίας in ras.) S δὲ S: τε ceteri (v)
2 τούς τε GHP (Turn.) ἔν τε νήσοις SMFA: ἐν ταῖς νήσοις GHP (Turn.)
3 κατὰ γῆν ὁδῶν] κατὰ τὴν ὁδὸν M, διὰ τὴν ὁδὸν S κατὰ θάλατταν SM: διὰ τῆς θαλάττης Γ’ διὰ θαλάττης AG, διὰ θαλάσσης HP
5 παρακολουθήσας M 5.
6 τὰς τεταγμένας κινήσεις F2 G ἀπλανεῖς] ἀφανεῖς S
8 οἷά τε MA περαιοῦσθαι M, περεοῦσθαι S: διαπεραιοῦσθαι ceteri (v)
10 τε SM: om. ceteri (v)
11 ἁμάρτη A τεχνῶν εἶναι SM: εἶναι post ἐπιστημῶν transp. ceteri (v)
12 κλήρου Christophorson Mang. (ex unico Codice Trin.): καιροῦ codd. ταλαντεύσει Mang.: ταλαντεύειν S, ταλαντεύει ceteri
13 ταῦτ’ SMF: ταῦτα ceteri
14 ὁ πάνσοφος μωυσῆς τῆ ψυχὴ θεασάμενος transp. HP (v)
15 εἰσηγεῖσθαι διενοήθη SM: διενοήθη εἰσηγεῖσθαι ceteri (v) φησὶ γοῦν M, φησὶ γ’ οὑν S: φησὶν οὖν ceteri (v) ἐπὶ όν
16 σεαυτῷ (sic) A
17 δοκημασίαν S
18 ἢν MFHP, ἡ S: ὃν AG (Mang.) ἡ om. S ποιήσει M, ποιήσειεν S: ποιήσεται ceteri (v)
19 κοινωφελῶν] κοινῶν SA
20 τόν ἄνθρωπον] τῶν ἀνθρώπων coni. Christophorson, τὸν ἄρχοντα coni. Mang., τὸν αἱρεθέντα conicio
21 tit. περὶ ἄρχοντος add. S mg M

60.
16 Deut. 1715.

61.
1 διττὰς] διττῶς (corr. ex διττὰς) ἔχειν F ὑπογράφει SM: ἐπιγράφει ceteri (v) πλήθους M
2 πάντα ἄδικον] παντα??δικον H; παντάδικον v
3 θησαυριζόμενος A δὲ Α
5 κατὰ ante πλάνον addidi φορούμενον in ο φερόμενον corr. H, φερόμενον L (Turn.) ὑπολαβὼν S, ὑπολαβὼν (sic) A
6 ἀγαθῶν] ἄγαν Turn. βεβαίων S
7 ἐκαρποῦντο SM προυπέλαβε F (Mang.): ὑπέλαβε G, προὔλαβε HP1 (Turn.), προύβαλεν S, προὔβαλε MAP2
8 συγγενείας SH1P, αν ex ας corr. FH2 οἰκειότητας SH1P, ος ex ας corr. FH2
9 ἐστὶν S εἷς ὁ θεὸς S 9.
10 ᾦ πάντες] ὧπερ HP (Turu.)
10 ἔθνους] γένους M
11 προλεχθεῖσι(ν) SM: λεχθεῖσι ceteri (v) διαμαρτήσειν conicio 11.12 μεθορίζειν SM, καθορμίζειν Α
12 σποράσιν in σποράδην corr. H2
13 τοῦ SM: καὶ τοῦ A, τοῦ καὶ ceteri (Turn.) τὰ om. Α 13.
14 προσεπιδόσιν S, πρὸς ἐπίδοσιν M
14 ἀπεφήναντο H1P
15 παρέλθοι SA (sic Mang.)
16 αὐτοχειρία γράψαι SM: γράψαι αὐτοχειρία ceteri (v) κεφαλαίων δὴ τύπον S
19 ἐνσφραγίζονται καὶ ἐνιδρύονται Α
20 ἑαυτῆ SM 20.21 μὴ μετιούσης] μηκέτι ἰούσης Α
21 ἕτερον corr. ex ἑτέρων F πρηνῆ S1 πρὶν ἢ corr. S2, πρὶν om. HP παραδράξασθαι A, περι- ex πρα- corr. F, περιδράξεται G

62.
1 Deut. 17,16. 17.
16 Deut. 17,18. 18—20 Escur. gr. X—I—13 τοῦ μὲν ἀναγινώσκοντος—ἐπερειδούσης ἑαυτήν.

63.
2 τε] τῆς S συνεχοῦς] ἀδιεχοῦς G 3.4 αὐτῶν ἐγγενέσθαι SMAF1P: αὐτῶ ἐγγενέσθαι H, αὐτῶν ἐγγενέσθαι αὐτῶ F2G; αὐτὸν αὑτῷ ἐγγ. Turn., αὐτῶν αὐτῷ ἐγγ. Mang.
4 ἐθιζομένης HP (Turn.) ὁμιλεῖν H (Turn.)
5 ἱερεῖς (sic) Α μακροχρόνιαι HP (Turn.)
6 εἰδέας S ἀξιεργάστους P
7 ἀποτελοῦσιν S γράμμασιν S
8 ἐντυγχάνει HP ἰδία Α
9 καὶ πρὸς ἀναλήψεις ἑτοιμότερα om. M ἀντιλήψεις coni. Mang. ἄλλος S
10 ἅμα λογισμὸν SM: ἀναλογισμόν ceteri (v) 10.11 τοιοῦτος S (Mang.): τοσοῦτος ceteri
11 ἑτέρῳ προσχρησάμενος ὑπηρετῶν scripsi: ἑτέρω προσχρησάμενος ὑπηρέτη M, προσχρησάμενος ὑπηρετῶ (sic) ἑτέρω S, προσχρησάμενος ὑπηρέτῃ ἑτέρω ceteri (v) ἄρ’ SM: ἄρα ceteri
12 βιβλίον SM: βίβλον ceteri (v)
13 τὰς] τοὺς MP 13.
14 ἵν’ εἰδῶσιν ὀξυγραφεῖν M
14 post πόθεν add. ἀλλ’ F βιβλίῳ SM: βίβλῳ ceteri (v)
15 ἐναπομάττομαι H1P (Turn.)
16 ἀνεκπλύτους codd.: ἀνεκπλύντους πλύντους V
17 ἐστὶν ἡ βίβλος S: ἡ βίβλος ἐστὶ Α, ἡ βίβλος ἔσται ceteri (v)
18 παράσημον SM: ἐπίσημον ceteri (v)
19 ἀρχέτυπον] ἀρχὴν τύπον A τοῦ om. AHP (v)
20 ἀεὶ SM: αἰεὶ ceteri
21 ἄριστα] μέγιστα F ἐν μὲν ἰσότητι H1P
22 ὀλιγόφρονος] νοσερόφρονος S

64.
1 Deut. 1719.

