Gregory, Bishop of Nyssa, to his brother Peter, the servant of God

Gregory, Bishop of Nyssa, to his brother Peter, the servant of God.

[1] If it is necessary to honour with rewards of money those who excel in virtue, the whole world of money, as Solomon says,¹ would seem to be small in equivalence to your virtue. Since, however, the favour owed to your Reverence is greater than can be valued in money, yet the holy Pascha demands the accustomed gift of love, we offer to your magnanimity, O man of God,² a gift too small indeed to be worthy of being presented to you, but one not falling short of our ability. The gift is a treatise, like a mean garment, woven not without toil from our poor mind; the subject of the treatise, while it will perhaps seem to many to be audacious, yet was not deemed beyond what is ﬁtting. For he alone has worthily considered the creation of God who truly was created according to God and whose soul was formed in the image of the Creator—Basil, our common father and teacher—who by his own contemplation made the sublime adornment of the universe accessible to many, making the world established by God in true wisdom known to those who are led, by means of his understanding, to contemplation; but we, while falling short even of worthily admiring him, nevertheless intend to add what is lacking in the reﬂections of the great one, not interpolating his work by insertion

(it not being right for that lofty mouth to be insulted by being attributed with our words), but so that the glory of the teacher may not seem lacking among his disciples.³ [2] As the contemplation of the human being is lacking in his Hexaemeron, if none of those who had been his disciples contributed any effort towards the completion of what was lacking, the scoffer would perhaps have had a pretext against his great fame, for not having wished to produce in his hearers a certain disposition of understanding. But now that we venture according to our ability

¹ Prov. 17:6.

² That is, Peter; cf. Gregory of Nyssa, Hex. 1, 77 (Drobner, 5.3; 83.10).

³ Cf. Gregory of Nyssa, Hex. 77 (Drobner, 83–4).

διδάσκαλον πάντως τὴν ἀναφορὰν ἕξει· εἰδὲμὴκαθικνοῖτο τῆς μεγαλοφυοῦς θεωρίας ὁἡμέτερος λόγος, ὁμὲν ἔξω τῆς τοιαύτης ἔσται κατηγορίας, τοῦμὴ βούλεσθαι δοκεῖν τοῖς μαθηταῖς ἐγγενέσθαι τι δεξιὸν, ἐκφεύγων τὴν μέμψιν, ἡμεῖς δ᾽ἂν εἰκότως ὑπεύθυνοι δόξαιμεν τοῖς μωμοσκοποῦσιν, ὡς οὐχωρήσαντες ἐν τῷ μικροφυεῖτῆς καρδίας ἡμῶν τοῦκαθηγητοῦτὴν σοφίαν. [3] Ἔστι δὲοὐμικρὸς ὁ προκείμενος ἡμῖν εἰς [128] θεωρίαν σκοπὸς, οὐδέτινος τῶν ἐν τῷκόσμῳθαυμάτων τὰδεύτερα φερόμενος, τάχα δὲκαὶμείζων ἑκάστου τῶν γινωσκομένων, διότι οὐδὲν ἕτερον Θεῷἐκ τῶν ὄντων ὡμοίωται, πλὴν τῆς κατὰτὸν ἄνθρωπον κτίσεως. Ὥστε παρὰτοῖς εὐγνώμοσι τῶν ἀκροατῶν πρόχειρον ἡμῖν τὴν ἐπὶτοῖς λεγομένοις συγγνώμην εἶναι, κἂν πολὺκατόπιν τῆς ἀξίας ὁλόγος ἔλθοι· δεῖγὰρ, οἶμαι, τῶν περὶτὸν ἄνθρωπον ἁπάντων, τῶν τε προγεγενῆσθαι πεπιστευμένων, καὶτῶν νῦν θεωρουμένων, καὶτῶν εἰς ὕστερον ἐκβήσεσθαι προσδοκωμένων, μηδὲν παραλιπεῖν ἀνεξέταστον· ἦγὰρ ἂν ἐλλιπεστέρα τοῦἐπαγγέλματος ἡσπουδὴδιελέγχοιτο, εἰτοῦ ἀνθρώπου προκειμένου τῇθεωρίᾳ, παρεθείη τι τῶν συντεινόντων πρὸς τὴν ὑπόθεσιν· ἀλλὰκαὶτὰδοκοῦντα περὶαὐτοῦἐναντίως ἔχειν, διὰτὸμὴτὰ[B] αὐτὰτοῖς ἐξ ἀρχῆς γεγενημένοις καὶνῦν περὶτὴν φύσιν ὁρᾶσθαι διάτινος ἀναγκαίας ἀκολουθίας ἔκ τε τῆς γραφικῆς ὑφηγήσεως καὶἐκ τῆς παρὰτῶν λογισμῶν εὑρισκομένης συναρτῆσαι προσήκει, ὡς ἂν συμβαίνοι πᾶσα πρὸς ἑαυτὴν ἡὑπόθεσις εἱρμῷκαὶτάξει τῶν ἐναντίως ἔχειν δοκούντων πρὸς ἓν καὶτὸαὐτὸπέρας συμφερομένων, οὕτω τῆς θείας δυνάμεως ἐλπίδα τοῖς ὑπὲρ ἐλπίδα καὶπόρον τοῖς ἀμηχάνοις ἐφευρισκούσης· σαφηνείας δὲχάριν, καλῶς ἔχειν ᾠήθην, ἐπὶκεφαλαίων σοι προθεῖναι τὸν λόγον, ὡς ἂν ἔχοις πάσης τῆς πραγματείας ἐν ὀλίγῳτῶν καθέκαστον ἐπιχειρημάτων εἰδέναι τὴν δύναμιν.

Α Ἐν ᾧτίς ἐστι μερικὴπερὶτοῦκόσμου φυσιολογία, καίτις ἁβροτέρα διήγησις περὶτῶν προγεγονότων τῆς τοῦἀνθρώπου γενέσεως.

27 καθικνοῖτο] ita Æ L N O P Q R V W X Forb : καθίκνοιτο B C G S : καθίκνοῖτο T : καθικνοῖντο M : καθίκοιτο Ald Mign 28 ὁἡμέτερος λόγος om. G L M P Reras S T V W X ἡμέτερος om. I λόγος] σκοπὸς N (et in mg ἐν ἄλλῳοὐκεῖται ὁἡμέτερος σκοπὸς)

29 γενέσθαι B N ἐκφεύγων] ita C G N O P Q R S T V W X Forb : ἐκφεῦγον B : ἐκφυγὼν Ald Mign

30 δόξαιμεν] ita C Gpc I K L M N O P Rpc S T V W X Forb : δόξωμεν Ald Mign : δόξαιμεν ἂν Æ Q

31 ἡμῶν om. Æ I M Q T V W δὲ] ita Æ ß G K L M N O P Q R S V W X Ald Forb : δ᾽Mign 32 ἐν τῷκόσμῳ] ita Æ B C I K N O Q R V W Forb : τοῦ κόσμου G L M P S T X : ἐν κόσμῳAld Mign 33 δευτερεῖα Æ B C K N Q γινωσκομένων] ita Æ B C G K L M N O P Q R S V X Forb : γινομένων I : γιγνωσκομένων Ald Mign

B G L M P R S V X

36 ὁλόγος τῆς ἀξίας N 37–8 πεπιστευμένων—προσδοκωμένων] προσδοκωμένων καὶτῶν νῦν θεωρουμένων W καὶτῶν νῦν θεωρουμένων] ita Æ B C G I K L M O P Q R S X Forb : post προσδοκωμένων (l. 38) V Dion Eri Ald Mign

38 εἰς ὕστερον] ita B C G K L M O Q Rac V X Forb : ἐσύστερον I R² : εἰσύστερον Ald Mign 39 ἂν ἐλλιπεστέρα] ἀνελλιπεστέρα B : ἂν ἐλλειπεστέρα G P

Q T V W X

41 αὐτοῦ] ita Æ B C I K L Npc O Q R S Forb : αὐτὸν V W X Ald Mign 42 τινας V

ἀφηγήσεως εὑρισκομένης] ita Æ B C G I K L O P Q R S T V W X Forb : ἐπινοίας εὑρισκομένης M Ald : εὑρισκομένης ἐπινοίας Mign (N in mg ἐν ἑτέρῳλείπει τὸἐπινοίας) συναρτίσαι Æ C I K N O Q T V 43–4 συναρτῆσαι—ὑπόθεσις] pulchre omnem sibimet materiam conuenit adunare Eri

44 πρὸς ἑαυτὴν om. Ald Mign ἑαυτὴν] αὑτὴν Μ ἡom. G 45 οὕτω] ita Æ B C G K L M N O P Q S R Teras V W

X Forb : οὕτω καὶAld Mign 46 τοῖς ὑπὲρ ἐλπίδα om. G πόρον] πόνον ἐφευρισκούσης] εὑρισκομένης Β 47 ᾠήθην] ὠήθημεν N προσθεῖναι T W 48 ἔχῃς I τῆς om. R ὀλίγοις R καθ᾽ἕκαστον V X 49 δύναμιν] ὑπόθεσιν Mign 50–1 de perfectione et pulcritudine mundi et de discordia concordia 4 elementorum Λ 50 ἐν] πρῶτον κεφάλαιον ἐν Æ P G V X Ald : κεφάλαιον πρῶτον ἐν O ἐν—κόσμου om. N 51 τοῦom. N 52 quod rationabiliter homo ultimus creaturarum creatus est Λ διατί G N μετὰτὴν κτίσιν τελευταῖος Ald

upon the exposition of what was lacking, if anything should be found in our work not to be unworthy of his teaching, it will wholly be ascribed to the teacher, yet if our treatise does not ascend to his sublime contemplation, he will be free from this charge, avoiding the blame of seeming not to wish that his disciples become skilful, while we perhaps may seem to be blamed by the accusers, for being unable to contain in the smallness of our heart the wisdom of the instructor.⁴ [3] The scope for contemplation proposed by us is not small, being second to none of the wonders of the world, perhaps even greater than any of those known, because no other existing thing is likened to God except the human creation.⁵ As such, we shall ﬁnd ready allowance for what we say by the well-disposed among our hearers, even if our treatise lags far behind the dignity of the subject. For it is necessary, I suppose, to leave unexamined nothing of all that concerns the human being—of what we believe to have taken place previously, of what we now contemplate, and of what we expect to transpire afterwards (for our effort would be convicted of failing its promise, if, when the human being is proposed for contemplation, anything contributing to the topic were to be omitted)—but it is also proper to ﬁt together, from scriptural guidance and from that discovered by reasoning, the things concerning the human being that seem to be opposed (as what is now seen pertaining to nature by a kind of necessary sequence is not the same as those that occurred from the beginning) so that our whole subject may be consistent with itself in train of thought and order, with things seemingly contrary being brought together to one and the same end, and with the divine power ﬁnding a hope for things beyond hope and a means of accomplishing things unworkable.⁶ For the sake of clarity, I think it well to set out the treatise for you by headings, that you may be able to know in brief the force of each of the arguments of the whole work.

1. In which is a partial physiological consideration of the nature of the world, and amoreminuteaccountofthethingsprecedingthegenesisofthehumanbeing.⁷

2. Why the human being is last, after the creation.⁸ 3. That the nature of the human being is more honourable than all the visible creation.⁹ ⁴ Cf. Gregory of Nyssa, Hex. 28 (Drobner, 42.5–6).

⁵ Cf. Gregory of Nyssa, Cant. 2 (Langerbeck, 68.1–11).

⁶ Cf. Gregory of Nyssa, Hex. 6 (Drobner, 6.5–6).

⁷ In the Latin translation of Dionysius Exiguus, as preserved in Bodl. 238, it is given as: 'Of the perfection and beauty of the world and of the harmonious discord of the four elements'.

⁸ Bodl. 238: 'That it was reasonable that the human being should be created last of the creatures'.

⁹ Bodl. 238: 'That God created the human being with great deliberation'.

Ϛ Ἐξέτασις τῆς τοῦνοῦπρὸς τὴν φύσιν συγγενείας, ἐν ᾧκαὶἐκ παρόδου τὸτῶν Ἀνομοίων διελέγχεται δόγμα.

Η Διὰτίὄρθιον τοῦἀνθρώπου τὸσχῆμα, καὶὅτι διὰτὸν λόγον αἱχεῖρες, ἐν ᾧτις καὶπερὶδιαφορᾶς ψυχῶν φιλοσοφία.

ΙΒ Ἐξέτασις ἐν τίνι τὸἡγεμονικὸν νομιστέον, ἐν ᾧκαὶπερὶδακρύων καὶπερὶ γέλωτος φυσιολογία, καὶθεώρημάτι φυσικὸν περὶτῆς κατὰτὴν ὕλην καὶτὴν φύσιν καὶτὸν νοῦν κοινωνίας.

ΙΔ Ὅτι οὐκ ἐν μέρει τοῦσώματος ὁνοῦς· ἐν ᾧκαὶδιάκρισις τῶν τε σωματικῶν καὶψυχικῶν κινημάτων.

ΙΕ Ὅτι κυρίως ψυχὴ, ἡλογικὴκαὶἔστι καὶλέγεται· αἱδ᾽ἄλλαι ὁμωνύμως κατονομάζονται· ἐν ᾧκαὶτὸ, διὰπαντὸς τοῦσώματος διήκειν τὴν τοῦνοῦ δύναμιν καταλλήλως ἑκάστου μέρους προσαπτομένην.

ΙϚ Θεωρία τοῦθείου ῥητοῦτοῦεἰπόντος, ποιήσωμεν ἄνθρωπον κατ᾽εἰκόνα καὶ ὁμοίωσιν ἡμετέραν· ἐν ᾧἐξετάζεται, τίς ὁτῆς εἰκόνος λόγος, καὶπῶς ὁμοιοῦται

53 quod cum magna deliberatione deus hominem creaverit Λ φύσις] κτίσις B G P X : conditio Dion 54–5 de regia dignitate humanae formae Λ

56 quomodo ad imaginem dei fact est humana anima Λ 57–8 quod deus non habet membra humana et quod una est imago patris et ﬁlii contra eunomianos

Λ 58 ἀνομοίων] ἐναντίων Æ 59 cur homo non sit creatus cum cornibus et aliis munimentis sicut quaedam alia Λ καλυμμάτων N 60–1 de dignitate humanae formae et quare post alios creaturas homo creatus sit Λ 60 τὸτοῦἀνθρωποῦB N 61 καὶom. B φιλοσοφία περὶψυχῶν διαφορᾶς B διαφορῶν Æ 62–3 quod forma humani corporis congruat rationalitate mentis Λ

62 τὸτοῦἀνθρωποῦ N : τὸἀνθρωποῦG P X σχῆμα] σῶμα Æ G O P X 64 de quinque sensibus corporis Λ 65 deﬁnitio mentis humanae Λ νοῦ] ἀνθρώπου Ald 66–8 quod principale hominis non solum [totum Forb] in cerebro sed in toto habitat corpore Λ 66 ἐν ᾧom.N περὶ² om. Æ G P V X 67 καὶ¹ om. Æ N 67–8 θεώρημά—κοινωνίας faciunt cap. ιγ A B C I K N O Q R T Σ Λ contemplatio quaedam naturalis de materia et natura et mentis inspectione Dion : quod sicut a deo mens gubernatur ita a mente materialis uita corporis Λ

69 ιγ : ιδ A B C I K N Q R T Dion Σ Λ quod corpus nostrum semper sit in motu Λ 70 ιδ : ιε A B C I K N O Q R T Dion Σ Λ 70–1 quod aliquando mens seruit corpori et de tribus differentiis eius, uitali, spirituali et rationali Λ 71 καὶ] καὶτῶν N 72 ιε : ι& A B C I K N O Q R T Dion Σ Λ 72–4 quod utialis efﬁcientiae irrationabilium non uere sed equivoce dicitur anima et de ineffabili communione corporis et animae Λ 72 ἡ] ἡτοῦἀνθρώπου ἡκαὶN καὶ¹ om. G P X δὲÆ G P V X

προσαπτομένην] ἐφαπτομένην N 75 ι& : ιζ A B C I K N O Q R T Dion Σ Λ 75–8 quod excellentia hominis non in eo est quod iuxta philosophos ad imaginem mundi conditus est, sed in eo quod ad imaginem dei factus est et quomodo ad imaginem dei factus est Λ

75 θεώρημα N τοῦ] ita Æ N Forb : om. V X Ald 75–6 κατ᾽εἰκόνα καὶὁμοίωσιν ἡμετέραν om. Nac καὶὁμοίωσιν om. G N² P V X καὶὁμοίωσιν ἡμετέραν] ἡμετέραν καὶκαθ᾽ὁμοίωσιν Æ O

76 ᾧ] ᾧκαὶN πῶς] ita G Npc P X Forb : εἰAld

4. That the formation of the human being throughout signiﬁes his sovereign authority.¹⁰ 5. That the human being is a likeness of the divine royalty.¹¹

6. An examination of the kinship of the intellect to nature; in which also, by way of digression, the doctrine of the Anomoeans is refuted.¹²

7. Why the human being is by nature destitute weapons and covering.¹³ 8. Why the form of the human being is upright, and that the hands are on account of reason; in which also is a certain philosophical treatment regarding the difference of souls.¹⁴ 9. That the form of the human being was fashioned as an instrument for the use of reason.¹⁵ 10. That the intellect works by means of the senses.¹⁶

11. That the nature of the intellect is invisible.¹⁷ 12. An examination concerning in which part the ruling principle should be considered to be; in which also is a physiological consideration of tears and laughter, and a physical theory regarding the association of matter, nature, and the intellect.¹⁸ 13. Concerning the causality of sleep, yawning, and dreams.¹⁹

14. That the intellect is not in a part of the body; in which also is a distinction of the movements of body and soul.²⁰ 15. That the rational soul is and is called 'soul' properly, while the others are called so equivocally; in which also is this, that the power of the intellect extends throughout the whole body, touching appropriately every part.²¹

16. A contemplation of the divine word which says, Let us make the human being in accordance with our image and likeness;²² in which is examined what the deﬁnition of the image is, and how the passible and mortal is likened to the blessed and impassible, and how the male and the female are in the image, these not being in the Prototype.²³

¹⁰ Bodl. 238: 'Of the kingly dignity of the human form'.

¹¹ Bodl. 238: 'How the human soul is made in the image of God'.

¹² Bodl. 238: 'That God does not have human limbs, and that the image of the Father and the Son is one, against the Eunomians'.

¹³ Bodl. 238: 'Why the human was not created with horns and other defences like the other [animals]'.

¹⁴ Bodl. 238: 'Of the dignity of the human form, and why the human was created after the other creatures'.

¹⁵ Bodl. 238: 'That the form of the human body is congruent with the rationality of the mind'.

¹⁶ Bodl. 238: 'Of the ﬁve bodily senses'.

¹⁷ Bodl. 238: 'The deﬁnition of the human mind'.

¹⁸ Bodl. 238: 'That the principle of the human being does not reside in the brain but in the whole body'; and, as Chap. 13 (at De Imag. 12.9): 'That as the mind is governed by God, so is the material life of the body by the mind'.

¹⁹ Bodl. 238 (as Chap. 14): 'That our body is always in motion'.

²⁰ Bodl. 238 (as Chap. 15): 'That the mind is sometimes in servitude to the body, and of its three differences, vital, spiritual, and rational'.

²¹ Bodl. 238 (as Chap. 16): 'That the vital energy of the irrational creatures is not truly but equivocally called "soul" and of the unspeakable communion of body and mind'.

²² Gen. 1:26.

²³ Bodl. 238 (as Chap. 17): 'That the excellence of the human being does not consist in the fact that, according to the philosophers, he is made after the image of the world, but in the fact that he is made in the image of God and how he is made in the image of God'.

τῷμακαρίῳτε καὶἀπαθεῖτὸἐμπαθὲς καὶἐπίκηρον, καὶπῶς ἐν τῇεἰκόνι τὸ ἄρρεν καὶτὸθῆλυ, ἐν τῷπρωτοτύπῳτούτων οὐκ ὄντων.

ΙΖ Τίχρὴλέγειν πρὸς τοὺς ἐπαποροῦντας, εἰμετὰτὴν ἁμαρτίαν ἡπαιδοποιΐα, πῶς ἂν ἐγένοντο αἱψυχαὶεἰἀναμάρτητοι διέμειναν οἱἐξ ἀρχῆς ἄνθρωποι.

ΙΗ Ὅτι τὰἄλογα ἐν ἡμῖν πάθη ἐκ τῆς πρὸς τὴν ἄλογον φύσιν συγγενείας τὰς ἀφορμὰς ἔχει.

ΙΘ Πρὸς τοὺς λέγοντας, πάλιν ἐν βρώσει καὶπόσει εἶναι τῶν ἐλπιζομένων ἀγαθῶν τὴν ἀπόλαυσιν, διὰτὸἐξ ἀρχῆς ἐν τῷπαραδείσῳγεγράφθαι διὰ τούτων τὸν ἄνθρωπον ζῆν.

Κ Τίς ἡἐν τῷπαραδείσῳζωὴ, καὶτίτὸἀπηγορευμένον ἐκεῖνο ξύλον; ΚΑ Ὅτι ἡἀνάστασις οὐτοσοῦτον ἐκ τοῦκηρύγματος τοῦγραφικοῦ, ὅσον ἐξ αὐτῆς τῆς ἀνάγκης τῶν πραγμάτων ἀκολούθως ἐλπίζεται.

ΚΒ Πρὸς τοὺς λέγοντας, Εἰκαλόν τι καὶἀγαθὸν ἡἀνάστασις, τίοὐχὶἤδη γέγονεν, ἀλλὰχρόνων τισὶπεριόδοις ἐλπίζεται.

ΚΓ Ὅτι ὁτὴν ἀρχὴν τῆς τοῦκόσμου συστάσεως ὁμολογῶν, ἀναγκαίως καὶπερὶ τοῦτέλους συνθήσεται.

ΚΕ Πῶς ἄν τις καὶτῶν ἔξωθεν προσαχθείη πιστεῦσαι τῇγραφῇπερὶτῆς ἀναστάσεως διδασκούσῃ.

ΚΖ Ὅτι δυνατόν ἐστιν εἰς τὰτοῦπαντὸς στοιχεῖα τοῦἀνθρωπίνου σώματος ἀναλυθέντος, πάλιν ἐκ τοῦκοινοῦἑκάστῳτὸἴδιον ἀποσωθῆναι.

ΚΗ Πρὸς τοὺς λέγοντας, προϋφεστάναι τὰς ψυχὰς τῶν σωμάτων, ἢτὸἔμπαλιν, πρὸτῶν ψυχῶν διαπεπλᾶσθαι τὰσώματα· εν ᾧτις καὶἀνατροπὴτῆς κατὰτὰς μετεμψυχώσεις μυθοποιΐας.

ΚΘ Κατασκευὴτοῦμίαν καὶτὴν αὐτὴν ψυχῇτε καὶσώματι τὴν αἰτίαν τῆς ὑπάρξεως εἶναι.

79 ιζ : ιη A B C I K N O Q R T Dion Σ Λ 79–80 contra eos qui dicunt peccatum utiliter introductum ad propagationem humani generis et quod per peccatum haec [haec om. Forb] animalem generationem meruit Λ 80 ἐξ] ἀπ᾽N 81 ιη : ιθ A B C I K N O Q R T Dion Σ Λ 81–2 quod ceterae quoque passiones nobis et irrationalibus animantibus communes sunt et quod per earum refrenationem similes deo dicimur Λ 83 ιθ : κ A B C I K N O Q R T Dion Σ Λ 83–5 cuiusmodi debeat intelligi esse cibus hominis quo uescebatur in paradise et a quo prohibitus est Λ

83 καὶ] ita Æ G N O P V X Forb : καὶἐν Ald εἶναι post ἀπόλαυσιν (l. 84) pon. Æ N O 84 παραδείσῳom. V 86 κ : κα A B C I K N O Q R T Dion Σ Λ quare scriptura uocauerit arborem lignum scientiae boni et mali Λ ἐκεῖνο] ita Æ G N P X Forb : ἐκεῖV : om. Ald 87 κα : κβ A B C I K N O Q R T Dion Σ Λ 87–8 quod divinum consilium non est mutabile Λ 87 ἡom. P 88 τῶν πραγμάτων ἀνάγκης Æ G N O P V X 87 κβ : κγ A B C I K N O Q R T Dion Σ Λ 89–90 quod consummata generatione hominum tempus quoque deﬁciet Λ

89 οὐκ G P X 91 κγ : κδ A B C I K N O Q R T Dion Σ Λ 91–2 contra eos qui dicunt materiam deo coeternam Λ 93 κδ : κε A B C I K N O Q R T Dion Σ Λ quod omnis materia quibusdam quantitatibus subsistit Λ 94 κε : κ& A B C I K N O Q R T Dion Σ Λ 94–5 de ﬁde resurrectionis et de tribus mortuis quos dominus Iesus suscitauit Λ

94 καὶ] καὶἐκ N 96 κ& : κζ A B C I K N O Q R T Dion Σ Λ quod quantumcunque absumptum fuerit corpus humanum facile illud colligat potentia diuina Λ ἀνάστασις] resurrectio mortuorum Dion 97 κζ : κη A B C I K N O Q R T Dion Σ Λ 97–8 quod quamuis communiter resurgant corpora proprias tamen animas recipient Λ

97 ἀνθρωπείου G P : ἀνθρωπίου X 98 τὸἴδιον ἑκάστῳÆ G O P V X 99 κη : κθ A B C I K N O Q R T Dion Σ Λ 99–101 de diversis opinionibus originis animae Λ

100 διαπεπλάσθαι Æ N O V τις] τις ζήτησις G P V X 102 κθ : λ A B C I K N O Q R T Dion Σ Λ 102–3 quod deus pariter animam et corpus hominis fecerit Λ 103 εἶναι] esse uideatur Dion 104 λ : λα A B C I K N Q R T Dion Σ Λ : om.

O de triplici natura corporis Λ τις om. G P V X

17. What we must answer to those who ask: 'If procreation comes after the sin, how would souls have come into being if human beings had remained sinless from the beginning?'²⁴ 18. That our irrational passions have their starting point from kinship with the irrational nature.²⁵ 19. To those who say: 'The enjoyment of the good things hoped for will again be in food and drink, because from the beginning in Paradise, it is written, the human being lived by these means.'²⁶

20. What was the life in Paradise, and what was that forbidden tree?²⁷ 21. That the resurrection is consequentially hoped for not so much from the scriptural proclamation but as much from the very necessity of things.²⁸

22. To those who say: 'If the resurrection is something beautiful and good, why has it not already happened, but is hoped for in some period of time?'²⁹

23. That one who acknowledges the beginning of the world's constitution must necessarily agree also regarding its end.³⁰

24. An argument against those who say that matter is co-eternal with God.³¹ 25. How one, even of those outside, may be brought to believe the Scripture's teaching regarding the resurrection.³² 26. That the resurrection is not beyond probability.³³

27. That it is possible, when the human body is dissolved into the elements of the universe, for what belongs to each to be saved from the common [pool].³⁴

28. To those who say 'souls pre-exist bodies', or the reverse, 'bodies were formed before souls'; in which is also a refutation of the myth-making concerning transmigrations of souls.³⁵ 29. An elaboration of the fact that the cause of existence for soul and body is one and the same.³⁶ 30. A brief, more medical, contemplation regarding the formation of our body.³⁷

²⁴ Bodl. 238 (as Chap. 18): 'Against those who say that sin was a useful introduction for the propagation of the human race; and that by sin it deserved animal generation'.

²⁵ Bodl. 238 (as Chap. 19): 'That our other passions also are common to us and to the irrational animals, and that by the restraint of them we are said to be like God'.

²⁶ Bodl. 238 (as Chap. 20): 'How the food ought to be understood with which the human was fed in paradise and from which he was prohibited'.

²⁷ Bodl. 238 (as Chap. 21): 'Why Scripture called the tree "the tree of the knowledge of good and evil"'.

²⁸ Bodl. 238 (as Chap. 22): 'That the divine counsel is immutable'.

²⁹ Bodl. 238 (as Chap. 23): 'That when the generation of humans is ﬁnished, time also will come to an end'.

³⁰ Bodl. 238 (as Chap. 24): 'Against those who say that matter is co-eternal with God'.

³¹ Bodl. 238 (as Chap. 25): 'That matter exists in certain quantities'.

³² Bodl. 238 (as Chap. 26): 'Of faith in the resurrection and of the three dead persons whom the Lord

Jesus raised'.

³³ Bodl. 238 (as Chap. 27): 'That however much the human body may have been consumed, the divine power can easily bring it together'.

³⁴ Bodl. 238 (as Chap. 28): 'That although bodies rise together they will however receive their own souls'.

³⁵ Bodl. 238 (as Chap. 29): 'On different views of the origin of the soul'.

³⁶ Bodl. 238 (as Chap. 30): 'That God equally made the body and the soul of the human being'.

³⁷ Bodl. 238 (as Chap. 31): 'Of the threefold nature of the body'.

Ἐν ᾧτίς ἐστι μερικὴπερὶτοῦκόσμου φυσιολογία, καίτις ἁβροτέρα διήγησις περὶ τῶν προγεγονότων τῆς τοῦἀνθρώπου γενέσεως.

[1.1] Αὕτη ἡβίβλος γενέσεως οὐρανοῦκαὶγῆς, φησὶν ἡγραφή· ὅτε συνετελέσθη πᾶν τὸφαινόμενον, καὶπρὸς τὴν οἰκείαν θέσιν ἕκαστον τῶν ὄντων ἀποκριθὲν ἀνεχώρησεν· ὅτε περιέσχεν ἐν κύκλῳτὰπάντα τὸοὐράνιον σῶμα, τὴν δὲμέσην τοῦπαντὸς ἀπέλαβε χώραν τὰβαρέα καὶκατωφερῆτῶν σωμάτων, γῆτε καὶὕδωρ, ἐν ἀλλήλοις διακρατούμενα· σύνδεσμος δέτις καὶβεβαιότης τῶν γεγενημένων ἡθεία τέχνη καὶδύναμις τῇφύσει τῶν ὄντων ἐναπετέθη, διπλαῖς ἐνεργείαις ἡνιοχοῦσα τὰ πάντα· (στάσει γὰρ καὶκινήσει τὴν γένεσιν τοῖς μὴοὖσι καὶτὴν διαμονὴν τοῖς οὖσιν

[D] ἐμηχανήσατο) περὶτὸβαρὺτε καὶἀμετάθετον τῆς ἀκινήτου φύσεως, οἷον περί τινα πάγιον ἄξονα, τὴν ὀξυτάτην τοῦπόλου κίνησιν, τροχοῦδίκην, ἐν κύκλῳ περιελαύνουσα, καὶδι᾽ἀλλήλων ἀμφοτέροις συντηροῦσα τὸἀδιάλυτον· τῆς τε κυκλοφορουμένης οὐσίας διὰτῆς ὀξείας κινήσεως τὸναστὸν τῆς γῆς ἐν κύκλῳ περισφιγγούσης, τοῦτε στερροῦκαὶἀνενδότου διὰτῆς ἀμεταθέτου παγιότητος ἀδιαλείπτως ἐπιτείνοντος τῶν περὶαὐτὴν κυκλουμένων τὴν δίνησιν· ἴση δὲκαθ᾽ ἑκάτερον τῶν ταῖς ἐνεργείαις διεστηκότων ἡὑπερβολὴἐναπειργάσθη, τῇτε στασίμῳφύσει καὶτῇἀστάτῳπεριφορᾷ· οὔτε γὰρ ἡγῆτῆς ἰδίας βάσεως μετατίθεται, οὔτε ὁοὐρανός ποτε τὸσφοδρὸν ἐνδίδωσι καὶὑποχαλᾷτῆς κινήσεως.

[1.2] Ταῦτα δὲκαὶπρῶτα [129] κατὰτὴν τοῦπεποιηκότος σοφίαν, οἷόν τις ἀρχὴ τοῦπαντὸς μηχανήματος προκατεσκευάσθη τῶν ὄντων, δεικνύντος οἶμαι τοῦ μεγάλου Μωϋσέως, διὰτοῦἐν ἀρχῇτὸν οὐρανὸν καὶτὴν γῆν παρὰτοῦΘεοῦ γεγενῆσθαι εἰπεῖν, ὅτι κινήσεώς τε καὶστάσεως ἔκγονα τὰἐν τῇκτίσει φαινόμενα πάντα, κατὰθεῖον βούλημα παραχθέντα εἰς γένεσιν· τοῦτοίνυν οὐρανοῦκαὶτῆς γῆς ἐκ διαμέτρου πρὸς ἄλληλα κατὰτὸἐναντίον ταῖς ἐνεργείαις διεστηκότων, ἡμεταξὺ

1–2 ἐν—γενέσεως] de perfectione et pulcritudine mundi et de discordia concordia 4 elementorum Λ

ἐν ᾧ—κόσμου om. N ἐν ᾧ—διήγησις om. Æ ἁβροτέρα] clarior Dion Eri 2 τοῦom. N ἀνθρώπου] ἀνθρώπου κατασκευῆς καὶI 5 περιέσχεν ἐν] περιέσχε K Rac T ἐν om. O 6 ἀπέλαβε] ἔλαβε N 7 ἐν ἀλλήλοις διακρατούμενα] a se inuicem discreta sun Eri δέXpc2 8 ἐναπετέθη] ἐναπετελέθη V 9 τὴν] τὴν τε G H K M N O P R T V W X 10 ἐμηχανήσατο] ἐχαρίσατο G H Ppc τε] ita A B G H I K L M O P Q R S X Forb : om. V W Ald Mign ἀεικινήτου N 11 τροχοῦδίκην om. G H M N P X

συντηροῦσα] συνηγοροῦσα N 13 κυκλωφορουμένης O τὸναστὸν] τὸν ἄστατὸν O 14 τε om.

T καὶom. K O Vac (add. 2a man.) πρῶτα] πρῶτα καὶV οἷόν] οἱVac (corr. 2a man.)

μηχανήματος] machinantis Eri δεικνύντος] ita Η Κ Μ O R S V W X Ald Mign : δεικνῦντος Forb :

N accent. eras 21 μωσέως V 21–2 γεγενῆσθαι παρὰτοῦθεοῦB G L M N P S T X 21 τοῦom.

A 22 γεγενῆσθαι] προγεγενῆσθαι H : πεποιῆσθαι R ἔγγονα R 23 πάντα] ita A B G H I K L M O P S T W X Forb : πάντα τὰV Ald Mign κατὰθεῖον βούλημα] τῷθείῳβουλήματι A I K O Q κατὰ] ita B G H L M P R Sac T Forb : κατὰτὸAld Mign γένεσιν] γένεσιν ἐστιν R 24 τῆς ἐνεργείας Ald Mign

In which is a partial physiological consideration of the nature of the world, and a more minute account of the things preceding the genesis of the human being.¹

[1.1] This is the book of the genesis of heaven and earth, says the Scripture,² when everything that appears was completed and each separated being withdrew to its own place, when the body of heaven encompassed all things around, and those bodies that are heavy and borne downwards, earth and water, holding each other back, took the middle place of the universe, while the divine art and power was implanted in the nature of things as a sort of bond and stability for the things that came to be, guiding the universe by a twofold activity, for by rest and motion it devised the genesis of the things that were not and the continuance of the things that are, driving around in a circle—about the heavy and immutable element of the immovable nature, as around some ﬁxed axle—the most rapid motion of the celestial sphere, like a wheel, and preserving the indissolubility of both by their mutual action, as the circling substance by its rapid motion compresses the solid body of the earth in a circle, while that which is ﬁrm and unyielding by its unchanging ﬁxedness continually urges on the rotation of those things circling around it, and equal intensity is wrought in each of those which differ in their activities, that is, in the stationary nature and in the never-resting revolving vaults

[of heaven], for neither is the earth moved from its own foundation nor does the heaven ever relax its fervour or slacken its motion.

[1.2] These, moreover, were formed ﬁrst before others, according to the wisdom of the Maker, as a kind of beginning of the whole machine, as the great Moses indicated, I think, by saying that the heaven and the earth were made by God in the beginning,³ so that all things appearing in the creation are the offspring of rest and motion, brought to genesis in accordance with the divine will. The heaven and the earth, then, being diametrically opposed to each other in their

¹ Bodl. 238: 'Of the perfection and beauty of the world and of the harmonious discord of the four elements'.

² Gen. 2:4.

³ Gen. 1:1.

τῶν ἐναντίων κτίσις ἐν μέρει τῶν παρακειμένων μετέχουσα, δι᾽ἑαυτῆς μεσιτεύει τοῖς ἄκροις, ὡς ἂν ἐπίδηλον γενέσθαι τὴν πρὸς ἄλληλα τῶν ἐναντίων διὰτοῦμέσου συνάφειαν· τὸγὰρ ἀεικίνητον καὶλεπτὸν τῆς πυρώδους οὐσίας μιμεῖται μέν πως ὁ ἀήρ, ἔν τε τῷκούφῳτῆς φύσεως καὶτῷπρὸς τὴν κίνησιν ἐπιτηδείως [B] ἔχειν· οὐ μὴν τοιοῦτός ἐστιν οἷος τῆς πρὸς τὰπάγια συγγενείας ἀλλοτριοῦσθαι, οὔτε ἀεὶμένων ἀκίνητος, οὔτε διαπαντὸς ῥέων καὶσκεδαννύμενος· ἀλλὰτῇπρὸς ἐκάτερον οἰκειότητι οἷόν τι μεθόριον τῆς τῶν ἐνεργειῶν ἐναντιότητος γίνεται, μιγνὺς ἅμα καὶδιαιρῶν ἐν ἑαυτῷτὰδιεστῶτα τῇφύσει. [1.3] Κατὰτὸν αὐτὸν λόγον καὶἡὑγρὰ οὐσία διπλαῖς ποιότησι πρὸς ἑκάτερον τῶν ἐναντίων ἁρμόζεται· τῷμὲν γὰρ βαρεῖά τε καὶκατωφερὴς εἶναι, πολλὴν πρὸς τὸγεῶδες τὴν συγγένειαν ἔχει· τῷδὲμετέχειν ῥοώδους τινὸς καὶπορευτικῆς ἐνεργείας, οὐπάντη τῆς κινουμένης ἠλλοτρίωται [C] φύσεως· ἀλλάτις ἐστὶκαὶδιὰτούτου μίξις τῶν ἐναντίων καὶσύνοδος, τῆς τε βαρύτητος εἰς κίνησιν μετατεθείσης, καὶτῆς κινήσεως ἐν τῷβάρει μὴπεδηθείσης· ὥστε συμβαίνειν πρὸς ἄλληλα τὰκατὰτὸἀκρότατον τῇφύσει διεστηκότα διὰτῶν μεσιτευόντων ἀλλήλοις ἑνούμενα.

