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The beginning of Book Four Chapter 1:

It will follow, I think, that I should treat of martyrdom (περί τε μαρτυρίου), and of who the perfect man is. With these points shall be included what follows in accordance with the demands of the points to be spoken about, and how both bond and free must equally philosophize, whether male or female in sex. And in the sequel, after finishing what is to be said on faith (περί τε πίστεως) and on inquiry (περὶ τοῦ ζητεῖν), we shall set forth the department of symbols (τὸ συμβολικὸν εἶδος παραθησόμεθα); so that, on cursorily concluding the discourse on ethics, we shall exhibit the advantage which has accrued to the Greeks from the barbarian philosophy.

After which sketch, the brief explanation of the Scriptures both against the Greeks and against the Jews will be presented, and whatever points we were unable to embrace in the previous Miscellanies (through having respect necessarily to the multitude of matters), in accordance with the commencement of the poem, purposing to finish them in one commentary. In addition to these points, afterwards on completing the sketch, as far as we can in accordance with what we propose, we must give an account of the physical doctrines of the Greeks and of the barbarians , respecting elementary principles (τὰ περὶ ἀρχῶν), as far as their opinions have reached us, and argue against the principal views excogitated by the philosophers.

It will naturally fall after these, after a cursory view of theology, to discuss the opinions handed down respecting prophecy (τὰ περὶ προφητείας); so that, having demonstrated that the Scriptures which we believe are valid from their omnipotent authority, we shall be able to go over them consecutively, and to show thence to all the heresies one God and Omnipotent Lord to be truly preached by the law and the prophets, and besides by the blessed Gospel. Many contradictions against the heterodox await us while we attempt, in writing, to do away with the force of the allegations made by them, and to persuade them against their will, proving by the Scriptures themselves

On completing, then, the whole of what we propose in the commentaries, on which, if the Spirit will, we ministering to the urgent need, (for it is exceedingly necessary, before coming to the truth, to embrace what ought to be said by way of preface), shall address ourselves to the true gnostic science of nature, receiving initiation into the minor mysteries before the greater; so that nothing may be in the way of the truly divine declaration of sacred things, the subjects requiring preliminary detail and statement being cleared away, and sketched beforehand. The science of nature, then, or rather observation, as contained in the gnostic tradition according to the rule of the truth, depends on the discussion concerning cosmogony (ἐκ τοῦ περὶ κοσμογονίας ἤρτηται λόγου), ascending thence to the department of theology. Whence, then, we shall begin our account of what is handed down, with the creation as related by the prophets, introducing also the tenets of the heterodox, and endeavouring as far as we can to confute them. But it shall be written if God will, and as He inspires; and now we must proceed to what we proposed, and complete the discourse on ethics.

Thus the Miscellanies of notes have their proper title, wonderfully like that ancient oblation culled from all sorts of things of which Sophocles writes:

4.2.6.2 ᾗ καὶ τὴν ἐπιγραφὴν κυρίαν ἔχουσιν οἱ τῶν ὑπομνημάτων Στρωματεῖς ἀτεχνῶς κατὰ τὴν παλαιὰν ἐκείνην ἀπηνθισμένοι προσφοράν, περὶ ἧς ὁ Σοφοκλῆς γράφει

"For there was a sheep's fleece, and there was a vine, And a libation, and grapes well stored; And there was mixed with it fruit of all kinds, And the fat of the olive, and the most curious Wax-formed work of the yellow bee."

And the ancients laud the death of those among the Greeks who died in war, not that they advised people to die a violent death, but because he who ends his life in war is released without the dread of dying, severed from the body without experiencing previous suffering or being enfeebled in his soul, as the people that suffer in diseases (περὶ τὰς νόσους πάσχουσιν). For they depart in a state of effeminacy and desiring to live; and therefore they do not yield up the soul pure, but bearing with it their lusts like weights of lead; all but those who have been conspicuous in virtue. Some die in battle with their lusts, these being in no respect different from what they would have been if they had wasted away by disease.

Now some of the heretics who have misunderstood the Lord, have at once an impious and cowardly love of life; saying that the true martyrdom is the knowledge of the only true God (which we also admit), and that the man is a self-murderer and a suicide who makes confession by death; and adducing other similar sophisms of cowardice. To these we shall reply at the proper time; for they differ with us in regard to first principles (περὶ ἀρχάς).

Secret Alias wrote: ↑Sat Apr 15, 2023 8:18 am Are you sure this material doesn't go back to Life of Moses in Philo? https://brill.com/display/book/edcoll/9 ... 000015.xml

There is a similar thought in Philo

Now these writings of Moses may be divided into several parts; one of which is the historical part, another is occupied with commands and prohibitions, respecting which part we will speak at some other time when we have first of all accurately examined that part which comes first in the order of our division. Again, the historical part may be subdivided into the account of the creation of the world, and the genealogical part. And the genealogical part, or the history of the different families, may be divided into the accounts of the punishment of the wicked, and of the honours bestowed on the just; we must also explain on what account it was that he began his history of the giving of the law with these particulars, and placed the commandments and prohibitions in the second order;

but Evagrius is clearly using Clement.

Andrew Criddle

Ok.

Just a note about this:

J. A. Fabricius, Bibliotheca Graeca Book Five (Hamburg: Liebezeit, 1720), 114 seems to have been the first to make the case for Book Three being Clement’s De Continentia mentioned in Eusebius. A. Méhat. Etude sur les « Stromates » de Clément d'Alexandrie. In: Revue de l'histoire des religions, tome 173, n°2, 1968, 250 “Faisons progresser notre section “de la continence.” cf. Jean-Paul Broudéhoux, Mariage et famille chez Clément d'Alexandrie, Théologie historique 2 (Paris: Beauchesne, 1970) 9. The general understanding is that Strom. 3.2.13.1 and 5 reference different parts of the Stromateis. 3.2.13.1 “We shall present precise arguments against these people when we treat the doctrine of first principles” (ἀλλὰ πρὸς μὲν τούτους, ὁπόταν τὸν περὶ ἀρχῶν διαλαμβάνωμεν λόγον, ἀκριβέστατα διαλεξόμεθα). No one has figured out which book of the Stromateis is called “περὶ ἀρχῶν.” After two lines it is generally agreed that he references Book Five as περὶ ψυχῆς “On the Soul” – “There will be another opportunity to respond to them when we discourse on the soul” (πρὸς οὓς ἄλλος ἂν εἴη καιρὸς λέγειν, ὁπηνίκα ἂν περὶ ψυχῆς διαλαμβάνωμεν). There follows a long section of citation of Plato and pre-Socratic Greek philosophers (3.3.14.1 - 3.3.20.3) before the aforementioned identification of Book Three as περὶ ἐγκρατεία. The previous mention of ἐγκρατεία near the beginning of the book dovetails with material found in Letter 366 “ἐγκράτεια means disdain of the body, following obedience to God. ἐγκράτεια applies, not just to sexual matters, but to everything else for which the soul lusts improperly, because it is not satisfied with the bare necessities. ἐγκράτεια applies to speech, possessions and their use, desire generally. It is not just that it teaches us self-control (σωφρονεῖν). It offers us the gift of self-control (σωφροσύνην), a divine power and grace of God.” This material is clearly a modification of Letter 366 “ἐγκράτεια τοίνυν σώματος ὑπεροψία κατὰ τὴν πρὸς θεὸν ὁμολογίαν. οὐ μόνον γὰρ περὶ τὰ ἀφροδίσια, ἀλλὰ καὶ περὶ τὰ ἄλλα, ἃ ἐπιθυμεῖ ἡ ψυχὴ κακῶς οὐκ ἀρκουμένη τοῖς ἀναγκαίοις, ἡ ἐγκράτεια ἀναστρέφεται. ἔστι δὲ καὶ περὶ τὴν γλῶσσαν καὶ περὶ τὴν κτῆσιν καὶ περὶ τὴν χρῆσιν καὶ περὶ τὴν ἐπιθυμίαν ἐγκράτεια. οὐ διδάσκει δ' αὕτη σωφρονεῖν μόνον, ἥ γε παρέχει σωφροσύνην ἡμῖν, δύναμις οὖσα καὶ θεία χάρις.” It is important to see Book Three then as a development of the letter.

I think a case can be made that Book Four corresponds to his περὶ ἀρχῶν. The reason is found at the beginning of Book Four. Again the work begins:

It will follow, I think, that I should treat of martyrdom (περί τε μαρτυρίου), and of who the perfect man is. With these points shall be included what follows in accordance with the demands of the points to be spoken about, and how both bond and free must equally philosophize, whether male or female in sex. And in the sequel, after finishing what is to be said on faith (περί τε πίστεως) and on inquiry (περὶ τοῦ ζητεῖν), we shall set forth the department of symbols (τὸ συμβολικὸν εἶδος παραθησόμεθα); so that, on cursorily concluding the discourse on ethics, we shall exhibit the advantage which has accrued to the Greeks from the barbarian philosophy.

After which sketch, the brief explanation of the Scriptures both against the Greeks and against the Jews will be presented, and whatever points we were unable to embrace in the previous Miscellanies (through having respect necessarily to the multitude of matters), in accordance with the commencement of the poem, purposing to finish them in one commentary. In addition to these points, afterwards on completing the sketch, as far as we can in accordance with what we propose, we must give an account of the physical doctrines of the Greeks and of the barbarians , respecting elementary principles (τὰ περὶ ἀρχῶν), as far as their opinions have reached us, and argue against the principal views excogitated by the philosophers.

It will naturally fall after these, after a cursory view of theology, to discuss the opinions handed down respecting prophecy ... On completing, then, [the discussion of the discussion about prophesy] the whole of what we propose in the commentaries ... we shall address ourselves to the true gnostic science of nature, receiving initiation into the minor mysteries before the greater; so that nothing may be in the way of the truly divine declaration of sacred things, the subjects requiring preliminary detail and statement being cleared away, and sketched beforehand. The science of nature, then, or rather observation, as contained in the gnostic tradition according to the rule of the truth, depends on the discussion concerning cosmogony (ἐκ τοῦ περὶ κοσμογονίας ἤρτηται λόγου), ascending thence to the department of theology. Whence, then, we shall begin our account of what is handed down, with the creation as related by the prophets, introducing also the tenets of the heterodox, and endeavouring as far as we can to confute them. But it shall be written if God will, and as He inspires; and now we must proceed to what we proposed, and complete the discourse on ethics.

A little later we learn that martyrdom is his "first principles" so it makes sense to see Book Four as a development of these ideas:

And the ancients laud the death of those among the Greeks who died in war, not that they advised people to die a violent death, but because he who ends his life in war is released without the dread of dying, severed from the body without experiencing previous suffering or being enfeebled in his soul, as the people that suffer in diseases (περὶ τὰς νόσους πάσχουσιν). For they depart in a state of effeminacy and desiring to live; and therefore they do not yield up the soul pure, but bearing with it their lusts like weights of lead; all but those who have been conspicuous in virtue. Some die in battle with their lusts, these being in no respect different from what they would have been if they had wasted away by disease.

Now some of the heretics who have misunderstood the Lord, have at once an impious and cowardly love of life; saying that the true martyrdom is the knowledge of the only true God (which we also admit), and that the man is a self-murderer and a suicide who makes confession by death; and adducing other similar sophisms of cowardice. To these we shall reply at the proper time; for they differ with us in regard to first principles (περὶ ἀρχάς).

A case can be made again for Book Three as περὶ ἐγκρατεία, Book Four as περὶ ἀρχῶν and Book Five as περὶ ψυχῆς. Just a tentative understanding so far.

Here's what follows in Book 4

4.5.21.1 The same holds good also in the case of poverty. For it compels the soul to desist from necessary things, I mean contemplation and from pure sinlessness, forcing him, who has not wholly dedicated himself to God in love, to occupy himself about provisions; as, again, health and abundance of necessaries keep the soul free and unimpeded, and capable of making a good use of what is at hand.

ὁ δὲ αὐτὸς λόγος καὶ περὶ πενίας, ἐπεὶ καὶ αὕτη τῶν ἀναγκαίων, τῆς θεωρίας λέγω καὶ τῆς καθαρᾶς ἀναμαρτησίας, ἀπασχολεῖν βιάζεται τὴν ψυχήν, περὶ τοὺς πορισμοὺς διατρίβειν ἀναγκάζουσα τὸν μὴ ὅλον ἑαυτὸν δι' ἀγάπης ἀνατεθεικότα τῷ θεῷ, ὥσπερ ἔμπαλιν ἥ τε ὑγίεια καὶ ἡ τῶν ἐπιτηδείων ἀφθονία ἐλευθέραν καὶ ἀνεμπόδιστον φυλάσσει τὴν ψυχὴν 4.5.21.2 τὴν εὖ χρῆσθαι τοῖς παροῦσι γινώσκουσαν

For they have heard in the commandment that "the broad and wide way leadeth to destruction, and many there are who go in by it." It is not of anything else that the assertion is made, but of profligacy, and love of women, and love of glory, and ambition, and similar passions.