65. p. 364 M.

66.
1 ἀσφάλειαν] φιλίαν M
2 ἀντεκτεινόντων SH, ἀντεκτιννόντων M, ἀντεκτιννύντων AP2 ἀπεργάσαιτο A
3 τούτους] τοὺς M μὲν] μὲν οὑν MA ἀποδράσωμεν μισήσαντες Α
4 ἔξω S; ἄξω coni. Mang. ἀναστασίαστον S
5 φιλήσας M ποιήσομαι Α
6 μὴ] μηδ’ S θατέρω FG
8 ἀρτίαις SM: ἀρτίοις ceteri (v) χρησάμενος AH2: χρησόμενος S, χρησάμενα ceteri
9 ἢν βασιλικὴν ὡς ἔοικε ὀνομάζειν ὀνομάζειν εἴωθε M ὀνομάζειν μώσης transp. HP (v)
10 οὔσης (sed ησ in ras.) S
11 εἴληχεν codd.: εἴληφεν Mang. ἁρμοζόμενα HP
12 διαλύτῳ S ὑφ’ ὧν] ἐφῶ M δωροφορεῖται Α, δορυφορεῖται om. SM
13 δ’] τ’ SM ἄρχων S ἀδεκάστου codd.: ως(??) ἀδεκάστ(??) H2; ἀδεκάστως Turn., ἀδέκαστον Mang.
14 δικαίως] δικαίων S νόμοις] νομίμοις Turn.
15 μακροχρονίαν HP (Turn.), μακρογόνιον Α ἡγεμονίαν SMF2 (coni. Mang.): ἡγεμονίδα ceteri πολυετῆ αὐτῶ ζωὴν M, πολλὴν αὐτῶ τὴν ζωὴν S
16 τὰ om. MA ἶν’ Α
17 ὁ νόμιμος SM Esc.: ὁ om. ceteri (v) κἀν τελευτήσῃ post μακραίωνα transp. M
18 πράξεων αὐτοῦ Esc. ἀπολέλοιπε] ἐπιλέλοιπε Α, καταλέλοιπε HP (v)
19 τῷ] αὐτῶ F; αὖ τῷ coni. Mang.
20 συνδικάσουσιν SM καὶ τἄλλα—συνδιοικήσουσιν (248,1) om. SM τἆλλ’ Α

67.
9 Num. 20,17. 21,22.
15 Deut. 17,20. 17.
18 Escur. ibid.: ὁ νόμιμος ἄρχων— ἀπολέλοιπεν.

68.
1 οὐκ ἂν om. M ἐξαρκέσαι M, ἐξαρκέσοι Α, ἐπαρκέσῃ S
3 ἀπειρηκὼς SM: otn. ceteri (Turn.) τῆ φορᾶ SM: ἐπὶ τῆ φορᾶ ceteri (v) ἐπιχεομένων SM: ἐπεισχεομένων ceteri (v)
4 ἔχοιεν F
5 ἐπειλεγμένους A δυνάμει] ἀνδρείᾳ conicio
6 τῷ] τοῦ SM ἐκτρέπεσθαι μόνον SM: μόνον ἐκτρέπεσθαι ceteri (v) ἀλλὰ om. Α
7 οὗτοι om. S
8 καλῶ κἀγαθὼ M, καλοκαγάθω S: καλῶ καὶ ἀγαθῶ cetcri (v) τὰ κοινὰ om. F ἐπειχθισμένω (sed εἰ in ras.) S
10 δὲ] δ’ ὡς Α μακρὰ S 11.
12 ἀναγκαίως αὐτὸς ἂν γένοιτο S: ἀναγκαίως ἂν αὐτὸς γένοιτο M, αὐτὸς ἂν ἀναγκαίως γένοιτο AG, αὐτὸς ἀναγκαίως ἄν γένοιτο F, αὐτὸς ἂν γένοιτο ἀναγκαίως HP (Turn.): αὐτός αὖ γ. ἁ. Mang.
12 ὁ ἐξεταστὴς A
13 διαφέρονται H1P, περιφέρωνται S
15 οἷς SM: ὅτε ceteri (Turn.) alt. πρὸς om. SM
18 ποτε] ὅτε M ἐν ᾦ] ὅτε HP (Turn.) ἐβράβευεν S δίκης G
19 μώσης Α ποιούμενος Α
20 συνειδὼν S πιαίζεται S
21 τὰς om. Η (Turn.) συνεβούλευεν HP (v)
22 ἵν’ SM: ἶνα ceteri ἐφεδρεύει SMF μείζοσιν S

69.
18 sqq. Exod. 18,13 sqq.

70.
1 αὑτῶ M: αὐτῶ ceteri πεισθεὶς] προσθεὶς A τοῖς εἰρημένοις A
4 πρόσταξιν scripsi: κρίσιν S, πρᾶξιν M, τάξιν ceteri (v) αἱ] καὶ P, αἱ ss. P2
6 μὴ om. H1P1, ss. H2P2 ἀποδοκιμάζωσιν S
7 μωυσέως S: μωσέως ceteri
8 δ’ SM
9 μὴ om. H1, ss. H2
10 ἀνθρωπίνην φύσιν transp. M tit. τί ἐστι ποιῶν κρίσιν προσηλύτω καὶ ὀρφαανῶ καὶ χήρα add. S mg M
11 ἐφαρμοττέον (sic) S μεγάλους M
12 ἔφη SM δίκαστὰς M τὸ ταπεινὸν S, ταπεινὸν om. L (Turn.)
13 ἐπηλύτης M
14 ἐφ] ἐν AF ἀναψάμενον Mang.: ἐφαψάμενον A, ἐναψαμένην F, ἐναψάμενον ceteri (v) κατὰ Μωυσέα] καὶ μωυσέως S μωσέα codd. 14.
15 τῶν ἄλλων ἡγεμόνων (sic) S
15 ἀπεσκοράκισεν H (v) ἀφ᾿ ἑαυτοῦ M, ἀφ᾿ αὐτοῦ F, ἀπ᾿ αὐτοῦ A
17 καὶ κραταιός S: ὁ δυνατὸς ὁ κραταιός M, ὁ κραταιός ceteri (v) ὅστις] ὃς M οὐ θαυμάζει πρόσωπον om. M θαυμάζει] λαμβάνει HP (Turn.) οὐδὲ] οὐδ’ οὐ HP (v) 17.
18 μὴ λάβῃ] λαμβάνει M
19 καὶ γῆς S, γῆς M: καὶ τῆς γῆς ceteri (v) ἢ θαλάττης M θαλάσσης S ἀναψαμένοις] ἁψαμένοις AH; ἐνψαμένοις v
20 τὸ om. SM ἐπηλύτω SA: ἐπηλύτη MFGH (Turn.), ἐπιλύτη P τῷ] τὸ P
21 εἰκὸς SHP: εἰκὸς ἦν ceteri (Mang.)
22 ἑαυτῷ om. A τοῦ ἑνὸς SM: τοῦ om. ceteri (v) τιμίου om. M