[1.4] Μᾶλλον δὲκατὰτὸν ἀκριβῆλόγον, οὐδὲαὐτὴτῶν ἀντικειμένων ἡφύσις ἀμίκτως πάντη πρὸς τὴν ἑτέραν τοῖς ἰδιώμασιν ἔχει, ὡς ἂν, οἶμαι, πάντα πρὸς ἄλληλα νεύοι τὰκατὰτὸν κόσμον φαινόμενα, καὶσυμπνέοι πρὸς ἑαυτὴν ἡκτίσις ἐν τοῖς τῶν ἀντικειμένων ἰδιώμασιν εὑρισκομένη· τῆς γὰρ κινήσεως οὐμόνον κατὰ τὴν τοπικὴν μετάστασιν νοουμένης, ἀλλὰκαὶἐν τροπῇκαὶἀλλοιώσει θεωρουμένης· πάλιν δ᾽αὖτῆς ἀμεταθέτου φύσεως τὴν κατὰτὸἀλλοιοῦσθαι κίνησιν [D] οὐ προσιεμένης· ἐναλλάξασα τὰς ἰδιότητας ἡτοῦΘεοῦσοφία, τῷμὲν ἀεικινήτῳτὸ ἄτρεπτον, τῷδὲἀκινήτῳτὴν τροπὴν ἐνεποίησε· προμηθείᾳτινὶτάχα τὸτοιοῦτον οἰκονομήσασα, ὡς ἂν μὴτὸτῆς φύσεως ἴδιον, ὅπερ ἐστὶτὸἄτρεπτόν τε καὶ ἀμετάθετον, ἐπίτινος τῶν κατὰτὴν κτίσιν βλεπόμενον, Θεὸν νομίζεσθαι τὸ κτίσμα ποιήσειεν· οὐγὰρ ἔτι θεότητος ὑπόληψιν σχοίη, ὅπερ ἂν κινούμενον ἢ ἀλλοιούμενον τύχῃ. Διὰτοῦτο ἡμὲν γῆστάσιμός ἐστι, καὶοὐκ ἄτρεπτος· ὁδὲ οὐρανὸς ἐκ τοῦἐναντίου τὸτρεπτὸν οὐκ ἔχων, οὐδὲτὸστάσιμον ἔχει· ἵνα τῇμὲν ἑστώσῃφύσει τὴν τροπὴν, τῇδὲμὴτρεπομένῃτὴν κίνησιν, ἡθεία συμπλέξασα δύναμις, καὶἀλλήλαις ἀμφοτέρας τῇἐναλλάξει τῶν ἰδιωμάτων προσοικειώσῃ, καὶ τῆς περὶτὸθεῖον ὑπολήψεως ἀλλοτριώσῃ· [132] οὐθέτερον γὰρ ἂν τούτων, καθὼς εἴρηται, τῆς θειοτέρας φύσεως νομισθείη, οὔτε τὸἄστατον, οὔτε τὸἀλλοιούμενον.

26 ἂν om. I 28 τῷ] τὸK O Q Rac : τοῦL 30 ἐκάτερον] ἕτερον Ald Mign 31 μιγνύων R 32 διαιρῶν] om. Eri ἐν ἑαυτῷ] om. N : ἐν αὐτῷAld Mign ἡom. M 34 τε Xpc2 τῷ] τὸO 35 πορευτικῆς] εὐπορευτικῆς vel ἀπορευτικῆς Rac κινουμένης] νοουμένης K O 36 τούτουν X 37 καὶτῆς κινήσεως ἐν τῷβάρει μὴπεδηθείσης om. O ἐν om. N μὴ] μὴμὴX παιδηθείσης V 38 διεστηκότα] προεστηκότα K O 42 φαινόμενα] φερόμενα A I K O συμπνέει Bpc1 K L M : ξυμπνέοι Mign 44 τοπικὴν] typicam Eri ἀλλοιώσει] ἐν ἀλλοιώσει N 45–6 πάλιν—προσιεμένης] iterumque ipsa natura dum mouetur non immensurabiliter motum producit Eri

45 δ'αὐτῆς K L Q V X 46 προιεμένης K V 46–7 τῷ...τῷ] τὸ...τὸO 48 φύσεως] θείας φύσεως A I K N O Q R Smg1 Dion Eri

49 βλεπόμενον] ita ß G H L O P Q R R S T V W X Forb : βλεπομένων Ald Mign 50 γὰρ] γὰρ ἂν A B N O Q R Spc ἔτι om. A B 51 ἀλλοιούμενον] παλοιούμενον N 52 ἐκ om. Ald Mign τὸom. Ald Mign ἔχει] add. eodem enim motu semper uoluitur Eri

53 φύσει ἑστώσῃMign 54 ἀλλήλας A B ἀμφοτέραις ß ἐπαλλάξει A I K N O 55 οὐθέτερον] ita A R Spc Ald Forb : οὐθ᾽ἕτερον G H K L O P Q Sac

V W X : οὐδέτερον Mign ἂν om. B R 56 θειοτέρας] θείας L ἀλλοιούμενον] ἀλλοτριούμενον P

activities, the creation being between the opposites, having in part a share in what is adjacent to it, through itself mediates between the extremes, so that clearly the connection of the opposites comes to be through the mid-point: for air in a way imitates the perpetual motion and subtlety of the ﬁery substance, both in the lightness of nature and in its suitableness for motion, yet it is not such as to be alienated from kinship with the solid substance, for it neither remains continually immobile, not continuously ﬂowing and being dispersed, but becomes, in its afﬁnity to each, a kind of borderland in the opposition between activities, in itself at once mixing and dividing things distinct by nature. [1.3] In the same way, the liquid substance also is attached by twofold qualities to each of the opposites; on the one hand, as heavy and borne downwards it has close kinship to the earthy, but, on the other hand, as partaking of a certain ﬂuid and mobile activity it is not altogether alien from the mobile nature; yet by means of this there is also a kind of mixture and concurrence of the opposites, weight being transferred to motion and motion not being hindered by weight, so that things most extremely opposite in nature combine with one another, being united by those mediating between them.

[1.4] Or rather, according to the accurate account, the very nature of contrary things is not entirely unmixed with properties of the other, so that, I think, everything that appears in the world mutually converges and the creation, though found in properties of contrary things, coheres with itself;⁴ for as motion is not conceived merely as shifting in place, but is also contemplated in change and alteration, and again as the immovable nature does not accept the motion of alteration, the wisdom of God has transposed these properties, and produced unchangeableness in that which is ever-moving and change in that which is immovable,⁵ arranging this perhaps with a certain provision, lest the property of nature, that is, immutability and immobility, when seen in anything of the creation would cause the creature to be thought God; for that which may happen to be moved or to undergo change would no longer be suspected of divinity. Therefore, the earth is stable yet not immutable, while the heaven, on the contrary, not having mutability yet neither has stability, so that the divine power, by interweaving change in the stable nature and motion in that not subject to change, might, by the interchange of attributes, assimilate both to each other and remove from them the supposition of being divine, for neither of these, as was said—neither that which is unstable nor that which is changeable—can be considered as being of the more divine nature.

⁴ Cf. Gregory of Nyssa, Eccl. 7 (Alexander, 406.2–7; ET 121); Cat. Or. 6.3 (Mühlenberg, 21.16–22);

Heraclitus Fr B 8, 10; Plotinus, Enn. 2.3.7.13–23; 2.3.12.24–32; 4.4.40.1–3; Chrysippus SVF 2.543 (=DL

7.140); Galen, De nat. fac. 1.13 (39).

⁵ Cf. Gregory of Nyssa, Hex. 78 (Drobner, 78.16–22).

[1.5] Ἤδη τοίνυν τὰπάντα πρὸς τὸἴδιον ἔφθασε τέλος· συνετελέσθη γὰρ, καθώς φησι Μωϋσῆς, ὅτε οὐρανὸς καὶἡγῆκαὶτὰδιὰμέσου πάντα, καὶτῷκαταλλήλῳ κάλλει τὰκαθέκαστον διεκοσμήθη· ὁοὐρανὸς μὲν ταῖς τῶν φωστήρων αὐγαῖς, θάλαττα δὲκαὶἀὴρ τοῖς νηκτοῖς τε καὶἐναερίοις τῶν ζώων, γῆδὲταῖς παντοίαις τῶν φυτῶν τε καὶβοσκημάτων διαφοραῖς, ἅπερ ἀθρόως ἅπαντα θείῳβουλήματι δυναμωθεῖσα κατὰταὐτὸν ἀπεκύησε. Καὶπλήρης μὲν ἦν τῶν ὡραίων ἡγῆ, ὁμοῦτοῖς ἄνθεσι τοὺς καρποὺς ἐκβλαστήσασα. Πλήρεις δὲοἱλειμῶνες τῶν ὅσα τοὺς λειμῶνας ἐπέρχεται· πᾶσαίτε ῥαχίαι καὶἀκρώρειαι καὶπᾶν ὅσον πλάγιόν τε καὶὕπτιον καὶ ὅσον ἐν [B] κοίλοις, τῇνεοθαλεῖπόᾳκαὶτῇποικίλῃτῶν δένδρων ὥρᾳ κατεστεφάνωτο, ἄρτι μὲν τῆς γῆς ἀνασχόντων, εὐθὺς δὲπρὸς τὸτέλειον κάλλος ἀναδραμόντων· ἐγεγήθει δὲπάντα κατὰτὸεἰκὸς καὶδιεσκίρτα τὰτῷπροστάγματι τοῦΘεοῦζωογονηθέντα βοτὰ, κατ᾽ἀγέλας τε καὶκατὰγένη ταῖς λόχμαις ἐνδιαθέοντα, ταῖς δὲτῶν μουσικῶν ὀρνίθων ᾠδαῖς ἁπανταχῆπεριηχεῖτο πᾶν ὅσον κατηρεφές τε καὶσύσκιον. Ἥτε κατὰθάλατταν ὄψις, ὡς εἰκὸς, ἄλλη τοιαύτη τις ἦν, ἄρτι πρὸς ἡσυχίαν τε καὶγαλήνην ἐν ταῖς συναγωγαῖς τῶν κοίλων καθισταμένη, καθ᾽ἣν ὅρμοι καὶλιμένες θείᾳβουλήσει ταῖς ἀκταῖς αὐτομάτως ἐγκοιλανθέντες, προσημέρουν τῇἠπείρῳτὴν θάλατταν. Αἵτε ἡρεμαῖαι τῶν κυμάτων κινήσεις τῷ κάλλει [C] τῶν λειμώνων ἀνθωραΐζοντο, ὑπὸλεπταῖς τε καὶἀπήμοσιν αὔραις κατ᾽ ἄκραν τὴν ἐπιφάνειαν γλαφυρῶς ἐπιφρίσσουσαι· καὶἅπας ὁκατὰτὴν κτίσιν πλοῦτος, κατὰγῆν τε καὶθάλατταν, ἕτοιμος ἦν, ἀλλ᾽ὁμετέχων οὐκ ἦν.

[2.1] Οὔπω γὰρ τὸμέγα τοῦτο καὶτίμιον χρῆμα, ὁἄνθρωπος, τῷκόσμῳτῶν ὄντων ἐπεχωρίαζεν· οὐδὲγὰρ ἦν εἰκὸς, τὸν ἄρχοντα πρὸτῶν ἀρχομένων ἀναφανῆναι, ἀλλὰ τῆς ἀρχῆς πρότερον ἑτοιμασθείσης, ἀκόλουθον ἦν ἀναδειχθῆναι τὸν βασιλεύοντα.

57 τὰom. R 57–8 καθώς— γῆ] ὁοὐρανὸς καὶἡγῆκαθώς φησι μωϋσῆς A I K O Q 58 μωϋσῆς] ὁ μωϋσῆς N : μωσῆς V ὅτε οὐρανὸς καὶἡγῆom. M οὐρανὸς] ὁοὐρανὸς N 59 κάλλει] κόσμῳV ὁ om. A G H I K N O Q R 60 δὲ] τε R καὶἀὴρ—ζώων] atque aer animantibus tam natatilibus quam uolatilibus mire tripudians Dion : aerque animalibus Eri τοῖς παντοίοις N 61 διαφοραῖς Xpc2 ἅπαντα ἀθρόως N ἅπαντα] πάντα A I K O Q : om. B θείῳ] τῷθείῳA I K O 62 ἦν om.

N τῶν ὡραίων ἡγῆ] speciebus universis Dion : montibus terra Eri 63 ἐκβλαστήσασα] ἐβλάστησεν N : συμβλαστήσασα A I K Q R λειμῶνες] λειμῶνες καὶV 64 τε] δὲA B I K N O Q R ῥαχίαι] ῥαχείαι N : τραχείαι Ppc : τραχεῖαι G H L Pac R S T V W X καὶ¹] τε καὶA B I K N O Q R πλάγιόν] πάγιόν X : πέλαγιόν N τε om. V 65 τῇνεοθαλεῖπόᾳ] τὴν εὐθαλῆπόαν K (et ῇ. . . ῇ. . . ᾳsup. l.)

Rac 66 ἀνασχόντων] ita A B G H I K L M O P Q R S T V W X Forb : ἀνισχόντων Ald Mign

67–8 ἐγεγήθει— βοτὰ] humi autem omnia consequenter exultantia issu Dei fecunda pecora rident Eri

γεγήθει G N 67 τὰom. B I K N Q 68 ζωογονηθέντα βοτὰ] ζωογονηθέντα φυτὰκαὶβοτὰτὰ βοσκόμενα καὶἀγελιζόμενα εἰς τοὺς δρυμοὺς καὶτὰὄρη ἐνέμοντο R βοτὰ] βοσκήματα N κατὰ om. R 69 ταῖς δὲ] ταῖς τε N : καὶταῖς I : ταῖς A K O Q R ἁπανταχῆom. N 70 ἥτε] ἥτε καὶV κατὰ Xpc2 θάλασσαν N 72 ὅρμοι] ὅρμοι τε A I K N Q R ἐγκοιλωθέντες W : ἐγκοιλαθέντες K T : ἐκκοιλαθέντες I 73 προσημεροῦσι N θάλασσαν B I R 74 ἀνθωραΐζοντο] ἀντ᾽ὡραΐζοντο X 74–5 ὑπὸλεπταῖς—ἐπιφρίσσουσαι] lenibus sollemnitur sonantes Eri

74 τε] ita A B G H I K N O P Q R S Vpc W X Forb : om. Ald Mign 75 ἅπας] πας Æac N 76 κατὰom. R θάλατταν] κατὰθάλατταν V : θάλασσαν I 1 διὰ—ἄνθρωπος] quod rationabiliter homo ultimus creaturarum creatus est Λ διατίI K L M N O P R V μετὰ τὴν κτίσιν τελευταῖος Ald Mign Cur novissimus post creaturam factus sit homo Dion 2 χρῆμα] κτῆμα A I K N O Q 3 εἰκὸς ἦν N 4 βασιλεύσοντα S : βασιλέα B

[1.5] Now all things had arrived at their own end, for, as Moses says, the heaven and the earth were ﬁnished,⁶ and all things in-between, and each thing was adorned with their corresponding beauty: the heaven with the rays of the stars, the sea and air with the living creatures that swim and ﬂy, and the earth with every variety of plants and animals—to all of which the earth, empowered by the divine will, gave birth altogether. The earth was full of beautiful things, blossoming forth at the same time with ﬂowers and fruits. The meadows were full of all that grows in the meadows; and all the mountain ridges and summits and every hillside and slope and hollow were crowned with young grass and with the varied produce of the trees, just risen from the ground, yet shot up at once into their perfect beauty; and all the animals that had come into life at God's command were likely rejoicing and skipping about, running about in the thickets in herds according to their kind, while every sheltered and shady spot was ringing with the chants of the songbirds.

And at sea, most likely the sight to be seen was similar, as it had just settled to peace and calm in the gathering together of its depths, where havens and harbours, hollowed out by divine counsel on the coasts, brought sea into accord with land. The gentle motion of the waves vied in beauty with the meadows, rippling delicately with light and harmless breezes that skimmed the surface; and all the wealth of creation by land and sea was ready, but there was no one to share it.

Why the human being is last, after the creation.⁷ [2.1] For that great and honourable thing, the human being, had not yet occupied its place in the world of beings, as it was not reasonable for the ruler to appear before the ruled; but with the dominion ﬁrst made ready, it was consistent for the king to be presented. When, then, the Maker of all had prepared beforehand a ⁶ Gen. 2:1.

⁷ Bodl. 238: 'That it was reasonable that the human being should be created last of the creatures'.

Ἐπειδὴτοίνυν οἷόν τινα βασίλειον καταγωγὴν τῷμέλλοντι βασιλεύειν ὁτοῦπαντὸς ποιητὴς προηυτρέπισεν, αὕτη δὲἦν γῆτε καὶνῆσοι καὶθάλαττα, καὶοὐρανὸς ὑπὲρ τούτων ὀρόφου δίκην ἐπικυρτούμενος· πλοῦτος δὲπαντοδαπὸς τοῖς βασιλείοις τούτοις ἐναπετέθη· πλοῦτον δὲλέγω πᾶσαν τὴν κτίσιν, ὅσον ἐν φυτοῖς καὶ βλαστήμασι καὶὅσον αἰσθητικόν τε καὶἔμπνουν καὶἔμψυχον· [133] εἰδὲχρὴκαὶ τὰς ὕλας εἰς πλοῦτον καταριθμήσασθαι, ὅσαι διάτινος εὐχροίας τίμιαι τοῖς ἀνθρωπίνοις ὀφθαλμοῖς ἐνομίσθησαν, οἷον χρυσίον τε καὶἀργύριον καὶτῶν λίθων δὴτούτων ἃς ἀγαπῶσιν οἱἄνθρωποι, καὶτούτων πάντων τὴν ἀφθονίαν καθάπερ τισὶ βασιλικοῖς θησαυροῖς τοῖς τῆς γῆς κόλποις ἐγκατακρύψας—οὕτως ἀναδείκνυσιν ἐν τῷκόσμῳτὸν ἄνθρωπον, τῶν ἐν τούτῳθαυμάτων, τῶν μὲν θεατὴν ἐσόμενον, τῶν δὲ κύριον· ὡς διὰμὲν τῆς ἀπολαύσεως τὴν σύνεσιν τοῦχορηγοῦντος ἔχειν, διὰδὲτοῦ κάλλους τε καὶμεγέθους τῶν ὁρωμένων τὴν ἄρρητόν τε καὶὑπὲρ λόγον τοῦ πεποιηκότος δύναμιν ἀνιχνεύειν.

[2.2] Διὰταῦτα τελευταῖος μετὰτὴν κτίσιν εἰσήχθη ὁἄνθρωπος, οὐχ ὡς ἀπόβλητος ἐν ἐσχάτοις ἀπορριφεὶς, ἀλλ᾽ὡς ἅμα τῇγενέσει βασιλεὺς εἶναι τῶν ὑποχειρίων προσήκων. Καὶὥσπερ τις ἀγαθὸς ἑστιάτωρ [B] οὐπρὸτῆς παρασκευῆς τῶν ἐδωδίμων τὸν ἑστιώμενον εἰσοικίζεται, ἀλλ᾽εὐπρεπῆτὰπάντα παρασκευάσας, καὶ φαιδρύνας τοῖς καθήκουσι κόσμοις τὸν οἶκον, τὴν κλισίαν, τὴν τράπεζαν, ἐφ᾽ἑτοίμοις ἤδη τοῖς πρὸς τὴν τροφὴν ἐπιτηδείοις ἐφέστιον ποιεῖται τὸν δαιτυμόνα· κατὰτὸν αὐτὸν τρόπον ὁπλούσιός τε καὶπολυτελὴς τῆς φύσεως ἡμῶν ἑστιάτωρ παντοίοις κάλλεσι κατακοσμήσας τὴν οἴκησιν, καὶτὴν μεγάλην ταύτην καὶπαντοδαπῆ πανδαισίαν ἑτοιμασάμενος, οὕτως εἰσάγει τὸν ἄνθρωπον, ἔργον αὐτῷδοὺς οὐτὴν κτῆσιν τῶν μὴπροσόντων ἀλλὰτὴν ἀπόλαυσιν τῶν παρόντων· καὶδιὰτοῦτο διπλᾶς αὐτῷτῆς κατασκευῆς τὰς ἀφορμὰς καταβάλλεται, τῷγηΐνῳτὸθεῖον ἐγκαταμίξας, ἵνα δι᾽ἀμφοτέρων συγγενῶς τε καὶοἰκείως πρὸς ἑκατέραν ἀπόλαυσιν ἔχῃ, τοῦΘεοῦ μὲν διὰτῆς θειοτέρας φύσεως, τῶν δὲκατὰτὴν γῆν ἀγαθῶν διὰτῆς ὁμογενοῦς αἰσθήσεως ἀπολαύων.

5 τινα βασίλειον καταγωγὴν] τι βασίλειον καταγώγιον R τοῦμέλλοντος N 6 προευτρέπισεν A I L θάλασσαν I 7 παντοδαπὴς N 8 πᾶσαν τὴν κτίσιν] πᾶν τὸἐν τῇκτίσει N 11 τε om. G L M N P S V W X ἄργυρον B 11–12 τῶν λίθων δὴτούτων] λίθους I 12 ἃς] οὓς B L R 13 ἐγκατακρύψας] ἐνἀποκρύψας N 14 τῶν—μὲν om. N 17 ἀνεξιχνεύειν A C I K O : ἀνεξιχνιάζειν N

18 μετὰ— ἄνθρωπος] εἰσήχθη μετὰτὴν κτίσιν ὁἄνθρωπος N R : ὁἄνθρωπος μετὰτὴν κτίσιν εἰσήχθη A C I K O Q : in hunc mundum post creatum novissimus introductus est homo Dion

19 ἐσχάτοις] τοῖς ἐσχάτοις A C I K O Q βασιλεὺς εἶναι] βασιλεύειν N Q : esse rectorum Dion : rex ﬁeret

20–1 τῶν ἐδωδίμων] delectabilium Eri 21 ἑστιώμενον] δαιτυμῶμα B εἰσοικίζεται] παρ᾽αὐτῷεἰσοικίζεται B εὐπρεπῆ] εὐτρεπῆA B C N

O R² T V W

παρασκευάσας] κατασκευάσας P 22 κλησίαν Gac Pac T V X : ἐκκλησίαν N Rac S² 23 τρυφὴν Æ O δαιτυμόνα] φίλον B 25 κάλλεσι Rmg2 : ἄνθεσι Rac παντοδαπὴν I M R Spc

ἑτοιμάσας N ἔργον αὐτῷδοὺς] dans ei opus eximium custodire mandatum Dion 26–7 οὐτὴν κτῆσιν τῶν μὴπροσόντων] non ut ea quae non erant crearet Eri

27 κτῆσιν] κτίσιν Æac G K L O P Rac W X διὰ τοῦτο καὶA C I K L N O Q R διπλὰς G K N O P V 28 καταμίξας V 29 ἔχῃ] ἔχει V W X : ἔχῃτῶν N 29–30 μὲν ΘεοῦR 30 τὴν om. A N Q

certain royal lodging, as it were, for the future king (this was the land, and islands, and sea, and the heaven arching over them like a roof) and when all kinds of wealth had been stored in this palace (and by wealth I mean the whole creation, whatever is in plants and offshoots, and whatever has sense and is breathing and is animated; and, if materials should also be counted as wealth, whatever for their beauty are reckoned precious in human eyes, such as gold, and silver, and such jewels as humans love—the abundance of all these concealed in the bosom of the earth as in a royal treasury), he thus presents the human being to the world, to be a beholder of some of the wonders therein and lord of others, so as to have, by his enjoyment, knowledge of the Benefactor and, through the beauty and majesty of the things seen, to search out the power, unspeakable and beyond language, of the Maker.

[2.2] For these reasons the human being was brought into the world last, after the creation, not being relegated to the end as worthless, but as one for whom it was ﬁtting to be king over his subjects simultaneously with his genesis.⁸ And just as a good host does not bring his guest to his house before the preparation of the feast, but, when he has put everything in good order, and decked his house, his couches, and his table with their ﬁtting adornments, when things suitable for his refreshment are already prepared, he brings his guest home; in the same way the rich and muniﬁcent Host of our nature, when he had adorned the dwelling place with beauties of every kind and made ready this great and varied banquet, then introduces the human being, giving him as his work not the acquisition of things absent but the enjoyment of things present; and for this reason he establishes for him a twofold origin of formation, blending the divine with the earthy, so that by means of both he may, congenitally and appropriately, have enjoyment of each, enjoying God by means of the more divine nature and the good things of earth by the sense akin to them.

⁸ Cf. Philo, Opif. 23, 77–8; Nemesius, De nat. hom. 1.4–5 (Morani, 4.45–5.1).

[3.1] Ἄξιον δὲμηδὲτοῦτο παριδεῖν ἀθεώρητον, ὅτι, τοῦτηλικούτου κόσμου καὶτῶν κατ᾽αὐτὸν μερῶν στοιχειωδῶς πρὸς τὴν τοῦπαντὸς σύστασιν ὑποβληθέντων, ἀποσχεδιάζεταίπως ἡκτίσις ὑπὸτῆς θείας δυνάμεως, ὁμοῦτῷπροστάγματι ὑφισταμένη· τῆς δὲ τοῦ ἀνθρώπου κατασκευῆς βουλὴ προηγεῖται, καὶ προτυποῦται παρὰτοῦτεχνιτεύοντος διὰτῆς τοῦλόγου γραφῆς τὸἐσόμενον, καὶ οἷον εἶναι προσήκει, καὶπρὸς ποῖον ἀρχέτυπον τὴν ὁμοιότητα φέρειν, καὶἐπὶτίνι γενήσεται, καὶ τί ἐνεργήσει γενόμενον, καὶ τίνων ἡγεμονεύσει, πάντα προδιασκοπεῖται ὁλόγος, [D] ὡς πρεσβυτέραν αὐτὸν τῆς γενέσεως τὴν ἀξίαν λαχεῖν, πρὶν παρελθεῖν εἰς τὸεἶναι τὴν τῶν ὄντων ἡγεμονίαν κτησάμενον. Εἶπε γὰρ, φησὶν, ὁΘεὸς, ποιήσωμεν ἄνθρωπον κατ᾽εἰκόνα ἡμετέραν καὶκαθ᾽ὁμοίωσιν, καὶἀρχέτωσαν τῶν ἰχθύων τῆς θαλάσσης καὶτῶν θηρίων τῆς γῆς καὶτῶν πετεινῶν τοῦοὐρανοῦκαὶτῶν κτηνῶν καὶπάσης τῆς γῆς.

[3.2] Ὢτοῦθαύματος· ἥλιος κατασκευάζεται, καὶοὐδεμία προηγεῖται βουλή· οὐρανὸς ὡσαύτως, ὧν οὐδέν τι τῶν κατὰτὴν κτίσιν ἴσόν ἐστι, [136] ῥήματι μόνῳ τὸτοιοῦτον θαῦμα συνίσταται, οὔτε ὅθεν οὔτε ὅπως οὔτε ἄλλότι τοιοῦτον παρασημηναμένου τοῦλόγου· οὕτω καὶτὰκαθ᾽ἕκαστον πάντα, αἰθὴρ, ἀστέρες, ὁ διὰμέσου ἀὴρ, θάλαττα, γῆ, ζῶα, φυτὰ, πάντα λόγῳπρὸς γένεσιν ἄγεται· μόνῃδὲτῇ τοῦἀνθρώπου κατασκευῇπεριεσκεμμένως πρόσεισιν ὁτοῦπαντὸς ποιητὴς, ὡς καὶ ὕλην αὐτῷτῆς συστάσεως προετοιμάσαι, καὶἀρχετύπῳτινὶκάλλει τὴν μορφὴν ὁμοιῶσαι, καὶπροθέντα τὸν σκοπὸν, οὗχάριν γενήσεται, κατάλληλον αὐτῷκαὶ οἰκείαν ταῖς ἐνεργείαις δημιουργῆσαι τὴν φύσιν, ἐπιτηδείως πρὸς τὸπροκείμενον ἔχουσαν.

1 ὅτι—φύσις] quod cum magna deliberatione deus hominem creaverit Λ φαινομένης om.

B φύσις] κτίσις G H O P T Z 2 ὅτι τοῦ] ὅπως τοῦμὲν L 3 αὐτοῦL μερῶν] μερῶν τῶν A C N O Q σύστασιν] om. Dion Eri ὑποβληθέντων] προβληθέντων A B C I K O Q S : ὑποβληθέντων Eac

(προ sup. l.) 4 ἀποσχεδιάζεταί] ὑποσχεδιάζεται E : αὐτοσχεδιάζεται A C I K O κτῆσις N 5 ὑφισταμένη] συνισταμένη A B C I K L N O R S

φέρειν τὴν ὁμοιότητα B φέρει R² τίνι Spc : τι B G H P Sac X 8 γινόμενον B G H I K L M N P S V W X 9 προδιασκοπεῖται] προδι᾽ἐσκόπησεν N αὐτὸν] αὐτῷM V W : om. N 10 κτησάμενος A Æac : δεξάμενον R 11 ὁθεὸς φησὶν A I K N O Q καθ᾽] ita A B E G H I K L N O P Q R S V W X Forb : om. Ald Mign 12 καὶτῶν θηρίων τῆς γῆς om. N 12–13 καὶτῶν πετεινῶν—πάσης τῆς γῆς om. M T

V W 15 οὐρανὸς] οὐρανὸς καὶB οὐρανὸς—ἐστι] caelum similiter in conditione aequale est

Eri ὧν] ᾧA I K M Q Spc οὐδέν om. A I K N O Q Rac τὴν om. A(?) G H ἴσον] θαυμάτων N μόνον N R 16 τὸom. I K N R τοιοῦτο¹ G H P² S V W : τοσοῦτον A I K N O Q R τοιοῦτο² L M V : om. H 17 παρασημηναμένου τοῦλόγου] intimatur Dion : praeter signiﬁcatiuum uerbum

Eri οὕτως R : ὅτε Æ καὶom. N τὰom. H L M T W καθέκαστον Æ H I L X πάντα] creaturum Dion 17–18 αἰθὴρ—ἀὴρ ante οὕτω (l. 17) pon. N θάλασσα I 18–19 μόνῃδὲτῇτοῦἀνθρώπου κατασκευῇ] μόνη ἡκατασκευὴG H P : μόνη δὲἡτοῦἀνθρώπου κατασκευὴV

That the nature of the human being is more honourable than all the visible creation.⁹ [3.1] But it is right that we should not leave this point unconsidered, that while so great a world and its parts are laid down in an elementary fashion for the composition of the universe, the creation is, somehow, enacted offhand by the divine power, existing at once by his command, while counsel precedes the formation of the human being and what he will be is foreshadowed by the Artist through the writing of the account, and what kind of being it is ﬁtting he should be, and to what archetype he should bear a likeness, and for what purpose he shall come into being, and, having come to be, what activity, and what he shall rule—all these things the account lays out beforehand, so that he has a rank assigned before his genesis, possessing rule over beings before his coming into being, for it says,

God said, 'Let us make the human being in accordance with our image and in accordance with our likeness, and let him have rule over the ﬁsh of the sea, and the beasts of the earth, and the birds of the heaven, and the cattle, and of all the earth'.¹⁰

[3.2] What a wonder! A sun is fashioned, and no counsel precedes it; heaven likewise, and to these no single thing in creation is equal; so great a wonder is formed by a spoken word alone, with the account indicating neither when, nor how, nor any such detail. So too in every single case—the aether, the stars, the intermediate air, the sea, the earth, the animals, the plants—all are brought to genesis by a word;¹¹ while only to the formation of the human being does the Maker of all draw near with circumspection, so as to prepare beforehand for him material for his structure, and to liken his form to some archetypal beauty, and, setting before him the goal for which he will come to be, to craft for him the nature appropriate for him and proper for his activities, suitable to the project.

⁹ Bodl. 238: 'That God created the human being with great deliberation'. For Chapter 3, see Philo,

Opif. 72–5; Basil, Hom. de creat. hom. 1.3 (Hörner, 5–6).

¹⁰ Gen. 1:26.

¹¹ Cf. Gregory of Nyssa, Hex. 9 (Drobner, 18.9–11).

[4] Καθάπερ γὰρ ἐν τῷβίῳτούτῳκαταλλήλως τῇχρείᾳσχηματίζεται παρὰτῶν τεχνιτευόντων τὸὄργανον· οὕτως οἷόν τι σκεῦος εἰς βασιλείας ἐνέργειαν ἐπιτήδειον τὴν ἡμετέραν φύσιν ὁἀριστοτέχνης ἐδημιούργησε, τοῖς τε κατὰτὴν ψυχὴν προτερήμασι καὶαὐτῷτῷτοῦσώματος σχήματι τοιοῦτον εἶναι παρασκευάσας, οἷον ἐπιτηδείως πρὸς βασιλείαν ἔχειν· ἡμὲν γὰρ ψυχὴτὸβασιλικόν τε καὶἐπηρμένον αὐτόθεν δείκνυσι, πόρρω τῆς ἰδιωτικῆς ταπεινότητος κεχωρισμένον, ἐκ τοῦ ἀδέσποτον αὐτὴν εἶναι καὶαὐτεξούσιον, [C] ἰδίοις θελήμασιν αὐτοκρατορικῶς διοικουμένην· τίνος γὰρ ἄλλου τοῦτο καὶοὐχὶβασιλέως ἐστίν; καὶἔτι πρὸς τούτοις, τὸτῆς δυναστευούσης τῶν πάντων φύσεως εἰκόνα γενέσθαι, οὐδὲν ἕτερόν ἐστιν ἢεὐθὺς βασιλίδα δημιουργηθῆναι τὴν φύσιν. Ὥσπερ γὰρ κατὰτὴν ἀνθρωπίνην συνήθειαν, οἱτὰς εἰκόνας τῶν κρατούντων κατασκευάζοντες, τόν τε χαρακτῆρα τῆς μορφῆς ἀναμάσσονται, καὶτῇπεριβολῇτῆς πορφυρίδος τὴν βασιλικὴν ἀξίαν συμπαραγράφουσι, καὶλέγεται κατὰσυνήθειαν καὶἡεἰκὼν, βασιλεύς· οὕτω καὶἡ ἀνθρωπίνη φύσις, ἐπειδὴπρὸς ἀρχὴν τῶν ἄλλων κατεσκευάζετο, διὰτῆς πρὸς τὸν βασιλέα τοῦπαντὸς ὁμοιότητος, οἷόν τις ἔμψυχος εἰκὼν ἀνεστάθη, κοινωνοῦσα τῷ ἀρχετύπῳκαὶτῆς ἀξίας καὶτοῦὀνόματος· οὐπορφυρίδα περικειμένη, οὐδὲ σκήπτρῳκαὶδιαδήματι τὴν ἀξίαν ἐπισημαίνουσα, οὐδὲγὰρ τὸἀρχέτυπον ἐν τούτοις ἐστίν· ἀλλ᾽ἀντὶμὲν τῆς [D] ἁλουργίδος τὴν ἀρετὴν ἠμφιεσμένη, ὃδὴ πάντων βασιλικώτατον ἐσθημάτων ἐστίν· ἀντὶδὲτοῦσκήπτρου τῇμακαριότητι τῆς ἀθανασίας ἐρειδομένη· ἀντὶδὲτοῦβασιλικοῦδιαδήματος, τῷτῆς δικαιοσύνης στεφάνῳκεκοσμημένη· ὥστε διὰπάντων ἐν τῷτῆς βασιλείας ἀξιώματι δείκνυσθαι δι᾽ἀκριβείας πρὸς τὸἀρχέτυπον κάλλος ὁμοιωθεῖσαν.

4.6–9 (ἡμὲν γὰρ ψυχὴ—διοικουμένην): Doctrina Patrum de Incarnatione Verbi 19.VII (Diekamp,

122.14–15) 4.6–11 (ἡμὲν γὰρ ψυχὴ—φύσιν): John (of Damascus) Sacra Parallela II¹98/K cap. A 2, 20 (Thum, 117.3–9) 4.11–17 (ὥσπερ—ὀνόματος): John of Damascus, Imag. 1.49/2.45

(Kotter, 3.153.4–11) 4.11–5.3 (ὥσπερ—θεωρεῖται): John (of Damascus) Sacra Parallela II¹38/K cap. A 1, 38 (Thum, 67.11–68.5) 1 ὅτι—κατασκευή] de regia dignitate humanae formae Λ

4 τὴν om. I W 5 προτερήμασι] observationibus Eri 6 μὲν γὰρ om. SP 7 ταπεινώσεως N 8 θελήμασιν] θελήμασιν καὶA I K N Q : θελήμασι καὶO 8–9 αὐτοκρατορικοῖς διοικουμένη N 9 ἄλλου] alius Eri : om. SP ἐστίν] ἔσται A K Q ἔτι] ἔστιν SP 10 τῶν πάντων om. SP εἰκόνα φύσεως M οὐδὲν] ὅπερ οὐδὲν SP 11 ἢεὐθὺς SP βασιλίδα] βασιλέα Æ γὰρ om. Dam. SP 12 συνήθειαν Xmg2 οἱom. N 14 συμπεριγράφουσι L N V κατὰ] κατὰτὴν Æ ἡom. B I Pac βασιλεύς] καὶβασιλεύς Dam οὕτως Æ R O 15 ἀρχὴν τῶν] τὴν ἀρχὴν Mign κατεσκευάζεται Rac 15–16 διὰτῆς—ὁμοιότητος om. Dam 16 ἔμψυχος om. N

οὐδὲ] οὔτε N V 18 τὴν] τὴν βασιλικὴν SP οὐδὲ] οὔτε V 19 τοιούτοις R ἀλουργίδος G N P R X 20 ἐσθημάτων] τῶν ἐσθημάτων I τοῦom. N 21 τῷτῆς om. M T W 22 κοσμουμένη M : κεκοσμημένος Æ : κοσμημένη W : κατεστρεμμένη V δείκνυσθαι] παραδείκνυσθαι Æ

That the formation of the human being throughout signiﬁes his sovereign authority.¹²

[4] Just as in this life a tool appropriate to its use is fashioned by artists, so also the best Artist¹³ crafted our nature as it were a vessel ﬁt for the exercise of royalty, preparing it both with the superior advantages of soul and by the very form of the body to be such as to be adapted for royalty; for the soul immediately shows its royal and exalted character, far removed as it is from subordinate lowliness, in that it is without lord and is self-governed, swayed autocratically by its own will. For to whom else does this belong, other than to a king? And further, besides these points, that it has come to be as the image of that Nature which rules over all means nothing else than that our nature was crafted to be immediately royal. Just as in human customs, those who fashion images of rulers both mould the ﬁgure of their form and represent the royal rank by the purple robe, and even the image is customarily called a king, so also human nature, since it was fashioned to rule the rest, on account of its likeness to the King of all, was established as it were as a living image, sharing with the Archetype in both rank and name, not robed in purple, nor indicating rank by sceptre and diadem (for neither is Archetype arrayed in these), but, instead of the purple robe, clothed in virtue, which is the most royal of all raiments, and in place of the sceptre, leaning on the blessedness of immortality, and instead of the royal diadem, adorned with the crown of righteousness, so that in everything that belongs to the dignity of royalty it is shown to be precisely assimilated to the beauty of the archetype.