ἀκηκόασι γὰρ διὰ τῆς ἐντολῆς, ὅτι πλατεῖα καὶ εὐρύχωρος ὁδὸς ἀπάγει εἰς τὴν ἀπώλειαν καὶ πολλοὶ 4.6.34.2 οἱ διερχόμενοι δι' αὐτῆς· οὐ περὶ ἄλλου τινός, ἀλλὰ περὶ ἀσωτίας καὶ φιλογυνίας, φιλοδοξίας, φιλαρχίας καὶ τῶν ὁμοίων διαλέγεται παθῶν

"But seek first the kingdom of heaven, and its righteousness," for these are the great things, and the things which are small and appertain to this life "shall be added to you." Does He not plainly then exhort us to follow the gnostic life, and enjoin us to seek the truth in word and deed?

οἶδεν γὰρ ὁ πατὴρ ὑμῶν ὅτι χρῄζετε τούτων ἁπάντων· ζητεῖτε δὲ πρῶτον τὴν βασιλείαν τῶν οὐρανῶν καὶ τὴν δικαιοσύνην, ταῦτα γὰρ μεγάλα, τὰ 4.6.35.1 δὲ μικρὰ καὶ περὶ τὸν βίον, ταῦτα προστεθήσεται ὑμῖν.

Be not afraid of their fear, neither be troubled. But sanctify the Lord God in your hearts: and be ready always to give an answer to him that asks a reason of the hope that is in you, but with meekness and fear, having a good conscience; so that in reference to that for which you are spoken against, they may be ashamed who calumniate your good conversation in Christ.

τὸν δὲ φόβον αὐτῶν μὴ φοβηθῆτε μηδὲ ταραχθῆτε, κύριον δὲ τὸν Χριστὸν ἁγιάσατε ἐν ταῖς καρδίαις ὑμῶν, ἕτοιμοι δὲ ἀεὶ πρὸς ἀπολογίαν παντὶ τῷ αἰτοῦντι ὑμᾶς λόγον περὶ τῆς ἐν ὑμῖν ἐλπίδος, ἀλλὰ μετὰ πραΰτητος καὶ φόβου, συνείδησιν ἔχοντες ἀγαθήν, ἵνα ἐν ᾧ καταλαλεῖσθε, καταισχυνθῶσιν οἱ ἐπηρεάζοντες τὴν καλὴν ἀναστροφὴν ὑμῶν ἐν Χριστῷ. κρεῖττον γὰρ ἀγαθοποιοῦντας, εἰ θέλοι τὸ θέλημα τοῦ θεοῦ, πάσχειν ἢ κακοποιοῦντας.

Since, then, not only the Aesopians, and Macedonians, and the Lacedaemonians endured when subjected to torture, as Eratosthenes says in his work, On Things Good and Evil; but also Zeno of Elea, when subjected to compulsion to divulge a secret, held out against the tortures, and confessed nothing; who, when expiring, bit out his tongue and spat it at the tyrant, whom some term Nearchus, and some Demulus. Theodotus the Pythagorean acted also similarly, and Paulus the friend of Lacydes, as Timotheus of Pergamus says in his work on The Fortitude of Philosophers, and Achaicus in The Ethics.

4.8.56.1 ἐπεὶ οὐ μόνον † Αἰσώπιοι καὶ Μακεδόνες καὶ Λάκωνες στρεβλούμενοι ἐκαρτέρουν, ὥς φησιν Ἐρατοσθένης ἐν τοῖς Περὶ ἀγαθῶν καὶ κακῶν, ἀλλὰ καὶ Ζήνων ὁ Ἐλεάτης ἀναγκαζόμενος κατειπεῖν τι τῶν ἀπορρήτων ἀντέσχεν πρὸς τὰς βασάνους οὐδὲν ἐξομολογούμενος, ὅς γε καὶ τελευτῶν τὴν γλῶσσαν ἐκτρώγων προσέπτυσε τῷ τυράννῳ, ὃν οἳ μὲν Νέαρχον, οἳ δὲ ∆ημύλον προσα4.8.56.2 γορεύουσιν. ὁμοίως δὲ καὶ Θεόδοτος ὁ Πυθαγόρειος ἐποίησεν καὶ Πραΰλος ὁ Λακύδου γνώριμος, ὥς φησι Τιμόθεος ὁ Περγαμηνὸς ἐν τῷ Περὶ τῆς τῶν φιλοσόφων ἀνδρείας καὶ Ἀχαϊκὸς ἐν τοῖς Ἠθικοῖς.

Moreover, the free, though threatened with death at a tyrant's hands, and brought before the tribunals, and all his substances imperilled, will by no means abandon piety; nor will the wife who dwells with a wicked husband, or the son if he has a bad father, or the domestic if he has a bad master, ever fail in holding nobly to virtue.

ναὶ μὴν καὶ ἐλεύθερος, κἂν <πρὸς> τυράννου θάνατος ἀπειλῆται τούτῳ, κἂν ἐπὶ δικαστήρια ἄγηται καὶ εἰς κινδύνους ἐσχάτους περιέλκηται περί τε τῆς κτήσεως ἁπάσης κινδυνεύσῃ, οὐκ ἀφέξεται τῆς θεοσεβείας οὐδ' ὁπωστιοῦν·

4.9.70.1 Περὶ δὲ τοῦ μαρτυρίου διαρρήδην ὁ κύριος εἴρηκεν, καὶ τὰ διαφόρως γεγραμμένα συντάξωμεν·

On martyrdom the Lord hath spoken explicitly, and what is written in different places we bring together.

Basilides, in the twenty-third book of the Exegetics, respecting those that are punished by martyrdom, expresses himself in the following language:

4.12.81.1 βασιλείδης δὲ ἐν τῷ εἰκοστῷ τρίτῳ τῶν Ἐξηγητικῶν περὶ τῶν κατὰ τὸ μαρτύριον κολαζομένων αὐταῖς λέξεσι τάδε φησί·

Then, in continuation, he says expressly concerning the Lord, as concerning man:

4.12.83.1 εἶθ' ὑποβὰς καὶ περὶ τοῦ κυρίου ἄντικρυς ὡς περὶ ἀνθρώπου λέγει·

But with reference to these dogmas, whether the soul is changed to another body, also of the devil, at the proper time mention will be made.

4.12.85.3 ἀλλὰ πρὸς μὲν τὰ δόγματα ἐκεῖνα, εἰ μετενσωματοῦται ἡ ψυχή, καὶ περὶ τοῦ διαβόλου κατὰ τοὺς οἰκείους λεχθήσεται καιρούς,

To this point says the divine apostle: "For this is the will of God, even your sanctification, that ye abstain from fornication: that each one of you should know how to possess his vessel in sanctification and honour; not in the lust of concupiscence, as the Gentiles who know not the Lord: that none of you should overreach or take advantage of his brother in any matter; because the Lord is the avenger in respect of all such, as we also told you before, and testified. For God hath not called us unto uncleanness, but to holiness. Wherefore he that despiseth, despiseth not man, but God, who hath also given His Holy Spirit to you." Wherefore the Lord was not prohibited from this sanctification of ours. if, then, one of them were to say, in reply, that the martyr is punished for sins committed before this embodying, and that he will again reap the fruit of his conduct in this life, for that such are the arrangements of the [divine administration], we shall ask him if the retribution takes place by Providence.

4.12.87.1 οὐ τὸ ἐνεργεῖν τοίνυν αὐτὸν τὰς θλίψεις οἴεσθαι χρή, μὴ γὰρ εἴη τοῦτο ἐννοεῖν, ἀλλὰ μὴ κωλύειν τοὺς ἐνεργοῦντας πεπεῖσθαι προσῆκεν 4.12.87.2 καταχρῆσθαί τε εἰς καλὸν τοῖς τῶν ἐναντίων τολμήμασιν (καθελῶ γοῦν φησι, τὸν τοῖχον καὶ ἔσται εἰς καταπάτημα), παιδευτικῆς τέχνης τῆς τοιαύτης οὔσης προνοίας ἐπὶ μὲν τῶν ἄλλων διὰ τὰς οἰκείας ἑκάστου ἁμαρτίας, ἐπὶ δὲ τοῦ κυρίου καὶ τῶν ἀποστόλων διὰ 4.12.87.3 τὰς ἡμῶν. αὐτίκα ὁ θεῖος ἀπόστολος τοῦτο γάρ ἐστι τὸ θέλημα 4.12.87.3 τοῦ θεοῦ φησίν, ὁ ἁγιασμὸς ὑμῶν, ἀπέχεσθαι ὑμᾶς ἀπὸ τῆς πορνείας, εἰδέναι ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι ἐν ἁγιασμῷ καὶ τιμῇ, μὴ ἐν πάθει ἐπιθυμίας καθάπερ καὶ τὰ ἔθνη τὰ μὴ εἰδότα τὸν κύριον, τὸ μὴ ὑπερβαίνειν καὶ πλεονεκτεῖν ἐν τῷ πράγματι τὸν ἀδελφὸν αὐτοῦ, διότι ἔκδικος ὁ κύριος περὶ πάντων τούτων, καθὼς 4.12.87.4 καὶ προείπομεν ὑμῖν καὶ διεμαρτυράμεθα

4.13.89.1 And on these points there is much to say, which will be reserved for future consideration, taking them up in due course.

Καὶ περὶ μὲν τούτων πολὺς ὁ λόγος, ὃν ἐν ὑστέρῳ σκοπεῖν ἀποκείσεται κατὰ καιρὸν διαλαμβάνουσιν.

Οὐαλεντῖνος δὲ ἔν τινι ὁμιλίᾳ κατὰ λέξιν γράφει·

Respecting this God, he makes those allusions when writing in these expressions:

. 4.13.89.6 περὶ τούτου τοῦ θεοῦ ἐκεῖνα αἰνίττεται γράφων αὐταῖς λέξεσιν·

And in general, what is said of the Creator, who was made according to the image, they say was foretold by a sensible image in the book of Genesis respecting the origin of man; and the likeness they transfer to themselves, teaching that the addition of the different spirit was made; unknown to the Creator. When, then, we treat of the unity of the God who is proclaimed in the law, the prophets, and the Gospel, we shall also discuss this; for the topic is supreme.

ἐπεὶ δὲ τὸ φαινόμενον αὐτοῦ οὐκ ἔστιν ἡ ἐκ μεσότητος ψυχή, ἔρχεται τὸ διαφέρον, καὶ τοῦτ' ἔστι τὸ ἐμφύσημα τοῦ διαφέροντος πνεύματος, καὶ καθ' ὅλου ὃ ἐμπνεῖται τῇ ψυχῇ, τῇ εἰκόνι τοῦ πνεύματος, καὶ καθόλου τὰ ἐπὶ τοῦ ∆ημιουργοῦ λεγόμενα τοῦ κατ' εἰκόνα γενομένου, ταῦτ' ἐν εἰκόνος αἰσθητῆς μοίρᾳ ἐν τῇ Γενέσει περὶ τὴν ἀνθρωπογονίαν 4.13.90.4 προπεφητεῦσθαι λέγουσι καὶ δὴ μετάγουσι τὴν ὁμοιότητα καὶ ἐφ' ἑαυτούς, ἄγνωστον τῷ ∆ημιουργῷ τὴν τοῦ διαφέροντος ἐπένθεσιν 4.13.91.1 πνεύματος γεγενῆσθαι παραδιδόντες. ὅταν μὲν οὖν περὶ τοῦ ἕνα εἶναι τὸν θεὸν τὸν διὰ νόμου καὶ προφητῶν καὶ εὐαγγελίου κηρυσσόμενον διαλαμβάνωμεν, καὶ πρὸς τοῦτο διαλεξόμεθα (ἀρχικὸς γὰρ ὁ 4.13.91.2 λόγος), πρὸς δὲ τὸ κατεπεῖγον ἀπαντητέον.

Likewise, also, writing respecting Timothy and himself, he says, "For I have no one like-souled, who will nobly care for your state. For all seek their own, not the-things which are Jesus Christ's." Let not the above-mentioned people, then, call us, by way of reproach, "natural men" (yukikoi), nor the Phrygians either; for these now call those who do not apply themselves to the new prophecy "natural men" (yukikoi), with whom we shall discuss in our remarks on "Prophecy."

4.13.92.5 λέγει; ὁμοίως καὶ περὶ Τιμοθέου καὶ ἑαυτοῦ γράφων οὐδένα γὰρ ἔχω φησὶν ἰσόψυχον, ὅστις γνησίως τὰ περὶ ὑμῶν μεριμνήσει· οἱ πάντες γὰρ τὰ ἑαυτῶν ζητοῦσιν, οὐ τὰ Ἰησοῦ Χριστοῦ. 4.13.93.1 Μὴ τοίνυν ψυχικοὺς ἐν ὀνείδους μέρει λεγόντων ἡμᾶς οἱ προειρημένοι, ἀλλὰ καὶ οἱ
Φρύγες· ἤδη γὰρ καὶ οὗτοι τοὺς τῇ νέᾳ προφητείᾳ μὴ προσέχοντας ψυχικοὺς καλοῦσιν, πρὸς οὓς ἐν τοῖς Περὶ προφητείας διαλεξόμεθα.

"We know that we all have knowledge" -- common knowledge in common things, and the knowledge that there is one God. For he was writing to believers; whence he adds, "But knowledge (gnosis) is not in all," being communicated to few. And there are those who say that the knowledge about things sacrificed to idols is not promulgated among all, "lest our liberty prove a stumbling-block to the weak. For by thy knowledge he that is weak is destroyed. " Should they say, "Whatsoever is sold in the shambles, ought that to be bought?" adding, by way of interrogation, "asking no questions," as if equivalent to "asking questions," they give a ridiculous interpretation.