71.
1 ἁ] πρῶτον S
2 οἱ] ὅσοι Μ, οἱ om. FG καλὴν om. S μετοικίαν HP (Turn.)
3 ἐξειίμησεν S ἐπειδὴ SM: ἐπεὶ ceteri (v) b ἀναγκαίως ’P ἐρημωθείσης S τῇ δ’] τὴν δ’ GHP τῶν γονέων M: τῶν om. ceteri (v)
6 ἀφαιρεῖται S κηδαιμονίαν S, δημοσίαν (sic) A
7 ὥσπερ scripsi: ὅπερ codd.
8 πανταχοῦ M, ἁπανταχῆ HP (Turn.) μὴ om. G
9 κατασκἐπτοιεν S τὰς] τὴν F τοῖς ἐν transp. Α ἐπιμιξίαν F
10 κοινοπραγούντων Christophorson Mang.: κοινοπραγοῦντα codd. τις SMH2: τι cetcri
11 ἐξαιρέτοις καὶ σεμνοῖς coni. Mang.
12 τὸ σεμνὸν δὲ F δ’ ὁ] δὲ
6 G, δὲ ’HP (Turn.)
13 ἀνθρώπων SM: τῶν ἀνθρώπων ceteri (v) ἀποστρέφεται τῶν ἀνθρώπων transp. A τὴν τῆς ἡδονῆς A ἀποχήν FG ἀλλ’ ὅμως] ἀλλὰ Turn.
14 αἰεὶ FGllP
15 προσκεκλήρωνται H (Turn.)
17 ἔθνους] γένους Α
18 καὶ ἄλλαι ἀρεταί couicio αἲ M ss. Η2: om. ceteri 18.
19 καρποῖς φέρουσι F
19 svtqhrion] σῶον F ὠφἐλημον S
20 τύχωσιν ἁμαρτάνοντες F ἰάσημα S
21 νομίσας τις] νομίσαντες F σὰ
22 ὀργῆς] ἀρχῆς SM τυγχάνων A
23 γεννήμασι A διὰ SM: om. ceteri (Turn.) τῶν om. S

72.
4 τῶν κοινῶν oin. S ἀνειληφότι M: εἰληφότι SF, ἀπειληφότι ceteri (v)
5 ἀνελευθἐρας SMA σφόδρα S: πάνυ MAFG (Mang.), om. HP (Turn.)
6 οὕτως SM: οὕτω ceteri
8 016 scripsi: διότι codd. (v) δεῖ] δέ S
9 οἱ om. S Esc. ἴσην] φύσιν M Esc. ἔστι om. F
10 διάνοιαν καὶ εὔνοιαν F λοίμη S
12 ἀσυμβάνὶων P, ἀσύμβατα A δρῶντες P
00 μὴν δ’ ἀλλά Α
13 οἱ om. S
14 ἔνεστι] ἔστι MFII Esc. (Turn.) ἀπαμφίσκοντασ S
15 δὲ M ἐστὶ] ἔτι F
16 λαμβανόντων G ἀληθοῦς SM: τῆς ἀληθοῦς ceteri (v)
17 τὸ] τι coni. Mang. διαδἐδοικεν S, διαδέδωκεν M ὀλίγον Α
18 τὰ om. SA μέρη om. Α αὐτῶ MA
20 ὁ δεσπότης· HP (v) στρατοπέδων S μὲν om. S
21 ναύαρχοι S πάλιν φορτίδων] παμφορτίδων S φορτίων F
23 μὲν om. FG (Mang.) ἄμφω om. HP (Turn.) τε om. S βουλεύεσθαι MA

73.
4 Lev. 19,16. 8—17 Escur. Χ—Ι—13 fol. 228r: κοινοὶ πόλεων καὶ ἐθνῶν γονεῖς ἄρχοντές εἰσιν ἀγαθοὶ τὴν φύσιν· τοὺς δ’ ἐπὶ λύμῃ καὶ ζημίᾳ—προσαγορευτέον (12). οὐ μὴν ἀλλὰ καὶ οἱ δολερῶς ἀδικοῦντ6ς—εἰς ἀπόκρυψιν τῆς ἀληθοῦς ὄψεως.

74.
1 alt. τό ἄμεινον otn. et ἔστι δ’ traasp. S τοι δ’ ἄμεινόν ἐστιν M ὠφελεῖν— ἐστίν (2) om. F
2 κἀκεῖνο S μέν ἐστιν δύναμις transp. S
3 δὲ μόνα] μὲν Μ alt. δὲ SM: δ’ ceteri
6 ἑτεροιοτήτων SM: ἑιεροτήτων ceteri (v)
8 ἀεὶ SM: αἰεὶ ceteri εὐεργέτησιν S
9 δυνάμεσιν SF
10 ἀμείνω] ἀμείνω τάξιν M ταῦτα] ταῦτ’ οὑν Α (Maug.) προσήκει om. F
11 αὐτοῖς om. M ἐσιιν om. Η (Turn.)
12 δὲ SM: δ’ ceteri μυρία post θεόν transp. S ἅτε M, ἄτ’ HP
13 ἐνδεδεμένῳ F
14 δόξεσιν G ἐντετυμβευμένω F κύριον F
15 σῶμα F καλέσειεν S αἰδείσθω] αἰσθητῷ S
10 μὲν γὰρ SM: μὲν om. ceteri (v)
6 om. Α αὑτοῦ MA, ὒ ia ὒ corr. Η: αὐτοῦ ceteri
17 δὲ ora. M βλάrει M
18 τῷ] τοῦ S
19 ὅταν] ὅτε A ἀμυδρὰν Μ ποιεῖται SMA ποιῆται suspectum: οἴηται (vel ἡγῆται) conicio
20 ἀσάφεια coni. et καὶ secl. Cliristophorson

75.
15 σῆμα: Plat. Cratyl. 400b.
20 Deut. 17,9. 21,.5. d. Ioseph. Ant. Iud. IV § 218 ἂν οἱ δικασταὶ μὴ νοῶσι περὶ τῶν ἐπ’ αὐτοὺς παρατεταγμένων ἀποφήνασθαι, συμβαίνει δέ πολλὰ τοιαῦτα τοῖς ἀνθρώποις, ἀναπεμπέτωσαν τὴν δίκην εἰς τὴν ἱερὰν πόλιν, καὶ συνελθόντες ὅ τε ἀρχιερεὺς καὶ
6 προφήτης καὶ ἡ γερουσία τὸ δοκοῦν ἀποφαινέσθωσαν. c. Ap. ΙΙ § 187 καὶ γὰρ ἐπόπται πάντων καὶ δικασταὶ τῶν ἀμφισβητουμένων καὶ κολασταὶ τῶν κατεγνωσμένων οἱ ἱερεῖς ἐτάχθησαν.