¹² Bodl. 238: 'Of the kingly dignity of the human form'.

¹³ Cf. Clement of Alexandria, Protrep. 10.98.3; Pindar, Frag. 57 (Snell).

[5.1] Τὸδὲδὴθεῖον κάλλος οὐσχήματίτινι καὶμορφῆς εὐμοιρίᾳ, διάτινος εὐχροίας ἐναγλαΐζεται, ἀλλ᾽ἐν ἀφράστῳμακαριότητι κατ᾽ἀρετὴν θεωρεῖται. Ὥσπερ τοίνυν τὰς ἀνθρωπίνας μορφὰς διὰχρωμάτων τινῶν ἐπὶτοὺς πίνακας οἱγραφεῖς μεταφέρουσι, τὰς οἰκείας τε καὶκαταλλήλους βαφὰς ἐπαλείφοντες τῷμιμήματι, ὡς ἂν δι᾽ἀκριβείας τὸ ἀρχέτυπον κάλλος μετενεχθείη πρὸς τὸὁμοίωμα· οὕτω μοι νόει καὶτὸν ἡμέτερον πλάστην, οἷόν τισι βαφαῖς τῇτῶν ἀρετῶν ἐπιβολῇπρὸς τὸἴδιον κάλλος τὴν εἰκόνα περιανθίσαντα, ἐν ἡμῖν δεῖξαι τὴν ἰδίαν ἀρχήν· πολυειδῆδὲκαὶποικίλα τὰοἱονεὶ χρώματα τῆς εἰκόνος, δι᾽ὧν ἡἀληθινὴἀναζωγραφεῖται μορφὴ· οὐκ ἐρύθημα καὶ λαμπρότης [B] καὶἡποιὰτούτων πρὸς ἄλληλα μίξις, οὐδέτινος μέλανος ὑπογραφὴ ὀφρῦν τε καὶὀφθαλμὸν ὑπαλείφουσα, καὶκατάτινα κρᾶσιν τὰκοῖλα τοῦχαρακτῆρος ὑποσκιάζουσα, καὶὅσα τοιαῦτα ζωγράφων χεῖρες ἐπετεχνήσαντο,· ἀλλ᾽ἀντὶτούτων καθαρότης, ἀπάθεια, μακαριότης, κακοῦπαντὸς ἀλλοτρίωσις, καὶὅσα τοῦτοιούτου γένους ἐστὶ, δι᾽ὧν μορφοῦται τοῖς ἀνθρώποις ἡπρὸς τὸθεῖον ὁμοίωσις· τοιούτοις ἄνθεσιν ὁδημιουργὸς τῆς ἰδίας εἰκόνος τὴν ἡμετέραν διεχάραξε φύσιν.

[5.2] Εἰδὲκαὶτὰἄλλα συνεξετάζοις, δι᾽ὧν τὸθεῖον κάλλος χαρακτηρίζεται, εὑρήσεις καὶπρὸς ἐκεῖνα δι᾽ἀκριβείας σωζομένην ἐν τῇκαθ᾽ἡμᾶς εἰκόνι τὴν ὁμοιότητα. Νοῦς καὶλόγος ἡθειότης ἐστίν· ἐν ἀρχῇτε γὰρ ἦν ὁΛόγος, καὶοἱκατὰΠαῦλον νοῦν

Χριστοῦἔχουσι τὸν ἐν αὐτοῖς λαλοῦντα· [C] οὐπόρρω τούτων καὶτὸἀνθρώπινον· ὁρᾷς ἐν σεαυτῷκαὶτὸν λόγον καὶτὴν διάνοιαν, μίμημα τοῦὄντως νοῦτε καὶλόγου. Ἀγάπη πάλιν ὁΘεὸς, καὶἀγάπης πηγή· τοῦτο γάρ φησιν Ἰωάννης ὁμέγας, ὅτι ἡἀγάπη ἐκ τοῦ

Θεοῦἐστιν καὶ, ὁΘεὸς ἀγάπη ἐστί· τοῦτο καὶἡμέτερον πεποίηται πρόσωπον ὁτῆς φύσεως πλάστης· ἐν τούτῳγὰρ, φησὶ, γνώσονται πάντες, ὅτι μαθηταίμου ἐστὲ, ἐὰν ἀγαπᾶτε ἀλλήλους. Οὐκοῦν μὴπαρούσης ταύτης, ἅπας ὁχαρακτὴρ τῆς εἰκόνος μεταπεποίηται. Πάντα ἐπιβλέπει καὶπάντα ἐπακούει τὸθεῖον, καὶπάντα διερευνᾶται· ἔχεις καὶσὺτὴν δι᾽ὄψεως καὶἀκοῆς τῶν ὄντων ἀντίληψιν, καὶτὴν ζητητικήν τε καὶδιερευνητικὴν τῶν ὄντων διάνοιαν.

5.2–6 (Τὸδὲ—τὸὁμοίωμα): John of Damascus, Imag. 1.50/2.46 (Kotter, 3.154.3–9) 1 ὅτι—ἄνθρωπος] quomodo ad imaginem dei facta est humana anima Λ

2 δὴ] ita A E G I L M N O P Q R S T V W X Forb : om. Dam SP Ald Mign 3 ἐναγλαΐζεται] ita codd. Dam Forb : ἀναγλαΐζεται I : ἐπαγλαΐζεται Rac : ἐναγκαλίζεται K : ἀγλαΐζεται Ald Mign

R μεταμορφοῦσι Æ 5 τε om. N καὶom. V ἐπαλείφοντες] ita codd. Dam Forb : ἀπαλείφοντες Ald

Mign 6 μετενεχθῆR 8 περιανθήσαντα E G I K N O P Q T W X ἰδίαν] οἰκείαν I : θείαν K O τὰom.

N 9 ἀναζωγραφεῖται] διαζωγραφεῖται A B K O Q R T : ζωγραφεῖται I ἐρύθημα] ita Æ ß G I K L M N O P Q R S V W X Ald Forb : ἐρύθρημα Mign

10 μίξεως V 11–12 ὀφθαλμὸν—ὑποσκιάζουσα] oculumque subscribit Eri 11 ὀφθαλμὸν] ita A B I K M N O R V W Forb : ὀφθαλμοὺς X Ald Mign κράσιν ß I : τάξιν E G M P V W X : κρᾶσιν καὶτάξιν L

12 ἐπετεχνάσαντο A B K O Q R Spc V : ἐτεχνάσαντο N : ἐπιτεχνάζονται I : ἀπετεχνήσαντο T

14 τοιούτοις] τοῖς τοιούτοις A B I K N O Q Rac T V 16 συνεξετάζεις M 17 ἐκεῖνο E G I K L M O P Q S T V W X 18 θεότης B E I K L M N O R S οἱ] οἱπροφῆται Mign 19 ἔχουσιν N V τὸν om. N αὐτοῖς] ἑαυτοῖς R πόρρω] πόρρω δὲB ὁρᾷς] ὁρᾷς γὰρ I 20 μιμήματα N T ὄντος A B K N O P 21 ἡom. Mign 21–2 ἐστιν ἐκ τοῦΘεοῦK

ἐστιν] ἐστι A B I K N O Q R X : om. V W Ald Mign 22 τοῦτο] τοιοῦτο I ἡμέτερον] τὸἡμέτερον I 23 πλάστης] λόγος X φησὶom. V W μαθηταίμου] ἐμοὶμαθηταίE 24–5 οὐκοῦν— μεταπεποίηται] nempe igitur dum haec praesens sit omnis character imaginis perﬁcitur

That the human being is a likeness of the divine royalty.¹⁴ [5.1] The divine beauty is not in being adorned with a certain shape or excellent form, but is contemplated in unspeakable blessedness in accordance with virtue. Just as painters convey human forms in their pictures by means of certain colours, applying to their copy the appropriate and corresponding tints, so that the beauty of the archetype may be accurately transferred to the likeness, so also, as I understand it, our Fashioner also, painting the image to resemble his own beauty by the addition of virtues, as it were with colours, shows in us his own sovereignty; manifold and varied are the colours, as it were, by which his true form is portrayed—not red, or white, or some kind of mixture of these with each other, nor a touch of black that paints the eyebrow and the eye, and shades, by some combination, the hollows in the ﬁgure, and all such things which the hands of painters contrive—but instead of these, purity, freedom from passion, blessedness, estrangement from all evil, and whatever of such a kind through which the likeness to the divine is formed in human beings.

With such lustres did the Craftsman of his own image mark our nature.

[5.2] And if you were to examine also the other points by which the divine beauty is characterized, you will ﬁnd that to them too the likeness in our image is accurately preserved.¹⁵ The divinity is intellect and word: for in the beginning was the Word,¹⁶ and those, according to Paul, who have the intellect of Christ have it speaking in them.¹⁷ Humankind too is not far removed from these: you see in yourself word and mind, an imitation of the very Intellect and Word. Again, God is love, and the source of love; for this the great John declares, that love is of God, and God is love.¹⁸ The Fashioner of our nature has made this to be our character also; for, he says, by this shall all know that you are my disciples, if you love one another.¹⁹ Therefore, if this be absent, the whole stamp of the image is transformed. The Divine beholds all things and hears all things, and searches out all things; you too have the ability of apprehending things by means of sight and hearing and the mind that enquires into beings and searches them out.²⁰

¹⁴ Bodl. 238: 'How the human soul is made in the image of God'.

¹⁵ Cf. Gregory of Nyssa, An. et res. 3.11–12 (Spira, 34.4–8).

¹⁶ John 1:1.

¹⁷ 1 Cor. 2:16; 2 Cor. 13:3.

¹⁸ 1 John 4:7, 8.

¹⁹ John 13:35.

²⁰ Cf. Gregory of Nyssa, An. et res. 3.34 (Spira, 39.11–16).

Ἐξέτασις τῆς τοῦνοῦπρὸς τὴν φύσιν συγγενείας, ἐν ᾧκαὶἐκ παρόδου τὸτῶν ἀνομοίων διελέγχεται δόγμα.

[6.1] Καίμε μηδεὶς οἴεσθω καθ᾽ὁμοιότητα τῆς ἀνθρωπίνης ἐνεργείας ἐν διαφόροις δυνάμεσι τὸθεῖον λέγειν τῶν ὄντων ἐφάπτεσθαι. Οὐγάρ ἐστι δυνατὸν ἐν τῇ ἁπλότητι τῆς θειότητος τὸποικίλον τε καὶπολυειδὲς τῆς ἀντιληπτικῆς ἐνεργείας κατανοῆσαι· οὐδὲγὰρ παρ᾽ἡμῖν πολλαίτινές εἰσὶν αἱἀντιληπτικαὶτῶν πραγμάτων δυνάμεις, εἰκαὶπολυτρόπως διὰτῶν αἰσθήσεων [140] τῶν κατὰτὴν ζωὴν ἐφαπτόμεθα· μία γάρ τις ἐστι δύναμις, αὐτὸς ὁἐγκείμενος νοῦς, ὁδι᾽ἑκάστου τῶν αἰσθητηρίων διεξιὼν καὶτῶν ὄντων ἐπιδρασσόμενος· οὗτος θεωρεῖδιὰτῶν ὀφθαλμῶν τὸφαινόμενον· οὗτος συνίησι διὰτῆς ἀκοῆς τὸλεγόμενον, ἀγαπᾷτε τὸ καταθύμιον, καὶτὸμὴκαθ᾽ἡδονὴν ἀποστρέφεται, καὶτῇχειρὶχρῆται πρὸς ὅ, τι βούλεται, κρατῶν τε δι᾽αὐτῆς καὶἀπωθούμενος, καθ᾽ὅπερ ἂν λυσιτελεῖν κρίνῃτῇ τοῦὀργάνου συνεργίᾳεἰς τοῦτο συγχρώμενος.

[6.2] Εἰ τοίνυν ἐν τῷ ἀνθρώπῳ, κἂν διάφορα τύχῃ τὰ πρὸς αἴσθησιν κατεσκευασμένα παρὰτῆς φύσεως ὄργανα, ὁδιὰπάντων ἐνεργῶν καὶκινούμενος καὶκαταλλήλως ἑκάστῳπρὸς τὸπροκείμενον κεχρημένος, εἷς ἐστι καὶὁαὐτὸς, ταῖς διαφοραῖς τῶν ἐνεργειῶν οὐσυνεξαλλάσσων τὴν φύσιν· πῶς ἄν τις ἐπὶτοῦΘεοῦδιὰ

[B] τῶν ποικίλων δυνάμεων τὸπολυμερὲς τῆς οὐσίας καθυποπτεύσειεν; ὁγὰρ πλάσας τὸν ὀφθαλμὸν, καθώς φησιν ὁπροφήτης, καὶὁφυτεύσας τὸοὖς, πρὸς τὰ ἐν αὐτῷπαραδείγματα τὰς ἐνεργείας ταύτας οἷόν τινας γνωριστικοὺς χαρακτῆρας τῇφύσει τῶν ἀνθρώπων ἐνεσημήνατο· ποιήσωμεν γὰρ, φησὶν, ἄνθρωπον κατ᾽εἰκόνα ἡμετέραν.

[6.3] Ἀλλὰποῦμοι τῶν Ἀνομοίων ἡαἵρεσις; τίπρὸς τὴν τοιαύτην ἐροῦσι φωνήν; πῶς διασώσουσιν ἐν τοῖς εἰρημένοις τοῦδόγματος αὐτῶν τὴν κενότητα; ἆρα δυνατὸν εἶναι φήσουσι, μίαν εἰκόνα διαφόροις ὁμοιωθῆναι μορφαῖς; εἰἀνόμοιος κατὰτὴν φύσιν τῷΠατρὶὁΥἱὸς, πῶς μίαν κατασκευάζει τῶν διαφόρων φύσεων τὴν εἰκόνα; ὁ γὰρ ποιήσωμεν κατ᾽εἰκόνα ἡμετέραν εἰπὼν, καὶδιὰτῆς πληθυντικῆς σημασίας τὴν

1–2 ἐξέτασις—δόγμα] quod deus non habet membra humana et quod una est imago patris et ﬁlii contra eunomianos Λ 1 ἐκ παρόδου] ἐν παρόδῳM 2 διελέγχει R 3 ἐν] ἐν ταῖς R 4 οὐ] οὐδὲR ἐστι om. R 5 θεότητος A B E H I K L N O R V ποικίλον] receptionem Eri πολυειδὲς] πθεοειδὲς X

παρ᾽] ita A B E I K L N O Q R S T Forb : om. V W X Ald Mign παρ᾽ἡμῖν] apud nos Eri αἱom. Æ G H K Ppc 7 τὴν om. Ald Mign 8 ἐφαπτώμεθα V Ald Mign δύναμις om. B 9 διεξιὼν] ἐξιὼν B ἐπιδρασσόμενος] transcurrit Eri 10 φαινόμενον] βλεπόμενον R συνίησι] ita A B E I K L N O R S T Forb : συννοεῖG H P X : συνιεῖV W Ald Mign διὰτῆς] δι᾽L 11 κατευθύμιον Ald Mign χρᾶται R πρὸς] ita A B E K L N O Q R S T Forb : πρὸς τὸV W Ald Mign

12 τε] δὲ M W Ald : om. Mign αὐτῆς] ἑαυτῆς Æ H P ἀπωθούμενος] ἀπωθούμενος καὶB καθ᾽ὅπερ] ita A B E I L Q S Forb : καθ᾽ἅπερ P : καθάπερ G H K M O R T V W X : ἅπερ Ald Mign κρίνοι I 13 εἰς om.

G H M P V W X

τούτῳH M 15 κατασκευασμένα G H 16 καὶ¹ om. H M 17 διαφόροις R S τοῦ om. A B I K N O Q T 18 καθυποπτεύσειεν] ita A B E I K L N O S T Forb : κατοπτεύσειεν V W X Ald

Mign

ὁom. G H M P R S V W X 20 αὐτῷ] ita Æ ß G H K L M N O R S V W Forb Mign : αὐτῶ P : ἑαυτῷQ : αὑτῷAld γνωστικοὺς Æ T 21 φησὶν om. V W 22 ἡμετέραν] ἡμετέραν καὶκαθ᾽ ὁμοίωσιν A B E I K L O Q R : et similitudinem nostram Dion

23 μοι om. R τί] ἢτίA B K O Q

ἐν] ἐν τούτοις N καινότητα M T : novitatem Dion Eri 25–6 τῷπατρὶκατὰτὴν φύσιν N 26 ὁυἱὸς τῷ πατρὶL 27 ποιήσωμεν] ita A B E G H I K M N O P Q R S V W X Forb : ποιήσωμεν ἄνθρωπον Ald

An examination of the kinship of the intellect to nature; in which also, by way of digression, the doctrine of the Anomoeans is refuted.²¹

[6.1] And let no one suppose me to say that the divine is in touch with beings in a similar way to human activity, by means of different faculties. For it is not possible to comprehend in the simplicity of the divinity the varied and diverse apprehending activity; for neither in our own case are the faculties which apprehend things many, although we are in touch in many ways, through the senses, with those things pertaining to life; for there is one faculty, the implanted intellect itself, which passes through each of the organs of sense and grasps the beings beyond: this, by means of the eyes, contemplates what appears; this, by means of the hearing, understands what is said; loves what is to its taste and turns from what is not pleasant, and uses the hand for whatever it wills, holding or rejecting with it, using the help of this instrument for whatever it deems to be advantageous.

[6.2] If, then, in the human being, even though the organs formed by nature for perception may be different, that which works and moves through them all, and uses each appropriately for the object before it, is one and the same, not changing its nature by the differences of the activities, how could anyone suppose there to be a multiplicity of essence in regard to God on the ground of his varied faculties? For he that fashioned the eye, as the prophet says, and that planted the ear,²² stamped on the nature of human beings these activities to be as it were indicative characteristics, with reference to their paradigms in himself; for he says, Let us make the human being in accordance with our image.²³

[6.3] But where, for me, is the heresy of the Anomoeans? What will they say to such an utterance? How will they defend the vanity of their doctrine in view of the words cited? Will they say that it is possible that one image should be made like to different forms? If the Son is by nature unlike the Father, how does he form one image of the different natures? For he who said, Let us make in accordance our

²¹ Bodl. 238: 'That God does not have human limbs, and that the image of the Father and the Son is one, against the Eunomians'.

²² Ps. 93:9.

²³ Gen. 1:26.

ἁγίαν Τριάδα [C] δηλώσας, οὐκ ἂν τῆς εἰκόνος μοναδικῶς ἐπεμνήσθη, εἴπερ ἀνομοίως εἶχε πρὸς ἄλληλα τὰἀρχέτυπα· οὐδὲγὰρ ἦν δυνατὸν τῶν ἀλλήλοις μὴ συμβαινόντων ἓν ἀναδειχθῆναι ὁμοίωμα· ἀλλ᾽εἰδιάφοροι ἦσαν αἱφύσεις, διαφόρους ἂν πάντως καὶ τὰς εἰκόνας αὐτῶν ἐνεστήσατο, τὴν κατάλληλον ἑκάστῃ δημιουργήσας· ἀλλ᾽ἐπειδὴμία μὲν ἡεἰκὼν, οὐχ ἓν δὲτὸτῆς εἰκόνος ἀρχέτυπον· τίς οὕτως ἔξω διανοίας ἐστὶν ὡς ἀγνοεῖν, ὅτι τὰτῷἑνὶὁμοιούμενα καὶπρὸς ἄλληλα πάντως ὁμοίως ἔχει; διὰτοῦτόφησι· (τάχα τὴν κακίαν ταύτην ἐν τῇκατασκευῇτῆς ἀνθρωπίνης ζωῆς ὁλόγος ὑποτεμνόμενος) ποιήσωμεν ἄνθρωπον κατ᾽εἰκόνα καὶ ὁμοίωσιν ἡμετέραν.

[7.1] Ἀλλὰτίβούλεται τὸτοῦσχήματος ὄρθιον; τίδὲοὐχὶσυμφυεῖς εἰσιν αἱπρὸς τὸν βίον δυνάμεις τῷσώματι, ἀλλὰγυμνὸς μὲν τῶν φυσικῶν σκεπασμάτων, ἄοπλος δέτις καὶπένης ὁἄνθρωπος καὶτῶν πρὸς τὴν χρείαν ἐνδεὴς ἁπάντων, ἐπὶτὸν βίον παράγεται, ἐλεεῖσθαι μᾶλλον ἢμακαρίζεσθαι κατὰτὸφαινόμενον ἄξιος, οὐ προβολαῖς κεράτων καθωπλισμένος, οὐκ ὀνύχων ἀκμαῖς, οὐχ ὁπλαῖς ἢὀδοῦσιν ἢ τινι κέντρῳθανατηφόρον ἰὸν ἐκ φύσεως ἔχοντι, οἷα δὴτὰ[141] πολλὰτῶν ζώων ἐν ἑαυτοῖς πρὸς τὴν τῶν λυπούντων ἄμυναν κέκτηται, οὐτῇτῶν τριχῶν περιβολῇτὸ σῶμα κεκάλυπται, καίτοιγε ἴσως τὸν εἰς ἀρχὴν τῶν ἄλλων προτεταγμένον οἰκείοις ὅπλοις ἔδει περιπεφράχθαι παρὰτῆς φύσεως, ὡς ἂν μὴτῆς παρ᾽ἑτέρων ἐπικουρίας πρὸς τὴν ἰδίαν ἀσφάλειαν δέοιτο· νυνὶδὲλέων μὲν καὶσῦς καὶτίγρις καὶπάρδαλις καὶεἴτι τοιοῦτον ἕτερον, ἀρκοῦσαν ἔχει πρὸς σωτηρίαν τὴν ἐκ φύσεως δύναμιν· καὶ τῷταύρῳμὲν τὸκέρας, καὶτῷλαγωῷτὸτάχος, καὶτῇδορκάδι τὸπήδημα καὶτὸ κατὰτὸν ὀφθαλμὸν ἀσφαλὲς, καὶἄλλῳτινὶζώῳτὸμέγεθος, καὶἑτέροις ἡ προνομαία, καὶτοῖς πετεινοῖς τὸπτερὸν, καὶτῇμελίσσῃτὸκέντρον, καὶπᾶσι πάντως ἕν τι εἰς σωτηρίαν παρὰτῆς φύσεως ἐμπέφυκε· μόνος δὲπάντων ὁ ἄνθρωπος, τῶν μὲν ταχυδρομούντων [B] ἀργότερος, τῶν δὲπολυσαρκούντων βραχύτερος, τῶν δὲτοῖς συμφύτοις ὅπλοις ἠσφαλισμένων εὐαλωτότερος· καὶπῶς, ἐρεῖτις, ὁτοιοῦτος τὴν ἀρχὴν τὴν κατὰπάντων κεκλήρωται;

28 ἐπεμνήσθη] ἐμνημόνευσεν A B I K N O Q R 29 εἶχε] ita A B E I K L N O Q R T Forb : ἔχει G H M P

V W X : ἔχοι Ald Mign οὐδὲ] οὔτε N : οὐAld Mign 30 ἓν] om. T : εἰς ἓν Ald Mign 31 ἂν om.

Ald Mign πάντως καὶτὰς] πάντας Q ἐνεστήσαντο V : ἀνεστήσατο A B I K N O T : ἀνεστήσαντο E ἑκάστῳN 32 ἡom. I Q R 33 οὕτω R 34 ὁμοίως ἔχει] ὁμοίως ἔχει τὴν ὁμοιότητα V : ἔχει τὴν ὁμοιότητα A B I K N O R 35–36 ἡμετέραν καὶὁμοίωσιν R 36 ὁμοίωσιν] καθ᾽ὁμοίωσιν Q 1 διατί—ἄνθρωπος] cur homo non sit creatus cum cornibus uel aliis munimentis sicut quaedam alia

ἐνδεεῖς X βίον] βίον πορεύεται καὶB 5 παράγεται] παρὰγίνεται N κατὰτὸφαινόμενον] om. Q : esse videatur Dion : quantum apparet Eri ἄξιος κατὰτὸφαινόμενον B κατὰ] πρὸς R 7 θανατηφόρῳ K M N V : moritfero Eri τὰom. N 8 κέκτηνται V 9 κεκάλυπται] περικεκάλυπται R : καλύπτεται

Ald Mign καίτοιγε] καίτοιγε εἴποι τις ἂν B E L R S οἰκείοις] ὡς οἰκείοις B 10 περιπεφράχθαι] πεφράχθαι A I K N O Q T : perﬁci Eri 11 σῦς] ὗς Æ G I K M N O P Q V W X : σὺς Ald

12 ἐκ] ἐκ τῆς N R V 13 μὲν om. Æ I K N O Q T καὶτῷλαγωῷ] τῷδὲλαγωῷB 13–14 καὶτὸκατὰτὸν ὀφθαλμὸν ἀσφαλὲς om. N 14 κατὰτὸν] ita A B E G I K M P Q R S T Forb : κατ᾽V Ald Mign

15 προνομαία] catulorum rapina Eri καὶτῇμελίσσῃτὸκέντρον om. Q ταῖς μελίσσαις Æ I K N O R T 16 εἰς σωτηρίαν] τῆς σωτηρίας G M P R W X παρὰτῆς φύσεως εἰς σωτηρίαν A B E I K N O Q T V πάντων] τῶν πάντων N R T V 18 συμφύτοις] ἐμφύτοις L ἠμφεισμένων R2mg 19 τὴν² om. Æ L

image, and by the plural signiﬁcation revealed the Holy Trinity, would not, if the archetypes were unlike one another, have mentioned the image in the singular: for it would not be possible for there to be displayed one likeness of things which do not concur with each other.²⁴ Rather, if the natures were different he would assuredly have presented different images of them also, making the appropriate one for each; but if the image is one, while the archetype of the image is not one, who is so mindless as not to know that things resembling one thing surely resemble each other also? Therefore he says (the account perhaps cutting short this wickedness at the very formation of human life), Let us make the human being in accordance with our image and likeness.

Why the human being is by nature destitute weapons and covering.²⁵ [7.1] But what does the uprightness of his ﬁgure mean? And why is it that those means supporting life are not connatural with the body? Instead, the human being is brought into life bare of natural covering, an unarmed and poor being, deﬁcient in all things useful, according to appearances worthy of being pitied rather than being admired, not armed with prominent horns, nor sharp claws, nor hoofs, nor teeth, nor possessing by nature any deadly venom in a sting—things such as most animals have in themselves for defence against those who do them harm—nor is his body protected with a covering of hair; and yet perhaps it was necessary that the one positioned for rule over the others should be defended by nature with arms of his own, so that he might not need assistance from others for his own safety.²⁶ But, as it is, the lion, the boar, the tiger, the leopard, and all the like have by nature the means sufﬁcient for their safety: the bull has his horn, the hare his speed, the deer his leap and unerring sight, and another animal has size, others a proboscis, the birds their wings, and the bee its sting, and in absolutely everything there is something implanted by nature for safety. Alone of all, the human being is slower than those swift of foot, smaller than those of great bulk, more defenceless than those that are protected by natural arms; and how, one will say, has such a being obtained the sovereignty over all things?

²⁴ Cf. Basil, Hom. de creat. hom. 1.4 (Hörner, 6.15–8.10); Basil, Hex. 9.6; Philo, Opif. 72–5.

²⁵ Bodl. 238: 'Why the human was not created with horns and other defences like the other [animals]'.

²⁶ Cf. Philo, Opif. 83; Galen, De usu part. 1.4 (Helmreich, 1, 5–6; ET 1, 71); Origen, Cels. 4.76;

Nemesius, De nat. hom. 1.50 (Morani, 8.15–23).

[7.2] Ἀλλ᾽οὐδὲν οἶμαι χαλεπὸν δεῖξαι, ὅτι τὸδοκοῦν ἐπιδεὲς τῆς φύσεως ἡμῶν, ἀφορμὴπρὸς τὸκρατεῖν τῶν ὑποχειρίων ἐστίν· εἰγὰρ οὕτω δυνάμεως εἶχεν ὁ ἄνθρωπος ὡς τῇμὲν ὠκύτητι παρατρέχειν τὸν ἵππον, ἄτριπτον δὲὑπὸ στερρότητος ἔχειν τὸν πόδα, ὁπλαῖς τισιν ἢχηλαῖς ἐρειδόμενον, κέρατα δὲκαὶ κέντρα καὶὄνυχας ἐν ἑαυτῷφέρειν· πρῶτον μὲν θηριώδης τις ἂν ἦν καὶ δυσάντητος, τοιούτων αὐτοῦτῷσώματι συμπεφυκότων· ἔπειτα δὲπαρεῖδεν ἂν τὴν τῶν ἄλλων ἀρχὴν, οὐδὲν τῆς συνεργίας τῶν ὑποχειρίων δεόμενος· [C] νυνὶδὲ τούτου χάριν ἐφ᾽ ἕκαστον τῶν ὑπεζευγμένων ἡμῖν αἱ τοῦ βίου χρεῖαι κατεμερίσθησαν, ὡς ἀναγκαίαν ποιεῖν τὴν κατ᾽ἐκείνων ἀρχήν.

[7.3] Τὸμὲν γὰρ βραδὺτοῦσώματος ἡμῶν καὶδυσκίνητον, τὸν ἵππον τῇχρείᾳ προσήγαγέτε καὶἐδαμάσατο· ἡδὲτῆς σαρκὸς γυμνότης ἀναγκαίαν τὴν τῶν προβάτων ἐπιστασίαν ἐποίησεν, ἐκ τῆς ἐτησίου τῶν ἐρίων φορᾶς τῆς ἡμετέρας φύσεως ἀναπληροῦσαν τὸλεῖπον· τὸδὲτὰς ἀφορμὰς ἡμῖν τὰς πρὸς τὸν βίον καὶἐξ ἑτέρων εἰσάγεσθαι, τὰἀχθοφόρα τῶν ζώων ταῖς τοιαύταις ὑπηρεσίαις ὑπέζευξεν· ἀλλὰμὴν τὸμὴδύνασθαι καθ᾽ὁμοιότητα τῶν βοσκημάτων ποηφαγεῖν, ὑποχείριον τῷβίῳτὸν βοῦν ἀπειργάσατο, τοῖς ἰδίοις πόνοις τὴν ζωὴν ἡμῖν ἐξευμαρίζοντα· ἐπεὶ δὲκαὶὀδόντων καὶδήγματος ἦν ἡμῖν χρεία πρὸς τὸκαταγωνίζεσθαίτινα τῶν [D] ἄλλων ζώων διὰτῆς τῶν ὀδόντων λαβῆς, πάρεσχεν ὁκύων μετὰτοῦτάχους τὴν ἰδίαν γένυν τῇἡμετέρᾳχρείᾳ, οἷόν τις ἔμψυχος μάχαιρα τῷἀνθρώπῳγινόμενος· κεράτων δὲπροβολῆς καὶὀνύχων ἀκμῆς ἰσχυρότερός τε καὶτομώτερος ἐπινενόηται τοῖς ἀνθρώποις ὁσίδηρος, οὐκ ἀεὶσυμπεφυκὼς ἡμῖν, ὥσπερ τοῖς θηρίοις ἐκεῖνα, ἀλλ᾽ ἐπὶκαιροῦσυμμαχήσας, τὸλοιπὸν ἐφ᾽ἑαυτοῦμένει· καὶἀντὶτῆς κροκοδείλου φολίδος, ἔστι μὲν καὶαὐτὸν ἐκεῖνον ὅπλον ποιήσασθαι, κατὰκαιρὸν τὴν δορὰν περιθέμενον· εἰδὲμὴ, σχηματίζεται καὶπρὸς τοῦτο παρὰτῆς τέχνης ὁσίδηρος, ὃς ἐπὶκαιροῦπρὸς τὸν πόλεμον ὑπηρετήσας, πάλιν ἐλεύθερον τοῦἄχθος ἐπ᾽εἰρήνης τὸν ὁπλίτην κατέλιπεν· ὑπηρετεῖδὲτῷβίῳκαὶτὸπτερὸν τῶν ὀρνέων, ὡς μηδὲτοῦ πτηνοῦτάχους δι᾽ἐπινοίας [144] ἡμᾶς ἀπολείπεσθαι· τὰμὲν γὰρ ἐξ αὐτῶν τιθασσὰ γίνεται, καὶσυνεργεῖτοῖς θηρεύουσι· τὰδὲδι᾽ἐκείνων ταῖς χρείαις ἡμῶν δι᾽ἐπινοίας ὑπάγεται· ἀλλὰκαὶπτερόεντας ἡμῖν τοὺς ὀϊστοὺς ἡτέχνη δι᾽ἐπινοίας ποιησαμένη, τὸπτηνὸν τάχος ταῖς ἡμετέραις χρείαις διὰτοῦτόξου χαρίζεται· τὸδὲεὐπαθεῖς καὶ εὐτρίπτους ἡμῖν πρὸς τὴν πορείαν εἶναι τὰς βάσεις, ἀναγκαίαν ποιεῖτὴν ἐκ τῶν ὑποχειρίων συνεργίαν· ἐκεῖθεν γάρ ἐστι τοῖς ποσὶπεριαρμόσαι τὰπέδιλα.

20 ἀλλ' οὐδὲν om. K O τῆς φύσεως ἡμῶν ἐπιδεὲς R 22 ὀξύτητι A B K N O Q ἄτρεπτον Æ P² T 26 τῶν] κατὰτῶν A B I K N O Q T V συνεργείας X 27 ὑποζευγμένων N O Q R V 29 γὰρ om. Ald Mign βραδὺ] βραχὺM V ἡμῶν καὶom. Ald Mign τὸν om. N 30 ἐδαμάσατο] ὠνομάσατο K

ἐρίφων W 32 ἀναπληροῦσα B G N O P Q R S V W X τὰς πρὸς] πρὸς τὰς V (τὰς ante πρὸς supr. l. 2a man.) 33 ταῖς om. N ὑπέζευξεν] συνέζευξε B 34 ἀλλὰμὴν] σὺν τούτοις δὲB 35 ζωὴν] γῆν N ἡμῖν] ἡμῶν R : om. K M O W ἐξευμαρίζοντα] copulat Eri 36 ἦν om. E G I L M P R S X ἡμῖν om. W Mign 37 τῶν ἄλλων ζώων τινα N λαβῆς] βλάβης V Mign 38 γινόμενος] ita Æ G I L M N P Q R S V W X Forb : γενόμενος Ald Mign 39 ἀμῆς V τε om. N 39–40 καὶτομώτερος—οὐκ ἀεὶ] ἐπινενόηται τῶν ἀνθρωπῶν ὁσίδηρος καὶτομώτερος οὐκ εἰς N

39 τομώτερος] robustius Eri ἐπινενόηται] distribuitur Eri 41 τῆς] ita A B E G I K L M N P Q S V W X Forb : τῆς τοῦ

Ald Mign 42 φολίδος] ita A B E K L M N P² Q R S Forb : φωλίδος V W X Ald Mign 43 εἰδὲμὴ] vide nempe Eri καὶπρὸς τοῦτο σχηματίζεται Æ I K N O Q R T

44 ἐπὶκαιροῦ] ἐνὶκαιρῷM ἄχθους V W X Ald Mign ἐπ'] ἐπὶO 45 κατέλειπεν O 46 πτηναίου Æ B K O Q : πτήναι A : τῶν πτηνῶν

R τιθασὰR S T 47 τὰ] τὸT τὰς χρείας N δι᾽ἐπινοίας ἡμῶν G M P R V W X 48 ὑπάγεται] ἐπάγεται N : ἄγεται Q καὶ] καὶἐκ τῶν χηνῶν αἱστρωμναὶ· καὶἐκ τῶν γυπῶν R

[7.2] But I think it would not be difﬁcult to show that the apparent deﬁciency of our nature is an occasion for dominion over the subjects. For if the human being had such means as to be able to outrun the horse in swiftness, and to have a foot that, from its solidity, could not be worn out, supported by hoofs or claws of some kind, and to bear upon himself horns and stings and talons, he would, ﬁrst, with such things growing on his body, be a wild-looking and formidable creature; then, moreover, he would have neglected his rule over the others, not needing the cooperation of his subjects; but as it is, for this reason the needs of life are divided among each of those subjugated to us, to make our rule over them necessary.

[7.3] It was the slowness and difﬁcult movement of our body that brought the horse to supply the need and tamed him; it was the nakedness of ﬂesh that made necessary the tending of sheep, which compensates for the deﬁciency of our nature by its annual produce of wool; it was importing from others the supplies of life that subjugated beasts of burden to such services; moreover, it was not being able to eat grass like cattle that caused the ox to be subjected to our life, making life easy for us by its proper labour; since we needed teeth and a bite to ﬁght against some of the other animals by the grip of the teeth, the dog gave, along with his speed, his own jaw for our use, becoming like a living sword for the human being; stronger and more penetrating than prominent horns or sharp claws is the iron discovered by human beings, which doesn't constantly grow with us, as they do with the animals, but allies itself with us for a period and is left aside afterwards; and instead of the crocodile's scaly hide, that very hide can be made into armour, putting it upon the skin for a time; and if not that, iron is shaped by craft for this purpose also, which, having served its purpose for a period during a battle, leaves the armed soldier once again free from the burden during peace; the wing of the birds also serves our life, so that by inventiveness we are not left behind even by the speed of wings, for some of them become tame and cooperate with hunters, while others by contrivance are brought to our needs; moreover, craft, through inventiveness, makes our arrows feathered and by means of the bow supplies the speed of wings for our needs; that our feet are easily hurt and worn in travelling makes necessary the aid from the subjected animals, for from them are the shoes we ﬁt on our feet.