εἰσὶ δὲ οἵ φασι τὴν περὶ τῶν εἰδωλοθύτων γνῶσιν οὐκ ἐν πᾶσι ** φέρειν, μή πως ἡ ἐξουσία ἡμῶν πρόσκομμα τοῖς ἀσθενέσι 4.15.97.2 γένηται· ἀπόλλυται γὰρ ὁ ἀσθενῶν τῇ σῇ γνώσει. κἂν φάσκωσι πᾶν τὸ ἐν μακέλλῳ πωλούμενον ἀγοράζειν δεῖ, κατὰ πεῦσιν ἐπάγοντες τὸ μηδὲν ἀνακρίνοντες
ἐπ' ἴσης τῷ ἀνακρίνοντες, γελοίαν 4.15.97.3 ἐξήγησιν παραθήσονται

For our rejoicing is this, the testimony of a good conscience, that in holiness and sincerity we know God" by this inconsiderable instance exhibiting the work of love, that "not in fleshly wisdom, but by the grace of God, we have had our conversation in the world." So far the apostle respecting knowledge; and in the second Epistle to the Corinthians he calls the common "teaching of faith" the savour of knowledge.

4.16.100.1 ἀνεστράφημεν ἐν τῷ κόσμῳ. ταῦτα μὲν περὶ τῆς γνώσεως ὁ ἀπόστολος· τὴν δὲ κοινὴν διδασκαλίαν τῆς πίστεως ὀσμὴν γνώσεως 4.16.100.2 εἴρηκεν ἐν τῇ δευτέρᾳ πρὸς Κορινθίους.

"God," then, being good, "is love," it is said. Whose "love worketh no ill to his neighhour," neither injuring nor revenging ever, but, in a word, doing good to all according to the image of God.

4.16.103.1
περὶ ἡμῶν κρεῖττόν τι προειδομένου τοῦ θεοῦ, ἀγαθὸς γὰρ ἦν, ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσι

4.16.103.2 τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν Ἰησοῦν. ὅτι μὲν οὖν μίαν
σωτηρίαν λέγει ἐν Χριστῷ τῶν δικαίων καὶ ἡμῶν, σαφῶς μὲν εἴρη κεν πρότερον,
οὐδὲν δὲ ἧττον καὶ περὶ Μωυσέως λέγων ἐπιφέρει·

ἡ θεία σοφία περὶ τῶν μαρτύρων 4.16.103.3
λέγει·

περί τε τοῦ Ἰὼβ οὕτως γέγραπται· "7Ἰὼβ δὲ ἦν δίκαιος καὶ ἄμεμπτος, ἀληθινὸς καὶ 4.17.106.3
θεοσεβής, ἀπεχόμενος ἀπὸ παντὸς κακοῦ."

4.18.117.5 μωμοσκόποι. ὄρεξιν
οὖν ἐπιθυμίας διακρίνουσιν οἱ περὶ ταῦτα δεινοί, καὶ τὴν μὲν ἐπὶ ἡδοναῖς καὶ
ἀκολασίᾳ τάττουσιν ἄλογον οὖσαν, τὴν δὲ ὄρεξιν ἐπὶ τῶν κατὰ φύσιν ἀναγκαίων
λογικὴν ὑπάρχουσαν κίνησιν.

ναὶ μὴν καὶ Θεμιστὼ ἡ Ζωΐλου ἡ Λαμψακηνὴ ἡ Λεοντέως
γυνὴ τοῦ Λαμψακηνοῦ τὰ Ἐπικούρεια ἐφιλοσόφει καθάπερ Μυῖα ἡ Θεανοῦς θυγάτηρ
τὰ Πυθαγόρεια καὶ Ἀριγνώτη ἡ 4.19.121.5 τὰ περὶ ∆ιονύσου γραψαμένη·

α 4.19.122.3 καὶ Ἀξιοθέα ἡ Φλιασία· Ἀσπασίας
γὰρ τῆς Μιλησίας, περὶ ἧς καὶ οἱ κωμικοὶ πολλὰ δὴ καταγράφουσιν, Σωκράτης μὲν
ἀπέλαυσεν εἰς φιλο4.19.122.4 σοφίαν, Περικλῆς δὲ εἰς ῥητορικήν. παραπέμπομαι
τοίνυν τὰς ἄλλας διὰ τὸ μῆκος τοῦ λόγου, μήτε τὰς ποιητρίας καταλέγων, Κόρινναν
καὶ Τελέσιλλαν Μυῖάν τε καὶ Σαπφώ, ἢ τὰς ζωγράφους, καθάπερ Εἰρήνην τὴν
Κρατίνου θυγατέρα καὶ Ἀναξάνδραν τὴν Νεάλκους, ἅς 4.19.123.1 φησι ∆ίδυμος ἐν
Συμποσιακοῖς.

4.20.129.1 ἐνοχλῇ καὶ δι' αὐτῆς μιανθῶσιν οἱ πολλοί. εἶθ' οἷον κολοφῶνα
ἐπιθεὶς τῷ περὶ γάμου ζητήματι ἐπιφέρει· τίμιος ὁ γάμος ἐν πᾶσι 4.20.129.2 καὶ ἡ
κοίτη ἀμίαντος·

ἔμπαλιν γὰρ χρείας τινὸς ἕνεκεν, ἵνα μοι τόδε γένηται καὶ τόδε
μὴ γένηται, τῆς ἐπιστήμης ἐφίεσθαι τῆς περὶ τὸν θεὸν οὐκ ἴδιον γνωστικοῦ, ἀπόχρη
δ' αὐτῷ αἰτία τῆς θεωρίας ἡ 4.22.136.3 γνῶσις αὐτή.

4.22.141.1 ἀγάπης καὶ
περικεφαλαίαν ἐλπίδα σωτηρίου. ὅσα δ' αὖ περὶ ὕπνου λέγουσι, τὰ αὐτὰ χρὴ καὶ περὶ
θανάτου ἐξακούειν.

εἰ γοῦν τὴν ἐπιστήμην ἐτυμολογεῖν χρὴ καὶ ἀπὸ τῆς
στάσεως τὴν ἐπιβολὴν αὐτῆς ληπτέον, ὅτι ἵστησιν ἡμῶν ἐν τοῖς πράγμασι 4.22.143.3
τὴν ψυχήν, ἄλλοτε ἄλλως πρότερον φερομένην, ὡσαύτως καὶ τὴν 4.22.143.4 πίστιν
ἐτυμολογητέον τὴν περὶ τὸ ὂν στάσιν τῆς ψυχῆς ἡμῶν.

4.22.143.6
φόβῳ δὲ ἀγαθός. καὶ ὅ γε Ἐπίκουρος ἀδικεῖν ἐπὶ κέρδει τινὶ βούλεσθαι <οὔ> φησι τὸν
κατ' αὐτὸν σοφόν· πίστιν γὰρ λαβεῖν περὶ τοῦ λαθεῖν οὐ δύνασθαι

4.22.144.3 ἀντιτίθησι ζῶσι γὰρ μετὰ κακῆς ἐλπίδος λέγων.
συνᾴδειν τούτῳ καὶ ὁ Ἡράκλειτος φαίνεται δι' ὧν φησι περὶ τῶν ἀνθρώπων
διαλεγόμενος· ἀνθρώπους μένει ἀποθανόντας ἅσσα οὐκ ἔλπονται οὐδὲ δοκέουσιν.

περὶ τῶν ἀπίστων εἴρηται λελογίσθαι τούτους ὡς χνοῦν, ὃν ἐκρίπτει ὁ
ἄνεμος ἀπὸ προσώπου τῆς γῆς, καὶ ὡς σταγόνα ἀπὸ κάδου. 4.25.155.1

. πᾶσαι
δὲ αἱ δυνάμεις τοῦ πνεύματος συλλήβδην μὲν ἕν τι πρᾶγμα γενόμεναι συντελοῦσιν
εἰς τὸ αὐτό, τὸν υἱόν, ἀπαρέμφατος δέ ἐστι τῆς περὶ ἑκάστης αὐτοῦ τῶν 4.25.156.2
δυνάμεων ἐννοίας.

ά· ὁ γὰρ περὶ ἐκείνων λόγος μετὰ τὴν ἐν χερσὶ πραγματείαν
ἕψεται. 4.25.162.3

καὶ δὴ ἡ ἀντακολουθία τῶν τριῶν
ἀρετῶν περὶ τὸν ἄνθρωπον εὑρίσκεται τὸν γνωστικὸν ἠθικῶς 4.26.163.4 τε καὶ
φυσικῶς καὶ λογικῶς περὶ τὸ θεῖον πραγματευόμενον.

ἔμπαλιν γὰρ αὖ τὸν ἑλόμενον
τὴν ἀμαθίαν καὶ τὴν σκληροκαρδίαν γῆν εἴρηκεν καὶ τὸ ἐνωτίζου ἀπὸ τῶν ὀργάνων
τῆς ἀκοῆς τῶν ὤτων προσηγόρευσεν, τὰ σαρκικὰ τοῖς προσανέχουσι τοῖς αἰσθητοῖς
ἀπονείμας. 4.26.169.3 οὗτοί εἰσι περὶ ὧν Μιχαίας ὁ προφήτης λέγει·

ἡμεῖς δὲ περὶ μὲν τῆς εὐχῆς κατὰ καιρὸν προϊόντος τοῦ λόγου
διαληψόμεθα, τὰ δὲ ἔργα κεκραγότα ἔχειν ὀφείλομεν ὡς ἐν ἡμέρᾳ περιπα4.26.171.3
τοῦντες.

ὁ μὲν οὖν Εὐριπίδης χρύσεαι δή μοι πτέρυγες περὶ νώτῳ
φησὶ καὶ τὰ Σειρήνων ἐρόεντα πέδιλα ἁρμόζεται, βάσομαί τ' ἐς αἰθέρα πουλὺν
ἀερθεὶς Ζηνὶ προσμίξων. 4.26.172.2

The A. A. or 'Therapeutae', who the Edelsteins re-conceived (in 1938) as modern Rechabites with a new Jacob's Ladder for recovery.


and yet, as mere Beginners (Proselytes) on the Road of Happy Destiny:

Incidentally, the Semitic God of Destiny is Gad/Meni, a Warrior Archetype and therefore associated w/ Horon of the Canaanite mercenaries in Egypt.

In his writings, Clement referred to the following completed (and planned?) works (Schaff 1885a:375), though no trace of them could be found (cf. Roberts & Donaldson 1868:16):

περὶ ἀρχῶν καὶ θεολογίας [On first principles and Theology] (cf. Giulea 2009:187–213; Osborn 1994:1–24), referenced in Stromateis 3.13.1, 21.2, 5.140.2 and Quis Dives Salvetur 26.8.
In Paedagogus 2.10, Clement mentions a writing titled On Continence or Concerning Marriage (cf. also Paed. 3.8). This creates the impression that it could be one document. However, Cosaert (2008:12) is of the opinion that these are two different documents referred to by Clement, as he (Clement) has made separate references to On Marriage in Paedagogus 3.41.3, and On Continence in Paedagogus 2.52.2 and 94.1.
On the Devil (cf. Strom. 4.85.3).
On the Origin of the Universe (cf. Strom. 6.168.4).
περὶ προφητείας (On Prophecy – cf. Strom. 4.2.2; 5.88.4).
περὶ ψυχῆς (On the Soul; together with the previous document, most probably part of the Hypotyposeis, cf. Bucur 2009a:5), referred to in Stromateis 5.88.4.
περὶ ἀναστάσεως (On the Resurrection – cf. Paed. 2.104.3).
On the Origin of Man (cf. Strom. 3.95.2).
On Prayer (cf. Strom. 4.171.2), to be distinguished from a work by Origen with the same title.

While Stephan boldly sets out to map uncharted waters, Andrew and I continue to hug the coastline. Andrew's (attractive) argument is that Ep.366 is possibly a 'rehash' of Clementine material by Evagrius, a close reader of Clement. I think it's still worthwhile to consider whether there is anything obviously not by Clement in the letter, treating it as a text 'recycled' by Clement in the Stromateis, given that Clement was a notable recycler of his own material (see Stromateis, passim). So, another angle for consideration...

■■■■■

Ep.366 : "It seems to me that God is εγκρατεια".

Nathan Porter makes an attractive argument for Clement in the Stromateis quoting from Ep.366, rather than vice versa; he allows that "most of De Cont. has parallels in Clement". But as he will not consider the economical explanation, that Clement is recycling his own material, he makes a supplementary argument that the letter's notion of εγκρατεια is contradicted by Clement himself. So :

"It is also worth noting that Clement elsewhere seems to allude to and rebut the position taken by the letter, although he does not quote it (Strom.2.18.81.1) :
'For God is without need and without passion [απαθες]; thus, he is not properly {said to be} continent [εγκρατες], since he is never subject to a passion [παθει], so that he would have to overcome [κρατηση] it. But our nature, being passible [εμπαθης], needs to be continent 《sic : εγκρατειας δειται = has need of εγκρατεια》, through which it practices in lacking little 《sic : ολιγοδεες = wanting little》and tries to draw near in disposition [διαθεσιν] to the divine nature.'
The idiosyncratic claim of De Cont. that 'God is continence' could well be in view here. Although Clement agrees with broader claims of the letter - especially that our own continence is a means of sharing in (or 'approaching') the divine nature - he objects to the idea that our own way of attaining to participation in divinity (by self-discipline and restraint) reflects God's impassibility."