76. p. 368 M.

77. 1.2 ἡ ἱερεῖς om. M
2 ἱερέων] ἱερῶν P alt. καὶ om. HP (Turn.)
3 γνήσιοι SM Esc: οἱ γνήσιοι ceteri (v)
4 ἡγούμενοι] οἰόμενοι Α
5 protqetaktai AF1H1P, σ ss. F2H2 πᾶσι om. M νηφαλίους scripsi: νηφαλίου S, νηφάλια ceteri (v)
6 ὑπεισελθὸν SM: ἐπεισελθὸν ceteri (v) τοὺ F τῆς om. Α
7 ἀμαυρώσει F καὶ
6 M:
6 om. S, καὶ oin. ceteri (v)
8 εὐθής Α
9 ὄντος ὄντως GH1P (Turn.), ὄντως om. Esc. 9.
10 ἐν ἑαυτῶ ἔχοντι τὸν νοητόν ἥλιον transp. M
10 αὑτῶ SH-: ἑαυτῶ MAG Esc, αὐτῶ FH1P ἐνεργεστάτην S
12 tit. περὶ σταθμίων καὶ ζυγῶν καὶ μέτρων add. S mg M πάλιν δὲ AP2 μέτρα καὶ στάθμια καὶ ζυγὰ transp. HP (v) στάθμια codd. ζύγια S διαχειρίζοντες M: διαχωρίζοντες S, διαχειροῦντεσ Α, διαχειριοῦντεσ GHP (v), διαχρινοῦντες καὶ διαχειριοῦντες F
13 ἀγοραῖοι] ἀγοραῖοι] SM ἄλλοις L (Turn.) ὄνια S 13.
14 πιπράσκουσιν S
15 ἐάν σώφρονές εἰσιν σωφρονῶσιν scripsi), ἄρχοντες εἶναι SM: ἄρχοντες εἶναι, ἐάν σωφρονῶσι ceteri (v)
16 ἑκουσία AF
18 εἴ τινες] οἵτινες H (v) ἐπαναίρηνται S
19 ζύγια S πάρα στάθμια καὶ μέτρα SM: μέτρα καὶ στάθμια ceteri (v) παρασκευάζεσθαι S, κατασκευάζεσθαι M: κατασ·ιευάζεσθαι FGHP (v), κατασκευάσαι Α

78. 2—5 Escur. X—I—13 fol. 228r: οἱ λειτουργοὶ θεοῦ γνήσιοι—τοῦ θεραπευομένου βασιλέως.
5 Lev. 10,9. 7—11 Escur. ibid.: ὁ πρὸς ἀλήθειαν ἱερεὺς—διανοίᾳ δὲ καταληπτῶν.
17 sqq. Lev. 19,3.0. 36. Dent. 25,13—15.

79.
1 κακοτεχνοῦντες S ἐλευθέρας SMAF: ἐλευθέρου GHP (v) ; καθαροῦ (-ᾶς?) coui. Mang.
2 λέγειν καὶ πράττειν] exspectaveris λέγοντας καὶ πράττοντας
4 πρόκεινται μισθοὶ transp. Α
5 δὲ SM: δ’ ceteri ἐν ss. MF2 éndoqiaiw Α οὐχ om. M ἄφθονοι περιουσίαι SM: ἄφθονος περιουσία ceteri (v) (ante κελεύει) tit. περὶ ἀποδόσεως μισθοῦ add. S mg M
6 τὰς om. S ἀλλ’ αὐτὴ] ἀλλὰ τῇ αὐτῇ conicio diomologhuqenta] dhmioyrgnuqenta HP (-ος Turn.)
7 ὑπηρεσίας SMG: περιουσίας ceteri (Turn.)
8 ἀντιπάσχειν S1, corr. S2
9 ἀπόρους SM περιουσιάζοντας MF ἐστὶν S
10 μηδὲ oui. Α τὸν πάντως] τῶν πάντων S
11 ἐμπρόθεσμον Α προθεσμίαν] προθεσμίαν] Α
12 δεήσῃ F
13 χρεοκοπίαν SF
15 δόκιμον εἶδος τὸ M: δόκιμα εἴδη τὰ FGUP (Turn.), δοκίμια ἤδη τὰ Α, δοκιμασίαν S (Mang.). IG tit. περὶ κωφῶν καὶ τυφλῶν add. S mg M διήρηται ’, δὴ εἴρηται M μηδεὶς μὴ δύνηται βλασφημεῖν καὶ κακηγορεῖν Α 17.
18 οὔτε ... οὔτε SM: οὐδέ ... οὐδ’ ceteri (v)
18 ἐν om. M (fort. recte) αὐτὸ τοῦτο SM: παρ’ αὐτὸ τοῦτο ceteri (v)
19 μέρος oui. Α
20 κατηγοροῦσι SM, κακουργοῦσι Α τοὺς] τούς τε M, πρὸς F ἀναύλους S
21 τὰ om. Α ὅμοιον ἀδίκημα SM: ὁμοίως ἄδικα ceteri (v)

80. 2.3 Escur. ibid.: τά μὲν ἄδικα κέρδη βλαβερώτατα,
6 δὲ μετὰ δικαιοσύνης πλοῦτος ἀναφαίρετος. G Lev. 19,13. Deut. 24,14. 15. IG.
20 Lev. 19,14.

81. 18—20 Rscur. ibid.: μάχ̣η πασῶν ἐκνομωτάτη—ἐν τῴ μόνον πάσχειν.

82.
1 ἕτερ’ ἄττα HP, ἔνεδρα AFG: ἔνεδρα SM (prob. Mang.)
2 περιπταίοντες 8 παραπταίοντας F (Maug.)
3 τῶν om. Α ἐργάτις τε SM: εὑρεταῖς ceteri (v)
4 θεοῦ SM: τὸν ἐκ θεοῦ Α, τόν ἐκ τοῦ θεοῦ ceteri (v)
5 οὗτος om. P χεῖρ’ AF τῶν] τὸν S, τοῖς H1P
6 αὑτοῖς Η2: αὐτοῖς ceteri
7 μὲν codd.: om. v πλημμελουμένους SM τοὺς μὲν πεπλημμελημένους corruptura; τοὺς μέρος τι πεπηρωμένους conicio φρενῶν] φρεσί S
8 ἡγούμενοι] ποιούμενοι M (fort. recte) ταῦτα codd.: ταῦτ’ v
9 αὐτούς M κατηγοριῶν SMA
11 δίοπον P: δίοπτον FGII, δίκαιον Α, διακατιοποιὸν M, ἐπόπτην S λήσεσθαι ’P
12 οὐκ ora. S ἐνδεξάμενοι S, ἐνδεξάμενοι AF
13 περιφέροντες SM: ἐπιφέροντες ceteri (Turn.) ἐπικήρους ἔχοντες M αἰ] ἅς Turn.
14 ἀμαυροῦνται] ἀνιῶντα: SM
15 ἀνιάτους] ἀοράτους SM ὑποφέρουσι M, ὑποβάλλουσι Α τοῖς οὑν ἐπιλελησμένοις G αὐτῶν S
16 δ’ om. S
17 ἀτεκμάρτους] ἀτεκνούσας HP; ἀτεκμάρτους οὔσας v (Turn.) ἢ] αἲ Α
18 ἐπέρριψεν S, ἐπέρριψαν Α καὶ om. Α χρωμένους SMF-, χρωμένου ’: χρωμένοις ceteri (v)
19 μονονοὺ καὶ F ἐν] ἂν (sic) Α κατέκλυσε Mang.: κατέλυσεν S, κατέλυσαν Α, κατέλυσε ceteri post μεγαλαυχεῖν add. φησί G
20 δίκης Α τὴν πάντων P, τοῦ πάντων ora. II (Turn.)