Διατίὄρθιον τοῦἀνθρώπου τὸσχῆμα, καὶὅτι διὰτὸν λόγον αἱχεῖρες, ἐν ᾧτις καὶ περὶδιαφορᾶς ψυχῶν φιλοσοφία.

[8.1] Ὄρθιον δὲτῷἀνθρώπῳτὸσχῆμα καὶπρὸς τὸν [B] οὐρανὸν ἀνατείνεται καὶ ἄνω βλέπει· ἀρχικὰκαὶταῦτα καὶτὴν βασιλικὴν ἀξίαν ἀποσημαίνονται· τὸγὰρ μόνον ἐν τοῖς οὖσι τοιοῦτον εἶναι τὸν ἄνθρωπον, τοῖς δ᾽ἄλλοις ἅπασι πρὸς τὸκάτω νενευκέναι τὰσώματα, σαφῶς δείκνυσι τὴν τῆς ἀξίας διαφορὰν, τῶν τε ὑποκυπτόντων τῇδυναστείᾳκαὶτῆς ὑπερανεστώσης αὐτῶν ἐξουσίας· τοῖς μὲν γὰρ ἄλλοις ἅπασι τὰἔμπροσθεν κῶλα τοῦσώματος πόδες εἰσὶ, διότι τὸκεκυφὸς ἐδεῖτο πάντως τοῦὑπερείδοντος· ἐπὶδὲτῆς τοῦἀνθρώπου κατασκευῆς χεῖρες τὰκῶλα ἐγένοντο· τοῦγὰρ ὀρθίου σχήματος αὐτάρκης ἦν πρὸς τὴν χρείαν μία βάσις, διπλοῖς ποσὶν ἐν ἀσφαλείᾳτὴν στάσιν ἐρείδουσα.

[8.2] Ἄλλως δὲκαὶτῇτοῦλόγου χρείᾳσυνεργός ἐστιν ἡτῶν χειρῶν ὑπουργία· καί τις ἴδιον τῆς λογικῆς φύσεως τὴν τῶν χειρῶν ὑπηρεσίαν εἰπὼν, [C] οὐτοῦπαντὸς ἁμαρτήσεται· οὐμόνον πρὸς τὸκοινὸν τοῦτο καὶπρόχειρον ἀποτρέχων τῇδιανοίᾳ, ὅτι γράμμασι τὸν λόγον διὰτῆς τῶν χειρῶν εὐφυΐας ἐνσημαινόμεθα· ἔστι μὲν γὰρ οὐδὲτοῦτο λογικῆς χάριτος ἄμοιρον, τὸφθέγγεσθαι διὰγραμμάτων ἡμᾶς, καὶ τρόπον τινὰδιὰχειρὸς διαλέγεσθαι, τοῖς τῶν στοιχείων χαρακτῆρσι τὰς φωνὰς διασώζοντας· ἀλλ᾽ἐγὼπρὸς ἕτερον βλέπων, συνεργεῖν φημι τὰς χεῖρας τῇ ἐκφωνήσει τοῦλόγου.

[8.3] Μᾶλλον δὲπρὶν περὶτούτου διεξετάσαι, τὸν παρεθέντα λόγον κατανοήσωμεν· μικροῦγὰρ ἡμᾶς τὸκατὰτὴν τάξιν τῶν γεγονότων διέλαθεν—τίνος χάριν προηγεῖται μὲν ἡβλάστη τῶν ἐκ τῆς γῆς φυομένων, ἐπιγίνεται δὲτὰἄλογα τῶν ζώων, καὶοὕτω μετὰτὴν κατασκευὴν τούτων ὁἄνθρωπος· [D] τάχα γὰρ οὐμόνον τὸἐκ τοῦπροχείρου νοούμενον διὰτούτων μανθάνομεν, ὅτι τῶν ζώων ἕνεκεν ἡπόα χρήσιμος ἐφάνη τῷκτίσαντι, διὰδὲτὸν ἄνθρωπον τὰβοτά· οὗχάριν πρὸμὲν τῶν βοσκημάτων ἡἐκείνων τροφὴ, πρὸδὲτοῦἀνθρώπου τὸὑπηρετεῖν μέλλον τῇ ἀνθρωπίνῃζωῇ. [8.4] Ἀλλ᾽ἐμοὶδοκεῖδόγμα τι τῶν κεκρυμμένων παραδηλοῦν διὰ τούτων ὁ Μωϋσῆς, καὶ τὴν περὶ ψυχῆς φιλοσοφίαν δι᾽ ἀπορρήτων παραδιδόναι, ἣν ἐφαντάσθη μὲν καὶἡἔξωθεν παίδευσις, οὐμὴν τηλαυγῶς

1–2 διατί—φιλοσοφία] de dignitate humanae formae et quare post alios creaturas homo creatus sit

διατίI K L M N O P R V W : ὅτι Æ ὄρθιον] ὄρθιον δὲB Q σχῆμα] σχῆμα καὶπρὸς τὸν οὐρανὸν ἀνατείνεται Β 1–2 ἐν ᾧ—φιλοσοφία] καὶπερὶδιαφορᾶς ἐν ᾧτις ψυχῶν φιλοσοφία W

1 τις om.

B D 3 τοῦἀνθρώπου B 3 καὶ²] ἔνθε καὶV 4 ἀξίαν] ἀρχὴν B ἀποσημαίνονται] ita G K L O P Q S T X Forb : ὑποσημαίνοντα B E I R : ἐπισημαίνοντα Æ M N V W : ἐπισημαίνονται Ald Forb

5 δ᾽] ita Æ ß G K M P Q R S W X Forb : δὲV Ald Mign πᾶσι A B E I K L N O Q T τὸ] τὰN 6 τῆς om. V 8 πᾶσι

A B I K N O Q R T V

κυφὸς W 9 ἑπερείδοντος V ἐπεὶV τοῦἀνθρώπου] ἀνθρώπου R V W : ἀνθρωπίνης G L M P S T X χεῖρες τὰ] αἱχεῖρες N V 10 τοῦγὰρ ὀρθίου] τῳγὰρ ὀρθίῳτοῦA B I K

N O Q R V

αὔταρκες R 12 συνεργόν N 13 ἴδιαν T 14 τοῦτο om. K O 15 εὐφυΐας] administratione Dion : ingenia Eri μὲν om. N 16 χάριτος om. I 18 διασώζοντας] ἐναρμόζοντας A B I K N O Q Rac T πρὸς] καὶπρὸς Æ R ἕτερα N R : ἑτέρους Æ 20 περὶτούτου] τοῦτο N τούτου] ita A B E G L M O P Q R S T V W X Forb : τούτων Ald Mign διεξετάσαι] κατ᾽ἐξετάσαι N παρεθέντα] παροθέντα Tac : παροφέντα Tpc : παρατεθέντα Æ κατανοήσωμεν] διεξετάσωμεν I 21 διέλαθεν] παρέλαθε R 22 τῆς om. R 24 τούτων] ita A B E G I K M N O P Q R T V W X Forb : τοῦτο L : τούτου Ald Mign μανθάνομεν] καταμανθάνομεν N ζώων] μὲν ζώων A B E I K N O Q R T V ἕνεκα N 26 ἡom. Ald Mign 27 ἀλλάμοὶA B I K N O Q R δόγμα δοκεῖN τῶν κεκρυμμένων] κεκρυμμένον N 28 μωσῆς V περὶom. N ψυχῆς] τῆς ψυχῆς N R 29 παραδιδόναι] παραδοῦναι V : ἀποδιδόναι N : παραδιδόναι ἡμῖν R ἔξωθεν] ἔξω I N R

Why the form of the human being is upright, and that the hands are on account of reason; in which also is a certain philosophical treatment regarding the difference of souls.²⁷ [8.1] The human form is upright, and extends aloft towards heaven, and looks upwards: these things are marks of sovereignty and indicate the royal dignity.²⁸

That the human being alone among beings is such as this, while all others incline their bodies downwards, clearly indicates the difference of dignity between those who stoop beneath his dominion and that authority which rises above them: for all of them, the foremost limbs of their bodies are feet, because that which stoops assuredly needs that which supports it. But in the formation of the human being these limbs are hands; for the upright form one base was sufﬁcient for its needs, supporting its posture securely on two feet.

[8.2] The service of the hands cooperates in other ways with the needs of reason.²⁹

Indeed, if one were to say that the ministry of the hands is a particular property of the rational nature, he would not be entirely wrong, not only jumping in thought to the common and ordinary point that we indicate our reasoning, through the dexterity of the hands, in written letters. That we speak by writing and, in a certain way, converse by the hand, preserving the sounds by the characters of the alphabet, is not without a share in the rational gift; but I am referring to something else when I say that the hands cooperate with bidding of reason.

[8.3] Before discussing this point, however, let us consider the subject passed over, for the subject of the order of the things that came to be almost escaped us: for what reason does the growth of things sprouting up from the earth take precedence, and the irrational animals come next, and then, after the fashioning of these, the human being? Perhaps we may learn from these things not only the obvious thought, that the grass appeared to the Creator useful for the sake of the animals, while the beasts were on account of the human being, and that for this reason, before the cattle there was their food, and before the human being that which was to minister to human life. [8.4] But it seems to me that by these points

Moses reveals a certain doctrine about hidden things, and secretly delivers the philosophy concerning the soul, which outside learning also imagined but did not ²⁷ Bodl. 238: 'Of the dignity of the human form, and why the human was created after the other creatures'.

²⁸ Cf. Plato, Tim. 90a, 91e–92a; Xenophon, Mem. 1.4.11; Aristotle, De part. an. 4.10 (686a.27); Basil,

Hom. de creat. hom. 2.15 (Hörner, 66–7); Basil, Hex. 9.2.

²⁹ Cf. Aristotle, De part. an. 4.10 (687a7–18), referring also to Anaxagoras; Xenophon, Mem. 1.4.11;

Galen, De usu part. 1.3 (Helmreich, 1, 3–5; ET 1, 69–71).

κατενόησε· διδάσκει γὰρ ἡμᾶς διὰτούτων ὁλόγος, ἐν τρισὶδιαφοραῖς τὴν ζωτικὴν καὶψυχικὴν δύναμιν θεωρεῖσθαι· ἡμὲν γάρ τις ἐστὶν αὐξητικήτε μόνον καὶ θρεπτικὴ, τὸκατάλληλον εἰς προσθήκην τῶν τρεφομένων προσάγουσα, ἣν φυτικὴ τε λέγεται καὶπερὶτὰφυτὰθεωρεῖται· ἔστι γὰρ καὶἐν τοῖς φυομένοις ζωτικήν τινα δύναμιν [145] αἰσθήσεως ἄμοιρον κατανοῆσαι· ἕτερον δὲπαρὰτοῦτο ζωῆς εἶδός ἐστιν, ὃκαὶτοῦτο ἔχει καὶτὸκατ᾽αἴσθησιν οἰκονομῆσαι προσείληφεν, ὅπερ ἐν τῇ φύσει τῶν ἀλόγων ἐστίν· οὐγὰρ μόνον τρέφεται καὶαὔξεται, ἀλλὰκαὶτὴν αἰσθητικὴν ἐνέργειάν τε καὶἀντίληψιν ἔχει· ἡδὲτελεία ἐν σώματι ζωὴἐν τῇ λογικῇ, τῇἀνθρωπίνῃλέγω, καθορᾶται φύσει, καὶτρεφομένη καὶαἰσθανομένη καὶ λόγου μετέχουσα καὶνῷδιοικουμένη.

[8.5] Γένοιτο δ᾽ἂν ἡμῖν τοιαύτη τις ἡτοῦλόγου διαίρεσις· τῶν ὄντων τὸμέν τι νοητὸν, τὸδὲσωματικὸν πάντως ἐστίν· ἀλλὰτοῦμὲν νοητοῦπαρείσθω νῦν ἡπρὸς τὰ οἰκεῖα τομή· οὐγὰρ τούτων ὁλόγος· [B] τοῦδὲσωματικοῦ, τὸμὲν ἄμοιρον καθόλου ζωῆς, τὸδὲμετέχει ζωτικῆς ἐνεργείας· πάλιν τοῦζωτικοῦσώματος, τὸμὲν αἰσθήσει συζῇ, τὸδὲἀμοιρεῖτῆς αἰσθήσεως· εἶτα τὸαἰσθητικὸν τέμνεται πάλιν εἰς λογικόν τε καὶἄλογον· διὰτοῦτο πρῶτον μετὰτὴν ἄψυχον ὕλην οἷον ὑποβάθραν τινὰτῆς τῶν ἐμψύχων ἰδέας τὴν φυτικὴν ταύτην ζωὴν συστῆναι λέγει ὁνομοθέτης, ἐν τῇτῶν φυτῶν βλάστῃπροϋποστᾶσαν· εἶθ᾽οὕτως ἐπάγει τῶν κατ᾽αἴσθησιν διοικουμένων τὴν γένεσιν· καὶἐπειδὴκατὰτὴν αὐτὴν ἀκολουθίαν, τῶν διὰσαρκὸς τὴν ζωὴν εἰληχότων, τὰμὲν αἰσθητικὰκαὶδίχα τῆς νοερᾶς φύσεως ἐφ᾽ἑαυτῶν εἶναι δύναται, τὸδὲλογικὸν οὐκ ἂν ἑτέρως γένοιτο ἐν σώματι, εἰμὴτῷαἰσθητῷ συγκραθείη· διὰ τοῦτο τελευταῖος μετὰ τὰ βλαστήματα καὶ τὰ βοτὰ κατεσκευάσθη ὁἄνθρωπος, ὁδῷτινι πρὸς τὸτέλειον ἀκολούθως [C] προϊούσης τῆς φύσεως.

30 ἡμᾶς] οἶμαι A B I K N O Q R T : ut arbitror Dion Eri : οἶμαι ἡμᾶς V ζωτικὴν] ζωτικήν τε B I K N O Q R V 31 καὶψυχικὴν] καὶἔμψυχον R : om. A L ἡμὲν γάρ τις ἐστὶν] herbarum siquidem natura

Dion αὐξητικήτις ἐστὶν I 31–2 αὐξητικήτε μόνον καὶθρεπτικὴ] quae solummodo incrementum dat et nutrit et uocatur auctiua et nutritoria Eri

31 τε om. I N μόνον om. I 32 προσθήκας B προσάγουσα] εἰσάγουσα W φυτικὴ] ita A ß E I K L O R S Wils : germinabilis Dion : germinalis Eri : φυσικὴB T V W

X Ald Mign Forb 33 τε] ita Æ ß G I K L N O P Q R S T V X Forb : om. Ald Mign 34 κατανοῆσαι αἰσθήσεως ἄμοιρον R εἶδός ζωῆς R 35 οἰκονομεῖσθαι A B E I K N O Q R S² V 36 μόνον γὰρ B τρέφεται] τρέφεται τε A B I K Q καὶαὔξεται om. M αὐξάνεται W 37 τε om. N 38 καθορᾶται λέγω R καὶτρεφομένη] τρεφομένη τε Ald Mign 40 δ᾽ἂν] δὲR μέν τι] μέντοι B K : τι expunct. R² 41 μὲν om. A B I K N O Q Rac T νῦν] μὲν L 42 τούτων] περὶτούτων A B I K L N O Q R S T V 44 αἰσθήσει] ἐν αἰσθήσει N συζῇ] coniungitur Eri εἶτα] εἴX 45 τε om. M ἄψυχον om. M οἷον] οἱονεὶA B E I K N O 46 φυτικὴν] ita Æ I K O Q R Wils : germinalem Dion : ψυχικὴν N : φυσικὴν V W

X Ald Mign Forb : naturalem Eri 47 βλαστήσει A B E K N O Q 48 αὐτὴν om. Æ K 49 εἰληχότων] εἰληφότων A B I K O Q R V : acceperunt Eri : ἀνεἰληφότων N : sortita sunt Dion ἐπ᾽αὐτῶν M : ἀφ᾽ἑαυτῶν T 49–50 δύναται εἶναι R 50 δύνανται N ἑτέρως γένοιτο ἐν σώματι] ἐν ἑτέρῳσώματι γένοιτο A B : ἑτέρῳσώματι γένοιτο I K N O Q : ἐν ἑτερῳγένοιτο σώματι R T : ἑτέρως γένοιτο σώματι E αἰσθητῷ] αἰσθητικῷA B Rac (αἰσθητῷRpc) : αἰσθητῷᾧT²

clearly comprehend. Through these things, the account teaches us that the vital and animating power is contemplated in three divisions.³⁰ One is simply growth and nutrition, supplying what is suitable for the increase of those being nourished, which is called 'vegetative' and is contemplated in plants, for one can perceive in growing plants a certain power of life without a share in sense-perception.³¹ There is another form of life besides this, which has both that one and adds regulation by senseperception, as is in the nature of irrational animals, for not only are they nourished and grow, but they also have the activity of sense-perception and apprehension. The perfect embodied life is seen in the rational, I mean the human, nature, which both is nourished and endowed with sense-perception and partakes of reason and is ordered by intellect.

[8.5] We might make a division of our subject in some such way: of existing things, there is the intellectual and there is certainly the bodily.³² But let the appropriate division of the intellectual be left aside for now, for our argument is not concerned with these. Of the bodily, some are entirely without a share in life and some share in vital energy; again, of living bodies, some live with senseperception and some without sense-perception; then, that which has senseperception is again divided into rational and irrational. For this reason the lawgiver says that after inanimate matter, as a sort of foundation for the form of animated things, ﬁrst this vegetative life was constituted, existing formerly in the growth of plants; then he proceeds to introduce the genesis of those beings ordered by sense-perception; and since, following the same sequence, of those who have received life through the ﬂesh, those with sense-perception are able of themselves to exist, even without the intellectual nature, while the rational aspect could not otherwise be embodied except as blended with the sense-perceptive. For this reason, the human being was fashioned last, after the plants and animals, nature advancing in a certain way sequentially to perfection.

³⁰ Cf. Gregory of Nyssa, An. et res. 3.37–43 (Spira, 40.11–42.4). The threefold distinction goes back to Aristotle, De an. 2.3 (413a23–415a13), and is extensively treated by Alexander of Aphrodisias in his

De Anima (cf. esp. Bruns, 8.25–11.5; 29.1–30.17; 80.16–24) and Mantissa §1 (Bruns 105.3–106.5); cf.

Posidonius, Frag. 33 (Kidd, 1, 52; = Galen, Hipp. et Plat. 5.6.37–8, De Lacy, 1, 334); Philo, Opif. 65–6;

Origen, Princ. 2.8.1; see also Porphyry, Isag. 3 (Busse, 10.3–18; ET 10).

³¹ The mss vary between calling this soul φυτικός ('vegetative') or φυσική('natural'). Aristotle refers to it as φυτικός ('vegetative') in Eth. nic. 1.13.18 (1102b29) and as θρεπτικός ('nutritive') in De an. 2.3

(414b2); Alexander of Aphrodisias uses φυτικός (De an., Bruns, 35.24, 38.13, 75.31, 96.9).

³² Cf. Gregory of Nyssa, Eccl. 6 (Alexander, 373.21–374.1; ET 100).

Διὰπάσης γὰρ ἰδέας τῶν ψυχῶν κατακιρνᾶται τὸλογικὸν τοῦτο ζῶον ὁἄνθρωπος· τρέφεται μὲν γὰρ κατὰτὸφυτικὸν τῆς ψυχῆς εἶδος· τῇδὲαὐξητικῇδυνάμει ἡ αἰσθητικὴπροσεφύη, μέσως ἔχουσα κατὰτὴν ἰδίαν φύσιν τῆς τε νοερᾶς καὶτῆς ὑλωδεστέρας οὐσίας· τοσούτῳπαχυμερεστέρα ταύτης ὅσῳκαθαρωτέρα ἐκείνης· εἶτάτις γίνεται πρὸς τὸλεπτὸν καὶφωτοειδὲς τῆς αἰσθητικῆς φύσεως ἡτῆς νοερᾶς οὐσίας οἰκείωσίς τε καὶἀνάκρασις· ὡς ἐν τρισὶτούτοις τὸν ἄνθρωπον τὴν σύστασιν ἔχειν· καθὼς καὶπαρὰτοῦἀποστόλου τὸτοιοῦτον ἐμάθομεν, ἐν οἷς πρὸς τοὺς

Ἐφεσίους ἔφη, ἐπευχόμενος αὐτοῖς τὴν ὁλοτελῆχάριν τοῦσώματος καὶτῆς ψυχῆς καὶτοῦπνεύματος ἐν τῇπαρουσίᾳτοῦΚυρίου φυλαχθῆναι· ἀντὶτοῦθρεπτικοῦ[D] μέρους τὸσῶμα λέγων, τὸδὲαἰσθητικὸν τῇψυχῇδιασημαίνων, τὸνοερὸν δὲτῷ πνεύματι· ὡσαύτως καὶτὸν γραμματέα διὰτοῦεὐαγγελίου παιδεύει ὁΚύριος, πάσης ἐντολῆς προτιθέναι τὴν εἰς Θεὸν ἀγάπην τὴν ἐξ ὅλης καρδίας καὶψυχῆς καὶ διανοίας ἐνεργουμένην· καὶγὰρ ἐνταῦθα τὴν αὐτὴν δοκεῖμοι διαφορὰν ἑρμηνεύειν ὁ λόγος, τὴν μὲν σωματικωτέραν κατάστασιν καρδίαν εἰπὼν, ψυχὴν δὲτὴν μέσην, διάνοιαν δὲτὴν ὑψηλοτέραν φύσιν, τὴν [148] νοεράν τε καὶδιανοητικὴν δύναμιν.

[8.6] Ὅθεν καὶτρεῖς διαφορὰς προαιρέσεων ὁἀπόστολος οἶδε, τὴν μὲν σαρκικὴν κατονομάζων, ἣπερὶγαστέρα καὶτὰς περὶταύτην ἡδυπαθείας ἠσχόληται· τὴν δὲ ψυχικὴν, ἣμέσως πρὸς ἀρετὴν καὶκακίαν ἔχει, τῆς μὲν ὑπερανεστῶσα, τῆς δὲ καθαρῶς οὐμετέχουσα· τὴν δὲπνευματικὴν, ἣτὸτέλειον ἐνθεωρεῖτῆς κατὰΘεὸν πολιτείας· διόφησι πρὸς Κορινθίους, τὸἀπολαυστικὸν αὐτῶν καὶἐμπαθὲς ὀνειδίζων, ὅτι σάρκινοίἐστε καὶτῶν τελειοτέρων δογμάτων ἀχώρητοι· ἑτέρωθι δὲσύγκρισίν τινα τοῦμέσου πρὸς τὸτέλειον ποιούμενος, λέγει· ψυχικὸς δὲἄνθρωπος οὐδέχεται τὰτοῦπνεύματος· μωρία γὰρ αὐτῷἐστιν· ὁδὲπνευματικὸς ἀνακρίνει μὲν πάντα, αὐτὸς δὲὑπ᾽οὐδενὸς ἀνακρίνεται· ὡς οὖν ἀναβέβηκεν ὁψυχικὸς τὸν [B] σαρκικὸν, κατὰτὴν αὐτὴν ἀναλογίαν καὶὁπνευματικὸς τούτου ὑπερανέστηκεν. [8.7] Εἰοὖν

54 ψυχῶν] ἐμψύχων N : ψυχικῶν R κατακίρναται I K L O ζῶον] ita A B E G N O P Q R S V W X Forb

Mign : ζῶν Ald ὁἄνθρωπος] om. Eri 55 φυτικὸν] ita A B E I K N O Q R T Wils : germinalem Dion Eri : φυσικὸν V W X Ald Forb Mign 57 τοσοῦτον N T ὅσον T 58–9 εἶτάτις—ἀνάκρασις] deinde quaedam ﬁt societas atque concretio sensualis naturae ad subtile ac lucidum intellectualis essentia Eri

αἰσθητικῆς] αἰσθητῆς A B I K O Q T αἰσθητικῆς . . . νοερᾶς] νοερᾶς . . . αἰσθητῆς N

N τρισὶ] τοῖς τρισὶR 60 τὸ] ita Æ ß N O P R S V W X Forb Mign : τὸν Ald 61 ἐφεσίους] θεσσαλονικεῖς K O Dion ἔφη] φησὶν Æ I K N O Q R T : om. B ἐπευχόμενος] προσευχόμενος V W Ald Mign ὁλοτελῆ] τελεοτελῆI 63 τῇψυχῇδιασημαίνων] διὰτῆς ψυχῆς σημαίνων R δὲτῷ] ita Æ ß G N O P R S V W X Forb : τῷL : τῷδὲAld Mign

65 πάσης ἐντολῆς] πάντων B ψυχῆς καὶκαρδίας V 66 τὴν αὐτὴν δοκεῖμοι διαφορὰν] δοκεῖτὴν αὐτὴν μοι διαφορὰν R : δοκεῖμοι τὴν διαφορὰν τὴν αὐτὴν

N 68 διανοητικὴν] ποιητικὴν V W Ald Mign 69 καὶom. W προαιρέσεως Ald Mign σαρκίνην M V W 70 περὶ¹] τὰς περὶL περὶταύτην] μετ᾽αὐτὴν N : μετὰταύτην T 72 ἣ] ἣν X ἐνθεωρεῖ] ᾖ ἐνθεωρεῖται L N R 73 τὸἀπολαυστικὸν αὐτῶν καὶἐμπαθὲς] eis studium uoluptariae uitae atque passibilis

Dion : passibilem eorum usum Eri 74 ὅτι] λέγει ὅτι N τελεωτέρων R : τελείων N δογμάτων] διδαγμάτων A B E I K N O Q R T 75 πρὸς τὸτέλειον τοῦμέσου B I K N O Q R τοῦμέσου om.

A ἄνθρωπος] ὁἄνθρωπος L 76 πάντα] τὰπάντα A B I N O Q R T 77 οὖν] γοῦν R : δὲN : γὰρ A B I K O Q ἀναβέβηκεν] ὑπεραναβέβηκεν I R σάρκινον M W 78 τοῦτον N

This rational animal, the human being, is blended of every form of soul: he is nourished by the vegetative kind of soul; and to the power of growth was added that of sense-perception, which stands midway according to its own nature between the intellectual and the more material essence, being as much denser than the one as it is more reﬁned than the other; then takes place a certain appropriation and commixture of the intellectual essence with the subtle and enlightened element of the sense-perceptive nature, so that the human being is composed of these three, just as we are taught such a thing by the apostle in what he says to the Ephesians,³³ praying for them that the complete grace of the body and the soul and the spirit may be preserved at the coming of the Lord, using the word body for the nutritive part, denoting the sense-perceptive by the word soul, and the intellectual by spirit. Likewise the Lord also instructs the scribe in the Gospel that he should set before every commandment the love of God exercised with all the heart and soul and mind,³⁴ for here also it seems to me that the report indicates the same difference, calling the more corporeal state heart, the intermediate soul, and the higher nature, the intellectual and reasoning faculty, mind.

[8.6] Hence also the apostle recognizes three different dispositions, naming one carnal, which is busied with the belly and the pleasures connected with it, another animated,whichholdsamiddlepositionwithregardtovirtueandvice,risingabovethe one but without pure participation in the other, and another spiritual, which perceives the perfection of citizenship according to God: he thus says to the Corinthians, reproaching their devotion to pleasure and passion, You are carnal³⁵ and incapable of receiving the more perfect teaching; while elsewhere, making a comparison of the middle kind with the perfect, he says, but the animated human does not receive the things of the Spirit, for they are foolishness to him; however, he that is spiritual judges all things,buthimself is judgedof noone.³⁶ As,then,the animatedishigherthanthecarnal, by the same proportion also the spiritual rises above the animated. [8.7] If, therefore,

³³ 1 Thess. 5:23. The Greek manuscripts and Eriugena mention 'Ephesians'; Dionysius Exiguus alone corrects the error and gives full verse.

³⁴ Mark 12:30.

³⁵ Cf. 1 Cor. 3:3.

³⁶ Cf. 1 Cor. 2:14–15.

τελευταῖον μετὰπᾶν ἔμψυχον ἡγραφὴγεγενῆσθαι λέγει τὸν ἄνθρωπον, οὐδὲν ἕτερον ἢφιλοσοφεῖτὰπερὶψυχῆς ἡμῖν ὁνομοθέτης, ἐπ' ἀναγκαίᾳτινὶτῇτῆς τάξεως ἀκολουθίᾳτὸτέλειον ἐν τελευταίοις βλέπων· ἐν μὲν γὰρ τῷλογικῷκαὶτὰλοιπὰ περιείληπται, ἐν δὲτῷαἰσθητικῷκαὶτὸφυτικὸν εἶδος πάντως ἐστίν, ἐκεῖνο δὲπερὶ τὸὑλικὸν θεωρεῖται μόνον· οὐκοῦν εἰκότως καθάπερ διὰβαθμῶν ἡφύσις, τῶν τῆς ζωῆς λέγω ἰδιωμάτων, ἀπὸτῶν μικροτέρων [C] ἐπὶτὸτέλειον ποιεῖται τὴν ἄνοδον.

[8.8] Ἐπειδὴτοίνυν λογικόν τι ζῶόν ἐστιν ὁἄνθρωπος, κατάλληλον ἔδει τῇχρείᾳ τοῦλόγου κατασκευασθῆναι τὸτοῦσώματος ὄργανον· καθάπερ τοὺς μουσικοὺς ἔστιν ἰδεῖν πρὸς τὸτῶν ὀργάνων εἶδος τὴν μουσικὴν ἑκπονοῦντας, καὶοὔτε διὰ βαρβίτων αὐλοῦντας οὔτε ἐν αὐλοῖς κιθαρίζοντας· κατὰτὸν αὐτὸν τρόπον ἔδει τῷ λόγῳκατάλληλον εἶναι τὴν τῶν ὀργάνων κατασκευὴν, ὡς ἂν προσφυῶς ἐνηχοίη πρὸς τὴν τῶν ῥημάτων χρείαν ὑπὸτῶν φωνητικῶν μορίων τυπούμενος· διὰτοῦτο συνηρτήθησαν αἱχεῖρες τῷσώματι· εἰγὰρ καὶμυρίας ἐστὶν ἀπαριθμήσασθαι τὰς κατὰτὸν βίον χρείας πρὸς ἃς τὰεὐμήχανα ταῦτα καὶπολυαρκῆτῶν χειρῶν ὄργανα χρησίμως ἔχει, πρὸς πᾶσαν τέχνην καὶ[D] πᾶσαν ἐνέργειαν, τὸν κατὰπόλεμόν τε καὶεἰρήνην, εὐαφῶς μετιόντα· ἀλλὰγε πρὸτῶν ἄλλων διαφερόντως τοῦλόγου χάριν προσέθηκεν αὐτὰς ἡφύσις τῷσώματι· εἰγὰρ ἄμοιρος τῶν χειρῶν ὁἄνθρωπος ἦν, πάντως ἂν αὐτῷκαθ᾽ὁμοιότητα τῶν τετραπόδων καταλλήλως τῇτῆς τροφῆς χρείᾳ διεσκεύαστο τοῦπροσώπου τὰμόρια· ὥστε προμήκη τε τὴν μορφὴν εἶναι καὶἐπὶ μυκτῆρας ἀπολεπτύνεσθαι, καὶπροβεβλῆσθαι τὰχείλη τοῦστόματος τυλώδη καὶ σταθερὰκαὶπαχέα, πρὸς τὴν ἀναίρεσιν τῆς πόας ἐπιτηδείως ἔχοντα· ἐγκεῖσθαι δὲ τοῖς ὀδοῦσι τὴν γλῶτταν, ἄλλην τινὰτοιαύτην, πολύσαρκον καὶἀντιτυπῆκαὶ τραχεῖαν καὶσυγκατεργαζομένην τοῖς ὀδοῦσι τὸὑπ᾽ὀδόντα γινόμενον· ἢὑγράν τε καὶ[149] διακεχυμένην κατὰτὰπλάγια, οἷα ἡτῶν κυνῶν τε καὶτῶν λοιπῶν τῶν ὠμοβόρων ἐστὶ, τῷκαρχάρῳτῶν ὀδόντων μεταξὺτῶν διαστημάτων ἐνδιαρρέουσα·

79 πᾶν] τὴν N 80 φιλοσοφεῖν R T νομοθέτης] νομοθέτης παραδέδωκεν R ἐν ἀναγκαίᾳÆ I K O R : ἐναναγκαίᾳB : ἀναγκαίᾳN T τῇom. Æ S τῆς om. Ald Mign 81 γὰρ om. N 82 φυτικὸν] ita A B E G I K L M O P R S V W X Wils : germinalem Dion

: φυσικὸν Ald Mign Forb : naturalis Eri περὶ] πάντως περὶN 83 οὐκοῦν] non ergo Eri διὰ] ὡς διὰN 85 ante ἐπειδὴinc. cap. 9 Dion Eri : Λ habet inscr. quod forma humani corporis congruat rationalitate mentis ἐστιν om. B 86 λόγου] σώματος I τοὺς] γὰρ τοὺς Æ I L R S 88 βαρβίτων] βαλβίδων G M O P T V W X κατὰom. N R 88–9 κατάλληλον εἶναι τῷλόγῳI τῷλόγῳom. N 90 πρὸς—τυπούμενος] ad eam sonaret in ipsis particularis uerborum uocibus coaptatis formata Eri διὰ] διὰτοι R 91 συνήρτησαν N 92 πολυαρκῆ] principalia Eri

πρὸς om. N Rac T V W τὸν] τῶν Æ ß G N O P Q S V τε om. N 94 εὐφυῶς N γε] ita Æ ß G I K L N O P Q R S T W X Forb : om. V W Ald Mign πρὸ] ita Æ ß G I K M N O P Q Rac T V W Forb : καὶπρὸ

Ald Mign 96 καταλλήλως] καταλλήλως αὐτῷE 97 διεσκέδαστο A : διεσκεύαστω V : κατεσκευάσατο

T τε om. N R 98 τυλλώδη Ald 99 σταθηρὰG R παχεῖα V X δὲ] τε N 100 γλῶτταν] ita Æ ß C D E F G I K L M O P R S V W Forb Mign : γλῶσσαν X Ald ἄλλην τινὰτοιαύτην πολύσαρκον] ἀλλ᾽οὐ τοιαύτην πολύσαρκον δέτινα A τινὰ] om. Q Rac : post πολύσαρκον pon. B C I K N O πολύσαρκον] πολύσαρκον τινὰT ἀντίτυπον E M R : ἀντιτυπεῖαν L 100–101 τραχεῖαν καὶἀντιτυπῆR 101 ὑπ᾽] ὑπὸ τὸν W Ald Mign ὀδόντας R τε om. B 102 οἵα Æ D E F Spc Mign : οἵους A τῶν λοιπῶν om.

M W τῶν³ om. D R S V 103 ὠμοβόρων] αἱμοβόρων D R S T V W ἐστὶ] ἐστὶἐν τῷἐσθίειν N

Scripture says that the human being came into being last, after every animated being, the lawgiver is doing nothing other than teaching us matters regarding the soul, seeing that by a certain necessary sequence of order the perfect comes last: for the others are included in the rational also, while in the sense-perceptive there is also surely the vegetative form, and that in turn is only contemplated in material beings. Thus, reasonably, nature makes the ascent, as it were by steps, I mean the properties of life, from the lower to the perfect.³⁷

[8.8]³⁸ Since, then, the human being is a kind of rational animal, the instrument of the body must be fashioned to be appropriate for the use of reason. Just as one may see musicians producing music according to the form of the instruments, and not piping with harps nor harping upon ﬂutes, in the same way it is necessary that the formation of these instruments be appropriate for reason, so that when struck by the vocal organs it might resound ﬁttingly for expressing words.³⁹ On this account the hands were attached to the body; for though there can be enumerated very many uses in daily life for which these skilfully contrived and helpful instruments, the hands—that easily follow every art and every activity, alike in war and peace—are serviceable, yet, before every other [cause], nature added them to our body pre-eminently for the sake of reason. For if the human being were without hands, the various parts of his face would certainly have been arranged like those of the quadrupeds, appropriate for the purpose of feeding, so that its form would have been lengthened and pointed towards the nostrils, and his lips would have projected from his mouth, lumpy and stiff and thick, adapted for pulling up grass, and the tongue would either have lain between the teeth, of a kind with the lips—ﬂeshy and hard and rough, assisting his teeth in dealing with what comes under them—or it would have been moist and hanging out at the side like that of dogs and other carnivorous beasts, projecting through the gaps in his jagged row of teeth. If, then,

³⁷ Cf. Aristotle, Hist. an. 7(8).1 (588b4–50): 'Nature proceeds from the inanimate to the animals by such small steps . . . .' (οὕτω δ᾽ἐκ τῶν ἀψύχων εἰς τὰζῷα μεταβαίνει κατὰμικρὸν ἡφύσις); Philo, Opif.

65–6.

³⁸ Both Dionysius Exiguus and Eriugena begin Chapter 9 here. Bodl. 238 has the heading: 'That the form of the human body is congruent with the rationality of the mind'.

³⁹ Cf. Galen, De usu part. 1.3 (Helmreich, 1, 4.7–9; ET 1, 69–70).