Porter's conclusion is puzzling. After all, the Son "took up the naturally-passible [εμπαθη φυσει] flesh and trained it to the state of impassibility [εξιν απαθειας]"; "by taking up the sensitive flesh he came to show what was possible for humans by obeying the commandments." (Strom.7.7.5, 7.8.6)


A brief study of Clement's language, and use of qualification, suggests that Porter has misrepresented Clement's characteristic method to invent this 'rebuttal'.

■■■■■

As touched on in a previous post, for Clement εγκρατεια is both a divine attribute and a gift to humans as part of the divine chain of being. It is an animating virtue, so includes both a process and an end state, which latter Clement claims is achievable in this life.

So, for the ordinary Christian, "Such εγκρατεια is the foundation [θεμελιος] of knowledge,and an approach to something better, and an impulse [ορμη] to perfection." (Strom.7.12.70)

"The divine law, then, while keeping in mind all virtue, trains man especially to εγκρατειαν, laying this as the foundation [θεμελιον] of the virtues; and disciplines us beforehand to the attainment [περιποιησιν] of εγκρατειας by forbidding us to..." (Strom.2.20.105)

The gnostic achieves a fixed state, but only at the end of a process : "Promoting, then, the growth of the seeds deposited in him, according to the husbandry enjoined by the Lord, he continues free of sin, and becomes continent [εγκρατης δε γινεται], and lives in spirit with those who are like him, among the choirs of the saints, though still detained on earth."(Strom.7.12.80)

The list of vices to be controlled in Ep.366 is typical of the Stromateis, and of course receives detailed discussion in the Paedagogus. This can all be subsumed under 'process', conscious acts both developing εγκρατεια and serving as evidence of it taking effect.

The achieved fixed state of εγκρατεια, which mimics that of God and the Logos : "The human ideal of continence [ανθρωπινη εγκρατεια], I mean that which is set forth by the Greek philosophers, teaches that one should fight desire and not be subservient to it so as to bring it to practical effect. But our ideal is not to experience desire at all. Our aim is not that while man feels desire he should get the better of it, but that he should be continent [εγκρατευηται] even respecting desire itself. This chastity [εγκρατειαν] cannot be obtained in any other way except by God's grace." (Strom.3.7.57)

This double aspect of εγκρατεια differentiates it from απαθεια/impassibility, for which it is the basis. It is God's supreme attribute; the gnostic is also απαθης, and for him it is always described as a fixed state : "He is compelled to become like his Teacher in impassibility [απαθειαν] ....But he who by love is already in the midst of that in which he is destined to be, and has anticipated hope by knowledge, does not desire anything, having, as far as possible, the very thing desired. Accordingly, as to be expected, he continues in the exercise of gnostic love, in the one unvarying state [εν τη μια εξει μενει τη αμεταβολω]...For knowledge produces practice, and practice habit or disposition [εξιν η διαθεσιν]; and such a state as this produces impassibility, not moderation of passion [η καταστασις δε η τοιαδε απαθειαν εργαζεται, ου μετριοπαθειαν]. And the complete eradication of desire reaps as its fruit impassibility [απαθειαν]." (Strom.6.9.72-74)

■■■■■

However, Clement is quite clear that angels and divinised humans are a second order of celestial reality compared to God and the Logos, and so too their 'divine' virtues. The same word refers to a different degree of that reality depending on the subject of it :

"'But he that is joined to the Lord in spirit' becomes a spiritual body by a different kind of conjunction. Such a one is wholly a son, a holy man, passionless [απαθης], gnostic, perfect, formed by the teaching of the Lord..living in the habit of passionlessness [εν τη εξει της απαθειας]. For as we call a physician perfect, and a philosopher perfect, so also, in my view, do we call a gnostic perfect. But not one of these perfections, to whatever height it may attain, is taken as the likeness of God. For we do not say as the Stoics do most impiously, that virtue in man and God is the same. Ought we not then to be perfect, as the Father wills ? For it is utterly impossible [αδυνατον και αμηχανον] for any one to become perfect as God is. Now the Father wishes us to be perfect by living blamelessly, according to the obedience of the gospel." (Strom.7.14.88)

"And the perfect inheritance belongs to those who attain to 'a perfect man', according to the image of the Lord. And the likeness [ομοιωσις] is not, as some imagine, that of the human form; for this consideration is impious. Nor is the likeness to the First Cause that which consists in virtue. For this utterance is also impious, being that of those who have imagined that virtue in man and in the sovereign God is the same." (Strom.6.14.114)



■■■■■

The most vivid example of this is the fall of the angels. At Strom.3.7.59, their εγκρατεια fails them : they became ακρατεις on account of desire. This is parsed at 7.7.46 : they fell due to ραθυμιας, a lack of effort or focus. So Clement introduces an element of nuance; there is still a role for conscious effort, in this second order, in what is ideally a fixed state. So the gnostic "will pray too that he may never fall away from virtue, cooperating to the best of his power that he may end his life without a fall." Clement continues : "To him who has been trained here below to the highest point of knowledge, and the supreme elevation of a perfect man...In him, then, who has rendered his virtue permanent [αναποβλητον] by discipline based on knowledge, habit is changed into nature [φυσιουται η εξις]; and in such a one his knowledge becomes permanent [αναποβλητος], like weight in a stone."

This hyperbolic peroration distracts from the admission that frailty potentially exists in the divine (rather than Divine) realm. To put it in banal fashion, it is the contractual small print at the back of a glossy brochure. This uneasy way of often qualifying his more extreme claims is recurrent in Clement.

■■■■■

So, on the one hand, Clement is capable of claiming that the gnostic is already a god/angel in this life :
"In this way it is possible for the gnostic already to have become {a} god" (Strom.4.23.149)
"He is here equal to the angels" (Strom.6.13.105)
"Perhaps he..has already attained equality with the angels" (Strom.7.10.57)
"He is fully perfected after the likeness of his Teacher and thus becomes a god while still walking about in the flesh" (Strom.7.16.101)
"Rightly, then, Plato says, 'that the man who devotes himself to the contemplation of ideas will live as a god among men; now the mind is the place of ideas, and God is mind.' He says that he who contemplates the unseen God lives as a god among men. And in the Sophist, Socrates calls the stranger of Elea, who was a dialectician, a god . Such are the gods who,' like stranger guests', frequent cities. For when the soul, rising above the sphere of generation, is by itself apart, and dwells amidst ideas, like the Coryphaeus in Theaetetus, now become as an angel, it will be with Christ, being rapt in contemplation, ever keeping in view the will of God." (Strom.4.25.155)

■■■■■

Yet far more frequently Clement takes his cue from Plato's Theaetetus (176b) - ομοιωσις θεω κατα το δυνατον/assimilation to god as far as possible- and inserts the qualifier :
"He is the gnostic, who is after the image and likeness of God, who imitates God as far as possible, deficient in none of the things which contribute to the likeness as far as compatible, practising self-restraint [εγκρατευομενος] and endurance, living righteously, reigning over the passions.." (Strom.2.19.97)

"For self-control, being present, surveying and contemplating itself uninterruptedly, is as far as possible assimilated to God." (Strom.4.23.152, qualifying both the fixed state in the same sentence as well as the proleptic claim of 4.23.149 in the same chapter, quoted above.)

"But I know no one of men perfect in all things at once, while still human..except Him alone who for us clothed Himself with humanity....And if [the gnostic] become a martyr out of love, obtaining considerable renown as among men; not even thus will he be called perfect in the flesh beforehand....And now we perceive where, and how, and when the divine apostle mentions the perfect man, and how he shows the differences of the perfect." (Strom.4.21.130,132)

■■■■■

As regards God's attributes, Clement usually uses negative descriptions. God is α-παθης, α-γενητος, α-γεννατος, α-γνωστος, α-θυμος, α- μεταβλητος, etc. Where a positive statement is made, it is always qualified. This is because "everything that comes with a name is begotten [γεννητον], whether it wants it or not" (Strom.5.13.83). Thus :

"Therefore let no one suppose that hands, and feet, and mouth, and eyes, and going in and coming out, amd acts of anger and threats, are said by the Hebrews to be passions of God. By no means ! But that some of these expressions are used more sacredly in an allegorical sense..we shall explain." (Strom.5.11.68)

"God is all ear and all eye - if one wants to use those terms." (Strom.7.7.37)

Yet these predicates are applicable to the Son : "he is all eye, seeing everything, hearing everything, knowing everything" (Strom.7.2.5). It is from knowledge of him that descriptors of God can be inferred :

"Hence the Son is said to be the Father's face, being the revealer of the Father's character [ιδιωματος] to the five senses by clothing himself with flesh." (Strom.5.6.34)

"All activity [ενεργεια] of the Lord has a reference [αναφοραν] to the Almighty, and the Son is - so to speak - the activity [ενεργεια] of the Father." (Strom.7.2.7)

Practising εγκρατεια and following the Teacher's commandments are synonymous. "Practising εγκρατεια [εγκρατευομενοι] we set out on a journey of purity toward piety and activity conforming to God, as far as possible in the likeness of the Lord, although in our nature we remain subject to death" (Strom.2.18.80). Thus it is possible, via the Son, to infer attributes of the Father, and describe divine and Divine εγκρατεια, without entirely conflating the two, as not experiencing desire at all. In Clement's terms, it would be quite possible to assert that "God is εγκρατεια" in one context, then qualify that in another.

■■■■■

So, in the light of all the above, Strom.2.18.81 functions as a typical qualification due to context, not a 'rebuttal'. There is a similar example at Strom.4.22.138, of the gnostic in this world :

"Such a one is no longer continent [εγκρατης], but has reached a state of passionlessness [εν εξει απαθειας], waiting to put on the divine image."

Both these examples clearly refer to εγκρατεια as process, what Clement refers to as human εγκρατεια, that of the philosophers, involving concentration and effort. It does not mean we should ignore the multiple references to εγκρατεια as a fixed state achievable in this life and mirroring that of God. Rather, they are the qualifying antithesis to a thesis.

And another example of that thesis would be provided by the phrase in Ep.366 : "It seems to me [itself a semi-qualifier] that God is εγκρατεια."

I think Book Four was "on the martyrs"

Wherefore also, having encompassing us such a cloud," holy and transparent, "of witnesses, laying aside every weight, and the sin which doth so easily beset us, let us run with patience the race set before us, looking unto Jesus, the author and finisher of our faith." Since, then, he specifies one salvation in Christ of the righteous, and of us he has expressed the former unambiguously, and saying nothing less respecting Moses, adds,

4.16.103.2 τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν Ἰησοῦν. ὅτι μὲν οὖν μίαν σωτηρίαν λέγει ἐν Χριστῷ τῶν δικαίων καὶ ἡμῶν, σαφῶς μὲν εἴρη κεν πρότερον, οὐδὲν δὲ ἧττον καὶ περὶ Μωυσέως λέγων ἐπιφέρει·

The divine Wisdom says of the martyrs,

ἡ θεία σοφία περὶ τῶν μαρτύρων 4.16.103.3 λέγει·

And of Job it is thus written:

περί τε τοῦ Ἰὼβ οὕτως γέγραπται·

They who are skilled in such matters distinguish propension (ὄρεξιν) from lust (ἐπιθυμίας); and assign the latter, as being irrational, to pleasures and licentiousness; and propension, as being a rational movement, they assign to the necessities of nature.

4.18.117.5 ὄρεξιν οὖν ἐπιθυμίας διακρίνουσιν οἱ περὶ ταῦτα δεινοί, καὶ τὴν μὲν ἐπὶ ἡδοναῖς καὶ ἀκολασίᾳ τάττουσιν ἄλογον οὖσαν, τὴν δὲ ὄρεξιν ἐπὶ τῶν κατὰ φύσιν ἀναγκαίων λογικὴν ὑπάρχουσαν κίνησιν.

Themisto too, of Lampsacus, the daughter of Zoilus, the wife of Leontes of Lampsacus, studied the Epicurean philosophy, as Myia the daughter of Theano the Pythagorean, and Arignote, who wrote the history of Dionysius.

ναὶ μὴν καὶ Θεμιστὼ ἡ Ζωΐλου ἡ Λαμψακηνὴ ἡ Λεοντέως γυνὴ τοῦ Λαμψακηνοῦ τὰ Ἐπικούρεια ἐφιλοσόφει καθάπερ Μυῖα ἡ Θεανοῦς θυγάτηρ τὰ Πυθαγόρεια καὶ Ἀριγνώτη ἡ 4.19.121.5 τὰ περὶ ∆ιονύσου γραψαμένη·

Besides, Aspasia of Miletus, of whom the writers of comedy write much, was trained by Socrates in philosophy, by Pericles in rhetoric. I omit, on account of the length of the discourse, the rest; enumerating neither the poetesses Corinna, Telesilla, Myia, and Sappho; nor the painters, as Irene the daughter of Cratinus, and Anaxandra the daughter of Nealces, according to the account of Didymus in the Symposiaci.