83.
4 Lev. 19,14. 19—256,1 Escur. ibid.: τί δεῖ μεγαλαυχεῖν—αἰδουμένους.

84.
1 ἡγεμόνα HP (Turn.) ᾗ] ἢ ’P, ἢν H2 (Turn.), ἢ S ὄμμασιν S
2 δοκοῦσιν S
3 μηδ’ ἂν SM: μηδὲ FGHP, μὴ Α ἀπέχεσθαι S
4 τοῖς oiu. IIP (v)
5 τεθνηκόσιν ἐναλύειν] ἐνάλλεσθαι coni. Christopliorson Mang. (Mss. Coll. Novi et Trin.)
7 ὥστε MAF εἰ om. MA οὗ] οὐ MF, εἰ οὐ S ἐστὶν] ἐστὶ κἄν Α
9 ἀσυμπαθὲς SM δράσαντες oin. SM; eiiis loeo διὰ μόσχον καὶ ὃν κωλύει ἀροτριᾶν M (cf. ad 257,3) ἃ καὶ M ἐν om. MF
10 σώζονται AF
11 tit. περὶ τοῦ μὴ δεῖν κοινωνεῖν τῶν κτηνῶν τὰ ἑτερογενῆ adcj. S mg M στοιχηδὸν SM: om. ceteri (v) ὁμοιοτρόπων codd.: ὁμοιότροπον V
12 ἑτεροζύγῳ F
13 κατασπέρειν S δίφορον] διάφορον SMF ἱμάτιον . . . ὑφασμένον SM: ἱμάτια . . . ὑφασμένα ceteri (v) δυεῖν G ὑφασμένον] ὑφασμάτων Α
15 τρανωτέραν SH ἐφεδρεύειν] τρανοτέραν (sic) S φθείροντας] φθείραντας Α (v)
16 φθείροντας] φθείραντας Α (v), φύροντες S σπορὰ SMA: σπορᾶς FG, σπορὰς IIP; σποραῖς v
17 χρηστὰς om. Α
18 ἐργάζεσθαι SM: ἀπεργάζεσθαι σὰ Α, ἀπεργάσασθαι ceteri (v)
19 ἐν τοῖς ora. Α verba ἐν τοῖς περὶ δικαιοσύνης spuria videntur πλείοσιν] τοῖς πλησίον Α
20 εἰ δύναιτό πως] ἠδύνατο, πῶς S παρετέον M: παριτέον ’, παραιτέον S2, παραιτητέον FGHP (v), παρατηρητέον Α

85.
12 Lov. 19,19. Deiit. 22,9.
1 1. ef. Ioseph. Ant. lud. IV § 228. 229.

86.
2 ὁ ss. H2P2
3 ἐκθέσμους] εἰς θεσμοὺς Α tit. διὰ τί μόσχον καὶ ὄνον κωλύει ἀροτριᾶν add. S mg M
4 ἄροτρον SMAP2
5 ἐπιτρέπειν M 5.6 καταζεύξαντες S
7 ἐρρωμένου μᾶλλον transp. HP (Tiirn.)
8 ἐν oni. M τάξει oni. S
9 ἀναγράφεται—καθαρων (10) om. S
6 ὄνος AF:
6 om. ceteri (v)
11 ἀναγκαιοτάτην] ἀσφαλεστάτην S ὥς γε M, ὥστ’ S, ὥστε δεῖν Α
12 ἐλαττώσῃ FHP; βλάπτωσι coni. Mang.
13 οὐ] οὔτε S γένος Α, γένη F ἐστὶν] ἔξεστιν S tit. περὶ τοῦ μὴ συνυφαίνειν ἔρια λινοῖς add. S mg M ἐμφερές] εὐχερές Α ἐστι τούτοις SM: τούτοις ἐστὶ FGHP (v), τοῦτο ἔστι Α
14 μὴ om. GHP1 14.
15 τὰ ἑτεροειδοῦς Α
15 λίνα (sic) M, λινᾶ HP, λίνον Α 15.
16 ἡ διαφορότης] ádiaforqhtoiw Α διαφορότης] διαφορότης] διαφορον (sp.
3 litt.) S, διαφορά ἐστιν M
16 ἀπεργασομένη Mang. ἀπεργαζομένη scripsi): ἀπεργαζομένου SM, ἀπεργασομένου GH (v), ἀπεργασαμένου AFP
17 tit. περὶ τοῦ μὴ κατασπείρειν ἀμπελῶνα add. S mg M ἐν xrj συζυγία AHP (v) φθει
18 διάφορον (sed ία in ras.) F, δίφορον ora. SM
19 φύρηται] φέρηται ἑ in (ειν ρασ.) Α συγχεόμενα M (coni. Mang.): συνεχόμενα S, συμφυόμενα ceteri (v) δένδροις] δένδρα Η1
20 οὐ SM: οὐχὶ ceteri (v)

87.
6 Dcut. 22,10.
18 cf. Toxeph. Ant. lud. IV § 228 ... εἶναι δὲ καθαρὰ τὰ σπέρματα καὶ ἀνεπίμικτα καὶ μὴ σύνδυο καὶ τρία σπείρειν· οὐ γάρ τῇ τῶν ἀνομοίων κοινωνίᾳ χαίρειν τήν φύσιν.