εἰοὖν μὴπαρῆσαν αἱχεῖρες τῷσώματι, πῶς ἂν ἔναρθρος τούτῳἐνετυπώθη φωνὴ, τῆς κατασκευῆς τῶν κατὰτὸστόμα μορίων οὐσυνδιασχηματιζομένης πρὸς τὴν χρείαν τοῦφθόγγου; ὡς ἐπάναγκες εἶναι ἢβληχᾶσθαι πάντως ἢμηκάζειν ἢὑλακτεῖν ἢχρεμετίζειν τὸν ἄνθρωπον, ἢβουσὶν ἢὄνοις βοᾷν παραπλήσιον, ἤτινα θηριώδη μυκηθμὸν ἀφιέναι· νυνὶδὲ, τῆς χειρὸς ἐντεθείσης τῷσώματι, εὔσχολόν ἐστι τὸ στόμα τῇὑπηρεσίᾳτοῦλόγου· οὐκοῦν ἴδιον τῆς λογικῆς φύσεως αἱχεῖρες ἀναπεφῄνασιν, οὕτω τοῦπλάστου διὰτούτων ἐπινοήσαντος τῷλόγῳτὴν εὐκολίαν.

[9.1] Ἐπειδὴτοίνυν θεοειδῆτινὰχάριν τῷπλάσματι ἡμῶν ὁποιήσας δεδώρηται, τῶν ἰδίων ἀγαθῶν ἐνθεὶς τῇεἰκόνι τὰς ὁμοιότητας· διὰτοῦτο τὰμὲν λοιπὰτῶν ἀγαθῶν ἔδωκεν ἐκ φιλοτιμίας τῇἀνθρωπίνῃφύσει· νοῦδὲκαὶφρονήσεως οὐκ ἔστι κυρίως εἰπεῖν ὅτι δέδωκεν, ἀλλ᾽ὅτι μετέδωκε, τὸν ἴδιον αὐτοῦτῆς φύσεως κόσμον ἐπιβαλὼν τῇεἰκόνι. Ἐπεὶοὖν νοερόν τι χρῆμα καὶἀσώματόν ἐστιν ὁνοῦς, ἀκοινώνητον ἂν ἔσχε τὴν χάριν καὶἄμικτον, μὴδιάτινος ἐπινοίας φανερουμένης αὐτοῦτῆς κινήσεως· τούτου χάριν τῆς ὀργανικῆς ταύτης προσεδεήθη κατασκευῆς, ἵνα πλήκτρου δίκην τῶν φωνητικῶν μορίων ἁπτόμενος, διὰτῆς ποιᾶς [C] τῶν φθόγγων τυπώσεως ἑρμηνεύσῃτὴν ἔνδοθεν κίνησιν. [9.2] Καὶὥσπερ τις μουσικῆς ἔμπειρος ὢν, ἰδίαν ἐκ πάθους μὴἔχοι φωνὴν, βουλόμενος δὲφανερὰν ποιῆσαι τὴν ἐπιστήμην, ἀλλοτρίαις ἐμμελωδοίη φωναῖς, δι᾽αὐλῶν ἢλύρας δημοσιεύων τὴν τέχνην· οὕτω καὶὁἀνθρώπινος νοῦς, παντοδαπῶν νοημάτων εὑρετὴς ὢν, τῷμὴδύνασθαι τοῖς διὰσωματικῶν αἰσθήσεων ἐπαΐουσι γυμνῇτῇ ψυχῇδεικνύειν τὰς τῆς διανοίας ὁρμὰς, καθάπερ τις ἁρμοστὴς ἔντεχνος, τῶν ἐμψύχων τούτων ὀργάνων ἁπτόμενος, διὰτῆς ἐν τούτοις ἠχῆς φανερὰποιεῖτὰ κεκρυμμένα νοήματα.

[9.3] Σύμμικτος δέτις ἡμουσικὴπερὶτὸἀνθρώπινον ὄργανον αὐλοῦκαὶλύρας, ὥσπερ ἐν συνωδίᾳτινὶκατὰταὐτὸν ἀλλήλοις συμφθεγγομένων· τὸμὲν γὰρ πνεῦμα

104 αἱχεῖρες] τὰχείλη T ἐνετυπώθη τούτῳA B C I K N O Q R : formata in eo ﬁeret Eri ἐτυπώθη D φωνῇC Dac Gac K Nac 105 τὸom. F G I L M P S V X στόμα] σῶμα N V συνδιασχηματιζομένη M 106 ἢ¹ om. A B C I K N O Q R T βληχάζειν A μηκάζειν] μυκάζειν A C Dac K N O Sac W : μυκίζειν G P

X : μυκᾶσθαι L 108 μυκηθμὸν] βρυχηθμὸν A B C K N O Q R : βρυχθμὸν I 108–9 εὔσχολον ἐστι τὸστόμα τῇom. T 108 εὔσχολον] εὔκολον R : εὔσχημον L 109 στόμα] στωμα Rac : σῶμα G M P V W X οὐκοῦν] non ero Eri 110 ἐναπεφήνασιν M τῷλόγῳτὴν εὐκολίαν] τὴν εὐκολίαν τοῦλόγου N τοῦλόγου Rac T 1 κατεσκευάσθη post χρειάν pon. N τοῦἀνθρωποῦτοῦἀνθρωποῦX τὸτοῦἀνθρώπου M σχῆμα] σῶμα A B E I K O 3 ὁμοιότητας] ἰδιότητας E I M V W 4 ἔδωκεν] δέδωκεν R 5 δέδωκεν] ἔδωκεν

A B I K N O Q T

ἀλλ᾽ὅτι μετέδωκε om. X αὐτοῦτῆς φύσεως κόσμον] κόσμον τῆς αὐτοῦφύσεως I : κόσμον τῆς φύσεως E 6 ἐπειδὴR 7 ἂν om. D 7–8 μὴ—κινήσεως] dum per nullum organum intelligentiae sua motus manifestaretur Eri

B προσεδεείθη X : adiecta est Eri 9 μορίων] ὀργάνων N 10 ὥσπερ] ὥσπερ εἴA B D² I K M N

O Q R S² T

11 ὢν] ita A B D F G I K L M O P Q R S T V W X Forb : om. N : ὢν ἂν Ald Mign ἰδίαν] ἡδείαν G Rac X : ἡδεῖαν F L P V ἐκ πάθους om. ß ἐκ] ἐκ τοῦD πάθους] βάθους B ἔχοι] ἔχῃFac : ἔχει Bac I : ἔχων N T 12 ἐπιστήμην] musicam Eri ἀλλοτρίοις Q ἐμμελωδοίη] μελωδοίη A B I K N O Q : ἐμμελωδοίῃS : ἐμμελῳδοίη Ald Mign φωνὴν ß δι' om. V ἢ] καὶBac (ἢsup. l.) : καὶß 13 ὁνοῦς ὁἀνθρώπινος A B I K N O Q T 14 τῷ] τὸA B C D E F K O τοῖς] τοῖς μὴX : om. Ald Mign ἐπανΐουσιν X ἐπαΐουσι γυμνῇ] ἐπαϊούσῃAld Mign 15 ψυχῇ] add. dicit quia anima per se ipsam dum sit incorporea sine corpore dictiones habere sensibiles non potest Eri καθάπερ—ἔντεχνος] quasi per modulationem quandam haec artiﬁciosius Dion : ueluti quidam coaptatus in arte Eri ἐναρμοστὴς A B I K O Q ἐντέχνως I P² : ἐντέχνη B T : ἐν τέχνῃK O Q

16 τούτων om. N φανερὰποιεῖ] φανεροποιεῖ N ποιεῖ] ποιεῖται D I L R² S 19 συνοδίᾳß G K L Ald : ᾦδῆI : συνῳδίᾳMign ταὐτὸν] κατ᾽αὐτὸν Dac Q V

our body had no hands, how could articulate sound have been formed in it, seeing that the formation of the parts of the mouth would not been conﬁgured for the use of speech, so that the human being must of necessity have either bleated, or baaed, or barked, or neighed, or bellowed like oxen or asses, or uttered some bestial bellowing?

But as it is, with the hand being part of the body, the mouth is at leisure for the service of the reason. Therefore, the hands are shown to be proper to the rational nature, the Fashioner having thus devised by their means a facility for reason.

That the human form was fashioned as an instrument for the use of reason.

[9.1] Since, then, our Maker has bestowed upon our moulded ﬁgure a certain godlike grace, by implanting in the image the likenesses of his own good gifts, for this reason he gave, of his muniﬁcence, the other good gifts to human nature; yet it is not strictly right to say that he 'gave' of intellect and practical wisdom, but that he 'gave a share' of them, adding to the image the proper adornment of his own nature. Since, then, the intellect is a thing intelligible and incorporeal, its grace would have been incommunicable and isolated, without its movement being manifest by some contrivance. For this reason, there was need of this instrumental formation, that, by touching like a plectrum the vocal organs, it might indicate, by the quality of the sounds struck, the movement within. [9.2] And just as some experienced musician, who lost his own voice by some illness, yet wanting to make his skill known, might make melody with the voices of others, so making public his art through aid of ﬂutes or the lyre, so also the human intellect—an inventor of all sorts of conceptions, being unable to show, by the naked soul, the impulses of its mind to those who hear by bodily senses—touches, like some skilful composer, these animated instruments to make manifest its hidden thoughts by the sounds produced upon them.

[9.3] The music of the human instrument is a sort of combination of ﬂute and lyre, sounding together in combination with the others as in a kind of concert.⁴⁰

⁴⁰ Cf. Gregory of Nyssa, Inscr. 1.3.22 (McDonough, 33.1–6; ET 91).

διὰτῆς ἀρτηρίας ἀπὸτῶν πνευματοδόχων ἀγγείων ἀνωθούμενον, ὅταν ἡὁρμὴτοῦ φθεγγομένου πρὸς φωνὴν τονώσῃτὸμέλος, ταῖς ἔνδοθεν προσαρασσόμενον προσβολαῖς, αἳκυκλοτερῶς τὸν αὐλοειδῆτοῦτον διειλήφασι πόρον, μιμεῖταίπως τὴν διὰτοῦαὐλοῦγινομένην φωνὴν, ταῖς ὑμενώδεσιν ἐξοχαῖς ἐν κύκλῳ περιδονούμενον· ὑπερῶα δὲτὸν κάτωθεν φθόγγον ἐκδέχεται τῷκατ᾽αὐτὴν κενώματι, διδύμοις αὐλοῖς τοῖς ἐπὶτοὺς μυκτῆρας διήκουσι, καὶοἷον λεπίδων τισὶν ἐξοχαῖς τοῖς περὶτὸν ἠθμὸν χόνδροις τὴν φωνὴν περισχίζουσα, γεγωνοτέραν τὴν ἠχὴν ἀπεργάζεται· παρειὰδὲκαὶγλῶττα καὶἡπερὶτὸν φάρυγγα διασκευὴ, καθ᾽ ἣν ὁἀνθερεὼν ὑποχαλᾶται κοιλαινόμενος, καὶὀξυτονῶν ἐπιτείνεται—[152] ταῦτα πάντα τὴν ἐν ταῖς νευραῖς τοῦπλήκτρου κίνησιν ὑποκρίνεται ποικίλως καὶ πολυτρόπως, ἐπὶκαιροῦσὺν πολλῷτῷτάχει μεθαρμόζοντα πρὸς τὴν χρείαν τοὺς τόνους· χειλέων δὲδιαστολὴκαὶἐπίμυσις ταὐτὸν ποιεῖτοῖς διὰτῶν δακτύλων ἐπιλαμβάνουσι τοῦαὐλοῦτὸπνεῦμα κατὰτὴν ἁρμονίαν τοῦμέλους.

[10.1] Οὕτω τοίνυν τοῦνοῦδιὰτῆς ὀργανικῆς ταύτης [B] κατασκευῆς ἐν ἡμῖν μουσουργοῦντος τὸν λόγον, λογικοὶγεγόναμεν, οὐκ ἂν (ὡς οἶμαι) ἔχοντες τὴν τοῦ λόγου χάριν εἰτὸβαρύτε καὶἐπίπονον τῆς κατὰτὴν βρῶσιν λατρείας χείλεσι τὴν χρείαν τοῦσώματος ἐπορίζομεν· νυνὶδὲτὴν τοιαύτην λειτουργίαν αἱχεῖρες εἰς ἑαυτὰς μετενέγκασαι, εὔθετον τῇὑπηρεσίᾳτοῦλόγου τὸστόμα κατέλιπον.

[10.2] Διπλῆδὲπερὶτὸὄργανον ἡἐνέργεια· ἡμὲν πρὸς ἐργασίαν ἠχῆς, ἡδὲπρὸς ὑποδοχὴν τῶν ἔξωθεν νοημάτων· καὶοὐκ ἐπιμίγνυται πρὸς τὴν ἑτέραν ἡἄλλη, ἀλλὰ παραμένει τῇἐνεργείᾳἐφ᾽ᾗἐτάχθη παρὰτῆς φύσεως, οὐκ ἐνοχλοῦσα τῇγείτονι, οὔτε τῆς ἀκοῆς λαλούσης, οὔτε τῆς φωνῆς ἀκουούσης· ἡμὲν γὰρ ἀείτι πάντως προΐεται, ἡδὲἀκοὴδεχομένη διηνεκῶς οὐκ ἐμπίπλαται, καθώς φησίπου ὁΣολομών.

[10.3] Ὅμοι δοκεῖκαὶ[C] μάλιστα τῶν ἐν ἡμῖν ἄξιον εἶναι καὶθαυμάζεσθαι, τίτὸ πλάτος ἐκείνου τοῦἔνδοθεν χωρήματος, εἰς ὃπάντα συρρεῖτὰδιὰτῆς ἀκοῆς εἰσχεόμενα; τίνες οἱὑπομνηματογράφοι τῶν εἰσαγομένων ἐν αὐτῇλόγων; καὶποῖα

20 ἀνωρούμενον V : ἀνεωρούμενον W 21 φθεγγομένου] sonantis arteriam Eri μέλος] μέρος V W Ald Mign 21–2 ταῖς—προσβολαῖς] interiores ordines eleuans Eri

προβολαῖς M² N P R² T διειλήφασι] pertranat Eri πως] omnino Eri 23 γενομένην E ἐν om.

N Rac 24 ὑπερώα Æ L M R² : ὑπερῷα S Mign 26 ἠθμὸν] ἰθμὸν B F² : ἴθμον T : ἰσθμὸν I N V : λαιμὸν E (in mg γρ. ἰσθμὸν) γεγονωτέραν W X 27 ἠχὴν] ἰσχὺν K παρειαὶR γλῶσσαι R W τὸν] τὴν A Æ B C D E F Q 28 ὑποχαλᾶται] καὶὑποχαλᾶται N T ὀξυτονῶν Vpc2 (ξυ add. 2a man) 29 καὶVpc2 30 τῷom. N 32 κατὰ] καὶAld Mign 1 ἐνεργεῖται N Q T : operatur Eri 2 οὕτως N διὰτῆς] δι᾽G P X : om. F ταύτης om. G M P V W X 3 τοῦλόγου L ὡς om. D ἔχοντες] σχόντες T 4 βαρύ] βαρύτεροι F M τε om. A B C F K M N O Q τὴν¹ om. B χείλεσι] ita A B C G I K M N O P Q T V W X Forb : τοῖς χείλεσι Ald

Mign τὴν²] ita A B C D E F G L M N P Q R S T V W X Ald Forb : πρὸς τὴν Mign 5 τῇχρείᾳA B

C I K N O Q T

μετενεγκοῦσαι A B C I K N O Q R T 7 ante διπλῆinc. cap. 10 D E F G H I L M P S V W X Dion Eri : Λ habet inscr. de quinque sensibus corporis

9 παραμένει] παραμένει ἑκάστη R ᾗ] ἧς A B C I K M N O Q T 10 ἀκουούσης οὔτε τῆς φωνῆς λαλούσης B 10–11 ἡ—προΐεται] uox enim semper et omnino auditui procedit Eri 10 γὰρ ἀεί] γὰρ ἔδρα εἴV : ἔδρα εἴF G H P W X γὰρ] γὰρ φωνὴR 11 προσΐεται Fmg G P Vac X : προσεΐεται Vpc : προσοίσεται H ἐμπίπλαται] ita B C D E H I K M N O R S V W X Forb : ἐμπίπλανται A : ἐμπίμπλαται Fpc Ald Mign που φησί R που] καὶI ὁ] ita A B C E G I K N O P Q R T X Forb : om. V W Ald Mign σολομῶν ß H I N P 12 ὅom. V W καὶ¹ om. R τῶν ἐν ἡμῖν καὶμάλιστα T τῶν] τὸV ἄξιον εἶναι καὶ θαυμάζεσθαι] admiratione dignissimum Dion : mirandum Eri καὶ² om. A B C E I K N O Q T

ἐκεῖνο A B C E I K N O Q R : illa Dion Eri ἔνδον A B C I K N O Q τὰom. N 14 οἱom. N T

For the breath, as it is forced up from the lungs through the windpipe when the impulse of the speaker attunes the member to sound, striking against the internal protuberances which divide this ﬂute-like passage in a circular manner, imitates in a way the sound produced by a ﬂute, being driven round in a circle by the membranous projections; while the palate receives the sound from below its own cavity, dividing the sound by the two passages that lead to the nostrils, and by the cartilages about the perforated bone, as it were by some scaly protuberance, makes its resonance louder; and the cheek and tongue and the construction of the pharynx—by which the chin is relaxed when drawn in and tightened when extended—all these answer, in varied and manifold ways, to the movement of the plectrum on the strings, at the right time with great rapidity harmonizing the tones as required; while the opening and closing of the lips has the same effect as when they halt the wind of the ﬂute with the ﬁngers according to the harmony of the melody.

That the intellect works by means of the senses.

[10.1] Since, then, the intellect produces the music of reason by means of this instrumental construction within us, we have become rational, but would not, as I suppose, have the grace of reason if we used our lips to supply the needs of the body, the heavy and burdensome part of the business of providing food. As it is, however, the hands, appropriating this ministry to themselves, leave the mouth well-adapted for the service of reason. [10.2]⁴¹ The activity of the instrument, however, is twofold: one for the production of sound, the other for the reception of concepts from without; and the one operation does not blend with the other, but remains in the activity for which it was appointed by nature, not interfering with its neighbour, either by the hearing speaking or by speech hearing; for the one is surely always uttering something, while the hearing is continuously receiving but not ﬁlled, as Solomon says somewhere.⁴² [10.3] The thing about our internal faculties that seems to me both to be especially noteworthy and wondered at is: what is the breadth of that inner receptacle into which ﬂows everything that is poured in through the hearing?

⁴¹ Some Greek mss, together with Dionysius Exiguus and Eriugena, begin Chapter 10 here. Bodl. 238 has the heading: 'Of the ﬁve bodily senses'.

⁴² Cf. Eccl. 1:8.

δοχεῖα τῶν ἐντιθεμένων τῇἀκοῇνοημάτων; καὶπῶς, πολλῶν τε καὶπαντοδαπῶν ἀλλήλοις ἐπεμβαλλομένων, σύγχυσις καὶπλάνη κατὰτὴν ἐπάλληλον θέσιν τῶν ἐγκειμένων οὐγίνεται; τὸἶσον δ᾽ἄν τις καὶἐπὶτῆς τῶν ὄψεων ἐνεργείας θαυμάσειεν· ὁμοίως γὰρ καὶδιὰτούτων ὁνοῦς τῶν ἔξω τοῦσώματος ἐπιδράσσεται, καὶπρὸς ἑαυτὸν ἕλκει τῶν φαινομένων τὰεἴδωλα, τοὺς χαρακτῆρας τῶν ὁρατῶν ἐν ἑαυτῷκαταγράφων. [10.4] Καὶὥσπερ εἴτις πολύχωρος εἴη πόλις ἐκ διαφόρων εἰσόδων τοὺς πρὸς αὐτὴν συμφοιτῶντας εἰσδεχομένη, οὐκ ἐπὶτὸαὐτὸ κατάτι τῶν ἐν τῇπόλει συνδραμοῦνται οἱπάντες, [D] ἀλλ᾽οἱμὲν κατὰτὴν ἀγορὰν, οἱδὲκατὰτὰς οἰκήσεις, ἄλλοι δὲκατὰτὰς ἐκκλησίας ἢτὰς πλατείας ἢτοὺς στενωποὺς ἢτὰθέατρα, κατὰτὴν ἰδίαν ἕκαστος γνώμην μεταχωρήσουσι· τοιαύτην τινὰβλέπω καὶτὴν τοῦνοῦπόλιν τὴν ἔνδοθεν ἐν ἡμῖν συνῳκισμένην, ἣν διάφοροι μὲν αἱδιὰτῶν αἰσθήσεων εἴσοδοι καταπληροῦσιν· ἕκαστον δὲτῶν εἰσιόντων φυλοκρινῶν τε καὶδιεξετάζων ὁνοῦς, τοῖς καταλλήλοις τῆς γνώσεως τόποις ἐναποτίθεται.

[10.5] Καὶὥσπερ ἐπὶτοῦκατὰτὴν πόλιν ὑποδείγματος, ἔστι πολλάκις ὁμοφύλους τινὰς ὄντας καὶσυγγενεῖς μὴδιὰτῆς αὐτῆς πύλης ἐντὸς γενέσθαι, ἄλλου κατ᾽ἄλλην εἴσοδον κατὰτὸσυμβὰν εἰσδραμόντος, οὐδὲν δὲἧττον ἐντὸς τῆς περιβολῆς τοῦ τείχους γενόμενοι, πάλιν μετ᾽ἀλλήλων εἰσὶ, [153] πρὸς ἀλλήλους οἰκείως ἔχοντες· καὶτὸἔμπαλίν ἐστιν εὑρεῖν γινόμενον· οἱγὰρ ἀπεξενωμένοι τε καὶἄγνωστοι ἀλλήλων μιᾷχρῶνται πρὸς τὴν πόλιν εἰσόδῳπολλάκις, ἀλλ᾽οὐσυνάπτει τούτους ἀλλήλοις ἡκατὰτὴν εἴσοδον κοινωνία· δύνανται γὰρ καὶἐντὸς γενόμενοι διακριθῆναι πρὸς τὸὁμόφυλον· τοιοῦτόν τι βλέπω καὶἐπὶτῆς κατὰτὸν νοῦν εὐρυχωρίας· πολλάκις γὰρ καὶἐκ διαφόρων τῶν αἰσθητηρίων μία γνῶσις ἡμῖν συναγείρεται, τοῦαὐτοῦπράγματος πολυμερῶς πρὸς τὰς αἰσθήσεις μεριζομένου· πάλιν δ᾽αὖτὸἐναντίον, ἔστιν ἐκ μιᾶς τινος τῶν αἰσθήσεων πολλὰκαὶποικίλα μαθεῖν, οὐδὲν ἀλλήλοις κατὰτὴν φύσιν συμβαίνοντα·

15 τε om. V W Ald Mign 16 ἄλλοις T ἐπιλαμβομένων E κατὰ] om. F : τῶν κατὰT : τῶν κα V

τῆς . . . ἐνεργείας] ταῖς . . . ἐνεργείαις A C I K O Q T 18 ἔξωθεν R 19 ἐπιδράσσεται] peragit Eri

αὐτὸ] αὐτὸδὲE 22 ἐν om. N συνδραμοῦνται] ita A B C D Epc F I K L M N O Q R S T Forb : συνδραμόντες V W Ald Mign κατὰτὴν] κατ᾽A B C I K N O Q T 23 τὰς om. Mign ἄλλοι δὲ] ita A B D E F I L O Q R S T Forb : ἄλλοι μὲν C : ἄλλ᾽οἱμὲν K : ἢN : ἄλλοι V W X Ald Mign κατὰom.

N τὰς ἐκκλησίας om. B 24 μεταχωρήσουσι] χωρήσουσι Æ : μεταχωροῦσι Ald Mign 25 νοῦ] ἀνθρώπου N ἐν om. B R ἣν om. T 26 αἱom. B διὰom. R 27 φυλοκρινῶν] ita A B C D E Fpc G H K O

R S V X Forb : φυλοκρίνῶν T : φυλοκρίνων P : φιλοκρινῶν ß Fac M W Ald Mign : φυλοκρινεῖNac : φιλοκρινεῖ

Npc2 τε καὶom. N τοῖς] καὶτοῖς N 29 κατὰτὴν] κατ᾽αὐτὴν L πολλάκις] πολλάκις ἰδεῖν N R

μὴδιὰ] μηδὲAld Mign αὐτῆς] αὐτῆς αὐτῆς W : om. Æ πύλης] ciuitatem Eri 31 δὲom. F τῆς περιβολῆς ἐντὸς E ἐντὸς] ἐκτὸς T περιβολῆς] περιβολῆς καὶD E 32 γινόμενοι I εἰσὶ] εἰσὶοἱÆ B I

K M N O Q T

33 γινόμενον εὑρεῖν D E F G H L M P S V W X γενόμενον N ἀπαξεγνωσμένοι V ἄγνωστοι 34 ἀλλήλων] ἄγνοοῦντες ἀλλήλους A B I K N O Q R T χρῶνται] χρῶν τε καὶV 35 δυνατὸν R γενομένους R 36 πρὸς τὸὁμόφυλον διακριθῆναι E 37 γὰρ καὶἐκ] ἐν X καὶom. A ß

G H I K M O P Q W

τῶν om. Mign 38 συνεγείρεται A B C D E F K συναγείρεται τοῦαὐτοῦ πράγματος] eiusdem re congeritur Eri 40 συμβαίνοντα] accedentia Eri

Who are the note-takers of the words that are brought in by it? And what kind of containers are there for the concepts inserted by the hearing? And how is it that, with many and various kinds pressing one upon another, there doesn't occur a confusion and error in the respective places of things laid up there? One may well wonder equally regarding the activity of the eyes, for by them also in a similar manner the intellect apprehends things external to the body and draws to itself images of things that appear, marking in itself the impression of things which are seen. [10.4] And just as if there were some large city receiving those coming in by different entrances, all will not congregate at the same spot in some place in the city, but some will go to the market, some to the houses, others to the churches, or the streets, or lanes, or the theatres, each according to his own inclination, I see some such city of our intellect also established in us, which the different entrances through the senses ﬁll up, while the intellect, distinguishing and examining each of the things that enters, stores them in their proper departments of knowledge.

[10.5] And, as in the example of the city, it may often happen that those of the same race and kin do not enter by the same gate, coming in by different entrances, as it may happen, but nonetheless, having come within the boundary of the wall, are brought together again, being akin with each other; and one may ﬁnd the reverse happening, for those who are strangers and unknown to each other often use the same entrance to the city, but their sharing an entry does not bind them together, for even when within they can be separated to join their kin. Something of the same kind I see in the open spaces of the intellect, for often the knowledge we gather from the different organs of sense is one, as the same object is divided in many ways in relation to the senses, and again, on the contrary, one may learn from one of the senses many and varied things not relating to each other by nature.⁴³

⁴³ Cf. Alexander of Aphrodisias, De an. (Bruns, 61.8–19).

[10.6] Οἷον κρεῖττον γὰρ ἐν ὑποδείγματι διασαφηνίσαι τὸν λόγον· προκείσθω ζητεῖσθαίτι περὶχυμῶν ἰδιότητος, τίμὲν ἡδὺπρὸς τὴν αἴσθησιν, [B] τίδὲ φευκτὸν τοῖς γευομένοις ἐστίν· οὐκοῦν εὑρέθη διὰτῆς πείρας ἥτε τῆς χολῆς πικρότης καὶτὸπροσηνὲς τῆς κατὰτὸμέλι ποιότητος· φανερῶν δὲὄντων τούτων, μίαν εἰσάγει γνῶσιν· τὸαὐτὸπρᾶγμα πολυμερῶς τῇδιανοίᾳεἰσοικιζόμενον (ἡ γεῦσις, ἡὄσφρησις, ἡἀκοὴ, πολλάκις δὲκαὶἡἀφὴκαὶἡὄψις)· καὶγὰρ ἰδών τις τὸμέλι, καὶτοῦὀνόματος ἀκούσας, καὶτῇγεύσει λαβὼν, καὶτὸν ἀτμὸν διὰτῆς ὀσφρήσεως ἐπιγνοὺς, καὶτῇἀφῇδοκιμάσας, τὸαὐτὸπρᾶγμα δι᾽ἑκάστου τῶν αἰσθητηρίων ἐγνώρισε. [10.7] Ποικίλα δὲπάλιν καὶπολυειδῆδιὰμιᾶς τινος αἰσθήσεως διδασκόμεθα· τῆς τε ἀκοῆς παντοίας δεχομένης φωνὰς, τῆς τε διὰτῶν ὀφθαλμῶν ἀντιλήψεως ἀδιάκριτον ἐχούσης τὴν ἐνέργειαν ἐπὶτῆς τῶν [C] ἑτερογενῶν θεωρίας· ὁμοίως γὰρ λευκῷτε προσπίπτει καὶμέλανι καὶπᾶσι τοῖς κατὰτὸἐναντίον διεστῶσι τῷχρώματι· οὕτως ἡγεῦσις, οὕτως ἡὄσφρησις, οὕτως ἡ διὰτῆς ἁφῆς κατανόησις, παντοδαπῶν πραγμάτων ἑκάστη διὰτῆς οἰκείας ἀντιλήψεως τὴν γνῶσιν ἐντίθησιν.

[11.1] Τίτοίνυν ἐστὶκατὰτὴν ἑαυτοῦφύσιν ὁνοῦς, ὁταῖς αἰσθητικαῖς δυνάμεσιν ἑαυτὸν ἐπιμερίζων, καὶ δι᾽ἑκάστης καταλλήλως τὴν τῶν ὄντων γνῶσιν ἀναλαμβάνων; ὅτι γὰρ ἄλλο τι παρὰτὰς αἰσθήσεις ἐστὶν, [D] οὐκ ἂν οἶμαίτινα τῶν ἐμφρόνων ἀμφιβάλλειν· εἰγὰρ ταὐτὸν ἦν τῇαἰσθήσει, πρὸς ἓν πάντως εἶχε τῶν κατ᾽αἴσθησιν ἐνεργουμένων τὴν οἰκειότητα, διὰτὸἁπλοῦν μὲν αὐτὸν εἶναι, μηδὲν δὲ ποικίλον ἐν τῷἀπλῷθεωρεῖσθαι· νυνὶδὲπάντων συντιθεμένων, ἄλλο μέν τι τὴν ἁφὴν εἶναι, ἄλλο δὲτὴν ὄσφρησιν, καὶτῶν ἄλλων ὡσαύτως ἀκοινωνήτως τε καὶ ἀμίκτως πρὸς ἄλληλα διακειμένων, ἐπειδὴκατὰτὸἶσον ἑκάστῃκαταλλήλως πάρεστιν, ἕτερόν τινα χρὴπάντως αὐτὸν παρὰτὴν αἰσθητικὴν ὑποτίθεσθαι φύσιν, ὡς ἂν μήτις ποικιλία τῷνοητῷσυμμιχθείη.

41 διασαφῆσαι A ß I K N O Q T : σαφηνίσαι L 42 ζητῆσαι K τι ζητεῖσθαίN 43 γευομένοις] γενομέμοις G L Pac : γεγευμένοις E Rpc : γεγευσμένοις D Rac : λεγευομένοις Q οὐκοῦν] nonne ergo Eri εὑρεθῆV W X : ηὑρέθη N τῆς¹ om. N T ἥτε] ἣN : ἤτε Æ 44 τὸom. P φανερῶν] διαφόρων Ald Mign 45–6 ἡγεῦσις] ἡπεῦσις B : ἢγεύσει Mign 46 ἡὄσφρησις] ita D E F G H L N P R S T V W X Forb Ald : ἡὄψις A B C I K M O Q Dion Eri : ἢὀσφρήσει Mign

46 ἡἀκοὴ] ἢἀκοῇMign πολλάκις δὲ καὶἡἀφὴκαὶἡὄψις] odoratum, etiam frequenter et tactum Dion ἡἀφὴ] ἀφὴL N : τῇἀφῇMign ἡ ὄψις] ita D F G H L P S T V X Forb Ald : ἡὅρασις E N R : ἡὄσφρησις A B C I K M O Q : olfactus Eri : τῇ ὄψει Mign ἰδών] καὶἰδών A ß C K N O Q 48 τῇ¹ om. N 49 αἰσθητηρίων] αἰσθήσεων G H πάλιν om. N T πολυειδῆ] πολυσχιδῆN 50 διδασκώμεθα Oac δεχομένης] εἰσδεχομένης E διὰ] διὰτῆς I 52 τε γὰρ λευκῷH τε om. N 53 οὕτως ἡγεῦσις, οὕτως ἡὄσφρησις] sic odoratus, sic gustus Dion οὕτως ἡὄσφρησις om. I 53–4 οὕτως ἡδιὰτῆς ἁφῆς κατανόησις om. Eri

1 νοῦ] ἀνθρώπου Ald Mign : deﬁnitio mentis humanae Λ 2 ὁ² om. ß L ὁταῖς] ita codd. Forb : ὅταν V W Ald : ὁἐν Mign 5 ἐμφρόνων] εὐφρονούντων F ἓν] ἓν ἂν A B C I K M N O Q R T 6 ἁπλοῦς

A B C O T

μὲν αὐτὸν] μὲν αὐτὸς A B C K O T : αὐτὸν μὲν H αὐτὸν om. Q 7 νῦν N πάντων] πάντως C O 7–8 εἶναι τὴν ἁφὴν R 8 δὲ] δὲτι N 8–9 ἀκοινωνήτως τε καὶἀμίκτως] absque communione Eri 9 ἴσον Ald Mign 10 τινα] τι Æ I N T πάντως αὐτὸν χρὴAld Mign παρὰ—φύσιν] praeter sensum substituere naturam Eri αἰσθητὴν I Rac V Ald Mign ὑποθεσθαι Pac : ὑποθέσθαι N T 11 ποικίλα N τῶν νοητῶν H : τῷνῷR : τῶν ὄντων Æ

[10.6] For instance—for it is better to make our argument clear by illustration— let us suppose an enquiry is made into the property of tastes, regarding what is sweet to the sense and what is to be avoided by those tasting. By experience, then, both the bitterness of gall and the pleasantness of the quality of honey are discovered. These things being known, yet the knowledge brought about is one, the same thing being introduced to our mind in many ways (taste, smell, hearing, and frequently touch and sight). For when one sees honey, and hears its name, and receives it by taste, and recognizes its odour by smell, and tests it by touch, he recognizes the same thing by means of each of the senses. [10.7] On the other hand, we are instructed about varied and multiform points by each single sense, with hearing receiving all sorts of sounds, and apprehension through the eyes exercising its activity by the vision of things of different kinds—for it falls alike on white and black, and all things that are distinguished by contrariety of colour—so with taste, so with smell, so with comprehension by touch: each implants in us by means of its own perception the knowledge of things of every kind.

That the nature of the intellect is invisible.⁴⁴ [11.1] What then, in its own nature, is this intellect that distributes itself into the sense-perceptive powers, and accordingly receives, through each, the knowledge of beings? That it is something else besides the senses I suppose no reasonable person doubts, for if it were identical with sense-perception, it would certainly reduce the proper character of the activities carried out by sense-perception to one, on the one hand because it itself is simple, and on the other because no diversity is contemplated in what is simple. Now, however, as all agree that touch is one thing and smell another, and as the rest of the senses are similarly so disposed to each other as to exclude communion or mixture, it must surely be supposed, since the intellect is appropriately present in each equally, that it is something other than sense-perceptive nature, so that no diversity may be attached to the intelligible.

⁴⁴ Bodl. 238: 'The deﬁnition of the human mind'.

[11.2] Τίς ἔγνω νοῦν Κυρίου; φησὶν ὁἀπόστολος· ἐγὼδὲπαρὰτοῦτόφημι, τίς τὸν ἴδιον νοῦν κατενόησεν; εἰπάτωσαν οἱτοῦΘεοῦτὴν φύσιν ἐντὸς ποιούμενοι τῆς ἑαυτῶν [156] καταλήψεως, εἰἑαυτοὺς κατενόησαν; εἰτοῦἰδίου νοῦτὴν φύσιν ἐπέγνωσαν; πολυμερής τίς ἐστι καὶπολυσύνθετος; καὶπῶς τὸνοητὸν ἐν συνθέσει; ἢτίς ὁτῆς τῶν ἑτερογενῶν ἀνακράσεως τρόπος; ἀλλ᾽ἁπλοῦς καὶἀσύνθετος; καὶπῶς εἰς τὴν πολυμέρειαν τὴν αἰσθητικὴν διασπείρεται; πῶς ἐν μονότητι τὸποικίλον; πῶς ἐν ποικιλίᾳτὸἕν;

[11.3] Ἀλλ᾽ἔγνων τῶν ἠπορημένων τὴν λύσιν, ἐπ᾽αὐτὴν ἀναδραμὼν τοῦΘεοῦτὴν φωνήν· Ποιήσωμεν γὰρ, φησὶν, ἄνθρωπον κατ᾽εἰκόνα καὶκαθ᾽ὁμοίωσιν ἡμετέραν.

Ἡγὰρ εἰκὼν ἕως ἂν ἐν μηδενὶλείπηται τῶν κατὰτὸἀρχέτυπον νοουμένων, κυρίως ἐστὶν εἰκών· καθ᾽ὃδ᾽ἂν διαπέσῃτῆς πρὸς τὸπρωτότυπον ὁμοιότητος, κατ᾽ἐκεῖνο τὸμέρος εἰκὼν οὐκ ἔστιν· οὐκοῦν ἐπειδὴἓν τῶν περὶτὴν θείαν φύσιν θεωρουμένων

[B] ἐστὶτὸἀκατάληπτον τῆς οὐσίας· ἀνάγκη πᾶσα καὶτούτῳτὴν εἰκόνα πρὸς τὸ ἀρχέτυπον ἔχειν τὴν μίμησιν. [11.4] Εἰγὰρ ἡμὲν τῆς εἰκόνος φύσις κατελαμβάνετο, τὸδὲπρωτότυπον ὑπὲρ κατάληψιν ἦν· ἡἐναντιότης τῶν ἐπιθεωρουμένων τὸ διημαρτημένον τῆς εἰκόνος διήλεγχεν· ἐπειδὴδὲδιαφεύγει τὴν γνῶσιν ἡκατὰτὸν νοῦν τὸν ἡμέτερον φύσις, ὅς ἐστι κατ᾽εἰκόνα τοῦκτίσαντος, ἀκριβῆπρὸς τὸ ὑπερκείμενον ἔχει τὴν ὁμοιότητα, τῷκαθ᾽ἑαυτὸν ἀγνώστῳχαρακτηρίζων τὴν ἀκατάληπτον φύσιν.