α 4.19.122.3 Ἀσπασίας γὰρ τῆς Μιλησίας, περὶ ἧς καὶ οἱ κωμικοὶ πολλὰ δὴ καταγράφουσιν, Σωκράτης μὲν ἀπέλαυσεν εἰς φιλο4.19.122.4 σοφίαν, Περικλῆς δὲ εἰς ῥητορικήν. παραπέμπομαι τοίνυν τὰς ἄλλας διὰ τὸ μῆκος τοῦ λόγου, μήτε τὰς ποιητρίας καταλέγων, Κόρινναν καὶ Τελέσιλλαν Μυῖάν τε καὶ Σαπφώ, ἢ τὰς ζωγράφους, καθάπερ Εἰρήνην τὴν Κρατίνου θυγατέρα καὶ Ἀναξάνδραν τὴν Νεάλκους, ἅς 4.19.123.1 φησι ∆ίδυμος ἐν Συμποσιακοῖς.

4.20.129.1 ἐνοχλῇ καὶ δι' αὐτῆς μιανθῶσιν οἱ πολλοί. εἶθ' οἷον κολοφῶνα ἐπιθεὶς τῷ περὶ γάμου ζητήματι ἐπιφέρει· τίμιος ὁ γάμος ἐν πᾶσι 4.20.129.2 καὶ ἡ κοίτη ἀμίαντος·

And then, as putting the finishing stroke to the question about marriage, he adds: "Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge." And one aim and one end, as far as regards perfection, being demonstrated to belong to the man and the woman, Peter in his Epistle says,

ἔμπαλιν γὰρ χρείας τινὸς ἕνεκεν, ἵνα μοι τόδε γένηται καὶ τόδε μὴ γένηται, τῆς ἐπιστήμης ἐφίεσθαι τῆς περὶ τὸν θεὸν οὐκ ἴδιον γνωστικοῦ, ἀπόχρη
δ' αὐτῷ αἰτία τῆς θεωρίας ἡ 4.22.136.3 γνῶσις αὐτή.

And as to what, again, they say of sleep, the very same things are to be understood of death.

4.22.141.1 ὅσα δ' αὖ περὶ ὕπνου λέγουσι, τὰ αὐτὰ χρὴ καὶ περὶ θανάτου ἐξακούειν.

If, then, we are to give the etymology of episthmh, knowledge, its signification is to be derived from stasiu, placing; for our soul, which was formerly borne, now in one way, now in another, it settles in objects. Similarly faith is to be explained etymologically, as the settling (stasiu) of our soul respecting that which is.

εἰ γοῦν τὴν ἐπιστήμην ἐτυμολογεῖν χρὴ καὶ ἀπὸ τῆς στάσεως τὴν ἐπιβολὴν αὐτῆς ληπτέον, ὅτι ἵστησιν ἡμῶν ἐν τοῖς πράγμασι 4.22.143.3 τὴν ψυχήν, ἄλλοτε ἄλλως πρότερον φερομένην, ὡσαύτως καὶ τὴν 4.22.143.4 πίστιν ἐτυμολογητέον τὴν περὶ τὸ ὂν στάσιν τῆς ψυχῆς ἡμῶν.

Even Epicurus says, that the man who in his estimation was wise, "would not do wrong to any one for the sake of gain; for he could not persuade himself that he would escape detection." So that, if he knew he would not be detected, he would, according to him, do evil. And such are the doctrines of darkness.

4.22.143.6 καὶ ὅ γε Ἐπίκουρος ἀδικεῖν ἐπὶ κέρδει τινὶ βούλεσθαι <οὔ> φησι τὸν κατ' αὐτὸν σοφόν· πίστιν γὰρ λαβεῖν περὶ τοῦ λαθεῖν οὐ δύνασθαι

as we may also get this in Heraclitus: "Man touches night in himself, when dead and his light quenched; and alive, when he sleeps he touches the dead; and awake, when he shuts his eyes, he touches the sleeper."

4.22.144.3 συνᾴδειν τούτῳ καὶ ὁ Ἡράκλειτος φαίνεται δι' ὧν φησι περὶ τῶν ἀνθρώπων διαλεγόμενος· ἀνθρώπους μένει ἀποθανόντας ἅσσα οὐκ ἔλπονται οὐδὲ δοκέουσιν.

It is in reference to the unbelieving that it is said, "that they are reckoned as the chaff which the wind drives from the face of the earth, and the drop which falls from a vessel."

περὶ τῶν ἀπίστων εἴρηται λελογίσθαι τούτους ὡς χνοῦν, ὃν ἐκρίπτει ὁ ἄνεμος ἀπὸ προσώπου τῆς γῆς, καὶ ὡς σταγόνα ἀπὸ κάδου. 4.25.155.1

Always therefore the good actions, as better, attach to the better and ruling spirit; and voluptuous and sinful actions are attributed to the worse, the sinful one.

But He is incapable of being declared, in respect of the idea of each one of His powers.

ἀπαρέμφατος δέ ἐστι τῆς περὶ ἑκάστης αὐτοῦ τῶν 4.25.156.2 δυνάμεων ἐννοίας.

Basilides however, supposes that Righteousness and her daughter Peace dwell stationed in the eighth sphere. But we must pass from physics to ethics, which are clearer; for the discourse concerning these will follow after the treatise in hand.

ὁ γὰρ περὶ ἐκείνων λόγος μετὰ τὴν ἐν χερσὶ πραγματείαν ἕψεται. 4.25.162.3

The Saviour Himself, then, plainly initiates us into the mysteries, according to the words of the tragedy: - "Seeing those who see, he also gives the orgies."

And the succession of the three virtues is found in the Gnostic, who morally, physically, and logically occupies himself with God.

καὶ δὴ ἡ ἀντακολουθία τῶν τριῶν ἀρετῶν περὶ τὸν ἄνθρωπον εὑρίσκεται τὸν γνωστικὸν ἠθικῶς 4.26.163.4 τε καὶ
φυσικῶς καὶ λογικῶς περὶ τὸ θεῖον πραγματευόμενον.

Such are they of whom Micah the prophet says, "Hear the word of the Lord, ye peoples who dwell with pangs."

4.26.169.3 οὗτοί εἰσι περὶ ὧν Μιχαίας ὁ προφήτης λέγει·

What is it, then, that the Pythagoreans mean when they bid us "pray with the voice"? As seems to me, not that they thought the Divinity could not hear those who speak silently, but because they wished prayers tO be right, which no one would be ashamed to make in the knowledge of many. We shall, however, treat of prayer in due course by and by.

ἡμεῖς δὲ περὶ μὲν τῆς εὐχῆς κατὰ καιρὸν προϊόντος τοῦ λόγου διαληψόμεθα, τὰ δὲ ἔργα κεκραγότα ἔχειν ὀφείλομεν ὡς ἐν ἡμέρᾳ περιπα4.26.171.3 τοῦντες.

Euripides accordingly says, "Golden wings are round my back, and I am shod with the winged sandals of the Sirens; and I shall go aloft into the wide ether, to hold convene with Zeus."

ὁ μὲν οὖν Εὐριπίδης χρύσεαι δή μοι πτέρυγες περὶ νώτῳ φησὶ καὶ τὰ Σειρήνων ἐρόεντα πέδιλα ἁρμόζεται, βάσομαί τ' ἐς αἰθέρα πουλὺν ἀερθεὶς Ζηνὶ προσμίξων. 4.26.172.2

Book 5

Was Book Four called On the Gnostic?

Of the Gnostic so much has been cursorily, as it were, written. We proceed now to the sequel, and must again contemplate faith; for there are some that draw the distinction, that faith has reference to the Son, and knowledge to the Spirit. But it has escaped their notice that, in order to believe truly in the Son, we must believe that He is the Son, and that He came, and how, and for what, and respecting His passion; and we must know who is the Son of God. Now neither is knowledge without faith, nor faith without knowledge. Nor is the Father without the Son; for the Son is with the Father. And the Son is the true teacher respecting the Father; and that we may believe in the Son, we must know the Father, with whom also is the Son. Again, in order that we may know the Father, we must believe in the Son, that it is the Son of God who teaches

Περὶ μὲν τοῦ γνωστικοῦ τοσαῦτα ὡς ἐν ἐπιδρομῇ, χωρῶμεν δὲ ἤδη ἐπὶ τὰ ἑξῆς, καὶ δὴ τὴν πίστιν αὖθις διαθρητέον· εἰσὶ γὰρ οἱ τὴν <μὲν> πίστιν ἡμῶν περὶ τοῦ υἱοῦ, τὴν δὲ γνῶσιν περὶ τοῦ πατρὸς 5.1.1.2 εἶναι διαστέλλοντες. λέληθεν δὲ αὐτοὺς ὅτι πιστεῦσαι μὲν ἀληθῶς τῷ υἱῷ δεῖ, ὅτι τε υἱὸς καὶ ὅτι ἦλθεν καὶ πῶς καὶ διὰ τί καὶ περὶ 5.1.1.3 τοῦ πάθους, γνῶναι δὲ ἀνάγκη τίς ἐστὶν ὁ υἱὸς τοῦ θεοῦ. ἤδη δὲ οὔτε ἡ γνῶσις ἄνευ πίστεως οὔθ' ἡ πίστις ἄνευ γνώσεως, οὐ μὴν οὐδὲ ὁ πατὴρ ἄνευ υἱοῦ· ἅμα γὰρ τῷ πατὴρ υἱοῦ πατήρ, υἱὸς δὲ 5.1.1.4 περὶ πατρὸς ἀληθὴς διδάσκαλος. καὶ ἵνα τις πιστεύσῃ τῷ υἱῷ, γνῶναι δεῖ τὸν πατέρα πρὸς ὃν καὶ ὁ υἱός. αὖθίς τε ἵνα τὸν πατέρα ἐπιγνῶμεν, πιστεῦσαι δεῖ τῷ υἱῷ, ὅτι ὁ τοῦ θεοῦ υἱὸς διδάσκει·


Whence, perceiving the greatness of its power, they asked "that faith might be added to them;" a faith which salutarily bites the soil "like a grain of mustard," and grows magnificently in it, to such a degree that the reasons of things sublime rest on it.

ὅθεν αἰσθόμενοι τοῦ μεγαλείου τῆς δυνάμεως ἠξίουν προστιθέναι αὐτοῖς πίστιν τὴν ὡς κόκκον σινάπεως ἐπιδάκνουσαν ὠφελίμως τὴν ψυχὴν καὶ ἐν αὐτῇ αὔξουσαν μεγαλωστί, 5.1.3.2 ὡς ἐπαναπαύεσθαι αὐτῇ τοὺς περὶ τῶν μεταρσίων λόγους


εἰ τοίνυν ἡ τοῦ ζητεῖν αἰτία κατὰ πάντας
τοὺς τρόπους ἀναιρεῖται, πίστις ἐμπεδοῦται· προτείνομεν γὰρ αὐτοῖς τὸ
ἀναντίρρητον ἐκεῖνο, ὃ ὁ θεός ἐστιν ὁ λέγων 5.1.6.1 καὶ περὶ ἑνὸς ἑκάστου ὧν
ἐπιζητῶ παριστὰς ἐγγράφως.

προνοίας τοίνυν οὔσης, μὴ κατὰ πρόνοιαν γεγονέναι πᾶσαν τήν τε
προφητείαν καὶ τὴν περὶ τὸν σωτῆρα οἰκονομίαν ἡγεῖσθαι ἀνόσιον, καὶ ἴσως οὐδὲ
χρὴ τὰ τοιαῦτα πειρᾶσθαι ἀποδεικνύναι, φανερᾶς οὔσης τῆς θείας προνοίας ἔκ τε τῆς
ὄψεως τῶν ὁρωμένων πάντων, τεχνικῶν καὶ σοφῶν ποιημάτων, 5.1.6.3 καὶ τῶν μὲν
τάξει γινομένων, τῶν δὲ τάξει φανερουμένων·

καὶ μετ' ὀλίγα ἐπιφέρει· τὸ δ' ἀληθές ἐστι τῶν περὶ γῆν καὶ κατ'
οὐρανὸν ἰόντων παράλλαξις καὶ διὰ 5.1.9.7 μακρῶν χρόνων γινομένη τῶν ἐπὶ γῆς
πυρὶ πολλῷ φθορά. ἔπειτα περὶ τοῦ κατακλυσμοῦ ἐποίσει·

ἥ τ' ἀλαὴ περὶ πάντα
κυλίνδεται, αὐτὰρ ἔπειτα ἐς βροτοῦ ἐστήριξε κάρη καὶ ἐς ἐλπίδα βάλλει. 5.1.11.6

ὃ γὰρ σιγῶσι χολωθεὶς νοῦσον ἐπ' ἀνέρας ὦρσε λάλην, ὀλέκοντο
δὲ πολλοὶ περὶ ψευδαποφάσκοντος λόγου καὶ κερατίνου διαλεληθότος τε αὖ καὶ
κροκοδειλίνου σωρίτου τε ἔτι καὶ ἐγκεκαλυμμένου περί τε ἀμφιβολιῶν καὶ
σοφισμάτων. 5.1.12.1 Τὸ δὲ ἄρα ζητεῖν περὶ θεοῦ,

5.2.14.1 Περὶ μὲν οὖν
πίστεως ἱκανὰ μαρτύρια τῶν παρ' Ἕλλησι γραφῶν παρατεθείμεθα· ὡς δὲ μὴ ἐπὶ
μήκιστον παρεξίωμεν καὶ περὶ τῆς ἐλπίδος καὶ τῆς ἀγάπης πλεῖστα φιλοτιμούμενοι
συναγαγεῖν, ἀπόχρη μόνα ταῦτα εἰπεῖν, ὡς ἐν τῷ Κρίτωνι ὁ Σωκράτης, πρὸ τοῦ ζῆν τὸ εὖ ζῆν καὶ τεθνάναι τιθέμενος, ἐλπίδα τινὰ ἑτέρου βίου 5.2.14.2 μετὰ τὴν
τελευτὴν ἔχειν οἴεται

5.2.15.4 ὁ δὲ Ἐμπεδοκλῆς ἐν ταῖς ἀρχαῖς καὶ
φιλότητα συγκαταριθμεῖται, συγκριτικήν τινα ἀγάπην νοῶν, ἣν σὺ νόῳ δέρκευ μηδ'
ὄμμασιν ἧσο τεθηπώς. 5.2.15.5 ἀλλὰ καὶ Παρμενίδης ἐν τῷ αὑτοῦ ποιήματι περὶ τῆς
Ἐλπίδος αἰνισσόμενος τὰ τοιαῦτα λέγει·

5.3.16.2 τοὺς δὲ ἀληθινούς, ἔφη, φιλοσόφους
τίνας λέγεις; τοὺς τῆς ἀλη5.3.16.3 θείας, ἦν δ' ἐγώ, φιλοθεάμονας. ἐν δὲ τῷ Φαίδρῳ
περὶ ἀληθείας ὡς ἰδέας λέγων ὁ Πλάτων δηλώσει **.