88.
2 ἀπένειμεν S, ἀπέδωκε Α
3 ἀφαυαίνεσθαι] ἀναφαίνεσθαι H1P
4 προαθανθέντα AF
5 φυλλοροούντων φυλορρούντων FIIP (v) ἀνθεῖ] ἄνθη S G ἀφαυαινομένων M βλαστάνουσι σπαρτά transp. A τότε ante βλαστάνουσι add. M αἱ] ἢ S, καὶ Μ
7 ὖλαι om. M ot ss. H οἱ μὲν τῶν]
01 τε M
8 οἱ δὲ] οἱ τε M γεννήσεως GH (Turn.)
9 τοσούτων MH (Turn.) διηρτημένα S: διηρημένα M, ἐπηρτημένα H, ἀπηρτημένα ceteri (v) φύσεσι] ἐκφύσεσι coni. Mang.
10 διώκησε HP, διοίκησε S
11 διηγούμενος S τάξις M γάρ om. F τὸ συγγενὲς H (v) post συγγενὲς add. γυναικὸς F κόσμου M ἀταξίας SM
12 τε om. M 12.
13 ἀντιβλάπτει M
13 τὰ ἕτερα τῶν ἑτέρων τὴν τροφὴν transp. HP (v)
14 ἐν om. Α ἀναγκαίως SM: ἀναγκαίων ceteri (v) τὰ] τά τε S
15 στείρωσις A ἐκδέξεται Α, ἐκδέξηται SM πρὸς τὸ om. M παντελῆ M, παντελῶς ’P 15.
16 ἀφορίσαντα Α, ἀπορήσαντα SM
16 οὐδέποτε SM: οὐδέποτ᾿ ceteri προεξασθενοῦντα SM
17 δέ A: δ’ ceteri ἡ γῆ M
18 τῆς om. FIPP ἐν αὐτῶ S φυομένων SMA: φυτευομένων ceteri (v)
20 ἐξ om. M, ἐξ ἑνὸς om.
11 (Turu.)

89.
17 cf. losepli. Aiil. lud. IV § 228 τὴν ἀμπέλοις κατάφυτον γῆν μὴ σπείρειν· ἀρκεῖ γὰρ αὐτὴν τρέφειν τοῦτο τὸ φυτὸν καὶ τῶν ἐξ ἀρότρου πόνων ἀπηλλάχθαι.

90.
2 ἔργον ἐστίν SM: ἐστὶν ἔργον ceteri (v)
3 διό] διὰ τοῦτο SM; διὸ τοῦτο (vel ταῦτα) oonicio φαίην S τὸν ἀμπελῶνα HP (Turn.) ἕνεκεν Α
4 γίνεσθαι AP, γενέσθαι SM
6 φειδὼ S ἕνα] ἐν th F ἀξιοῦσιν S
7 τοῦ]
8 S
8 ἀναγαγεῖν S, ἄγειν Α ὑμεῖς Α δὲ ’P ἐάν] ἐνὸν H1P 0111. ’P τοὺς] τῶν HP (Turn.)
9 ἀναπράττεσθαι Α θέρους P
10 αὐτὰ M
11 ἀθλητοῦ τρόπον om. Α ἐώμενον Α ἑτέρας MA: ἑτέραν ceteri (v)
12 ἀγονίας S1, εὐγονίας Α
14 ἐξανύεσθαι S, ἀνεῖσθαι M κατὰ τὴν γεωργίαν M
15 ἀποτρυχωμένην M, ἀποτρθομένην S ἕνεκεν Α ἐν ἑξαετίᾳ] τῆς ἑξαετίας Α
16 ἐτησίαις SM τῆς φύσεως SM: τῆς om, ceteri (v)
17 κοινοὺς F, κενοὺς HP, ἀκαίρους M πόρους MF, πόνους Α; φόρους coni. Mang.
19 δισσαῖς F
20 αὐξεῖτε S ἐκνόμου ἐπιθυμίας Mang.: ἐκνόμοις ἐπιθυμίαις codd.
21 ἄν oin. S ὑπομείναι AF, ὑπέμεινεν HP (Turn.) ἔτει τε ἑβδόμῳ SF, ἔτει τ’ ἑβδόμῳ HP: ἔτει τῶ ἑβδόμῳ G, τῶ ἑβδόμῳ ἔτει M, Tdi έβδόμὼ Α; ἔτει γ’ ἑβδόμῳ V

91.
13 Exod. 23,11. Lev. 25,4.

92.
1 μὴ om. A παιδευόμενος Α 1.2 καὶ μὴ βαρύνειν G
2 αὐτὴν om. F ἀναγκαῖόν F ἀπεφήνατο M
3 τῶν τοσούτων S, τὸ τοιοῦτον F
4 γένημα H
5 ζωφυτοῦν Α, ζωόφυτον M τοῦ om. AF G ἀναλύει F, ἐναλύει om. Α ἐνσπαθεῖ Α, ἐνσπαταλᾶ M, ἐντρυφᾷ S προσαναρρηγνύων (sed ὢν in ras.) F, καὶ προσαναρρήγνυσι M
7 αὐτοῦ codd.
8 τῶν τοιούτων των λύσσαν SM: τῶν ora. ceteri (v) ὑπ’ ἀνθρώποις (sic) F
9 πλεονεξιῶν τὴν λύσσαν scripsi: τὴν λύσσαν (om. πλεονεξιῶν) G, πλεονεξιῶν (om. τὴν λύσσαν) ceteri (v)
10 εἰ λαβόρενος] λαμενος (sic) S πραγμάτων] χρημάτων coni. Mang.
11 τῷ ἔθει post γυναῖκας transp. HP (Turn.)
12 διττοὺς SM: δισσοὺς ceteri (v) διττοῖς addidi
13 ἔθος] ἦθος Α
15 οὓς] οἷς M
16 ἑνὶ καὶ ἑνὶ ceteri (v) καθολικώτερον F
16 17 προστάξεις] πράξεις Α
17 κοινῇ] κοινωνεῖ καὶ Α
18 ὡς] οὐ S προσεκτέον Α οὐ om. Α αὐτῶ MA
19 γάρ οm. S τειχῶν SM: τειχέων ceteri (v)
20 αὐτοὺς codd. ἀπαυχενίζουσιν F, ἀπαυχενίζειν μέλλωσιν G ἡ ἡμετέρα M, ἡμετέρα (om. ἡ) S εὐοπλοῦσα om. M
21 παρασκευὴν G ἐπίτω καὶ ν (Turn.): ἐπὶ Tto καὶ FHP, ἐπιέτω καὶ M, ἐπεὶ καὶ S, ἐπὶ το κϊ sp. 3—4 litt. Α, sp.
5 litt. τό G βαλομένη FGP

93.
3 Deut. 22,9.
12 Escur. ibid.: δασμοῖς τοὺς ὑπηκόους ἐκτραχηλίζει.
19 Deut. 20,10 sqq.