Ἐξέτασις ἐν τίνι τὸἡγεμονικὸν νομιστέον, ἐν ᾧκαὶπερὶδακρύων καὶγέλωτος φυσιολογία, καὶθεώρημάτι φυσικὸν περὶτῆς κατὰτὴν ὕλην καὶτὴν φύσιν καὶτὸν νοῦν κοινωνίας.

[12.1] Σιγάτω τοίνυν πᾶσα στοχαστικὴματαιολογία τῶν μορίοις τισὶσωματικοῖς τὴν νοητὴν ἐναποκλειόντων ἐνέργειαν· ὧν οἱμὲν ἐν καρδίᾳτὸἡγεμονικὸν εἶναι τίθενται, οἱδὲτῷἐγκεφάλῳτὸν νοῦν ἐνδιαιτᾶσθαίφασιν, ἐπιπολαίοις τισὶ πιθανότησι τὰς τοιαύτας ἐπινοίας κρατοῦντες. Ὁμὲν γὰρ τῇκαρδίᾳπροστιθεὶς τὴν ἡγεμονίαν, τὴν κατὰτόπον αὐτῆς θέσιν ποιεῖται τοῦλόγου τεκμήριον, διὰτὸ δοκεῖν πως τὴν μέσην τοῦπαντὸς σώματος ἐπέχειν χώραν αὐτὴν, ὡς τῆς [D] προαιρετικῆς κινήσεως εὐκόλως ἐκ τοῦμέσου πρὸς ἅπαν μεριζομένης τὸσῶμα,

12 τίς] τίς γὰρ E φησὶν ὁἀπόστολος] ὡς ὁπαῦλος φησιν E 15 ἔγνωσαν N συνθέσει] συναισθήσει H 16 ὁτῆς om. T 19–20 τὴν φωνήν τοῦθεοῦE 19 θεοῦ] θεοῦεἰV 20 γὰρ om. B L Q φησὶν om.

A B C K L O Q

ἄνθρωπον φησὶν I T ἄνθρωπον om. D καὶκαθ᾽ὁμοίωσιν ἡμετέραν] ἡμετέραν καὶ καθ᾽ὁμοίωσιν B I N R : ἡμετέραν καὶὁμοίωσιν E : nostram et similitudinem Eri

21 ἐν om. C G I K N O R 22 ὁμοιότητος]ὁμοιώσεωςΕ Ν R 23 οὐκἔστινεἰκὼνB οὐκοῦν]nonergo Eri ἐπειδὴXmg ἓν] in Eri 24 τούτῳ] ita A B C G H I K M P Q Rac S V X Forb : τοῦτο D Fac L : τούτου Æ E F² R² T : τούτο W : ἐν τούτῳAld Mign 25 μίμησιν] ὁμοιότητα I 26–7 τὸδιημαρτημένον] quod oportet peccatum Eri

ἐπεὶA C I M N O Q R V W τὸν om. N Cap. 12 in Munich, BSB, Cod. graec. 562, 113v–117r (sigla J)

1–3 ἐξέτασις—κοινωνίας] quod principale hominis non solum [totum Forb] in cerebro sed in toto habitat corpore Λ 1 τὸἡγεμονικὸν] corporis principale animi Eri ἐν ᾧom. N γέλωτος] περὶ γέλωτος Ald Mign 2–3 καὶθεώρημα—κοινωνίας om. A B C I K N O Q T Dion Eri

5 νοητικὴν R² : διανοητικὴν J ἀποκλειόντων J 6–7 ἐπιπολαίοις—ἐπινοίας] in quibusdam ciuitatibus suasione tales opiniones Eri 7 ἐπινοίας] ὑπονοίας A B C I K N O Q Rac T κρατύνοντες A B C D I Jpc2 K L M O Q R S T προτιθεὶς E L : προσθεὶς N 8 τὴν κατὰτόπον αὐτῆς θέσιν] τὴν καθ᾽ὑπόθεσιν αὐτῆς I θέσιν αὐτῆς

A B C K N O Q T

[11.2] Who has known the intellect of the Lord? asks the apostle;⁴⁵ and I ask further, who has understood his own intellect? Let them tell us, those who make the nature of God to be within their comprehension, whether they understand themselves! Whether they know the nature of their own intellect? Is it something manifold and much compounded? But how can the intelligible be composite? Or what is the mode of mixture of things that differ in kind? Or is it simple and incomposite? But how then is it dispersed into the manifold divisions of the senses? How is there diversity in singularity? How is the one in diversity?

[11.3] But I ﬁnd the solution of these difﬁculties in returning to the very utterance of God: for he says, Let us make the human being in accordance with our image and in accordance with our likeness.⁴⁶ The image is properly an image so long as it lacks nothing of what is conceived in the archetype; but where it falls from its likeness to the prototype, in that respect it is not an image. Therefore, since one of the things contemplated regarding the divine nature is incomprehensibility of essence, it is wholly necessary that in this point also the image should have the imitation of the archetype. [11.4] For if the nature of the image were comprehended, while the prototype is above comprehension, the contrariety of the things contemplated would prove the defect of the image. But since the nature of our intellect, which is in accordance with the image of the Creator, evades knowledge, it has an accurate likeness to the transcendent one, ﬁguring by its own unknowability the incomprehensible nature.⁴⁷ An examination concerning in which part the ruling principle should be considered to be; in which also is a physiological consideration of tears and laughter, and a physical theory regarding the association of matter, nature, and the intellect.⁴⁸

[12.1] Be silent, then, all the conjectural idle talk of those who conﬁne the intellectual activity to certain bodily parts, some of whom place the governing principle in the heart, while others say that the intellect resides in the brain, strengthening such opinions by some plausible superﬁcialities! For the one who attributes the governing authority to the heart makes its spatial position evidence of his argument, because it seems somehow to occupy the middle position of the whole body, since the deliberative movement is easily distributed from the middle to the whole body, and thus proceeds to activity; and he makes the troublesome

⁴⁵ Rom. 11:34.

⁴⁶ Gen. 1:26.

⁴⁷ Cf. Philo, Opif. 69–70.

⁴⁸ Several of the Greek mss, together with the Latin versions of Dionysius Exiguus and Eriugena, have only 12.1–8 as Chapter 12, and here only have the ﬁrst part of the heading: 'An examination of which part we should consider the ruling principle to be; in which also is an inquiry concerning tears and laughter'; Bodl. 238: 'That the principle of the human being does not reside in the brain but in the whole body'.

καὶοὕτως εἰς ἐνέργειαν προϊούσης· καὶμαρτύριον ποιεῖται τοῦλόγου τὴν λυπηράν τε καὶθυμώδη τοῦἀνθρώπου διάθεσιν, ὅτι δοκεῖπως τὰτοιαῦτα πάθη συγκινεῖν τὸ μέρος τοῦτο πρὸς τὴν συμπάθειαν. Οἱδὲτὸν ἐγκέφαλον ἀφιεροῦντες τῷλογισμῷ, ὥσπερ ἀκρόπολίν τινα τοῦπαντὸς σώματος τὴν κεφαλὴν δεδομῆσθαι παρὰτῆς φύσεως λέγουσιν· ἐνοικεῖν δὲταύτῃκαθάπερ τινὰβασιλέα τὸν νοῦν, οἷόν τισιν ἀγγελοφόροις ἢὑπασπισταῖς, τοῖς αἰσθητηρίοις ἐν κύκλῳδορυφορούμενον· σημεῖον δὲκαὶοὗτοι τῆς τοιαύτης ὑπονοίας ποιοῦνται, τὸπαράγεσθαι τοῦ καθεστηκότος τὸν λογισμὸν τῶν κεκακωμένων τὰς μήνιγγας, καὶτὸἐν ἀγνοίᾳτοῦ πρέποντος [157] γίνεσθαι τοὺς ἐν μέθῃκαρηβαρήσαντας.

[12.2] Προστιθέασι δὲκαίτινας φυσικωτέρας αἰτίας τῆς τοιαύτης περὶτὸ ἡγεμονικὸν ὑπονοίας ἑκάτερος τῶν ταύταις ταῖς δόξαις παρισταμένων. Ὁμὲν γὰρ πρὸς τὸπυρῶδες συγγενῶς ἔχειν τὴν ἐκ τῆς διανοίας κίνησιν λέγει, διὰτὸἀεικίνητον εἶναι καὶτὸπῦρ καὶτὴν διάνοιαν· καὶἐπειδὴπηγάζειν ἐν τῷμορίῳτῆς καρδίας ἡ θερμότης ὁμολογεῖται, διὰτοῦτο τῷεὐκινήτῳτῆς θερμότητος τὴν τοῦνοῦκίνησιν ἀνακεκρᾶσθαι λέγων, δοχεῖον τῆς νοερᾶς φύσεως τὴν καρδίαν εἶναίφησιν, ἐν ᾗτὸ θερμὸν περιείληπται. Ὁδὲἕτερος πᾶσι τοῖς αἰσθητηρίοις οἷον ὑποβάθραν τινὰκαὶ ῥίζαν εἶναι λέγει τὴν μήνιγγα (οὕτω γὰρ ὀνομάζουσι τὸν περιεκτικὸν τοῦἐγκεφάλου ὑμένα) καὶτούτῳπιστοῦται τὸν ἴδιον λόγον· ὡς οὐχ ἑτέρωθι τῆς [B] νοητικῆς ἐνεργείας καθιδρυμένης, εἰμὴκατ᾽ἐκεῖνο τὸμέρος, ᾧκαὶτὸοὖς ἐφηρμοσμένον τὰς ἐμπιπτούσας αὐτῷφωνὰς προσαράσσει· καὶἡὄψις κατὰτὸν πυθμένα τῆς τῶν ὀφθαλμῶν ἕδρας συμπεφυκυῖα, διὰτῶν ἐμπιπτόντων ταῖς κόραις εἰδώλων πρὸς τὸ ἔσω ποιεῖται τὴν τύπωσιν· καὶτῶν ἀτμῶν αἱποιότητες διὰτῆς τῶν ὀσφρήσεων ὁλκῆς ἐν αὐτῷδιακρίνονται· καὶἡκατὰτὴν γεῦσιν αἴσθησις τῇἐπικρίσει τῆς μήνιγγος δοκιμάζεται, ἐκ τοῦσύνεγγυς ἐκφύσεις τινὰς νευρώδεις ἀφ' ἑαυτῆς αἰσθητικὰς διὰτῶν αὐχενίων σπονδύλων ἐπὶτὸν ἰσθμοειδῆπόρον κατὰτοὺς αὐτόθι μύας ἐγκαταμιξάσης.

11 ποιοῦνται N τοῦλόγου ποιεῖται A B C I K O Q R 12–13 τοιαῦτα πάθη—Οἱδὲ] τοιαῦτα ἀπάθειαν· οἱδὲK 13 συμπάθειαν] πάθειαν C ἀφαιροῦντες V W 14 δεδωρῆσθαι A B C I K O Q

ἀγγελοφόροις] ita F G H J P V W X Forb : ἀγγελιαφόροις A² R S Ald Mign : ἀγγελαφόροις Aac : ἀγγελιφόροις M : ἀγγελιοφόροις Æ L : ἀγγεληφόροις B C I K N O Q

17 οὗτοι] αὐτοὶA B C I K O Q τοιαύτης] αὐτῆς E ὑπονοίας] ἐπινοίας J τὸ] τοῦG H J P V W X παραγενέσθαι ß

καθεστῶτος Ald Mign κεκαμένων Dac : κεκαυμένων N 20 προστίθησι Æ J N R T W αἰτίας φυσικωτέρας N 21 ἑκάτερος] ἕκαστος N προϊσταμένων D R S : περιϊσταμένων M : προσισταμένων

J 22 ἔχειν συγγενῶς I ἀεικίνητον] εὐκίνητον J : incommunicabilis Eri 23 καὶ¹ om. J 24 ἡθερμότης om. N Dion Eri ὡμολόγηται E L M 25 ἀνακρᾶσθαι W 26 δ᾽I J P X 28 τούτῳ] τοῦτο ß I J Q πιστοῦται] ita C² G H I J K N O P V W X Forb : πιστοῦνται Ald Mign

29 ᾧ] ἐν ᾧÆ : ὡς V W 31 διὰ] διαπέμπει A B C I K M N O Q T ἐκπιπτόντων M 32 ἔσω] εἴσω A B C I K N O Q : aequaliter Eri ποιεῖται om. A B C I K M N O Q T 33 ἐν αὐτῷ] ἐν ἑαυτῷD Rac : om. J τὴν om.

L αἴσθησις om. N 34 δοκιμάζεται ἐκ τοῦσύνεγγυς om. E ἀφ'] ἐφ᾽N T 35 σπονδύλων] ita ß D G H I L M P R S T V W X Ald Forb Mign : σφονδύλων A C N O Q : σφενδύλων K : σπονδήλων

J ἰσθμοειδῆ] A B C D K L M N R T Forb : ἰσθοειδῆß : ἠσθμοειδῆSac : ἠσθμοειδὴV W : ἰθμοϊειδῆG : ἰθμοειδῆPac Q X : ἠθμοειδῆAld Mign κατὰ] καὶN O Q T Eri 36 αὐτόθεν Q : inde Eri μυίας H R² ἐγκαταμίξασα A B C I K M N O Q T

and ﬁerce disposition of a human being a testimony for his argument, because such affections seem somehow to move this part towards the same affection.

Those, on the other hand, who consecrate the brain to the deliberating faculty, say that the head has been constructed by nature as a kind of citadel of the whole body, and that in it the intellect dwells like a king, with a bodyguard of sense organs surrounding it like messengers and shield-bearers.⁴⁹ And they produce as a sign of such a supposition the fact that the deliberating faculty of those who have suffered injury to the cerebral membranes is abnormally distorted and that those intoxicated with strong drink become ignorant of what is seemly.

[12.2] Each of those who propound these views also puts forward some more physical reasons regarding the governing principle on behalf of such positions.

One says that the movement which proceeds from the mind is akin to the ﬁery nature, because both the ﬁre and the mind are perpetually moving; and since heat is acknowledged to arise in the region of the heart, claiming on this basis that the movement of intellect is compounded with the mobility of heat, he asserts that the heart, in which heat is enclosed, is the receptacle of the intellectual nature.⁵⁰ The other declares that the cerebral membranes (for so they call the tissue that surrounds the brain) is as it were a foundation or root of all the senses,⁵¹ and by this makes his own argument trustworthy, on the grounds that the intellectual activity cannot be seated anywhere else apart from that part where the ear, connected with it, registers the sounds that fall upon it; and the sight, naturally belonging to the hollow of the seat of the eyes, produces the internal impressions from the images that fall upon the pupils; and in it, by the drawing in of smells, are discerned the qualities of scents; and the sense of taste is tried by the test of the cerebral membranes, mixing certain neural sensations from itself— from the similar outgrowth, through the vertebrae of the neck, to the ethmoidal passage—with the muscles there.

⁴⁹ The image of the citadel occurs in Plato, Philo, Galen, Alexander of Aphrodisias, and Calcidius; the image of bodyguards or spear-bearers in Philo, Alcinous, Galen, and Nemesius. Cf. Plato, Tim.

45ab, 70ab; Resp. 8.560b8; Philo, Opif. 139; Spec. 3.111, 4.93, 4.123; Alcinous, Epi. 17.4; Galen, Hipp. et

Plat. 2.4.17 (De Lacy 120.1–7); De usu part. 8.2. (Helmreich, 1, 445.14–17; ET 1, 387); De foet. form.

3.26 (Nickel, 76.5); Alexander of Aphrodisias, De an. (Bruns, 97.20–3); Nemesius De nat. hom. 6.177

(Morani, 57.8); Calcidius, Pl. Tim. 2.213, 2.220, 2.224, 2.231.

⁵⁰ Cf. Galen, De usu part. 6.7 (Helmreich, 1, 318.15–19; ET 1, 292); Calcidius, Pl. Tim. 2.224;

Alexander of Aphrodisias, De an. (Bruns, 39.21–40.3; 98.24–99.6).

⁵¹ Cf. Galen, De usu part. 8.4 (Helmreich, 1, 453.10–16, ET 1, 393); Hipp. et Plat. 6.3.4 (De Lacy,

372.27–32).

[12.3] Ἐγὼδὲτὸμὲν ἐπιταράσσεσθαι πολλάκις πρὸς τὰς τῶν παθημάτων ἐπικρατήσεις τὸδιανοητικὸν τῆς ψυχῆς, καὶἀμβλύνεσθαι [C] τῆς κατὰφύσιν ἐνεργείας τὸν λογισμὸν ἔκ τινος σωματικῆς περιστάσεως, ἀληθὲς εἶναι φημί· καὶ πηγήν τινα τοῦκατὰτὸσῶμα πυρώδους τὴν καρδίαν εἶναι, πρὸς τὰς θυμώδεις ὁρμὰς συγκινουμένην· καὶἔτι πρὸς τούτοις, τὸὑποβεβλῆσθαι τοῖς αἰσθητηρίοις τὴν μήνιγγα, κατὰτὸν λόγον τῶν τὰτοιαῦτα φυσιολογούντων, περιπτυσσομένην ἐν ἑαυτῇτὸν ἐγκέφαλον καὶτοῖς ἐκεῖθεν ἀτμοῖς ὑπαλειφομένην, τῶν ταῖς ἀνατομικαῖς θεωρίαις ἐσχολακότων τὸτοιοῦτον ἀκούων, οὐκ ἀθετῶτὸλεγόμενον· [D] οὐμὴν ἀπόδειξιν ποιοῦμαι ταύτην τοῦτοπικαῖς τισι περιγραφαῖς ἐμπεριειλῆφθαι τὴν ἀσώματον φύσιν.

[12.4] Τάς τε γὰρ παραφορὰς οὐκ ἐκ μόνης καρηβαρίας γίνεσθαι μεμαθήκαμεν, ἀλλὰκαὶτῶν τὰς πλευρὰς ὑπεζωκότων ὑμένων ἐμπαθῶς διατεθέντων ὁμοίως ἀρρωστεῖν τὸδιανοητικὸν διορίζονται οἱτῆς ἰατρικῆς ἐπιστήμονες, φρενίτιν τὸ πάθος καλοῦντες, ἐπειδὴφρένες τοῖς ὑμέσι τούτοις ἐστὶτὸὄνομα. Καὶἡἀπὸτῆς λύπης ἐπὶτὴν καρδίαν γινομένη συναίσθησις ἐσφαλμένως ὑπονοεῖται· οὐγὰρ τῆς καρδίας ἀλλὰτοῦστόματος τῆς κοιλίας δριμυσσομένου, εἰς τὴν καρδίαν τὸπάθος ὑπ᾽ ἀπειρίας ἀνάγουσι. Τοιοῦτον δέτι φασὶν οἱἐπεσκεμμένοι δι᾽ἀκριβείας τὰπάθη, ὅτι συμπτώσεως τῶν πόρων καὶμύσεως ἐν ταῖς λυπηραῖς διαθέσεσι φυσικῶς περὶἅπαν γινομένης [160] τὸσῶμα, πρὸς τὰς ἐν τῷβάθει κοιλότητας συνωθεῖται πᾶν τὸπρὸς τὴν διαπνοὴν κωλυόμενον· ὅθεν καὶ τῶν ἀναπνευστικῶν σπλάγχνων στενοχωρουμένων τῷπεριέχοντι, βιαιοτέρα πολλάκις ἡὁλκὴτοῦπνεύματος ὑπὸ τῆς φύσεως γίνεται, πρὸς τὴν τῶν συμπεπτωκότων διαστολὴν τὸστενωθὲν εὐρυνούσης· τὸδὲτοιοῦτον ἄσθμα σύμπτωμα λύπης ποιούμεθα, στεναγμὸν αὐτὸ καὶἀναποτνιασμὸν ὀνομάζοντες. Ἀλλὰκαὶτὸδοκοῦν ὑποθλίβειν τὸπερικάρδιον μέρος, οὐτῆς καρδίας, ἀλλὰτοῦστόματός ἐστι τῆς γαστρὸς ἀηδία, διὰτῆς αὐτῆς αἰτίας, λέγω δὴ, τῆς κατὰτὴν σύμπτωσιν τῶν πόρων, τοῦχοληδόχου ἀγγείου τὸν δριμὺν ἐκεῖνον καὶδακνώδη χυμὸν ὑπὸστενοχωρίας ἐπὶτὸστόμα τῆς γαστρὸς παρεγχέοντος· ἀπόδειξις δὲτούτου τὸὕπωχρον γίνεσθαι καὶἰκτερώδη τοῖς [B] λυπουμένοις τὴν ἐπιφάνειαν, ἀπὸτῆς ἄγαν συνοχῆς ἐπὶτὰς φλέβας τὸν ἴδιον χυμὸν τῆς χολῆς ἐπισπειρούσης.

37 ἐπιταράττεσθαι R 38 τῆς κατὰφύσιν] τὰς φύσεως N φύσιν] τὴν φύσιν Ε 39 σωματικῆς om.

N ἀληθῶς N 40 τὴν καρδίαν εἶναι post ὁρμὰς pon. N θυμοειδεῖς F T 41 κινουμένην T

φυσιολογούντων] φιλοσοφούντων H J : naturali disputatione pertractant Dion : philosophantium de natura Eri ἐν om. Q 44 τὸτοιοῦτον om. N τὸτοιοῦτον ἀκούων om. Rac 45 ἀπόδειξιν] ἀπόδειξιν εἰς τὸτοιοῦτον R ταύτην] talem Eri 45–6 τοῦτοπικαῖς—φύσιν] localibus puniri circumscriptionibus incomprehensibilem incorporealemque naturam Eri

47 ἐκ μόνης καρηβαρίας] ex capitis Dion : ex solo corde Eri καρηβαρίας] ita A B C D G H M N P O Q R S V W Forb : καρηβαρείας X Ald

Mign μεμαθήκαμεν γίνεσθαι A B C I K O Q 48 ἀλλὰ] καὶγὰρ N διατιθέντων L : διατιθεμένων H 49 φρενίτιν] ita ß H K L M N O Q R S V W Ald Forb : φρενῖτιν X Mign

51 γιγνομένη C I K N συναίσθησις] om. Dion : combustionem Eri 52 στόματος] αἴματος V W πάθος] βάθος C K O ὑπὸ Æ I K O 53 ἄγουσι M τοιοῦτο Æ N δι᾽] μετὰN 54 μυώσεως N : μυστικῶς L φυσικῶς om.

εὐρυνούσης] ita Æ ß G H I L M O P R S T V W X Forb : εὑρυνούσης Ald Mign τοιοῦτο N ἄσθμα] ita Æ G H I K L M N O P R S V W X Forb : ἆσθμα Mign αὐτὸom. T 60 ἀναποτιναγμὸν V 61 ἀηδία] ἡἀηδία D Rac S 62 δὴ] δὲN T τοῦπόρου I N χολοδόχου L 64 παρεκχέοντος Q : παραχέοντος N ἰκτεριώδη A C N O R² 66 ἐπισπειρούσης] ἐνσπειρούσης A B C I K O Q

[12.3] I admit it to be true that the discursive faculty of the soul is often disturbed with respect to being seized by the passions, and that the calculating faculty is blunted in its natural activity by some bodily accident; and that the heart is a sort of source of the ﬁery element in the body, and is moved with the ﬁerce impulses; and, in addition to this, hearing the same account from those who devote their time to anatomical research, I do not reject the statement that the cerebral membranes form a foundation for the senses, according to the argument of those who investigate natural phenomena, enfolding in itself the brain and being steeped in the vapours arising from it. Yet I do not hold this to be a proof that the incorporeal nature is itself bounded by any spatial limitations.⁵²

[12.4] We know that mental aberrations do not occur from heaviness of head alone, but those skilled in the healing art declare that the discursive faculty is also similarly weakened when the membranes undergirding the sides are affected by disease, calling the disease 'frenzy', since the name given to those parts is 'wits'.⁵³

And the sensation resulting from sorrow is mistakenly supposed to arise in the heart; for while it is not the heart, but the entrance of the belly that is pained, people ignorantly refer the affection to the heart. Those who have accurately studied the affections give some such account as this: by a compression and closing of the pores, which naturally happens around the whole body in a state of grief, everything hindered in its passage is driven to the cavities in the depth of the body, and therefore, with the respiratory organs also constricted by what surrounds them, the drawing of breath often becomes more violent under the inﬂuence of nature trying to widen what has been contracted so as to dilate the compressed passages; such breath we hold to be a symptom of grief, and call it a groan or a shriek. And that, as well, which appears to oppress the region of the heart is a nausea not of the heart but of the entrance to the stomach, arising from the same cause (I mean, that of the compression of the pores), as the vessel containing bile by contraction pours that bitter and pungent juice upon the entrance of the stomach; a proof of this is that the complexion of those grieving becomes sallow and jaundiced, as the bile pours its own juice into the veins because of the excessive pressure.

⁵² Cf. Gregory of Nyssa, An. et res. 2.53; 4.10 (Spira, 30.1–2; 49.16–19).

⁵³ A word play in Greek, in which 'wits' is frenes.

[12.5] Ἀλλὰκαὶτὸἐξ ἐναντίου γινόμενον πάθος, τὸκατὰτὴν εὐφροσύνην φημὶκαὶ τὸν γέλωτα, μᾶλλον τὸν λόγον συνίστησι. Διαχέονται γάρ πως καὶλύονται δι᾽ἡδονῆς οἱτοῦσώματος πόροι τῶν ἔκ τινος ἀκοῆς ἡδείας διαχεθέντων. Ὡς γὰρ ἐκεῖδιὰτῆς λύπης μύουσιν αἱλεπταίτε καὶἄδηλοι τῶν πόρων διαπνοαὶ, καὶδιασφίγξασαι [C] τὴν ἔνδοθεν τῶν σπλάγχνων διάθεσιν, ἐπὶτὴν κεφαλὴν καὶτὰς μήνιγγας τὸν νοτερὸν ἀτμὸν ἀναθλίβουσιν, ὃς πολὺς ἐναποληφθεὶς ταῖς τοῦἐγκεφάλου κοιλότησι, διὰτῶν κατὰτὴν βάσιν πόρων ἐπὶτοὺς ὀφθαλμοὺς ἐξωθεῖται, τῆς τῶν ὀφρύων συμπτώσεως ἐφελκομένης διὰσταγόνων τὴν ὑγρασίαν· ἡδὲσταγὼν δάκρυον λέγεται· οὕτω μοι νόησον, ἐκ τῆς ἐναντίας διαθέσεως πλέον τοῦσυνήθους εὐρυνομένων τῶν πόρων, εἰσέλκεσθαίτι πνεῦμα δι᾽αὐτῶν ἐπὶτὸβάθος, κἀκεῖθεν πάλιν ἐξωθεῖσθαι παρὰτῆς φύσεως διὰτοῦκατὰτὸστόμα πόρου, πάντων τῶν σπλάγχνων (καὶμάλιστάγε τοῦ ἥπατος, ὥς φασι) διάτινος κλόνου καὶβρασμώδους κινήσεως τὸτοιοῦτον πνεῦμα συνεξωθούντων· ὅθεν εὐκολίαν τινὰτῇδιεξόδῳτοῦπνεύματος μηχανωμένη ἡφύσις, ἀνευρύνει τὸν περὶτὸστόμα πόρον, ἑκατέρωθεν περὶτὸἄσθμα τὰς παρειὰς διαστέλλουσα· ὄνομα δὲτῷ[D] γινομένῳγέλως ἐστίν.

[12.6] Οὔτε οὖν διὰτοῦτο τῷἥπατι τὸἡγεμονικὸν λογιστέον, οὔτε διὰτὴν περικάρδιον ζέσιν τοῦαἵματος ἐν ταῖς θυμικαῖς διαθέσεσιν ἐν καρδίᾳνομιστέον εἶναι τοῦνοῦτὴν καθίδρυσιν· ἀλλὰταῦτα μὲν εἰς τὰς ποιὰς τῶν σωμάτων κατασκευὰς ἀνακτέον, τὸν δὲνοῦν ὁμοτίμως ἑκάστῳτῶν μορίων κατὰτὸν ἄφραστον τῆς ἀνακράσεως λόγον ἐφάπτεσθαι νομιστέον. [12.7] Κἂν τὴν γραφήν τινες ἡμῖν πρὸς τοῦτο προτείνωνται, τῇκαρδίᾳτὸἡγεμονικὸν μαρτυροῦσαν, οὐκ ἀνεξετάστως τὸν λόγον δεξόμεθα· ὁ γὰρ καρδίας μνησθεὶς, καὶ νεφρῶν ἐμνημόνευσεν, εἰπών· ἐτάζων καρδίας καὶνεφροὺς ὁΘεός· ὥστε ἢἀμφοτέροις ἢ οὐθετέρῳτὸνοερὸν κατακλείουσιν.

[12.8] Ἀμβλύνεσθαι δὲτὰς νοητικὰς ἐνεργείας ἢκαὶπαντάπασιν ἀπρακτεῖν ἐν τῇ ποιᾷδιαθέσει τοῦσώματος [161] διδαχθεὶς, οὐχ ἱκανὸν ποιοῦμαι τοῦτο τεκμήριον τοῦτόπῳτινὶτὴν δύναμιν τοῦνοῦπεριείργεσθαι, ὡς ταῖς ἐπιγινομέναις τοῖς μέρεσι φλεγμοναῖς τῆς οἰκείας εὐρυχωρίας ἐξειργόμενον· σωματικὴγὰρ ἡτοιαύτη δόξα, τὸ

67 ἐναντίας Æ R 67–8 καὶτὸν γέλωτα, μᾶλλον] magis autem risus Eri 68 συνίστημι X λύονται] ita A B C G H I K M P O Q T V W X Forb : διαλύονται Ald Mign

69 οἱom. I διαχυθέντων D T (sup. l.) 69–70 μύουσιν διὰτῆς λύπης N T 70 τε om. R διαπνοαὶ] ἀναπνοαὶQ 71 ἔνδον N τὰς μήνιγγας τὸν νοτερὸν] meniggas (hoc est membranulas cerebri) austeriorem (id est umidiorem)

Eri τὸν νοτερὸν] τὸνώτερον V νοτερὸν] νοερὸν N : νοτιαῖον R 72–3 διὰτῶν κατὰτὴν βάσιν πόρων] per naturales poros Eri 74 ἐφελκομένης] ita A B C D G H I K L M O P R S V W X Forb : ἐξελκομένης Ald Mign ὑγρασίαν] ὑγρὰν οὐσίαν N 75 εὑρυνομένων G N R 76 τι] τὸN ἐπὶ] εἰς N πάλιν] πᾶσα A² 77 τὸom. T καὶom. R γε] τε N 78 τινος om. I 79 διεξόδου I : ἐξόδῳH M τοῦ πνεύματος] τούτο N 80 τὸ¹ om. G H M W X περὶτὸἄσθμα] τῇπερὶτὸἄσωμα εὐκολιᾳN T V ἄσθμα] ita Æ H I L N O P S T V W X Forb : ἆσθμα Ald Mign

82 τῷ] ἐν τῷA B C D I K L M N O Q R S 83 τοῦαἵματος om. N 84 ποιὰς om. I 85 ὁμοτίμως] om. Eri ἑκάστῳτῶν μορίων om.

C K O ἑκάστοῦA B Q R T 86 ἄφραστον] ἄρατον L 87 ἡμῖν τινες N T πρὸς] εἰς R προτείνονται Æac J N ἡγεμονικὸν] ἡγεμονικὸν ἐνοικεῖν I 88 τὸν om. W δεξώμεθα L T καρδίαν ß Ald Mign

ὁΘεός om. K 90 οὐθετέρῳ] ita A B C D G I M R Spc V Ald Forb : οὐθ᾽ἑτέρῳH K L N O P Q Sac : οὐθ᾽ ἑτέρως J : οὐδετέρῳMign 91 ἢom. X 92 διδαχθεὶς] doces Eri τοῦτο om. A ß I K N O Q T 93 τοῦ νοῦom. L περιείργασθαι I ἐπιγιγνομέναις N 94 ἐξειργόμενον] ita Æ ß C I K O Q Forb : ἐξειργομένη

Tac (ου sup. l.) : ἐξειργομένην N : ἐξειργομ . . . Seras : ἐξειργασμένης L : ἐξειργομένης V W X Ald

[12.5] Moreover, the opposite affection, I mean that of gladness and laughter, contributes further to the argument. For the pores of the body of those who are dissolved [in levity] by hearing something pleasant are also somehow dissolved and relaxed through pleasure. Just as in the former case, the slight and imperceptible exhalations of the pores are constrained by grief, and, tightly binding the internal arrangement of the inner organs, they force up towards the head and the cerebral membranes the humid vapour which, being retained in excess in the cavities of the brain, is driven out through the pores at its base towards the eyes, while the closing of the eyelids expels the moisture as drops, and the drop is called a tear; so also, I would have you understand that, when the pores, from the contrary condition, are unusually widened, some air is drawn in through them into the interior, and thence expelled again by nature through the passage of the mouth, while all the inner organs (and especially, they say, the liver) together expel this air by a certain turmoil and agitated movement, from which nature, contriving to give facility for the exit of the air, widens the passage of the mouth, extending the cheeks on either side round about the breath, and the result is called laughter.⁵⁴ [12.6] Therefore, we must neither ascribe the governing principle to the liver nor think that the seat of the intellect is in the heart, because of the boiling blood around the heart in those of a wrathful disposition; but we must refer these things to the character of the formation of our bodies, and must consider that the intellect equally touches each of the parts according to an inexpressible principle of mixing.⁵⁵ [12.7] And if regarding this point someone should bring forward the Scripture, which testiﬁes that the governing principle is in the heart, we will not receive the statement unexamined; for he who made mention of the heart also mentioned the kidneys, saying, God tests the heart and the kidneys,⁵⁶ so that they must conﬁne the intellectual principle either to both together or to neither.

[12.8] Although I know that intellectual activities are blunted, or even made altogether ineffective in a certain condition of the body, I do not hold this as sufﬁcient evidence for limiting the faculty of the intellect to any particular place, so that it would be forced out of its proper space by inﬂammations arising in nearby

⁵⁴ Cf. Gregory of Nyssa, Eccl. 2 (Alexander, 310.6–311.2; ET 56); Aristotle, Probl. 35.6 (965a14).

⁵⁵ Cf. Gregory of Nyssa, An. et res. 2.46 (Spira, 27.23–28.5); Gregory of Nazianzus, Ep. 101.37–9;

Alexander of Aphrodisias, De an. (Bruns, 13.9–17.8).

⁵⁶ Ps. 7:10.

μὴδύνασθαι προκατειλημμένου τοῦἀγγείου διάτινος τῶν ἐμβεβλημένων, ἕτερόν τι ἐν αὐτῷχώραν εὑρεῖν· ἡγὰρ νοητὴφύσις οὔτε ταῖς κενώσεσιν ἐμφιλοχωρεῖτῶν σωμάτων οὔτε τῷπλεονάζοντι τῆς σαρκὸς ἐξωθεῖται· ἀλλ᾽ἐπειδὴκαθάπερ τι μουσικὸν ὄργανον ἅπαν τὸσῶμα δεδημιούργηται, ὥσπερ συμβαίνει πολλάκις ἐπὶ τῶν μελωδεῖν μὲν ἐπισταμένων, ἀδυνατούντων δὲδεῖξαι τὴν ἐπιστήμην, τῆς τῶν ὀργάνων ἀχρηστίας οὐπαραδεχομένης τὴν τέχνην (τὸγὰρ ἢχρόνῳδιαφθαρὲν ἢ παρερρηγμένον ἐκ καταπτώσεως ἢὑπότινος ἰοῦκαὶεὐρῶτος ἠχρειωμένον, [B] ἄφθογγον μένει καὶἀνενέργητον, κἂν ὑπὸτοῦπροέχειν δοκοῦντος κατὰτὴν αὐλητικὴν τέχνην ἐμπνέηται) οὕτω καὶὁνοῦς δι᾽ὅλου τοῦὀργάνου διήκων καὶ καταλλήλως ταῖς νοητικαῖς ἐνεργείαις, καθ᾽ὃπέφυκεν, ἑκάστου τῶν μερῶν προσαπτόμενος, ἐπὶμὲν τῶν κατὰφύσιν διακειμένων τὸοἰκεῖον ἐνήργησεν, ἐπὶδὲ τῶν ἀσθενούντων δέξασθαι τὴν τεχνικὴν αὐτοῦκίνησιν, ἄπρακτός τε καὶ ἀνενέργητος ἔμεινε· πέφυκε γάρ πως ὁνοῦς πρὸς μὲν τὸκατὰφύσιν διακείμενον οἰκείως ἔχειν· πρὸς δὲτὸπαρενεχθὲν ἀπὸταύτης ἀλλοτριοῦσθαι.

[12.9] [C] Καίμοι δοκεῖφυσικώτερον εἶναίτι κατὰτὸμέρος τοῦτο θεώρημα, δι᾽οὗ μαθεῖν ἔστι τι τῶν ἀστειοτέρων δογμάτων· ἐπειδὴγὰρ τὸκάλλιστον πάντων καὶ ἐξοχώτατον ἀγαθὸν αὐτὸτὸθεῖόν ἐστι, πρὸς ὃπάντα νένευκεν ὅσα τοῦκαλοῦτὴν ἔφεσιν ἔχει, διὰτοῦτόφαμεν καὶτὸν νοῦν, ἅτε κατ᾽εἰκόνα τοῦκαλλίστου γενόμενον, ἕως ἂν μετέχῃτῆς πρὸς τὸἀρχέτυπον ὁμοιότητος καθόσον ἐνδέχεται, καὶαὐτὸν ἐν τῷκαλῷδιαμένειν· εἰδέπως ἔξω γένοιτο τούτου, γυμνοῦσθαι τοῦκάλλους ἐν ᾧἦν· ὥσπερ δὲἔφαμεν τῇὁμοιώσει τοῦπρωτοτύπου κάλλους τοῦκατακοσμεῖσθαι τὸν νοῦν, οἷόν τι κάτοπτρον τῷχαρακτῆρι τοῦἐμφαινομένου μορφούμενον· κατὰτὴν αὐτὴν ἀναλογίαν, καὶτὴν οἰκονομουμένην ὑπ᾽αὐτοῦφύσιν ἔχεσθαι τοῦνοῦ λογιζόμεθα, καὶτῷπαρ᾽ἐκείνου κάλλει καὶαὐτὴν κοσμεῖσθαι, οἷόν [D] τι κατόπτρου κάτοπτρον γινομένην· κρατεῖσθαι δὲὑπὸταύτης καὶσυνέχεσθαι τὸ ὑλικὸν τῆς ὑποστάσεως, περὶἣν θεωρεῖται ἡφύσις.