5.3.16.4 ὅπερ οἱ βάρβαροι λόγον εἰρήκασι τοῦ θεοῦ· ἔχει δὲ τὰ τῆς λέξεως ὧδε·
τολμητέον γὰρ οὖν τό γε ἀληθὲς εἰπεῖν ἄλλως τε καὶ περὶ ἀληθείας λέγοντα·

Ναί, εἴ γε εὕροις. –Ἀλλ' οὐκ ἂν εὑρεῖν με ἡγῇ; –Καὶ
μάλα γε, εἰ ζητήσαις. –Εἶτα ζητῆσαι οὐκ ἂν οἴει με; –Ἔγωγε, εἰ 5.3.17.3 ο

σοφοῖς μὲν αἰνικτῆρα
θεσφάτων ἀεί, σκαιοῖς δὲ φαῦλον κἀν βραχεῖ διδάσκαλον, 5.4.25.1 τὸ φαῦλον ἐπὶ τοῦ
ἁπλοῦ τάσσων. ἄντικρυς γοῦν περὶ πάσης γραφῆς τῆς καθ' ἡμᾶς ἐν τοῖς ψαλμοῖς
γέγραπται ὡς ἐν παραβολῇ εἰρημένης· ἀκούσατε, λαός μου, τὸν νόμον μου, κλίνατε
τὸ οὖς ὑμῶν εἰς τὰ ῥήματα τοῦ στόματός μου· ἀνοίξω ἐν παραβολαῖς τὸ 5.4.25.2
στόμα μου, φθέγξομαι προβλήματα ἀπ' ἀρχῆς.

ναὶ μὴν λεγούσης τῆς γραφῆς ποιήσωμεν ἄνθρωπον κατ' εἰκόνα καὶ
ὁμοίωσιν ἡμετέραν, ἄξιον ἡγοῦμαι καὶ τὴν Εὐρύσου τοῦ Πυθαγορείου παραθέσθαι
φωνὴν οὕτως ἔχουσαν, ὃς ἐν τῷ Περὶ τύχας τὸν δημιουργὸν φήσας αὑτῷ χρώμενον
παρα5.5.29.2 δείγματι ποιῆσαι τὸν ἄνθρωπον ἐπήγαγεν· τὸ δὲ σκᾶνος τοῖς λοιποῖς
ὅμοιον, οἷα γεγονὸς ἐκ τᾶς αὐτᾶς ὕλας, ὑπὸ τεχνίτα δὲ εἰργασμένον 5.5.29.3 λῴστω,
ὃς ἐτεχνίτευσεν αὐτὸ ἀρχετύπῳ χρώμενος ἑαυτῷ.

καὶ κατά τινα
μαντείας εὔστοχον φήμην οὐκ ἀθεεὶ συνδραμόντες ἔν τισι προφητικαῖς φωναῖς τὴν
ἀλή θειαν κατὰ μέρη καὶ εἴδη διαλαβόντες, προσηγορίαις οὐκ ἀφεγγέσιν οὐδὲ
ἔξωθεν τῆς τῶν πραγμάτων δηλώσεως πορευομέναις ἐτίμησαν, 5.5.29.5 τῆς περὶ τὴν
ἀλήθειαν οἰκειότητος ἔμφασιν εἰληφότες. ὅθεν ἡ μὲν Ἑλληνικὴ φιλοσοφία τῇ ἐκ τῆς
θρυαλλίδος ἔοικεν λαμπηδόνι, ἣν ἀνάπτουσιν ἄνθρωποι, παρ' ἡλίου κλέπτοντες
ἐντέχνως τὸ φῶς· 5.5.29.6

5.5.30.1 Αὐτίκα ἐπιτομὴν τῶν περὶ δικαιοσύνης εἰρημένων Μωυσεῖ ὁ
Πυθαγόρας πεποίηται λέγων ζυγὸν μὴ ὑπερβαίνειν, τουτέστι μὴ παρέρχεσθαι τὸ
πρὸς τὰς διανομὰς ἴσον, τιμῶντας τὴν δικαιοσύνην, 5.5.30.2 ἣ φίλους ἀεὶ φίλοις
πόλεις τε πόλεσι συμμάχους τε συμμάχοις συνδεῖ·

. καὶ τοῖς περὶ πρωτείων φιλονικοῦσι γνωρίμοις μετὰ
ἁπλότητος τὴν ἰσότητα παρεγ5.5.30.4 γυᾷ λέγων ὡς τὰ παιδία αὐτοὺς γενέσθαι δεῖν.

5.5.31.5
∆ιὰ τοῦτό τοι καὶ Αἰγύπτιοι πρὸ τῶν ἱερῶν τὰς σφίγγας ἱδρύονται, ὡς
αἰνιγματώδους τοῦ περὶ θεοῦ λόγου καὶ ἀσαφοῦς ὄντος, τάχα δὲ καὶ ὅτι φιλεῖν τε δεῖν καὶ φοβεῖσθαι τὸ θεῖον, ἀγαπᾶν μὲν ὡς προσηνὲς καὶ εὐμενὲς τοῖς ὁσίοις,
δεδιέναι δὲ ὡς ἀπαραιτήτως δίκαιον τοῖς ἀνοσίοις.

αὐτίκα
ὁμολογεῖ τὴν ἐπίκρυψιν ἡ περὶ τὸν νεὼν τὸν πα5.6.32.2 λαιὸν τῶν ἑπτὰ περιβόλων
πρός τι ἀναφορὰ παρ' Ἑβραίοις ἱστορουμένη ἥ τε κατὰ τὸν ποδήρη διασκευή, διὰ
ποικίλων τῶν πρὸς τὰ φαινόμενα συμβόλων τὴν ἀπ' οὐρανοῦ μέχρι γῆς αἰνισσομένη
5.6.32.3 συνθήκην

ἀλλὰ δώδεκα πτέρυγας ἄμφω ἔχει καὶ διὰ τοῦ ζῳδιακοῦ
κύκλου καὶ τοῦ κατ' αὐτὸν φερομένου χρόνου τὸν 5.6.36.1 αἰσθητὸν κόσμον δηλοῖ.
περὶ τούτων οἶμαι καὶ ἡ τραγῳδία φυσιολογοῦσά φησιν· ἀκάμας τε χρόνος περί τ'
ἀενάῳ ῥεύματι πλήρης φοιτᾷ τίκτων αὐτὸς ἑαυτόν, δίδυμοί τ' ἄρκτοι ταῖς
ὠκυπλάνοις πτερύγων ῥιπαῖς τὸν Ἀτλάντειον τηροῦσι πόλον. 5.6.36.2 Ἄτλας δὲ ὁ μὴ
πάσχων πόλος δύναται μὲν εἶναι καὶ ἡ ἀπλανὴς σφαῖρα 5.6.36.3 βέλτιον δὲ ἴσως
αἰῶνα ἀκίνητον νοεῖσθαι. ἄμεινον δ' ἡγοῦμαι τὴν κιβωτὸν ἐκ τοῦ Ἑβραϊκοῦ
ὀνόματος θηβωθὰ καλουμένην ἄλλο τι σημαίνειν. ἑρμηνεύεται μὲν ἓν ἀνθ' ἑνὸς
πάντων τόπων. εἴτ' οὖν ὀγδοὰς καὶ ὁ νοητὸς κόσμος εἴτε καὶ ὁ περὶ πάντων
περιεκτικὸς ἀσχημάτιστός τε καὶ ἀόρατος δηλοῦται θεός, τὰ νῦν ὑπερκείσθω λέγειν·

5.8.45.1 Καὶ τί μοι περὶ τοὺς
βαρβάρους ἐνδιατρίβειν, ἐξὸν αὐτοὺς τοὺς Ἕλληνας σφόδρα τῇ ἐπικρύψει
κεχρημένους παραστῆσαι

5.8.45.4
Ἀλλὰ καὶ ∆ιονύσιος ὁ Θρᾷξ ὁ γραμματικὸς ἐν τῷ Περὶ τῆς ἐμφάσεως περὶ τοῦ τῶν
τροχίσκων συμβόλου φησὶ κατὰ λέξιν·

· ἄμεινον δὲ
ἐκδέχεσθαι τὸν αἰθέρα πάντα συνέχοντα καὶ σφίγγοντα, καθὰ καὶ ὁ Ἐμπεδοκλῆς
φησιν· εἰ δ' ἄγε τοι λέξω <κείνων> πρῶθ' ἥλιον ἀρχήν, ἐξ ὧν δὴ ἐγένοντο τὰ νῦν
ἐσορώμενα πάντα, γαῖά τε καὶ πόντος πολυκύμων ἠδ' ὑγρὸς ἀὴρ Τιτὰν ἠδ' αἰθὴρ
σφίγγων περὶ κύκλον ἅπαντα. 5.8.48.4

5.8.49.3 Τί δ'; οὐχὶ καὶ Ἐπιγένης ἐν τῷ περὶ τῆς Ὀρφέως ποιήσεως τὰ
ἰδιάζοντα παρ' Ὀρφεῖ ἐκτιθέμενός φησι κερκίσι καμπυλόχρωσι τοῖς ἀρότροις
μηνύεσθαι, στήμοσι δὲ τοῖς αὔλαξι·

5.8.50.2 καὶ μυρία ἐπὶ μυρίοις
εὕροιμεν ἂν ὑπό τε φιλοσόφων ὑπό τε ποιητῶν αἰνιγματωδῶς εἰρημένα, ὅπου γε καὶ
ὅλα βιβλία ἐπικεκρυμμένην τὴν τοῦ συγγραφέως βούλησιν ἐπιδείκνυται, ὡς καὶ τὸ
Ἡρακλείτου 5.8.50.3 περὶ φύσεως, ὃς καὶ δι' αὐτὸ τοῦτο Σκοτεινὸς προσηγόρευται.
ὁμοία τούτῳ τῷ βιβλίῳ καὶ ἡ Φερεκύδους θεολογία τοῦ Συρίου.

5.8.51.1 Οὔκουν
ἀπεικὸς καὶ τὴν βάρβαρον φιλοσοφίαν, περὶ ἧς ἡμῖν πρόκειται λέγειν,
ἐπικεκρυμμένως καὶ διὰ συμβόλων προφητεύειν ἔν 5.8.51.2 τισιν, ὡς ἀποδέδεικται.
τοιαῦτα γοῦν καὶ ὁ Μωυσῆς παραινεῖ, τὰ κοινὰ δὴ ταῦτα· ο

οὕτως καὶ Πλάτων ἐν τῷ Περὶ ψυχῆς τόν
τε ἡνίοχον καὶ τὸν ἀποστατήσαντα ἵππον (τὸ ἄλογον μέρος, ὃ δὴ δίχα τέμνεται, εἰς
θυμὸν καὶ ἐπιθυμίαν,) καταπίπτειν φησίν

ἵνα οὖν μή τις τούτων, ἐμπεσὼν εἰς τὴν ὑπὸ σοῦ διδασκομένην γνῶσιν,
ἀκρατὴς γενόμενος τῆς ἀληθείας, παρακούσῃ τε καὶ παραπέσῃ, ἀσφαλής, φησί, περὶ
τὴν χρῆσιν τοῦ λόγου γίνου, καὶ πρὸς μὲν τοὺς ἀλόγως προσιόντας ἀπόκλειε τὴν
ζῶσαν ἐν βάθει πηγήν, ποτὸν δὲ 5.8.54.3 ὄρεγε τοῖς τῆς ἀληθείας δεδιψηκόσιν.