94.
1 ὅπως] ὅπερ F 1.2 σταθερώτερον AF: σταδεὡτερον (sic) S, σταθηρότερον GHP (v), σπουδαιότερον M
2 ἐγχειρεῖ (et corr. ex ῆ) Η 2.3 προκαλεσομένους G: προκαταλεγομένους F, προσκαλεσομένους ceteri (Turn.)
3 σύμβασιν M ἅμα καὶ transp. G παριδρυμένης codd.: περιιδρθμένης Turn. 3.4 δυνάμεως] στρατείας SM, γρ. δυνάμεως mg M
4 δηλώσντς FGHP καὶ ἐάν] κἄν M, ἐάν (om. καὶ) S
5 ὑπείκωσι] ἐπίδωσι M, ἐπιδόσει S: ἐνδῶσι couicio post εἰρηναῖον add. ὁπωσοῦν G, ὁποιοῦν AFHP (v), omisi cum SM G tit. περὶ εἰρήνης add. mg M κἄν ᾖ] καὶ ἡ S ἐπιζήμιον M Esc, ἐπιζόμιος Α λυσιτελέστερον Esc, post λυσιτελεστέρα add. ἐστὶ DV
7 ἀποτείνονται M, ὁ in ὢ corr. II ταῖς προθυμίαις SM: εὐτολμία AGH2 (v), εὐτολμίας ’P
8 ξυμμαχίαν M ἐφορμάσθωσαν S, ἐφαρμοτέτωσαν (sic) M d τοῖς τείχεσιν ἑλεπόλεις (om. τὰς) π transp. S ἐφιστάντες M εἶτα] ἡ τὰ S τούτου Α
10 ἐπικείσθωσαν M, ἐπισχυοίτωσαν (sic) S ἀθρόως S μὲν] μὴ S εὐστόχως SM: εὐσκόπως ceteri (v) 10.
11 ἀποστροφάδην M
12 ἐμἐλησαν MAF ταῦτα διατιθέντες ἐκείνοις M ἄχρι S τομαντειτεταγμένον (sic) S
13 δὲ καὶ Α: δὲ om. ceteri (v) λείαν] ὕλην S
14 λαβόντες—πῦρ oni. SM καὶ seclusi
15 διαπνεύσασαν SM: om. ceteri (Turn.) ἐγερθῆναι] ἀντιστῆναι Α
16 ωουθετῆσαι SM: νομοθετῆσαι ceteri

95.
1 Escur. ibid.: ὀργῇ πρὸ λογισμοῦ χαρίζεται. fi Escur. ibid.: εἰρήνη, κἂν σφόδρα ἐπιζήμιον ᾖ, λυσιτελέστερον πολέμου. DP fol. 140r DH fol 186r DM fol. 70v DV p.356 Φίλωνος DR fol. 71r Φίλωνος ἐκ τοῦ περὶ καταστάσεως DR fol. 111r Φίλωνος ἐκ τοῦ περὶ ἀρχόντων: εἰρήνη—πολέμου. 16—262,1 Escur. ibid.: τοῖς ἑτέρων πάθεσιν ἄνθρωποι διδάσκονται σωφρονεῖν.

96.
1 ἑτἐρῳο ς F παρθένους . . . γυναῖκας (2) SMA: παρθένοι . . . γυναῖκες ceteri (Turn.) post δὲ add. αὐτοῖς G
2 μεθέσθωσαν ilang.: μεθιστῶσαν ’ nt vid., μεθιστῶσιν S2, ἀφέσθωσαν G, μεθείσθωσαν ceteri (Turn.)
3 πήσεσθαι (sed ἡ in ras.) S προσδοκῶντας M, προσδοκῶσιν G ἀστρατεία codd. (praeter S): ἀστρατείας Turn., στρατιωτῶν (sic) S
4 δηλονότι AFP τὸ ίουδαίων codd.: τῶν Ἰουδαίων Turn., τὸ τῶν Ἰουδαίων Mang.
6 καὶ ὑπ᾿ F ἀνανδρίας] ἀνδρείας S ἐνδιδόναι] ἐνδυαζόμενον S διακρίνειν SM δ’] δὲ καὶ SM
7 ἴη Α, οἴει (sic) S, δοίη M ἐπιβούλους ζῶντάς F, ἐπιβουνοικη λεύσαντας M
8 ἡμαρτηκότων Α 8.9 είποιμ’ ἂν S: om. ceteri (Turn.)
9 ἀτιθάσσου ΜΑΗ2, ἀττιθάσσου S τό] τὸ μὴ Α προσθήκης F εν
10 ποιεῖ τὰς γυναῖκας F
11 δὲ M, δ’ oni. Α ἐργάζεται M, ἐργάζεται S
12 ὥστ’ M: ὡς ceteri (v) ἐφίησιν S
13 δῃοῦντας] δεῖ οὖν τὰς S, τὰς in τοὺς corr. S2 ἢ om. SM
14 τὴν φύσιν δὲ transp. M ἡμέροις καρποῖς P
15 μνησικακεῖν F 15.
16 δυσγένειαν AHP Ki ὡς] ἵνα Α
17 ἀνασπασθῇ Α δὲ SM: δ’ cetcri ὠφέλειαν παρέχων S
18 alt. τῶν] τὸν M βίον om. S

97. 7—11 Escur. ibid.: τὸ κατὰ πάντων καὶ τῶν ἐλάχιστα ἢ μηδὲν ἡμαρτηκότων φονᾶν ἀνημέρου καὶ ἀτιθάσου ψυχῆς καὶ τὸ προσθήκην ἀνδρῶν ποιεῖσθαι γυναῖκας πόλεμον κατασκευασάντων ὧν
6 βίος εἰρηνικὸς φύσει καὶ κατοικίδιος.
12 Deut. 20,19.

98.
1 μόνοι S δασμοὺς SMA: δασμὸν ceteri (v) τὰ φυτὰ G
3 τῶν ὅσα scripsi: TuJ (oin. ὅσα) S, ὅσα (om. τῶν) H (v), ὅσα τῶν ceteri ἀχρίας F1, ἀχρείας F2 ἔστω] ἐστὶν S, ἐστὶ M
4 θέλουσι τεμεῖν S
5 τάφροις] καὶ τάφρους HP (v) B ταῦτα] τὰ τοιαῦτα M αὐτῶν SM: αὐτοῖς ceteri (v)
8 ἀναφαιρόμενα F
9 ἀξίως SM: om. ceteri (v)
11 ἡ εὐγένεια codd.: ἡ εὐμένεια v (Turn.): ὃ καὶ μόνον coni. Mang. τἄλλα Α, τὰ ἄλλα MG 11.12 ἡσυχάζῃ S: ἡσυχάζει FP, ἡσυχάζοι ceteri
14 νοητός SM: ποιητός FGH (Turn.), ποιητής AP
15 ἀνισότης] ἰσότης S ἐν ᾖ Mang.: ἐν (b codd.
16 alt. τά om.
17 17 τοῦτ’ S1, corr. S2
18 αἱ ἡμέραι A ἰσότητα F 18.19 τῶν διαστημάτων FG (Mang.)
19 τὰς μέν οὑν Α (Maiig.): τὰς μέντοι vel τάς γε μὴν conicio
20 ἰσημερίαν HP, ἰσομερίαν F μεθοπωρινήν S1
22 ἡμερῶν codd.: τῶν ἡμερῶν Maug. · ἰσότητος πρὸς νύκτας trausp. Α τί δέ SM: τί δέ αἱ F, τί δ’ αἱ ceteri (v) 22.
23 καὶ διαυλοδρομούσης S
23 ἀπὸ συνόδου SMG: καὶ ἀπό συνόδου ceteri (v) τελείας] πανσελήνου F2

99.
3 Deut. 20,20.