95 ἐμβεβλημένων] inspiciuntur Eri 96 χώραν ἐν αὐτῷL νοητικὴN οὔτε] οὐA B C O Q κενώσεσιν] κοιλότησιν A B C D I K L N O Q R S T

μὲν om. J T 100 διαφθαρὲν] ita D G H L P S V X Forb : διεφθορὸς A B C I K N O Q R T : φθαρὲν W Ald

Mign 101 καταπτώσεως] πτώσεως J : καταπαύσεως I 102 κατὰom. N 103 αὐλητικὴν om. G H P W X ἐμπνέοντος L : ἐμπεπονεῖται J 104 καθ᾽ὃ] ita A B C G H I J K L M N O P V W X Forb : καθὸ

Ald Mign καθ᾽ὃπέφυκεν post μερῶν pon. A B C I K N O Q T ἑκάστῳMign 105–7 ἐπὶδὲ— ἔμεινε] in his uero quae inﬁrmantur artiﬁcalem sui motum inactuosus et piger manet accipere Eri

τεχνικὴν] φυσικὴν N 107 ἀνενέργητον C 108 παραχθὲν I ἀπὸταύτης] ἀπ᾽αὐτῆς N ἀπὸom.

T 109 ante καίinc. cap. 13 cum inscr. θεώρημάτι φυσικὸν περὶτῆς κατὰτὴν ὕλην καὶτὴν φύσιν καὶ τὸν νοῦν κοινωνίας A B C I K N O Q R T : speculatio quaedam de materiae et naturae et animi theoria

Eri : quod sicut a deo mens gubernatur ita a mente materialis uita corporis Λ δοκεῖ] δοκεῖκαὶA B C I

K M O Q T

τι] τὸN τοῦτο] τοῦτο τὸW 110 τι om. N 111 ἀγαθὸν] τῶν ἀγαθῶν D : πάντων τῶν ἀγαθῶν N 113–14 ἕως ἂν—διαμένειν] quatenus ad principale exemplum bonum similitudinem participarit, quantum quidem ipsum in bono licit permanere Eri

113 μετέχει L : μετέχοι M : μετέχεται C K τῆς—ἐνδέξεται om. C K ὁμοιότητος] ὁμοίωσεως N καθόσον] καθ᾽ὅσον I L M R : καθόσον μὲν N 114 γένηται R κάλλους] κάλλους τοῦO V W X 115 τοῦ² om. O V W X Ald Mign 116 τῷom.

N κατακοσμεῖσθαι C G H K O P X : διακοσμεῖσθαι R 119 κατόπτρου] om. N Rac : κατόπτρῳT post κρατεῖσθαι V def. ad [ἀσώμα]τὸν; πῶς (cap. 16, l. 21) δὲom. L N ὑπὸταύτης] ὐπ᾽αὐτῆς P R

parts (for such an opinion—that when a vessel is already occupied by something placed in it, nothing else is able to ﬁnd a place there—is corporeal). For the intelligible nature does not dwell in the empty spaces of bodies nor is it forced out by the encroachment of the ﬂesh; but since the whole body has been made like some musical instrument, as often happens in the case of those who know how to play but are unable to demonstrate their prowess because the uselessness of the instrument does not admit their art (for that which is destroyed by time, or broken by a fall, or made useless by some rust or rot, is mute and inoperable, even if it be breathed upon by one considered preeminent in ﬂute playing), so also the intellect, passing throughout the instrument and touching each of the parts in a manner appropriate to its intellectual activities, according to its nature, produces its proper effect on those parts disposed according to nature, but upon those parts too weak to accept the movement of its art it remains ineffective and inactive; for the intellect is naturally somehow familiar with that which is disposed according to nature, but to be alien from that which is removed from it.⁵⁷

[12.9]⁵⁸ I also think there is a contemplation of this particular point, closer to nature, by which one may learn something of the more reﬁned teachings. For since the most beautiful and supreme good of all is the divinity itself, to which incline all things that have the desire for the beautiful, we therefore say that the intellect, as being in accordance with the image of the most beautiful, as long as it partakes so far as possible in the likeness to the archetype, also remains in the beautiful; but if it were somehow to be outside this, it will be stripped bare of the beauty in which it was. And just as we said that the intellect was adorned by the likeness of the archetypal beauty, being formed, as though it were a mirror, by the ﬁgure of that which appears in it, so we consider that the nature administered by the intellect possesses something of the intellect in the same proportion and that it is adorned by the beauty issuing from the intellect, such that it becomes, as it were, a mirror of a mirror; by it, the material element of existence, in which nature is contemplated, is ruled and sustained.⁵⁹

⁵⁷ Cf. Gregory of Nyssa, An. et res. 2.53; 4.10 (Spira, 30.1–2; 49.16–19).

⁵⁸ Several of the Greek mss, together with the Latin versions of Dionysius Exiguus and Eriugena, begin Chapter 13 here, with the heading: 'A natural theory regarding the association of matter, nature, and intellect'; Bodl. 238 has: 'That as the mind is governed by God, so is the material life of the body by the mind'. Hereafter, those mss which divide the work into 31 chapters increase the numeration of the chapters by one.

⁵⁹ Cf. Gregory of Nazianzus, Or. 2.17.

[12.10] Ἕως ἂν οὖν ἔχηται τοῦἑτέρου τὸἕτερον, διὰπάντων ἀναλόγως ἡτοῦὄντως κάλλους κοινωνία διέξεισι, διὰτοῦὑπερκειμένου τὸπροσεχὲς καλλωπίζουσα· ἐπειδὰν δέτις γένηται τῆς ἀγαθῆς ταύτης συμφυΐας διασπασμὸς, ἢκαὶπρὸς τὸ ἔμπαλιν, ἀντακολουθῇτῷὑποβεβηκότι τὸὑπερέχον, τότε αὐτῆς τε τῆς ὕλης, ὅταν μονωθῇτῆς φύσεως, διηλέγχθη τὸἄσχημον (ἄμορφον γάρ τι καθ᾽ἑαυτὴν ἡὕλη καὶ ἀκατάσκευον) καὶτῇἀμορφίᾳταύτης συνδιεφθάρη τὸκάλλος τῆς φύσεως, ὃδιὰτοῦ νοῦκαλλωπίζεται· καὶοὕτως ἐπ᾽αὐτὸν τὸν νοῦν τοῦκατὰτὴν ὕλην [164] αἴσχους διὰτῆς φύσεως ἡδιάδοσις γίνεται, ὡς μηκέτι τοῦΘεοῦτὴν εἰκόνα ἐν τῷχαρακτῆρι καθορᾶσθαι τοῦπλάσματος· οἷον γάρ τι κάτοπτρον κατὰνώτου τὴν τῶν ἀγαθῶν ἰδέαν ὁνοῦς ποιησάμενος, ἐκβάλλει μὲν τῆς ἐλλάμψεως τοῦἀγαθοῦτὰς ἐμφάσεις, τῆς δὲὕλης τὴν ἀμορφίαν εἰς ἑαυτὸν ἀναμάσσεται.

[12.11] Καὶτούτῳγίνεται τῷτρόπῳτοῦκακοῦἡγένεσις, διὰτῆς ὑπεξαιρέσεως τοῦκαλοῦπαρυφισταμένη· καλὸν δὲπᾶν, ὅπερ ἂν τύχῃπρὸς τὸπρῶτον ἀγαθὸν οἰκείως ἔχον· ὅτι δ᾽ἂν ἔξω γένηται τῆς πρὸς τοῦτο σχέσεώς τε καὶὁμοιώσεως, ἄμοιρον τοῦκαλοῦπάντως ἐστίν. Εἰοὖν ἓν μὲν κατὰτὸν θεωρηθέντα λόγον τὸὄντως ἀγαθόν· ὁδὲνοῦς τῷκατ᾽εἰκόνα τοῦκαλοῦγεγενῆσθαι, καὶαὐτὸς ἔχει τὸκαλὸς εἶναι· ἡδὲφύσις ἡὑπὸτοῦνοῦσυνεχομένη, καθάπερ τὶς εἰκὼν εἰκόνος ἐστί· [B]— δείκνυται διὰτούτων ὅτι τὸὑλικὸν ἡμῶν συνέστηκε μὲν καὶπερικρατεῖται ὅταν οἰκονομῆται ὑπὸτῆς φύσεως· λύεται δὲκαὶδιαπίπτει πάλιν, ὅταν χωρισθῇτοῦ περικρατοῦντος τε καὶσυνέχοντος καὶδιασπασθῇτῆς πρὸς τὸκαλὸν συμφυΐας.

[12.12] Τὸδὲτοιοῦτον οὐκ ἄλλως γίνεται ἢὅταν τῆς φύσεως πρὸς τὸἔμπαλιν γένηται ἡἐπιστροφὴ, μὴπρὸς τὸκαλὸν τῆς ἐπιθυμίας νευούσης, ἀλλὰπρὸς τὸ χρῆζον τοῦκαλλωπίζοντος· ἀνάγκη γὰρ πᾶσα τῇπτωχευούσῃτῆς ἰδίας μορφῆς ὕλῃκατὰτὸἄσχημόν τε καὶἀκαλλὲς συμμεταμορφοῦσθαι τὸὁμοιούμενον.

[12.13] Ἀλλὰταῦτα μὲν ἡμῖν ἐξ ἀκολουθίας τινὸς παρεξητάσθη, διὰτῆς εἰς τὸ προκείμενον θεωρίας ἐπεισελθόντα· τὸγὰρ ζητούμενον ἦν, εἰἐν μέρει τινὶτῶν ἐν ἡμῖν ἡνοερὰκαθίδρυται [C] δύναμις, ἢδιὰπάντων κατὰτὸἦσον διήκει· τῶν γὰρ τοπικοῖς μέρεσι περιειργόντων τὸν νοῦν καὶεἰς σύστασιν τῆς τοιαύτης αὐτῶν

121 οὖν ἂν R οὖν om. H οὖν ἔχηται] συνέχηται T 121–2 ἡτοῦὄντως κάλλους κοινωνία] illius summi et ueri participatio Dion : ipsa ueri boni societas Eri ὄντος καλοῦN 123 γίνηται M

ἀντακολουθεῖG H P Rac W X : ἀντακολουθεῖν L : ἀντακολουθήσῃA B C I K M O Q : ἀντακολουθήσει T : ἐπακολουθήσει N τῷὑποβεβηκότι τὸὑπερέχον] supereminenti supereminens Eri τε om. D R

διηλέγχθη] ita A C D N O P Q R S T W X Forb : διηλέχθη G H L M : διηλλέχθη B : διηνέχθη Ald Mign ἄμορφον γάρ] ἀμόρφονταίX τι] τι χρῆμα A C I K M N O Q R T Dion Eri

126 ταύτῃA C K N R συνδιεφθάρη] συνεφθάρη Q : συνδιεφθάρει O : συνδιαφθείρεται N ὃ] ita D H L P² R T W Dion Ald Forb : ᾧA B C G I K M N O Pac Q S X : in qua Eri : ἣMign

128 διάδοσις] μετάδοσις R τὴν τοῦΘεοῦ L 129 καθορᾶσθαι] καθ᾽ὁμοιοῦσθαι N τι om. T 130 ἐκλάμψεως W Mign 131 τὴν δὲτῆς ὕλης A B

C I K N Q R T

ἀναμάττεται L 132 ἡτοῦκακοῦI N ὑφεξαιρέσεως ß K : ὑφ᾽ἐξαιρέσεως G P X : ὑφαιξερέσεως C O 133 παρυφισταμένη] συνισταμένη L ὅπερ] ὅτι περ A ß C D I K L M N O Q S

τε καὶὁμοιώσεως om. M T W 135 ἄμοιρον] ἄμοιρον πῶς N 136 κάλλους Q γενέσθαι L 137 ἡ² om. Q εἰκὼν om. C K 139 οἰκονομειται Dac (η sup. l.) : οἰκονομεῖται N Pac W

περικρατοῦντος] κρατοῦντος C K O 142 γενήσεται D : γίνηται M ἐπιστροφὴ] ἀποστροφὴM μὴ] τῆς T : καὶμὴX 143 χρῇζον Mign πτωχευούσῃ] πτωχευούσῃτῇI 144 ὁμοιούμενον] ὁμοούσιον N 145 παρεξετάσθη ß G P R² X 146 ὑπεισελθόντα R2mg : om. G H P Rac W X ἐν om. M W

ἴσον O X Mign 148 καὶom. M N Q T W

[12.10] Thus, so long as one holds to the other, the communication of the true beauty extends proportionally through the whole series, beautifying by the superior that which comes next; but whenever a certain interruption of this beneﬁcial connection occurs, or when, on the contrary the superior comes to follow the inferior, then the unseemliness of matter itself is exposed, when it is isolated from nature (for in itself matter is something formless and unwrought), and by its formlessness is also destroyed the beauty of the nature which was beautiﬁed by the intellect; and in this way the transmission of the ugliness of matter reaches back through the nature to the intellect itself, so that the image of God is no longer beheld in the ﬁgure of that which was moulded; for the intellect, setting the idea of the Good like a mirror behind its back, deﬂects the lustrous rays of the good, and receives into itself the shapelessness of matter.⁶⁰

[12.11] And in this way the genesis of evil occurs, arising through the withdrawal of the good. Everything is good that is related to the First Good; but that which comes to be outside its relation and likeness to this, is certainly devoid of the Good. If, then, according to the argument being considered, that which is truly good is one, and the intellect, as having come to be in accordance with the image of the Good, also has the possibility to be good, while the nature, sustained by the intellect, is like an image of an image, then it is shown that our material part holds together, and is upheld, when it is administered by nature; but, on the other hand, it is dissolved and falls apart again when it is separated from that which upholds and sustains it, and is severed from its connection to the good. [12.12] Such a condition as this does not arise except when an overturning of nature to the opposite state occurs, in which desire does not incline towards the good but towards that which is in need of being beautiﬁed; for it is absolutely necessary that that being made like to matter, which is destitute of its own form, should be conformed to it in respect of its unseemliness and absence of beauty.

[12.13] But we have discussed these points by following a certain line of argument, since they were introduced by our contemplation of the point before us; for the subject of enquiry was whether the intellectual faculty has its seat in any of the parts within us or extends equally over them all. For those who enclose the ⁶⁰ Cf. Plotinus, Enn. 1.6.5.39–58; 1.8; 3.6.11.

ὑπολήψεως προφερόντων, τὸμὴεὐοδοῦσθαι τὴν διάνοιαν ἐπὶτῶν παρὰφύσιν διακειμένων τὰς μήνιγγας· ἀπέδειξεν ὁλόγος, ὅτι κατὰπᾶν μέρος τοῦἀνθρωπίνου συγκρίματος, καθ᾽ὃπέφυκεν ἕκαστος ἐνεργεῖν, ἴσως ἡτῆς ψυχῆς δύναμις ἀνενέργητος μένει, μὴδιαμένοντος ἐν τῇφύσει τοῦμέρους· καὶδιὰτούτων ἐξ ἀκολουθίας τὸπροτεθὲν παρενέπεσε τῷλόγῳθεώρημα, δι᾽οὗμανθάνομεν, ἐν τῷ ἀνθρωπίνῳσυγκρίματι ὑπὸΘεοῦμὲν διοικεῖσθαι τὸν νοῦν, ὑπ᾽ἐκείνου δὲτὴν ὑλικὴν ἡμῶν ζωὴν, ὅταν ἐν τῇφύσει μένῃ· εἰδὲπαρατραπείη τῆς φύσεως, καὶτῆς κατὰτὸν νοῦν ἐνεργείας ἀλλοτριοῦσθαι. [12.14] Ἀλλ᾽ἐπανέλθωμεν πάλιν ὅθεν ἐξέβημεν, ὅτι

[D] ἐπὶτῶν μὴπαρατραπέντων ἐκ πάθους τινὸς τῆς φυσικῆς καταστάσεως, τὴν οἰκείαν δύναμιν ὁνοῦς ἐνεργεῖ, καὶἔρρωται μὲν ἐπὶτῶν συνεστώτων, ἀδυνατεῖδὲ πάλιν ἐπὶτῶν μὴχωρούντων αὐτοῦτὴν ἐνέργειαν· ἔστι γὰρ καὶδι᾽ἑτέρων τὸπερὶ τούτων δόγμα πιστώσασθαι· καὶεἰμὴβαρὺτῇἀκοῇτῶν προκεκμηκότων ἤδη τῷ λόγῳ, καὶπερὶτούτων, ὡς ἂν οἷοίτε ὦμεν, δι᾽ὀλίγων διαληψόμεθα.

[13.1] Ἡὑλικὴκαὶῥοώδης αὕτη τῶν σωμάτων ζωὴ, πάντοτε διὰκινήσεως προϊοῦσα, ἐν τούτῳἔχει τοῦεἶναι τὴν δύναμιν, ἐν τῷμὴστῆναίποτε τῆς κινήσεως. Καθάπερ δέτις ποταμὸς κατὰτὴν ἰδίαν ῥέων ὁρμὴν, πλήρη μὲν δείκνυσι τὴν κοιλότητα, δι᾽ἧς ἂν τύχῃφερόμενος, οὐμὴν ἐν τῷαὐτῷὕδατι περὶ τὸν αὐτὸν ἀεὶτόπον ὁρᾶται, ἀλλὰτὸμὲν ὑπέδραμεν αὐτοῦ, τὸδὲἐπερρύη· οὕτω καὶ τὸὑλικὸν τῆς τῇδε ζωῆς διάτινος κινήσεως καὶῥοῆς τῇσυνεχείᾳτῆς τῶν ἐναντίων διαδοχῆς ἀμείβεται, ὡς ἂν μηδέποτε στῆναι δύνασθαι τῆς μεταβολῆς, ἀλλὰτῇ ἀδυναμίᾳτοῦἀτρεμεῖν ἄπαυστον ἔχειν διὰτῶν ὁμοίων ἐναμειβομένην τὴν κίνησιν· εἰδέποτε κινούμενον παύσαιτο, [B] καὶτοῦεἶναι πάντως τὴν παῦλαν ἕξει.

[13.2] Οἷον διεδέξατο τὸπλῆρες ἡκένωσις, καὶπάλιν ἀντεισῆλθεν ἡπλήρωσις τῇ κενότητι· ὕπνος τὸσύντονον τῆς ἐγρηγόρσεως ὑπεχάλασεν, εἶτα ἐγρήγορσις τὸ

150 διακειμένων] παρακειμένων Q 151 καθ᾽ὃ] καθὰQ : καθὸH R S : καθὼς T ἕκαστον Æ B C G H M N

O P Q S W X

162 ἀνενέργητος] efﬁcientiam Dion : efﬁcax Eri καὶom. M τούτων] τοῦτο W Mign 153 παρενέπεσε τὸπροτεθὲν N προτεθὲν] πρότερον M δι᾽οὗ] διὰτοῦτο οὖν I ἐν om.

I W 155 παρατραποίει G P X τὸν om. H T 159–60 δι᾽ἑτέρων τὸπερὶτούτων δόγμα] per aliam doctrinam quae de talibus Eri περὶτούτων] τοιοῦτο T 160 τῇἀκοῇom. C I K O Q Eri τοῖς προκεκμηκόσιν I : τῷπροκεκμηκότι Q Eri 160–1τοῦλόγουM 161τούτου MQ οἷον GNP δι᾽ὀλίγων ὡς ἂν οἷοίτε ὦμενA B C I K M O T διαληψόμεθα δι᾽ὀλίγων L δι᾽ὀλίγων om. Q διαληψώμεθα Mign Cap. 14 Æ ß I K O N Q R T Dion Eri om. L

13.12–25 (ὕπνος— ἄνεσις): John (of Damascus) Sacra Parallela II¹2122/K cap. Υ 3, 8 (Thum,

1122.3–19) 1 περὶ—αἰτιολογία] quod corpus nostrum semper sit in motu Λ 4 κατὰom. B 6 τόπον ὁρᾶται ἀεὶ N ἑπέδραμεν M ἐπερρύη] ita Æ ß Bac G H M P² T Forb : ὑπερρύη I K N O Q : ἐπιρρύη L : ἐπερρύει Bpc

Pac W X : ἐπιρρέει D E R S : ὑπερρέει Ald Mign οὕτως Æ N 7 ῥοῆς] ἐπιρροῆς Q 8 ἀμείβεται] ἐναμείβεται Æ B E I K M N O Q T ἂν om. Æ B I K M N O Q μεταβολῆς] καταβολῆς ß 9 ἀδυναμίᾳ] ita Æ B I K M N O Q R Forb : δυνάμει W X Ald Mign : in potentia Eri ἔχει K : ἔχοι R² 10 παύσηται T : παύσοιτο W Ald Mign ἕξει] add. hoc est omnino etiam cessabit Eri

11 οἷον] ueluti Eri καὶom.

N T ἀντεισῆλθεν] ἐπεισῆλθεν N 12 κενότητι] κενώσει Æ B E I K O Q ἐγρηγορίσεως W εἶτα] εἶτα ἡQ

intellect in spatial parts of the body and who offer, for the support of this supposition of theirs, the fact that the mind does not have free rein in the case of those whose cerebral membranes are in an unnatural condition, our argument showed that in every part of the human compound, each having a natural activity, the power of the soul remains equally ineffective if that part does not continue in its natural condition; and thus our argument, by following its sequence, came upon the theory just mentioned, by which we learn that in the human compound the intellect is to be ordered by God, and that by it our material life is governed, provided that it remains in its natural state, but that if it is perverted from nature, it is also alienated from the activity of the intellect. [12.14] But let us return again to the point from which we started, that in those who are not perverted from their natural condition by some affection, the intellect exercises its own power and is vigorous in those who stand ﬁrm but, on the contrary, it is powerless to those who do not give space to its activity. We may conﬁrm our doctrine about these things by yet other arguments, and, if it is not tedious to hear for those who are already wearied by our treatise, we shall discuss these matters also, so far as we are able, in a few words.

A rationale of sleep, yawning, and dreams.⁶¹ [13.1] The very life of our bodies, material and subject to ﬂux, always advancing by way of movement, has the faculty of being in this, that it never rests from movement. Just as some river, ﬂowing on by its own impulse, keeps the channel in which it runs ﬁlled, yet is not seen in the same water always at the same place, but part of it ﬂows away while another part ﬂows in,⁶² so also the material element of our life here undergoes change in the continuity of the succession of opposites by way of a kind of movement and ﬂux, so that it can never cease from change but, in the inability to keep still, has its ceaseless alternating movement through similar things, and if it should ever cease moving, it will assuredly have the cessation also of being.

[13.2] For instance, emptying succeeds fullness, and again in reverse after emptiness comes a ﬁlling-up; sleep relaxes the strain of wakefulness, then waking

⁶¹ Bodl. 238 (as Chap. 14): 'That our body is always in motion'.

⁶² Cf. Heraclitus, A6 (DK; Plato, Crat. 402a8–10).

ἀνειμένον ἐτόνωσε· καὶοὐδέτερον τούτων ἐν τῷδιηνεκεῖσυμμένει, ἀλλ᾽ὑποχωρεῖ ταῖς παρουσίαις ἀλλήλων ἀμφότερα· οὕτω τῆς φύσεως ἑαυτὴν ταῖς ὑπαλλαγαῖς ἀνακαινίζουσης, ὡς ἑκατέρων ἐν τῷμέρει μεταλαγχάνουσαν, ἀδιασπάστως ἀπὸ τοῦἑτέρου μεταβαίνειν ἐπὶτὸἕτερον. Τότε γὰρ διαπαντὸς συντετάσθαι ταῖς ἐνεργείαις τὸζῶον, ῥῆξίν τινα καὶδιασπασμὸν τῶν ὑπερτεινομένων ποιεῖται μερῶν· ἥτε διηνεκὴς τοῦσώματος ἄνεσις διάπτωσίν τινα τοῦσυνεστῶτος καὶ λύσιν ἐργάζεται· τὸδὲκατὰκαιρὸν μετρίως ἑκατέρων ἐπιθιγγάνειν, δύναμις πρὸς διαμονήν ἐστι τῆς φύσεως, [C] διὰτῆς διηνεκοῦς πρὸς τὰἀντικείμενα μεταβάσεως ἐν ἑκατέροις ἑαυτὴν ἀπὸτῶν ἑτέρων ἀναπαυούσης. Οὕτω τοίνυν τετονωμένον διὰ τῆς ἐγρηγόρσεως τὸσῶμα λαβοῦσα, λύσιν ἐπινοεῖδιὰτοῦὕπνου τῷτόνῳ, τὰς αἰσθητικὰς δυνάμεις πρὸς καιρὸν ἐκ τῶν ἐνεργειῶν ἀναπαύσασα, οἷόν τινας ἵππους μετὰτοὺς ἀγῶνας τῶν ἁρμάτων ἐκλύουσα.

[13.3] Ἀναγκαία δὲτῇσυστάσει τοῦσώματος ἡεὔκαιρος ἄνεσις, ὡς ἂν ἀκωλύτως ἐφ᾽ἅπαν τὸσῶμα διὰτῶν ἐν αὐτῷπόρων ἡτροφὴδιαχέοιτο, μηδενὸς τόνου τῇ διόδῳπαρεμποδίζοντος· καθάπερ γὰρ ἐκ τῆς διαβρόχου γῆς, ὅταν ἐπιθάλψῃ θερμοτέραις ἀκτῖσιν ὁἥλιος, ἀτμοίτινες ὁμιχλώδεις ἀπὸτοῦβάθους ἀνέλκονται· ὅμοιόν τι γίνεται καὶἐν τῇκαθ᾽ἡμᾶς γῇ, τῆς τροφῆς ἔσωθεν ὑπὸτῆς φυσικῆς θερμότητος ἀναζεούσης· [D] ἀνωφερεῖς δὲὄντες οἱἀτμοὶκατὰφύσιν καὶἀερώδεις καὶπρὸς τὸὑπερκείμενον ἀναπνέοντες, ἐν τοῖς κατὰτὴν κεφαλὴν γίνονται χωρίοις, οἷόν τις καπνὸς εἰς ἁρμονίαν τοίχου διαδυόμενος· εἶτα ἐντεῦθεν ἐπὶτοὺς τῶν αἰσθητηρίων πόρους ἐξατμιζόμενοι διαφοροῦνται, δι᾽ὧν ἀργεῖκατ᾽ἀνάγκην ἡ αἴσθησις, τῇπαρόδῳτῶν ἀτμῶν ἐκείνων ὑπεξιοῦσα. Αἱμὲν γὰρ ὄψεις τοῖς βλεφάροις ἐπιλαμβάνονται, οἷόν τινος μηχανικῆς μολυβδίνης, τοῦτοιούτου λέγω βάρους, τοῖς ὀφθαλμοῖς ἐπιχαλώσης τὸβλέφαρον· παχυνθεῖσα δὲτοῖς αὐτοῖς τούτοις ἀτμοῖς ἡἀκοὴ, καθάπερ θύρας τινὸς τοῖς ἀκουστικοῖς μορίοις ἐπιτεθείσης, ἡσυχίαν ἀπὸτῆς κατὰφύσιν ἐνεργείας ἄγει· καὶτὸτοιοῦτον πάθος ὕπνος ἐστὶν, ἀτρεμούσης

13 οὐδ᾽ἕτερον G H P : οὔθ᾽ἕτερον K O Q : οὐθέτερον Æ B I M N R SP συμμένει] συμβαίνει H K M P R ὑποχωροῦσιν B 14 ἀλλήλων ταῖς παρουσίαις B ἀλλήλων] ἀλλήλοις I ἀμφότερα ἀλλήλων Æ K N O T οὕτω] οὕO ταῖς ὑπαλλαγαῖς om. Q 15 τῷom. M Q ἀδιαπαύστως D L : ἀπαύστως M N Q R T W : ἀσπάστως (uel ἀσπασίως, ἀσπαστῶς) SP

N O P R W

17 διασπασμὸν] διαμερισμὸν Q τῶν om. W 18–19 διάπτωσίν τινα τοῦσυνεστῶτος καὶ λύσιν] casum quendam atque solutionem consistens Eri καὶλύσιν τοῦσυνεστῶτος M N 19 λῦσιν L : διάλυσιν M μετρίως] mensurate Eri ἑκατέρων] ἑκατέρωθεν D (transp. post ἐπιθιγγάνειν) E S W : om.

SP ἐπιθιγγάνειν] ἐπιτυγχάνειν Mign 21 ἑτέρων] ἑκατέρων N 21–2 διὰτῆς ἐγρηγόρσεως τετονωμένον N τετονωμένον—σῶμα] uegetatum corpus per uigilias natura Eri

22 λῦσιν L M ἐπινοεῖ] ἐμποιεῖMign τοῦτόνου B 23 ἐκ] διὰR ἀναπαύουσα D E G H L P S ἵππους] πόλους Q : πώλους SP : pullos Eri 24 ἁρμάτων] ἀλμάτων R : ἁμάτων N ἐκλύσασα Ald Mign 25 σώματος] σώματος καὶM 26 τόνου] πόρου W 26–7 τῇδιόδῳom. M 27 παρεμποδίζοντος] ita W Ald Mign Forb : παραποδίζοντος Æac B D E Gpc H K N O P Q S X γῆς διαβρόχου N ἐπιθάλψῃ] ita Æ B E G H I K M O P X Forb : ἐπιθάλπη Q : ἐπιλάμψη W Ald Mign

28 ἐνέλκονται P : ἐξέλκονται Æ B I K M N O Q Rac T 29 τι om. Q τροφῆς ἔσωθεν ὑπὸτῆς om. O 30 δε] τε Q κατὰφύσιν om. L καὶ] τε T

τοίχου] τύχου O W διαδυόμενος] δυαλυόμενος M N T : solutus Eri 33 διαφυροῦνται Ald κατὰÆ L M R 34 παρόδῳ] παραδόξῳM γὰρ om.

B 35 μηχανικῆς] B D E G H I M N O P Q S T W X Forb : μηχανῆς Mign μολυβδένης Q : μολιβδίνης Æ² ß H I M N P² R X : μολυβδείνης G Pac : μολυβδαίνης W τοῦom. D λέγω om. Q 36 βάρους λέγω N T τοῖς ὀφθαλμοῖς om. D τούτοῖς om. N T 37 ἀτμοῖς τούτοῖς K O ἐπιτεθείσης] ἀποτεθείσης B : ἐναποτεθείης ß

braces up what had become relaxed; and neither of these remains continually, but both give way, each at the other's coming; thus by their interchange nature renews herself by partaking of each in turn, passing uninterruptedly from one to the other. For the living creature to be always exerting itself in its activities produces a certain rupture and tearing of its overstrained parts, while continual relaxing of the body effects a certain failure and loosening of its constitution; but to be in touch with each of these at the proper time in a moderate degree is a staying power of nature, by the continual transference to the opposite state giving herself in each of them rest from the other. Thus, ﬁnding the body strained through wakefulness, she devises relaxation for the strain by means of sleep, giving to the faculties of sense-perception rest from their activities at the appropriate time, loosening them like horses from the chariots after the race.

[13.3] Rest at proper times is necessary for the constitution of the body, that the nourishment may be dispersed unhindered to the whole body through the passages in it, without any strain to hinder its progress. Just as from the sodden earth, when the sun heats it up with its warm rays, certain misty vapours are drawn up from its depths, so also a similar thing happens in the earth that is us, when the nourishment within is heated up by natural warmth, and the vapours, being naturally upwards-borne and air-like and aspiring to what is above, come to be in the regions of the head, like smoke penetrating the joints of a wall; then, from there they are dispersed, being exhaled to the pores of the organs of senseperception, and by them the senses are necessarily rendered inactive, giving way to the passing of these vapours. For the eyes are pressed upon by the eyelids when some, as it were, leaden contrivance (I mean a weight of this kind) lets down the eyelid upon the eyes; and the hearing, dulled by these same vapours, as some kind of door being placed upon the acoustic organs, brings peace from its natural activities; and such an affection is sleep, with sense-perception being at rest in the

ἐν τῷσώματι τῆς αἰσθήσεως, [167] καὶπαντάπασιν ἐκ τῆς κατὰφύσιν κινήσεως ἀπρακτούσης, ὡς ἂν εὐπόρευτοι γένωνται τῆς τροφῆς αἱἀναδόσεις, δι᾽ἑκάστου τῶν πόρων τοῖς ἀτμοῖς συνδιεξιοῦσαι.

[13.4] Καὶτούτου χάριν εἰστενοχωροῖτο μὲν ὑπὸτῆς ἔνδοθεν ἀναθυμιάσεως ἡπερὶ τὰαἰσθητήρια διασκευὴ, κωλύοιτο δὲκατάτινα χρείαν ὁὕπνος· πλῆρες γενόμενον τῶν ἀτμῶν τὸνευρῶδες, αὐτὸὑφ᾽ἑαυτοῦφυσικῶς διατείνεται, ὡς διὰτῆς ἐκτάσεως τὸπαχυνθὲν ὑπὸτῶν ἀτμῶν μέρος ἐκλεπτυνθῆναι· οἷόν τι ποιοῦσιν οἱδιὰτῆς σφοδροτέρας στρεβλώσεως τὸὕδωρ τῶν ἱματίων ἐκθλίβοντες. Καὶἐπειδὴ κυκλοτερῆτὰπερὶτὸν φάρυγγα μέρη, πλεονάζει δὲτὸνευρῶδες ἐν τούτοις· ὅταν καὶἀπὸτούτων ἐξωσθῆναι δέῃτὴν τῶν ἀτμῶν παχυμέρειαν, ἐπειδὴἀμήχανόν ἐστι δι᾽εὐθείας ἀποκριθῆναι τὸκυκλοειδὲς μέρος, εἰμὴκατὰτὸπεριφερὲς σχῆμα διαταθείη· τούτου χάριν ἀποληφθέντος ἐν τῇχάσμῃτοῦπνεύματος, ὅτε ὁ ἀνθερεὼν ἐπὶτὸκάτω τοῖς γαργαρεῶσιν ὑποκοιλαίνεται, καὶ[B] τῶν ἐντὸς πάντων εἰς κύκλου σχῆμα διαταθέντων, ἡλιγνυώδης ἐκείνη παχύτης ἡ ἐναπειλημμένη τοῖς μέρεσι συνδιαπνεῖται τῇδιεξόδῳτοῦπνεύματος. Πολλάκις δὲ, καὶμετὰτὸν ὕπνον οἶδε τὸτοιοῦτον συμβαίνειν, ὅταν τι τῶν ἀτμῶν ἐκείνων περιλειφθείη τοῖς τόποις ἄπεπτόν τε καὶἀδιάπνευστον.

[13.5] Ἐκ τούτων τοίνυν ὁἀνθρώπινος νοῦς δείκνυσιν ἐναργῶς, ὅτι τῆς φύσεως ἔχεται, συνεστώσης μὲν καὶἐγρηγορυίας, καὶαὐτὸς συνεργῶν καὶκινούμενος· παρεθείσης δὲτῷὕπνῳ, μένων ἀκίνητος·—εἰμήτις ἄρα τὴν ὀνειρώδη φαντασίαν νοῦκίνησιν ὑπολάβοι κατὰτὸν ὕπνον ἐνεργουμένην· ἡμεῖς δέφαμεν, μόνην δεῖν τὴν ἔμφρονάτε καὶσυνεστῶσαν τῆς διανοίας ἐνέργειαν ἐπὶτὸν νοῦν ἀναφέρειν· τὰς δὲ κατὰτὸν ὕπνον φαντασιώδεις [C] φλυαρίας, ἰνδάλματάτινα τῆς κατὰτὸν νοῦν ἐνεργείας οἰόμεθα τῷἀλογωτέρῳτῆς ψυχῆς εἴδει κατὰτὸσυμβὰν διαπλάττεσθαι· τῶν γὰρ αἰσθήσεων τὴν ψυχὴν ἀπολυθεῖσαν διὰτοῦὕπνου, καὶτῶν κατὰτὸν νοῦν ἐνεργειῶν ἐκτὸς εἶναι κατ᾽ἀνάγκην συμβαίνει· διὰγὰρ τούτων πρὸς τὸν ἄνθρωπον ἡ τοῦνοῦσυνανάκρασις γίνεται· τῶν οὖν αἰσθήσεων παυσαμένων, ἀργεῖν ἀνάγκη καὶ

40 εὐπόρευτοι] εὔποροίτε N γίνωνται Æ B O : γένοιντο M N Q R T 41 συνδιεξιοῦσαι] ita Æ B I M N O Q T Forb Ald : συνδιεξιοῦται K : συνεξιοῦσαι D E G H P R S X : συνεξιοῦσα L : συνδιεξιούσης

Mign 42 εἰστενοχωροῖτο] sciendi sunt loci Eri στενοχωρεῖτο K Mac 43 κωλύοιτο] λύοιτο I πλήρης T 44 φυσικῶς] ἐφεστηκὸς B ἐκστάσεως M : ἐνστάσεως T 45 ἐκπλατυνθῆναι N

σφοδροτέρας] λεπτοτέρας M 47 τὸν] τὴν L Q 48 δέῃ] δέοι R W Ald Mign τὴν] τὴν ἀπὸD E

ἀποκριθῆναι] ita A B C G H I K N O P T X Forb : ἀποτείνεσθαι E : ἀποτεῖναι W Ald Mign μέρος] μέρος καὶἀποτεὶναι N 50 διατεθείη H M N R Tac ἀπολειφθέντος B E L Rac 50–1 ὅτε—ὑποκοιλαίνεται] quando infra mentum (in eo enim subsistit) subcollocatur Eri

50 ὅτε] ita codd. Forb : ὅτε Ald Mign ὁom. O W 51 γαργαλεῶσιν G H Pac W ἐπικοιλαίνεται N T 52 πάντως T διατεθέντων

B H I M N O Q T

ἰλυγνιώδης R : ἀτμώδης M ἡ² om. T 53 διεξόδῳ] ἐξόδῳB W 54 τοιοῦτο Æ H N Q W 55 περιληφθείη Æac B K P² : περιληφθῇM Q : περιφθείη I ἄπεμπτον H Ald Mign

τούτου M τοίνυν] οὖν I 57 ἐγρηγορουμένης R συνεργῶν] ἐνεργῶν Æ B E I K M N O Q R T W

παρεθείσης—ἀκίνητος om. W ἆρα G N P Q X 59 ὑπολάβῃL δεῖK O : om. N 60 εὔφρονα I L

φαντασιώδεις φλυαρίας] phantasias . . . in superﬂuitates Eri

ἐνεργείας] ἐνεργείας ἡμῶν R συμβαῖνον R διαπλάσσεσθαι N R : διαπλάττεσσθαι Forb 63 ἀπολυθεῖσαν] διαλυθεῖσαν T : διαλειπουσῶν N τὸν om. O Ald Mign 64 τούτων] τούτο I 65 συνανάκρασις] σύγκρασις N οὖν] δ᾽οὖν H : γοῦν N

body and altogether ceasing from its natural movement, so that the digestive processes of nourishment may have free course for the passing of the vapours through each of the pores.