5.10.60.2 καὶ προφήταις. ἔστιν γάρ τις καὶ τελείων μάθησις, περὶ
ἧς πρὸς τοὺς Κολοσσαεῖς γράφων φησίν·

5.10.62.1 τῶν τοῦ σώματος ἀγαθῶν. καὶ ἔτι σαφέστερον ἐκκαλύπτει τὸ μὴ
πάντων εἶναι τὴν γνῶσιν, ἐπιλέγων· προσευχόμενοι ἅμα καὶ περὶ ἡμῶν, ἵνα ὁ θεὸς
ἀνοίξῃ ἡμῖν θύραν τοῦ λαλῆσαι τὸ μυστήριον τοῦ Χριστοῦ, δι' ὃ καὶ δέδεμαι, ἵνα
φανερώσω αὐτὸ ὡς δεῖ με λαλῆσαι. 5

5.10.65.1 Εἰκότως τοίνυν καὶ
Πλάτων ἐν ταῖς Ἐπιστολαῖς περὶ θεοῦ διαλαμβάνων φραστέον δή σοι φησὶ δι'
αἰνιγμάτων, ἵν' ἤν τι <ἡ> δέλτος 5.10.65.2 ἢ πόντου ἢ γῆς ἐν πτυχαῖς πάθῃ, ὁ
ἀναγνοὺς μὴ γνῷ. ὁ γὰρ τῶν ὅλων θεὸς ὁ ὑπὲρ πᾶσαν φωνὴν καὶ πᾶν νόημα καὶ
πᾶσαν ἔννοιαν οὐκ ἄν ποτε γραφῇ παραδοθείη, ἄρρητος ὢν δυνάμει τῇ αὑτοῦ.

θυσαμένους οὐ χοῖρον, ἀλλά 5.10.66.5 τι μέγα καὶ ἄπορον θῦμα, οὕτω
χρῆναι ζητεῖν περὶ θεοῦ.

οἱ δὲ πλεῖστοι τῶν
ἀνθρώπων τὸ θνητὸν ἐνδυόμενοι καθάπερ οἱ κοχλίαι καὶ περὶ τὰς αὑτῶν ἀκρασίας
ὥσπερ οἱ ἐχῖνοι σφαιρηδὸν εἱλούμενοι περὶ τοῦ μακαρίου καὶ ἀφθάρτου θεοῦ
τοιαῦτα 5.11.68.2 οἷα καὶ περὶ αὑτῶν δοξάζουσιν.

5.11.71.1 μὲν τὰ καθάρσια, καθάπερ καὶ τοῖς βαρβάροις τὸ λουτρόν. μετὰ ταῦτα
δ' ἐστὶ τὰ μικρὰ μυστήρια διδασκαλίας τινὰ ὑπόθεσιν ἔχοντα καὶ προπαρασκευῆς
τῶν μελλόντων, τὰ δὲ μεγάλα περὶ τῶν συμπάντων, οὗ μανθάνειν <οὐκ>έτι
ὑπολείπεται, ἐποπτεύειν δὲ καὶ περινοεῖν 5.11.71.2 τήν τε φύσιν καὶ τὰ πράγματα.
λάβοιμεν δ' ἂν τὸν μὲν καθαρτικὸν τρόπον ὁμολογίᾳ, τὸν δὲ ἐποπτικὸν ἀναλύσει ἐπὶ
τὴν πρώτην νόησιν προχωροῦντες, δι' ἀναλύσεως ἐκ τῶν ὑποκειμένων αὐτῷ τὴν
ἀρχὴν ποιούμενοι, ἀφελόντες μὲν τοῦ σώματος τὰς φυσικὰς ποιότητας, περιελόντες
δὲ τὴν εἰς τὸ βάθος διάστασιν, εἶτα τὴν εἰς τὸ πλάτος, καὶ ἐπὶ τούτοις τὴν εἰς τὸ
μῆκος· τὸ γὰρ ὑπολειφθὲν σημεῖόν ἐστι μονὰς ὡς εἰπεῖν θέσιν ἔχουσα, ἧς ἐὰν
περιέλωμεν τὴν 5.11.71.3 θέσιν, νοεῖται μονάς.

ὁ οὐρανός μοι θρόνος
5.11.74.6 καὶ τὰ ἑξῆς. περί τε τῶν θυσιῶν ὁμοίως· αἷμα ταύρων καὶ στέαρ ἀρνῶν οὐ
βούλομαι, καὶ ὅσα ἐπὶ τούτοις διὰ τοῦ προφήτου τὸ 5.11.75.1 πνεῦμα τὸ ἅγιον
ἀπαγορεύει. παγκάλως τοίνυν καὶ ὁ Εὐριπίδης συνᾴδει τούτοις γράφων·

ξύλου δὲ μονόξυλον, ὅ τι ἂν θέλῃ τις, ἀνατιθέτω, ὡσαύτως καὶ
λίθου πρὸς 5.11.77.1 τὰ κοινὰ ἱερά. εἰκότως οὖν ἐν τῇ μεγάλῃ ἐπιστολῇ ῥητὸν γὰρ
φησὶν οὐδαμῶς ἐστιν ὡς τὰ ἄλλα μαθήματα, ἀλλ' <ἐκ> πολλῆς ξυνουσίας
γιγνομένης περὶ τὸ πρᾶγμα αὐτὸ καὶ τοῦ συζῆν ἐξαίφνης οἷον ἀπὸ πυρὸς
πηδήσαντος ἐξαφθὲν φῶς ἐν τῇ ψυχῇ γενόμενον 5.11.77.2 αὐτὸ ἑαυτὸ ἤδη τρέφει.

5.12.78.5 σαφέστερον δὲ ἐπιλέγει·
αὐτὸν δ' οὐχ ὁρόω· περὶ γὰρ νέφος ἐστήρικται. πᾶσι<ν> γὰρ θνητοῖς θνηταὶ κόραι
εἰσὶν ἐν ὄσσοις μικραί, ἐπεὶ σάρκες τε καὶ ὀστέα ἐμπεφυῖα ἐμπεφύασιν.

5.12.79.2 ψυχάς. οἶδα γὰρ ἐγὼ
καὶ παρὰ Πλάτωνι (τὰ γὰρ ἐκ τῆς βαρβάρου φιλοσοφίας παραδείγματα πολλὰ ὄντα
ὑπερτίθεταί μοι νῦν ἡ γραφή, κατὰ τὰς πρώτας ὑποσχέσεις τὸν καιρὸν ἀναμένουσα)
πολλοὺς οὐρα5.12.79.3 νοὺς νοουμένους. ἀπορήσας γοῦν ἐν τῷ Τιμαίῳ, εἰ χρὴ
πλείονας κόσμους ἢ τοῦτον ἕνα νομίζειν, ἀδιαφορεῖ περὶ τὰ ὀνόματα, συνωνύμως
κόσμον τε καὶ οὐρανὸν ἀποκαλῶν· τὰ δὲ τῆς λέξεως ὧδε 5.12.79.4 ἔχει·

5.12.80.3 καὶ γνώσεως θεοῦ ὁ γενναῖος ἀπόστολος. καὶ μή τι τοῦτ' ἦν ὃ
ᾐνίσσετο ὁ προφήτης, ἐγκρυφίας κελεύων ποιεῖν ἀζύμους, μηνύων ὅτι τὸν ἱερὸν ὡς
ἀληθῶς περὶ τοῦ ἀγενήτου καὶ τῶν δυνάμεων 5.12.80.4 αὐτοῦ μύστην λόγον
ἐπικεκρύφθαι δεῖ.

5.12.80.7 καὶ πάλιν φησὶ τὸ εὐαγγέλιον, ὡς ὁ σωτὴρ ἡμῶν ἔλεγεν τοῖς
ἀποστόλοις τὸν λόγον ἐν μυστηρίῳ· καὶ γὰρ ἡ προφητεία περὶ αὐτοῦ φησιν· ἀνοίξει
ἐν παραβολαῖς τὸ στόμα αὐτοῦ καὶ ἐξερεύξεται τὰ 5.12.80.8 ἀπὸ καταβολῆς κόσμου
κεκρυμμένα. ἤδη δὲ καὶ διὰ τῆς περὶ τὴν ζύμην παραβολῆς τὴν ἐπίκρυψιν ὁ κύριος
δηλοῖ· φησὶ γάρ·

ἤτοι γὰρ ἡ
τριμερὴς καθ' ὑπακοὴν σῴζεται ψυχὴ διὰ τὴν ἐγκρυβεῖσαν αὐτῇ κατὰ τὴν πίστιν
πνευματικὴν δύναμιν, ἢ ὅτι ἡ ἰσχὺς τοῦ λόγου ἡ δοθεῖσα ἡμῖν, σύντονος οὖσα καὶ
δυνατή, πάντα τὸν καταδεξάμενον καὶ ἐντὸς ἑαυτοῦ κτησάμενον αὐτὴν
ἐπικεκρυμμένως τε καὶ ἀφανῶς πρὸς ἑαυτὴν 5.12.81.1 ἕλκει καὶ τὸ πᾶν αὐτοῦ
σύστημα εἰς ἑνότητα συνάγει. σοφώτατα τοίνυν γέγραπται τῷ Σόλωνι ταῦτα περὶ θεοῦ·

5.12.81.4 σάμενον
τὰ πάντα ἀνέφικτόν τε καὶ ἀπέραντον. ναὶ μὴν ὁ δυσμεταχειριστότατος περὶ θεοῦ
λόγος οὗτός ἐστιν. ἐπεὶ γὰρ ἀρχὴ παντὸς πράγματος δυσεύρετος, πάντως που ἡ
πρώτη καὶ πρεσβυτάτη ἀρχὴ δύσδεικτος, ἥτις καὶ τοῖς ἄλλοις ἅπασιν αἰτία τοῦ
γενέσθαι καὶ γενο5.12.81.5 μένους εἶναι. πῶς γὰρ ἂν εἴη ῥητὸν ὃ μήτε γένος ἐστὶ
μήτε διαφορὰ μήτε εἶδος μήτε ἄτομον μήτε ἀριθμός, ἀλλὰ μηδὲ συμβεβηκός τι μηδὲ
ᾧ συμβέβηκέν τι

ἀλλὰ κατὰ τὸ ἀδιά5.12.82.1 στατον καὶ μὴ ἔχον πέρας, καὶ τοίνυν ἀσχημάτιστον καὶ
ἀνωνόμαστον. κἂν ὀνομάζωμεν αὐτό ποτε, οὐ κυρίως καλοῦντες ἤτοι ἓν ἢ τἀγαθὸν
ἢ νοῦν ἢ αὐτὸ τὸ ὂν ἢ πατέρα ἢ θεὸν ἢ δημιουργὸν ἢ κύριον, οὐχ ὡς ὄνομα αὐτοῦ
προφερόμενοι λέγομεν, ὑπὸ δὲ ἀπορίας ὀνόμασι καλοῖς προσχρώμεθα, ἵν' ἔχῃ ἡ
διάνοια, μὴ περὶ ἄλλα πλα 5.12.82.2 νωμένη, ἐπερείδεσθαι τούτοις. οὐ γὰρ τὸ καθ'
ἕκαστον μηνυτικὸν τοῦ θεοῦ, ἀλλὰ ἀθρόως ἅπαντα ἐνδεικτικὰ τῆς τοῦ
παντοκράτορος δυνάμεως· τὰ γὰρ λεγόμενα ἢ ἐκ τῶν προσόντων αὐτοῖς ῥητά ἐστιν
ἢ ἐκ τῆς πρὸς ἄλληλα σχέσεως, οὐδὲν δὲ τούτων λαβεῖν οἷόν τε 5.12.82.3 περὶ τοῦ
θεοῦ. ἀλλ' οὐδὲ ἐπιστήμῃ λαμβάνεται τῇ ἀποδεικτικῇ· αὕτη γὰρ ἐκ προτέρων καὶ
γνωριμωτέρων συνίσταται, τοῦ δὲ ἀγεν5.12.82.4 νήτου οὐδὲν προϋπάρχει. λείπεται
δὴ θείᾳ χάριτι καὶ μόνῳ τῷ παρ' αὐτοῦ λόγῳ τὸ ἄγνωστον νοεῖν, καθὸ καὶ ὁ Λουκᾶς
ἐν ταῖς Πράξεσι τῶν ἀποστόλων ἀπομνημονεύει τὸν Παῦλον λέγοντα

5.13.84.1 ἐπίστασιν τῆς ἐκλογῆς ἄκρᾳ κοινωνίᾳ. καὶ δὴ
αὐτόν σοι Πλάτωνα παραστήσω ἄντικρυς ἤδη θεοῦ παισὶ πιστεύειν ἀξιοῦντα· περὶ
γὰρ θεῶν ὁρατῶν τε καὶ γενητῶν ποιησάμενος τὸν λόγον ἐν τῷ Τιμαίῳ περὶ δὲ τῶν
ἄλλων δαιμόνων εἰπεῖν καὶ γνῶναι τὴν γένεσιν φησὶ μεῖζον ἢ καθ' ἡμᾶς, πειστέον
δὲ τοῖς εἰρηκόσιν ἔμπροσθεν, ἐκγόνοις μὲν θεῶν οὖσιν, ὡς ἔφασαν, σαφῶς δέ πως τοὺς ἑαυτῶν προγόνους εἰδότων.