100.
1 μεμέτρηται SMHP καὶ ἡλίκα αἱ] καὶ ἡλικίαι S, αἰ ἡλιακαὶ M
2 κατὰ] καὶ S καὶ τηλικαῦτα M: om. ceteri (v) ἡ μείωσις M
3 ταῖς εἰδέαις S τό πλῆθος A. τὸ μέγεθος Α ὥς γε] ὥστε MF
5 οὕτως SM: οὕτω ceteri (v) γείτονι] μετεκεῖνα S διαιρεθέντος S: διανεμηθέντος ceteri (v)
6 καλουρἐνας SM: ἐπικαλουμένας ceteri (v) εἰν μεταβάλλ (sic) H
7 ἄλεκτον] ἕκτον S1, ἕκτην S2
9 μεθόπωρον S τρισὶν] τρισσὴν S2 εἰς om. S πληροῖ Α, ἐπληροι (sic) S1, ἐπλήρου S2
10 ὃς, καθάπερ seripsi: ὡς καθάπερ codci.; καθάπερ v αὐτὸς] αὐτὸς γάρ GH2 (v) ἑαυτῶ codd.: αὑτῶ v 10.
11 πάντα περιέχει S: περιέχει τά πάντα M, περιέχει πάντα ceteri (v)
12 ἐτησίαις SA αὐτὸν SFP, ὐ iu ὐ corr. Η, ἑαυτὸν M δ’ addidi
13 τἀπίγεια MH, τἀπίγεια corr. ex τἀπήγεια S: τ’ ἐπίγεια FP, τὰ ἐπίγεια AG τέταται Christophorson Maug.: τέτακται codd.
14 τὴν αἰθέρος M διαίρουσα (sic) M
15 ἐπὶ γῆν addicH
16 πλημμελεῖ] πλημμελειῶν F μέν M mg S: oin. cctcri (v) ἀνισότης SM: ἀνισότητος ceteri
18 οὐσία] ἁρμονία Α δέ SM: δ’ cetcri
19 δημοκρατεία εἰ corr. ex ι) S τε S: δὲ M, δ’ ceteri σώματι F
20 ἔμπαλιν] πάλιν S

101.
10 cf. Plat. Cratyl. 410d.

102.
1 κακῶν HP (Turn.)
6 χρόνος M: ὁ om. ceteri (v)
2 πάντως Α
5 ἀνάγραπτα] ἀναγεγράφθαι 8, ἀναγράψαι Α καὶ καταλιπεῖν Α, παραλιπεῖν Η (v) ἱερώτατα χωρία S

Philo Judaeus De Specialibus Legibus (lib. i‑iv) 4

ed. Leopold Cohn, ed. Paul Wendland

Search the Perseus Catalog for:

Περὶ κλοπῆς.

Οὐ ψευδομαρτυρήσεις.

Τὰ πρὸς δικαστήν.

Περὶ δικαιοσύνης.

Κατάστασις ἀρχόντων.

Current edition First1KGreek

A TREATISE ON THOSE SPECIAL LAWS WHICH ARE CONTAINED UNDER AND HAVE REFERENCE TO THE EIGHTH, NINTH, AND TENTH COMMANDMENTS ON THEFT.

CONCERNING HOUSEBREAKERS.

ABOUT THE THEFT OF A SHEEP OR AN OX.

CONCERNING KIDNAPPERS.

CONCERNING DAMAGE

CONCERNING NOT SETTING FIRE TO BRAMBLES INCONSIDERATELY.

CONCERNING DEPOSITS.

THOU SHALT NOT BEAR FALSE WITNESS. ¹⁰

ON COVETING.

CONCERNING ANIMALS.

WHAT QUADRUPEDS ARE CLEAN.

WHAT BEASTS ARE NOT CLEAN.

WHAT AQUATIC ANIMALS ARE CLEAN.

ABOUT REPTILES. ⁴⁸

CONCERNING FLYING CREATURES. ⁵⁰

CONCERNING CARCASSES AND BODIES WHICH HAVE BEEN TORN BY WILD BEASTS.

CONCERNING THE SOUL OR LIFE OF MAN

A TREATISE ON JUSTICE.

THAT IT IS NOT LAWFUL TO ADD ANYTHING TO OR TO TAKE ANYTHING FROM THE LAW.

ABOUT NOT MOVING LAND-MARKS.

A TREATISE ON THE CREATION OF MAGISTRATES.

Notes on the current edition

Stable identifiers

Search the Perseus Catalog for:

Search the Perseus Catalog for:

Περὶ κλοπῆς.

Οὐ ψευδομαρτυρήσεις.

Τὰ πρὸς δικαστήν.

Περὶ δικαιοσύνης.

Κατάστασις ἀρχόντων.

Current edition First1KGreek

A TREATISE ON THOSE SPECIAL LAWS WHICH ARE CONTAINED UNDER AND HAVE REFERENCE TO THE EIGHTH, NINTH, AND TENTH COMMANDMENTS ON THEFT.

CONCERNING HOUSEBREAKERS.

ABOUT THE THEFT OF A SHEEP OR AN OX.

CONCERNING KIDNAPPERS.

CONCERNING DAMAGE

CONCERNING NOT SETTING FIRE TO BRAMBLES INCONSIDERATELY.

CONCERNING DEPOSITS.

THOU SHALT NOT BEAR FALSE WITNESS. 10

ON COVETING.

CONCERNING ANIMALS.

WHAT QUADRUPEDS ARE CLEAN.

WHAT BEASTS ARE NOT CLEAN.

WHAT AQUATIC ANIMALS ARE CLEAN.

ABOUT REPTILES. 48

CONCERNING FLYING CREATURES. 50

CONCERNING CARCASSES AND BODIES WHICH HAVE BEEN TORN BY WILD BEASTS.

CONCERNING THE SOUL OR LIFE OF MAN

A TREATISE ON JUSTICE.

THAT IT IS NOT LAWFUL TO ADD ANYTHING TO OR TO TAKE ANYTHING FROM THE LAW.

ABOUT NOT MOVING LAND-MARKS.

A TREATISE ON THE CREATION OF MAGISTRATES.

Notes on the current edition

Stable identifiers

THOU SHALT NOT BEAR FALSE WITNESS. ¹⁰

ABOUT REPTILES. ⁴⁸

CONCERNING FLYING CREATURES. ⁵⁰