5.13.84.2 καὶ ἀναγκαίων ἀποδείξεων λέγουσιν. οὐκ οἶμαι δύνασθαι
σαφέστερον ὑπὸ Ἑλλήνων προσμαρτυρήσεσθαι τὸν σωτῆρα ἡμῶν καὶ τοὺς εἰς
προφητείαν κεχρισμένους, τοὺς μὲν παῖδας θεοῦ ἀνηγορευμένους, τὸν δὲ κύριον
υἱὸν ὄντα γνήσιον, ἀληθεῖς εἶναι περὶ τῶν θείων μάρκυρας·

· θεοῦ μὲν γὰρ ἔμφασις ἑνὸς ἦν τοῦ παντοκράτορος παρὰ πᾶσι
τοῖς εὖ φρονοῦσι πάντοτε φυσική, καὶ τῆς ἀιδίου κατὰ τὴν θείαν πρόνοιαν
εὐεργεσίας ἀντελαμβάνοντο οἱ πλεῖ5.13.87.3 στοι, οἱ καὶ μὴ τέλεον ἀπηρυθριακότες
πρὸς τὴν ἀλήθειαν. καθόλου γοῦν τὴν περὶ τοῦ θείου ἔννοιαν Ξενοκράτης ὁ
Καλχηδόνιος οὐκ ἀπελπίζει καὶ ἐν τοῖς ἀλόγοις ζῴοις, ∆ημόκριτος δέ, κἂν μὴ θέλῃ,
ὁμολογήσει διὰ τὴν ἀκολουθίαν τῶν δογμάτων·

. ὅπως δὲ ἡ διανομὴ αὕτη καὶ ὅ τί ποτέ ἐστι
τὸ ἅγιον πνεῦμα, ἐν τοῖς Περὶ προφητείας 5.13.88.5 κἀν τοῖς Περὶ ψυχῆς
ἐπιδειχθήσεται ἡμῖν. ἀλλὰ τὰ μὲν τῆς γνώσεως βάθη κρύπτειν ἀπιστίη ἀγαθὴ καθ'
Ἡράκλειτον, ἀπιστίη γὰρ διαφυγγάνει μὴ γιγνώσκεσθαι.

τὴν μὲν περὶ πάντων εἴτε
ἀρχὴν εἴτε ἀρχὰς εἴτε ὅπῃ δοκεῖ τούτων πέρι, τὸ νῦν οὐ ῥητέον, δι' ἄλλο μὲν οὐδέν,
διὰ δὲ τὸ χαλεπὸν εἶναι κατὰ 5.14.90.1 τὸν παρόντα τρόπον τῆς διεξόδου δηλῶσαι τὰ
δοκοῦντα.

Ἀντίπατρος μὲν οὖν ὁ
Στωϊκός, τρία συγγραψάμενος βιβλία περὶ τοῦ ὅτι κατὰ Πλάτωνα μόνον τὸ καλὸν
ἀγαθόν, ἀποδείκνυσιν ὅτι καὶ κατ' αὐτὸν αὐτάρκης ἡ ἀρετὴ πρὸς εὐδαιμονίαν, καὶ
ἄλλα πλείω παρατίθεται δόγματα σύμφωνα 5.14.97.7 τοῖς Στωϊκοῖς.

5.14.98.5 ᾗ <ὁ> χρυσὸς ὁ βασιλικὸς ἐγκαταμέμικται, τὸ ἅγιον πνεῦμα·
τόν τε Χριστιανῶν βίον ἐμφαίνων κατὰ λέξιν γράφει ἐν τῷ Θεαιτήτῳ· λέγωμεν δὴ
περὶ τῶν κορυφαίων.

· ἀλλά μοι ψεῦδός τε συγχωρῆσαι καὶ 5.14.99.2
ἀληθὲς ἀφανίσαι οὐδαμῶς θέμις· τῇ τε περὶ τοῦ ὀμόσαι ἀπαγορεύσει συνᾴδει ἥδε ἡ
ἐν τῷ δεκάτῳ τῶν Νόμων λέξις· ἔπαινος δὲ ὅρκος 5.14.99.3 τε περὶ παντὸς ἀπέστω.

5.14.103.1 τε ἔργων. ὥστε καὶ ἐπὰν
εἴπῃ περὶ τὸν πάντων βασιλέα πάντα ἐστὶ κἀκείνου ἕνεκεν τὰ πάντα κἀκεῖνο αἴτιον
ἁπάντων <τῶν> καλῶν, δεύτερον δὲ περὶ τὰ δεύτερα καὶ τρίτον περὶ τὰ τρίτα, οὐκ
ἄλλως ἔγωγε ἐξακούω ἢ τὴν ἁγίαν τριάδα μηνύεσθαι·

θάλασσα διαχέεται καὶ μετρέεται εἰς τὸν αὐτὸν λόγον ὁκοῖος πρόσθεν ἦν ἢ
γενέσθαι γῆ. ὁμοίως καὶ περὶ τῶν 5.14.105.1 ἄλλων στοιχείων τὰ αὐτά. παραπλήσια
τούτῳ καὶ οἱ ἐλλογιμώτατοι τῶν Στωϊκῶν δογματίζουσι περί τε ἐκπυρώσεως
διαλαμβάνοντες καὶ κόσμου διοικήσεως καὶ τοῦ ἰδίως ποιοῦ κόσμου τε καὶ
ἀνθρώπου 5.14.105.2 καὶ τῆς τῶν ἡμετέρων ψυχῶν ἐπιδιαμονῆς. π

5.14.107.2 μένων καὶ φυομένων ἁπάντων. Ἡσίοδος
μὲν <οὖν> οὕτως περὶ αὐτῆς λέγει·

5.14.110.1 Ἀκούσωμεν οὖν πάλιν Βακχυλίδου τοῦ μελοποιοῦ περὶ τοῦ θείου
λέγοντος· οἳ μὲν ἀδμῆτες ἀεικελιᾶν νούσων εἰσὶ<ν> καὶ ἄνατοι, οὐδὲν ἀνθρώποις
ἴκελοι· 5.14.110.2 Κλεάνθους τε τοῦ Στωϊκοῦ ἔν τινι ποιήματι περὶ τοῦ θεοῦ ταῦτα
γεγραφότος· 5.14.110.3 τἀγαθὸν ἐρωτᾷς με οἷόν ἐστ';

5.14.111.2 οὔκουν ἔτι
κατὰ τὴν τῶν πολλῶν δόξαν περὶ τοῦ θείου ὑποληπτέον. 5

5.14.112.2 Παρμενίδης δὲ ὁ μέγας, ὥς
φησιν ἐν Σοφιστῇ Πλάτων, ὧδέ πως περὶ τοῦ θείου γράφει·

. 5.14.114.2 ἐν δὲ τῷ Πειρίθῳ δράματι ὁ αὐτὸς καὶ τάδε
τραγῳδεῖ· σὲ τὸν αὐτοφυῆ, τὸν ἐν αἰθερίῳ ῥόμβῳ πάντων φύσιν ἐμπλέξαντα, ὃν
πέρι μὲν φῶς, πέρι δ' ὀρφναία νὺξ αἰολόχρως ἄκριτός τ' ἄστρων ὄχλος ἐνδελεχῶς
ἀμφιχορεύει.

5.14.118.1 Ὅ τε κωμικὸς Ἐπίχαρμος σαφῶς περὶ τοῦ λόγου ἐν τῇ
Πολιτείᾳ λέγει ὧδέ πως·

· 5.14.118.3 εἶτα, εἰ ἔστιν
ἀνθρώπῳ λογισμός, ἔστι καὶ θεῖος λόγος· <ὃ μὲν ἐν> ἀνθρώπῳ πέφυκεν περὶ βίου
καταστροφάς·

5.14.120.3 ἔτι σοῦ λαλοῦντος, φησὶν ἡ γραφή,
ἐρῶ· ἰδοὺ πάρειμι. 5.14.121.1 ∆ίφιλος πάλιν ὁ κωμικὸς τοιαῦτά τινα περὶ τῆς κρίσεως
διαλέγεται·

5.14.123.1 λαθεῖν. ὁ δὲ αὐτὸς
Ὀρφεὺς καὶ ταῦτα λέγει· εἰς δὲ λόγον θεῖον βλέψας τούτῳ προσέδρευε, ἰθύνων
κραδίης νοερὸν κύτος· εὖ δ' ἐπίβαινε ἀτραπιτοῦ, μοῦνον δ' ἐσόρα κόσμοιο ἄνακτα
ἀθάνατον. 5.14.123.2 αὖθίς τε περὶ τοῦ θεοῦ, ἀόρατον αὐτὸν λέγων, μόνῳ γνωσθῆναι
ἑνί τινί φησι τὸ γένος Χαλδαίῳ, εἴτε τὸν Ἀβραὰμ λέγων τοῦτον εἴτε καὶ τὸν υἱὸν τὸν
αὐτοῦ, διὰ τούτων· εἰ μὴ μουνογενής τις ἀπορρὼξ φύλου ἄνωθεν Χαλδαίων·
γὰρ ἔην ἄστροιο πορείης, καὶ σφαίρης κίνημ' ἀμφὶ χθόνα θ' ὡς περιτέλλει
κυκλοτερὲς ἐν ἴσῳ τε κατὰ σφέτερον κνώδακα, πνεύματα δ' ἡνιοχεῖ περί τ' ἠέρα καὶ
περὶ χεῦμα. 5.14.124.1 εἶτα οἷον <παραφράζων> τὸ ὁ οὐρανός μοι θρόνος, ἡ δὲ γῆ
ὑποπόδιον τῶν ποδῶν μου ἐπιφέρει· αὐτὸς δ' αὖ μέγαν αὖτις ἐπ' οὐρανὸν ἐστήρικται
χρυσέῳ εἰνὶ θρόνῳ, γαίη δ' ὑπὸ ποσσὶ βέβηκεν. χεῖρα <δὲ> δεξιτερὴν περὶ τέρμασιν
ὠκεανοῖο ἐκτέτακεν, ὀρέων δὲ τρέμει βάσις ἔνδοθι θυμῷ οὐδὲ φέρειν δύναται
κρατερὸν μένος.

5.14.132.1 Ἐπὶ τούτοις ὁ μαντικώτατος Ἀπόλλων, μαρτυρῶν τῇ δόξῃ τοῦ
θεοῦ, λέγειν ἀναγκάζεται περὶ τῆς Ἀθηνᾶς, ἡνίκα ἐπὶ τὴν Ἑλλάδα ἐστράτευον <οἱ>
Μῆδοι, ὡς ἐδεῖτό τε καὶ ἱκέτευε τὸν ∆ία περὶ τῆς5.14.132.2 Ἀττικῆς. ἔχει δὲ ὧδε ὁ
χρησμός· οὐ δύναται Παλλὰς ∆ί' Ὀλύμπιον ἐξιλάσασθαι, λισσομένη πολλοῖσι λόγοις
καὶ μήτιδι πυκνῇ· πολλοὺς δ' ἀθανάτων νηοὺς μαλερῷ πυρὶ δώσει, οἵ που νῦν
ἱδρῶτι ῥεεύμενοι ἑστήκασιν δείματι παλλόμενοι, καὶ τὰ ἐπὶ τούτοις. 5.14.133.1
Θεαρίδας δὲ ἐν τῷ Περὶ φύσεως γράφει· ἁ

διὸ πᾶν μὲν ἔθνος ἑῴων, πᾶν δὲ ἑσπερίων ἁπτόμενον
ᾐ<όνων> βόρειόν τε καὶ τὰ πρὸς τῷ νότῳ πάντα μίαν ἔχει καὶ τὴν αὐτὴν πρόληψιν
περὶ τοῦ καταστησαμένου τὴν ἡγεμονίαν, εἴ γε καὶ τὰ καθολικώτατα τῶν
ἐνεργημάτων αὐτοῦ διαπεφοίτηκεν ἐπ' ἴσης πάντα· 5.14.134.1

5.14.137.2 ὁ τοίνυν μὴ
πειθόμενος τῇ ἀληθείᾳ, διδασκαλίᾳ δὲ ἀνθρωπίνῃ τετυφωμένος, δυσδαίμων, ἄθλιός
τε καὶ κατὰ τὸν Εὐριπίδην, ὃς τάδε λεύσσων θεὸν οὐχὶ νοεῖ, μετεωρολόγων δ' ἑκὰς
ἔρριψεν σκολιὰς ἀπάτας, ὧν ἀτηρὰ γλῶσσα εἰκοβολεῖ περὶ τῶν ἀφανῶν, οὐδὲν
γνώμης μετέχουσα. 5

εἰ γὰρ καὶ τὰς
λέξεις ἐπίοιμεν αὐτῶν, οὐκ ἂν φθάνοιμεν, πλῆθος ὅσον ὑπομνημάτων
συνερανίζοντες, ἐκ τῆς βαρβάρου φιλοσοφίας πᾶσαν φερομένην τὴν παρ' Ἕλλησιν
ἐν5.14.140.3 δεικνύμενοι σοφίαν. ἧς θεωρίας οὐδὲν ἧττον αὖθις ἐφαψόμεθα κατὰ τὸ
ἀναγκαῖον, ὁπηνίκα ἂν τὰς περὶ ἀρχῶν δόξας τὰς παρ' Ἕλλησι 5.14.140.4 φερομένας
ἀναλεγώμεθα.

5.14.140.5 ὄλβιος, ὡς ἔοικεν, ἄρα ἐστὶν κατὰ τὸν Ἐμπεδοκλέα, ὃς
θείων πραπίδων ἐκτήσατο πλοῦτον, δειλὸς δ' ᾧ σκοτόεσσα θεῶν πέρι δόξα μέμηλεν.