[13.4] And for this reason if the apparatus of the organs of sense-perception are constricted by the rising vapours within and sleep hindered by some occupation, the nervous system, becoming ﬁlled with the vapours, is naturally and spontaneously extended so that the part thickened by the vapours is rareﬁed by the extension, like those do who squeeze water out of clothes by violent wringing.

And, since the parts around the pharynx are circular, and the nervous tissue abounds there, when there is need for the thickness of the vapours to be expelled from those parts, since it is impossible for the circular part to be separated directly, but only by being distended in the outline of the circumference, for this reason, by checking the breath in a yawn, which, with the chin moved downwards, forms a hollow to the uvula, and all the interior parts being stretched into the ﬁgure of a circle, that smoky thickness which had been detained in the neighbouring parts is emitted together with the passage of the breath. Frequently the like may happen even after sleep, when anything of those vapours remains in the regions spoken of undigested and unexhaled.

[13.5] Hence, then, the human intellect clearly shows its natural condition, itself cooperating and moving [with nature] when braced and awake, yet remaining unmoved when abandoned to sleep, unless anyone supposes that the phantasy of dreams is a movement of the intellect exercised in sleep. We would say that only the conscious and sound activity of the mind should be referred to the intellect; as to the fantastic nonsense that occurs in sleep, we suppose that some appearances of the activity of the intellect are accidentally fashioned by the less rational form of the soul; for the soul, being released by sleep from the senses, also by necessity comes to be outside the activities of the intellect, as it is through the senses that the mixing together of the intellect with the human being takes place. Therefore, when

τὴν διάνοιαν· τεκμήριον δὲτὸκαὶἐν ἀτόποις τε καὶἐν ἀμηχάνοις πολλάκις δοκεῖν εἶναι τὸν φανταζόμενον· ὅπερ οὐκ ἂν ἐγένετο, λογισμῷκαὶδιανοίᾳτῆς ψυχῆς τηνικαῦτα διοικουμένης. [13.6] Ἀλλάμοι δοκεῖταῖς προτιμοτέραις τῶν δυνάμεων τῆς ψυχῆς ἠρεμούσης (φημὶδὲταῖς κατὰτὸν νοῦν καὶτὴν αἴσθησιν ἐνεργείαις·) μόνον τὸθρεπτικὸν αὐτῆς μέρος ἐνεργὸν κατὰτὸν ὕπνον εἶναι· ἐν δὲτούτῳτῶν [D] καθ᾽ὕπαρ γινομένων εἴδωλάτινα καὶἀπηχήματα τῶν τε κατ᾽αἴσθησιν καὶτῶν κατὰδιάνοιαν ἐνεργουμένων, ἅπερ αὐτῇδιὰτοῦμνημονικοῦτῆς ψυχῆς εἴδους ἐνετυπώθη, ταῦτα καθὼς ἔτυχεν ἀναζωγραφεῖσθαι, ἀπηχήματός τινος μνημονικοῦ τῷτοιούτῳεἴδει τῆς ψυχῆς παραμείναντος.

[13.7] Ἐν τούτοις οὖν φαντασιοῦται ὁἄνθρωπος, οὐχ εἱρμῷτινι πρὸς τὴν τῶν φαινομένων ὁμιλίαν ἀγόμενος, ἀλλὰπεφυρμέναις τισὶκαὶἀνακολούθοις ἀπάταις περιπλανώμενος. Καθάπερ δὲκατὰτὰς σωματικὰς ἐνεργείας, ἑκάστου [169] τῶν μερῶν ἰδιαζόντως τι κατὰτὴν ἐγκειμένην αὐτῷφυσικῶς δύναμιν ἐνεργοῦντος, γίνεταίτις καὶτοῦἠρεμοῦντος μέλους πρὸς τὸκινούμενον συνδιάθεσις· ἀναλόγως καὶἐπὶτῆς ψυχῆς, κἂν τὸμὲν αὐτῆς ἠρεμοῦν, τὸδὲκινούμενον τύχῃ, τὸὅλον τῷ μέρει συνδιατίθεται· οὐδὲγὰρ ἐνδέχεται συνδιασπασθῆναι πάντη τὴν κατὰφύσιν ἑνότητα, κρατούσης ἐν μέρει τινὸς τῶν κατ᾽αὐτὴν δυνάμεων διὰτῆς ἐνεργείας. Ἀλλ᾽ ὥσπερ ἐγρηγορότων τε καὶσπουδαζόντων ἐπικρατεῖμὲν ὁνοῦς, ὑπηρετεῖδὲἡ αἴσθησις, οὐκ ἀπολείπεται δὲτούτων ἡδιοικητικὴτοῦσώματος δύναμις· (ὁμὲν γὰρ νοῦς πορίζει τὴν τροφὴν τῇχρείᾳ, ἡδὲαἴσθησις τὸπορισθὲν ὑπεδέξατο, ἡδὲ θρεπτικὴτοῦσώματος δύναμις ἑαυτῇτὸδοθὲν προσῳκείωσεν·) οὕτω καὶκατὰτὸν ὕπνον ἀντιμεθίσταταίπως ἐν ἡμῖν ἡ[B] τῶν δυνάμεων τούτων ἡγεμονία, καὶ κρατοῦντος τοῦἀλογωτέρου, παύεται μὲν ἡτῶν ἑτέρων ἐνέργεια, οὐμὴν παντελῶς ἀποσβέννυται· ἐπειγομένης δὲτηνικαῦτα διὰτοῦὕπνου πρὸς τὴν πέψιν τῆς θρεπτικῆς δυνάμεως, καὶπᾶσαν τὴν φύσιν πρὸς ἑαυτὴν ἀσχολούσης, οὔτε παντελῶς διασπᾶται ταύτης ἡκατ᾽αἴσθησιν δύναμις (οὐγὰρ ἐνδέχεται τὸἅπαξ συμπεφυκὸς διατέμνεσθαι) οὔτε ἀναλάμπειν αὐτῆς ἡἐνέργεια δύναται, τῇτῶν

66 καὶ¹ om. K O W ἀτόποις] τόποις E Ald : ἀπόροις M τε om. Mign ἐν om. Æ B D I K L Q W Ald δοκεῖν] ἀργὸν M 67 τὸν] τὸL M T ἐγίνετο Æ B E I K M N O R : ἐγίγνετο T 68 ἀλλὰ] καὶ R 69 ἡρεμούσης R δὲ] δὴB H R 71 γινομένων] ita Æ B D E G H O P R S W X Forb : γινομένῳQ : γενομένων Ald Mign ἀπηχήματα] ἀπηχήματα συμβαίνειν N τε om. K 72 αὐτῇ] ita Æ B D E G I K L M N P S T W X Dion Forb : αὐτὴH O Q R Ald Eri : αὐτῷMign μνημονικοῦ] ita Æ ß G H I K M N O P Q W X Ald Forb : μνημονευτικοῦMign τῆς ψυχῆς om. W 73 ταῦτα] ταῦτα μὴN ἐτύγχανε ζωγραφεῖσθαι D E G H L N P R S X μνημονικοῦ] μνημονικοῦτῆς ψυχῆς G H P X 74 τῆς ψυχῆς τῷ τοιούτῳεἴδει E P τῆς ψυχῆς εἴδει B 75 οὖν φαντασιοῦται] coimaginatur Eri 76 πεφορημέναις G H M Pac Wac X Ald : πεφωρημέναις Wpc 77 περιπλανώμενος] ἐπιπλανώμενος Æ B I K M N O T δὲ] γὰρ D E G H L M P X ἑκάστου om. Mign 79 ἠρεμοῦντος] ita Æ H K L M N O P S W X Forb Mign

: ἡρεμοῦντος R Ald μέλους] μέρους R W Dion Eri Ald Mign κεινούμενον W συνδιάθεσις] διάθεσις Æ H 80 ψυχῆς] γῆς K ἠρεμοῦν] ita Æ H L M N O S W X Forb Mign : ἠρεμοῦντο K : ἡρεμοῦν Ald

συνδιατίθεται] coaffectari consequitur Eri διασπασθῆναι Æ B I K M N O W πάντη om. B 83 τε] μὲν L 84 διοικητὴN 86 θρεπτικὴ] ποριστικὴM προσοικείωσεν K N O Pac W X οὕτως Æ N W καὶom. M N Rac 87 ἀντιμεθίσταταί] participatur Eri ἐν om. T 89 ἐπιγινομένης H : ἐπιγενομένης M πέμψιν K 90 θρεπτικῆς] threptica (id est nutritiua) Eri

the senses are at rest, the mind also must be inactive; and a proof of this is that the dreamer often seems to be in absurd and impossible situations, which would not happen if the soul were regulated by the calculating faculty and mind. [13.6] But it seems to me that when the soul is resting with respect to its more excellent faculties (I mean the activities of the intellect and sense-perception), only the nutritive part of it is active during sleep, and in it some shadows and echoes of things which happened while awake (of activities of both sense-perception and mind) are impressed upon it by the aspect of the soul concerned with memory; these are pictured haphazardly, as some echo of a memory still lingering in this aspect of the soul.

[13.7] With these, then, the human being is beguiled, not led to acquaintance with things that appear by any train of thought, but wandering among confused and inconsequential delusions. But just as in bodily activities, while each of the parts individually acts in some particular way according to the faculty which naturally resides in it, there also arises in the limb at rest a shared state with that which is in motion, similarly in the case of the soul, even if one part is at rest and another in motion, the whole is co-affected with the part; for it is not possible that the natural unity should in any way be severed, even though one of the faculties in it holds sway in virtue of its activity. But just as, when human beings are awake and busy, the intellect prevails, and sense-perception serves it, yet the faculty which regulates the body is not dissociated from them (for the intellect furnishes the food for its wants, sense-perception receives what is furnished, and the nutritive faculty of the body appropriates to itself what is given to it), so also in sleep the governing of these faculties is in some way reversed in us, and while the less rational aspect prevails, the activity of the others ceases, yet it is not completely extinguished; but while the nutritive faculty is busied with digestion during sleep, and occupies all our nature with itself, the faculty of sense-perception is neither completely severed from it (for that which has once been naturally joined together cannot be torn asunder), nor can its activity be revived, as it is hindered by the inactivity of the organs of sense-perception during sleep; and, by the same

αἰσθητηρίων ἀργίᾳκατὰτὸν ὕπνον ἐμπεδηθεῖσα· κατὰτὸν αὐτὸν δὲλόγον καὶτοῦ νοῦπρὸς τὸαἰσθητικὸν εἶδος τῆς ψυχῆς οἰκειουμένου, ἀκόλουθον ἂν εἴη καὶ κινουμένου τούτου, συγκινεῖσθαι λέγειν αὐτὸν, καὶἠρεμοῦντι συγκαταπαύεσθαι.

[13.8] Οἷον δέτι περὶτὸπῦρ γίνεσθαι πέφυκεν, ὅταν μὲν ὑποκρυφθῇτοῖς ἀχύροις ἁπανταχόθεν, [C] μηδεμιᾶς ἀναπνοῆς ἀναρριπιζούσης τὴν φλόγα, οὔτε τὰ προσπαρακείμενα νέμεται οὔτε παντελῶς κατασβέννυται, ἀλλ᾽ἀντὶφλογὸς ἀτμός τις διὰτῶν ἀχύρων ἐπὶτὸν ἀέρα διέξεισιν· εἰδέτινος λάβοιτο διαπνοῆς, φλόγα τὸν καπνὸν ἀπεργάζεται· τὸν αὐτὸν τρόπον καὶὁνοῦς τῇἀπραξίᾳτῶν αἰσθήσεων κατὰ τὸν ὕπνον συγκαλυφθεὶς, οὔτε ἐκλάμπειν δι᾽αὐτῶν δυνατῶς ἔχει οὔτε μὴν παντελῶς κατασβέννυται, ἀλλ᾽οἷον καπνοειδῶς κινεῖται, τὸμέν τι ἐνεργῶν, τὸδὲοὐδυνάμενος.

[13.9] Καὶὥσπερ τις μουσικὸς κεχαλασμέναις ταῖς χορδαῖς τῆς λύρας ἐμβαλὼν τὸ πλῆκτρον, οὐκατὰῥυθμὸν προάγει τὸμέλος (οὐγὰρ ἂν τὸμὴσυντεταμένον ἠχήσειεν) ἀλλ' ἡμὲν χεὶρ τεχνικῶς πολλάκις κινεῖται, πρὸς τὴν τοπικὴν θέσιν [D] τῶν τόνων τὸπλῆκτρον ἄγουσα, τὸδὲἠχοῦν οὐκ ἔστιν, εἰμὴὅσον ἄσημόν τινα καὶ ἀσύντακτον ἐν τῇκινήσει τῶν χορδῶν ὑπηχεῖτὸν βόμβον· οὕτω διὰτοῦὕπνου τῆς ὀργανικῆς τῶν αἰσθητηρίων κατασκευῆς χαλασθείσης, ἢκαθόλου ἠρεμεῖὁτεχνίτης, εἴπερ τελείαν λύσιν ἐκ πληθώρας τινὸς καὶβάρους πάθοι τὸὄργανον· ἢἀτόνως τε καὶἀμυδρῶς ἐνεργήσει, οὐχ ὑποδεχομένου τοῦαἰσθητικοῦὀργάνου δι᾽ἀκριβείας τὴν τέχνην.

[13.10] Διὰτοῦτο ἥτε μνήμη συγκεχυμένη καὶἡπρόγνωσις προκαλύμμασίτισιν ἀμφιβόλοις ἐπιδιστάζουσα, ἐν εἰδώλοις τῶν καθ᾽ ὕπαρ σπουδαζομένων φαντασιοῦται, καίτι τῶν ἐκβαινόντων πολλάκις ἐμήνυσε· τῷγὰρ λεπτῷτῆς φύσεως ἔχει τι πλέον παρὰτὴν σωματικὴν παχυμέρειαν εἰς τὸκαθορᾶν τι τῶν ὄντων δύνασθαι· οὐμὴν δι᾽εὐθείας τινὸς δύναται [172] διασαφεῖν τὸλεγόμενον, ὡς τηλαυγῆτε καὶπρόδηλον εἶναι τὴν τῶν προκειμένων διδασκαλίαν, ἀλλὰλοξὴκαὶ ἀμφίβολος τοῦμέλλοντος ἡδήλωσις γίνεται, ὅπερ αἴνιγμα λέγουσιν οἱτὰτοιαῦτα ὑποκρινόμενοι.

93 ἐμπεδηθείσης K δὲ] δὴN R : om. D G H L P S X 94 τῆς ψυχῆς εἶδος Æ B E M N Q R T τῆς ψυχῆς om. D I K L O S οἰκειωμένου K O : ὠκειωμένου Æ B I : ἐνοικειουμένου T

95 ἠρεμοῦντι] ita Æ D E G H K L M O P S T W X Forb : ἡρεμοῦντι I R : ἠρεμοῦντος Ald Mign

96 γενέσθαι G P X πέφυκεν om. ß μὲν om. A ὑπὸκρυφῇK O : ὑποκρυβῇL 97 πανταχόθεν G H L M N P X ἀναπνοῆς] διαπνοῆς Q : πνοῆς B R 97–8 τὰπροσπαρακείμενα] τὰπρὸς παρακείμενα L : πρὸς τὰπαρακείμενα Æ B E K M O : τὰ παρακείμενα I T 98 ἀλλὰM ἀτμός] καπνὸς N Q : fumus Dion Eri 99 τις om. T τὸν ἀέρα] τῶν ἀχύρων B δέτινος] δέτι T : δ᾽ἔτι Tpc διαπνοῆς] ἀναπνοῆς L 101 δι᾽αὐτῶν] διαυγῶς G H P Smg W X : om. B δυνατὸς Q 102 κατασβέννυται] ἀποσβέννυται K L 103 ταῖς om. D G H L P S X ἐμβάλλων Æ Q 104 οὐκατὰῥυθμὸν] οὐκ εὔρυθμον R : οὐκατ᾽ἀριθμὸν Ald ἂν om. T μὴom.

I μὴσυντεταμένον] συγκεχαυνωμένον T : μὴσυντεταμένον ἢτὸκεχαυνωμένον A B C I K O

ἠχήσειεν· ἀλλ᾽ἠμὲν χεὶρ] ἠχήσει· ἐν ἄλλῃμὲν χειρὶT πολλάκις τεχνικῶς N 106 ἄσημον] confusus Dion : ignobilem Eri τινάἄσημον X 107 ὑπηχεῖν A B C I K M N O Rac T : ὑφηχεῖν Q : ἀπηχεῖE : subsonare Eri 108 κατασκευῆς om. D 109 λύσιν Xmg2 πληθώρας] πληθούρας G P Q W X : umiditate Eri 110 οὐκ ἐπιδεχομένου K O 113 ἐπιδιστάζουσα] ita A B C I K M N O Q R (νυ sup. l.)

T Wils : ἐπινυστάζουσα F (δι sup. l.) W X Ald Mign Forb : obruta Dion : dubitans Eri

114 ἐμβαινόντων I ἐμήνυσε] ἐμνημόνευσεν N : ἐμήνοισεν W 115 καθορᾷν Mign 116 ὡς] ὥστε Q 117 προκειμένων] λεγομένων Mac R W 118 ἡδήλωσις τοῦμέλλοντος T

reasoning, the intellect also being appropriated to the sense-perceptive form of the soul, it would follow that we should say that the intellect is moved with the latter when it is moving and rests with it when it is at rest.

[13.8] As naturally happens with ﬁre when it is covered all over with chaff and no breath fans the ﬂame, it neither consumes what lies beside it, nor is entirely quenched, but instead of ﬂame it rises to the air through the chaff as vapour; yet if it should obtain any breath of air, it turns the smoke to ﬂame. In the same way, the intellect, when hidden by the inactivity of the senses during sleep, is neither able to shine out through them nor is it completely extinguished, but has, as it were, a smouldering movement, operating in some respects, yet unable in others.

[13.9] And just as a musician plucking the slackened strings of a lyre with the plectrum produces no rhythmic melody (for that which is not stretched will not sound), and although his hand frequently moves skilfully, bringing the plectrum to the position set for the notes, yet there is no sound, except in so far as there is a sort of indistinct and irregular hum from the movement of the strings, so also in sleep, with the instrumental structures of the organs of sense-perception being relaxed, the artist is either entirely at rest, if the instrument is affected by a complete relaxation through a certain satiety or heaviness, or will act slackly or faintly, if the instrument of sense-perception does not accurately receive its art.

[13.10] For this reason memory is confused, and foreknowledge, though rendered doubtful by certain ambiguous veils, is represented in images of our waking pursuits, and often discloses something of what is going to happen; for by its subtlety of nature [the intellect] has some advantage—to be able to see things— over corporeal density; but it is not able to make its meaning clear by direct methods so that the information regarding the matter in hand should be clear and evident, but its declaration of what is to come is indirect and ambiguous, what those who interpret such matters call an 'enigma'.

[13.11] Οὕτως ὁοἰνοχόος ἐκθλίβει τὴν βότρυν τῇκύλικι τοῦΦαραώ· οὕτω κανηφορεῖν ὁσιτοποιὸς ἐφαντάσθη· ἐν οἷς καθ᾽ὕπαρ ἑκάτερος τὴν σπουδὴν εἶχεν, ἐν τούτοις εἶναι καὶδιὰτῶν ὀνείρων οἰόμενος· τῶν γὰρ συνήθων αὐτοῖς ἐπιτηδευμάτων τὰεἴδωλα τῷπρογνωστικῷτῆς ψυχῆς ἐντυπωθέντα, παρέσχεν ἐπὶ καιροῦ τῶν ἐκβησομένων διὰ τῆς τοιαύτης τοῦ νοῦ προφητείας καταμαντεύσασθαι.

[13.12] [B] ΕἰδὲΔανιὴλ καὶἸωσὴφ καὶοἱκατ᾽ἐκείνους θείᾳδυνάμει, μηδεμιᾶς αὐτοὺς ἐπιθολούσης αἰσθήσεως, τὴν τῶν μελλόντων γνῶσιν προεπαιδεύοντο, οὐδὲν τοῦτο πρὸς τὸν προκείμενον λόγον· οὐγὰρ ἄν τις ταῦτα τῇδυνάμει τῶν ἐνυπνίων λογίσαιτο, ἐπεὶπάντως ἐκ τοῦἀκολούθου καὶτὰς καθ᾽ὕπαρ γινομένας θεοφανείας, οὐκ ὀπτασίαν ἀλλὰφύσεως ἀκολουθίαν κατὰτὸαὐτόματον ἐνεργουμένην οἰήσεται.

Ὥσπερ τοίνυν πάντων ἀνθρώπων κατὰτὸν ἴδιον νοῦν διοικουμένων, ὀλίγοι τινές εἰσιν οἱτῆς θείας ὁμιλίας ἐκ τοῦἐμφανοῦς ἀξιούμενοι· οὕτω κοινῶς πᾶσι καὶ ὁμοτίμως τῆς ἐν ὕπνοις φαντασίας κατὰφύσιν ἐγγινομένης, μετέχουσίτινες, οὐχὶ πάντες, θειοτέρας τινὸς διὰτῶν ὀνείρων τῆς ἐμφανείας· τοῖς δ᾽ἄλλοις πᾶσι, κἂν γένηταίτις ἐξ ἐνυπνίων περίτι πρόγνωσις, κατὰτὸν εἰρημένον [C] γίνεται τρόπον.

[13.13] ΕἰδὲκαὶὁΑἰγύπτιος καὶὁἈσσύριος τύραννος θεόθεν πρὸς τὴν τῶν μελλόντων ὡδηγοῦντο γνῶσιν, ἕτερόν ἐστι τὸδιὰτούτων οἰκονομούμενον· φανερωθῆναι γὰρ ἔδει κεκρυμμένην τὴν τῶν ἁγίων σοφίαν, ὡς ἂν μὴἄχρηστος τῷ κοινῷπαραδράμῃτὸν βίον. Πῶς γὰρ ἐγνώσθη τοιοῦτος ὢν Δανιὴλ, μὴτῶν ἐπαοιδῶν καὶμάγων πρὸς τὴν εὕρεσιν τῆς φαντασίας ἀτονησάντων; πῶς δ᾽ἂν περιεσώθη τὸΑἰγύπτιον, ἐν δεσμωτηρίῳκαθειργμένου τοῦἸωσὴφ, εἰμὴ παρήγαγεν εἰς μέσον αὐτὸν ἡτοῦἐνυπνίου κρίσις; οὐκοῦν ἄλλο τι ταῦτα καὶοὐχὶ κατὰτὰς κοινὰς φαντασίας λογίζεσθαι χρή.

120 ἐκθλίβει] ἐν θλίψει B E : ἐνθλίβει Æ W τὴν] τὸν W X τοῦ] τῷM 122 καὶom. I οἰόμενοι B N Q O 123 τὰεἴδωλα om. M παρέχει K : praestiterunt Dion Eri 125 καταμαντεύσασθαι] μαντεύσασθαι D G H L P S X : καταμαντεύεσθαι Æ

126 εἰ] οἱB καὶοἱκατ᾽ἐκείνους θείᾳδυνάμει] ipsa quae in illis erat diuina uirtus Eri ἐκείνους] αὐτοὺς M 127 αὐτοὺς] αὐτοῖς Æ ß E I K R O : αὐταῖς

M ἐπιθηλούσης B : ἐπιθλιβούσης N 128 τοῦτο] τούτων B οὐ] οὐδὲAld Mign 129 λογίσαιτο] καταλογίσαιτο I γιγνομένας N : γενομένας K R 130 οὐχ ὀπτασίαν G O P W X : οὐχ ὀπτασίας

N ἐνεργουμένας N οἰήσεται] ποιήσεται P 132 οἱτῆς θείας ὁμιλίας om. B ἐμφανοῦς] ἀφανοῦς I K M O οὕτως W 133 γιγνομένης N : γινομένης T 134 διάτινος τῶν ὀνείρων θειοτέρας N τῆς om.

D F G H L N P R S W X

ἐμφανείας] θεοφανείας D F G H L P S W X : φανερώσεως N : προγνώσεως R δ'] δὲÆ ß K M O Q 135 ἐγγένηται Æ E I K M O Q T : ἐγγίνηται N : ἐπιγένηται B ἐξ ἐνυπνίων] ἐξυπνίων W 137 ὁδηγοῦντο G P X : ὁδηγοῦνται A B C I K M N O Q W

138 τὴν τῶν ἁγίων κεκρυμμένην M ἄχρηστον M T : ἄπιστος Æ 139 παραδράμοι Æ I N O Q R : παραδράμειν T γὰρ] γὰρ ἂν Æ B I K M N O Q R T ἐγνωρίσθη D E F G H L P S X δανιὴλ τοιοῦτος ὢν M μὴom. N

εὕρεσιν] ἐρεύνησιν G H P R W X 141 αἰγύπτιον] αἰγύπτιον ἔθνος Mign : aegyptus Dion Eri καθειργμένου Xpc (γ supr. l. 2a man.) 142 παρεισήγαγεν N αὐτὸν εἰς μέσον R T μέσους Ald Mign οὐχὶ] οὐB N 143 λογίζεσθαι] ἡγεῖσθαι Æ B I K M N Q R T : duci Eri

[13.11] As such, the cupbearer presses the cluster for Pharaoh's cup; in this way the baker seemed to carry his baskets: each supposing himself in a dream to be engaged in those things in which he was busied when awake⁶³; for the images of their customary occupations imprinted on the prescient element of the soul provided them for a time the ability to foretell, by this sort of prophecy on the part of the intellect, what should come to pass.

[13.12] But if Daniel and Joseph and others like them were instructed in advance by divine power, without any confusion of sense-perception, in the knowledge of things to come, this counts for nothing for the present argument; for no one would ascribe this to the power of dreams, since he would then fully suppose, by consequence, that those theophanies also which took place in wakefulness were not a vision but a consequence of nature effected spontaneously. Just as, then, while human beings are guided by their own intellects, there are some few who are deemed worthy of evident divine company, so also while the phantasies arising in sleep occur in a common and similar manner for all, some, not all, participate by means of their dreams in some more divine manifestation; but to all others, even if a foreknowledge of anything does occur from dreams, it occurs in the manner spoken of.

[13.13] And again, if the Egyptian and the Assyrian kings were divinely guided to the knowledge of things to come, the effect arranged by their means is a different thing; for it was necessary that the hidden wisdom of the saints should be revealed, that each might not pass his life without beneﬁt for the state. For how could Daniel have been known for what he was, if the soothsayers and magicians had not been unequal to the task of discovering the dream? And how could the Egyptian people have been preserved, with Joseph shut up in prison, if his discernment of the dream had not brought him into the midst of them? Accordingly, these are something else, and must not be counted with the common phantasies.

⁶³ Cf. Gen. 40.

[13.14] Ἡδὲσυνήθης αὕτη τῶν ὀνείρων ὄψις κοινὴπάντων ἐστὶ, πολυτρόπως καὶ πολυειδῶς ταῖς φαντασίαις [D] ἐγγινομένη· ἢγὰρ παραμένει, καθὼς εἴρηται, τῷ μνημονικῷτῆς ψυχῆς τῶν μεθημερινῶν ἐπιτηδευμάτων τὰἀπηχήματα· ἢπολλάκις καὶπρὸς τὰς ποιὰς τοῦσώματος διαθέσεις ἡτῶν ἐνυπνίων κατάστασις ἀνατυποῦται.

Οὕτω γὰρ ὁδιψώδης ἐν πηγαῖς εἶναι δοκεῖ, καὶἐν εὐωχίαις ὁτροφῆς προσδεόμενος, καὶὁνέος σφριγώσης αὐτῷτῆς ἡλικίας καταλλήλως τῷπάθει φαντασιοῦται.

[13.15] Ἔγνων δὲκαὶἄλλην ἐγὼτῶν καθ᾽ὕπνον γινομένων αἰτίαν, θεραπεύων τινὰ τῶν ἐπιτηδείων ἑαλωκότα φρενίτιδι, ὃς βαρούμενος τῇτροφῇπλείονι τῆς δυνάμεως αὐτῷπροσενεχθείσῃ, ἐβόα, τοὺς περιεστῶτας μεμφόμενος ὅτι ἔντερα κόπρου πληρώσαντες εἶεν ἐπιτεθεικότες αὐτῷ· [173] καὶἤδη τοῦσώματος αὐτῷπρὸς ἱδρῶτα σπεύδοντος, ᾐτιᾶτο τοὺς παρόντας ὕδωρ ἔχειν ἡτοιμασμένον, ἐφ᾽ᾧτε καταβρέξαι κείμενον· καὶοὐκ ἐνεδίδου βοῶν, ἕως ἡἔκβασις, τῶν τοιούτων μέμψεων τὰς αἰτίας ἡρμήνευσεν· ἀθρόως γὰρ ἱδρώς τε πολὺς ἐπερρύη τῷσώματι, καὶἡγαστὴρ ὑποφθαρεῖσα τὴν ἐν τοῖς ἐντέροις βαρύτητα διεσήμανεν. Ὅπερ τοίνυν ἀμβλυνθείσης ὑπὸτῆς νόσου τῆς νήψεως ἔπασχεν ἡφύσις συνδιατιθεμένη τῷπάθει τοῦσώματος, τοῦμὲν ὀχλοῦντος οὐκ ἀναισθήτως ἔχουσα, διασαφῆσαι δὲτὸλυποῦν ἐναργῶς, διὰτὴν ἐκ τῆς νόσου παραφορὰν, οὐκ ἰσχύουσα· τοῦτο κατὰτὸεἰκὸς, εἰ, μὴ ἐξ ἀρρωστίας ἀλλὰτῷκατὰφύσιν ὕπνῳ, τὸδιανοητικὸν τῆς ψυχῆς κατηυνάσθη, ἐνύπνιον ἂν τῷοὕτως διακειμένῳἐγίνετο, ὕδατι μὲν τῆς τοῦἱδρῶτος ἐπιρροῆς, [B] ἐντέρων δὲβάρει τῆς κατὰτὴν τροφὴν ἀχθηδόνος σημαινομένης.

[13.16] Τοῦτο καὶπολλοῖς τῶν τὴν ἰατρικὴν πεπαιδευμένων δοκεῖ,—παρὰτὰς τῶν παθημάτων διαφορὰς, καὶτὰς τῶν ἐνυπνίων ὄψεις τοῖς κάμνουσι γίνεσθαι· ἄλλας μὲν τῶν στομαχούντων, ἑτέρας δὲτῶν κεκακωμένων τὰς μήνιγγας, καὶτῶν ἐν πυρετοῖς πάλιν ἑτέρας, τῶν τε κατὰχολὴν καὶτῶν ἐν φλέγματι κακουμένων οὐτὰς αὐτὰς, καὶ τῶν πληθωρικῶν καὶτῶν ἐκτετηκότων πάλιν ἄλλας· ἐξ ὧν ἔστιν ἰδεῖν, ὅτι ἡ θρεπτική τε καὶ αὐξητικὴ δύναμις τῆς ψυχῆς ἔχει τι καὶ τοῦ νοεροῦ συγκατεσπαρμένον αὐτῇδιὰτῆς ἀνακράσεως, ὃτῇποιᾷδιαθέσει τοῦσώματος τρόπον τινὰ ἐξομοιοῦται, κατὰ τὸ ἐπικρατοῦν πάθος ταῖς φαντασίαις μεθαρμοζόμενον.

ἐπιτηδευμάτων] oportun<it>atum Eri 148 τροφῆς] τρῆφυς B G H 149 καὶὁνέος—φαντασιοῦται om. G H P X καταλλήλως] ita Æ B D E I K L M N Q R S T Ald Forb : καταλλήλῳMign

150 ὕπνον] ita A C D E F G H L M N O Q R S X Ald Forb : ὕπνων ß W : ὕπνους I K : ὕπνου Mign γινομένων] ita D G P S W X Forb : γενομένην F : γινομένην H : αἰνιγμάτων A B C E I K M N O Q R T Dion Eri : γενομένων Ald Mign 150–1 θεραπεύων—φρενίτιδι] nam quidam de necessariis captus phrenesi Dion : curans quendam captum frenesi his quibus oportebat curari Eri

151 βαρυνόμενος A B C E N O R T 152 αὐτῷ] αὐτοῦAld Mign προσενεχθείσης K M N O Q W X 153 πληρώσαντες] πλήσαντες N R T ἤδη] δὴN 154 ἱδρῶτας ß G H R S X : ἱδρώτας P ᾧτε] ὧπερ τούτου B 155 οὐκ] οὐδ᾽ X ἔκβασις] ἔκστασις I 156 τε γὰρ ἱδρὼς B τε om. I ἐπερρύη] ἐπερρύει B (non ß) F Pac? P ἐπερρύη τε N 157 ἐν τοῖς om. N διεσήμαινεν G L P W X : διεσήμηνεν I : ὑπεσήμηνεν M : ὑπεσήμανεν B ὅπερ] ὥσπερ M 158 ἀμβλυθείσης H P Rac T : ἀμβληθείσης I νύψεως] φύσεως L συνδιατιθεμένη] νῦν διατιθεμένη Q 159 ὀχλοῦντος] ἐνοχλοῦντος Æ B C E I M P Q οὐκ ἀναισθήτως] non etiam sensibiliter Eri διασαφηνίσασα M δὲom. M 160 ἰσχύσασα N 161 τῆς ψυχῆς om. D κατευνάσθη Æ Q : κατηυγάσθη D E F G H K M P R² S 162 οὕτω Æ I N R : τοιούτῳK O τῆς] τοὺς W 163 δὲ] τὲ W τῆς om. T κατὰτὴν τροφὴν] τῶν ἐντέρων D διασημαινομένης Æ B I K O 164 τοῖς . . . πεπαιδευμένοις Æ I K N O 166 πυρετῷN 167 φλέγματι] πνεύματι Æ B D Emg κεκακωμένων M T καὶ² om. M 168 πληθουρικῶν W ἄλλας] ἄλλο N 169 τῆς ψυχῆς δύναμις Æ I M N Q R T Eri τῆς ψυχῆς om. K O ἔχῃAld Mign 170 τοῦσώματος διαθέσι M 171συνεξομοιοῦται Æ B I

K M N O Q R T

[13.14] But this usual seeing of dreams is common to all, arising in our phantasies in different modes and forms. For either there remain, as we have said, in the aspect of the soul concerned with memory, the echoes of daily occupations, or, frequently, the constitution of dreams is characterized with regard to a particular condition of the body. Thus, the thirsty person seems to be among springs, the one in need of food to be amidst festivities, and the youth, his time of life bursting with desire, is beset with images corresponding to his passion.

[13.15] I also know another cause of the things that happen in sleep. When attending one of my close friends seized by frenzy, being indignant at the food being given to him in too great quantity for his strength, he kept crying out, ﬁnding fault with those who were about him for ﬁlling intestines with dung and putting them upon him; and when his body was already hastening towards a sweat, he blamed those with him for having water ready to soak him as he lay. And he did not cease crying out until the outcome revealed the causes of these complaints, for all at once a copious sweat broke out over his body and the loosening of his bowels explained the weight in the intestines. The same condition, then, which, while his sobriety was dulled by disease, his nature suffered, being coaffected by the passion of the body—not being imperceptive of what was amiss, but not being strong enough to express clearly its pain due to the distraction resulting from the disease—this, if the discursive faculty of the soul were put to rest, not from inﬁrmity but from natural sleep, would perhaps appear as a dream to one so disposed, with the streams of sweat expressed by the water and the vexation of the food by the weight of the intestines.

[13.16] This view is also held by many of those trained in medicine, that the visions of the dreams had by the patients accord with the differences of diseases: the visions of those with a weak stomach are of one kind, another are those of persons suffering from injury to the cerebral membranes, and those of persons in fevers are yet another, those of people suffering from bilious and from phlegmatic affections are not the same, and again those of plethoric persons and persons with wasting disease are different—from which one may see that the faculty of the soul pertaining to nutrition and growth has something of the intellectual aspect sown together in it through commixture, which in some manner is assimilated to the particular state of the body, by being adapted in its phantasies to the disease which has seized it.

[13.17] Ἔτι δὲκαὶπρὸς τὰς τῶν ἠθῶν καταστάσεις τυποῦται τοῖς πολλοῖς [C] τὰ ἐνύπνια· ἄλλα τοῦἀνδρείου καὶἄλλα τοῦδειλοῦτὰφαντάσματα· ἄλλοι τοῦ ἀκολάστου ὄνειροι, καὶἄλλοι τοῦσώφρονος· ἐν ἑτέροις ὁμεταδοτικὸς, καὶἐν ἑτέροις φαντασιοῦται ὁἄπληστος· οὐδαμοῦτῆς διανοίας ἀλλὰτῆς ἀλογωτέρας διαθέσεως ἐν τῇψυχῇτὰς τοιαύτας φαντασίας ἀνατυπούσης—οἷς προειθίσθη διὰ τῆς καθ᾽ὕπαρ μελέτης, τούτων τὰς εἰκόνας καὶἐν τοῖς ἐνυπνίοις ἀναπλαττούσης.

Ὅτι οὐκ ἐν μέρει τοῦσώματος ὁνοῦς· ἐν ᾧκαὶδιάκρησις τῶν τε σωματικῶν καὶ ψυχικῶν κινημάτων.

[14.1] Ἀλλὰπολὺτῶν προκειμένων ἀπεπλανήθημεν· δεῖξαι γὰρ ἡμῖν ὁλόγος προέθετο τὸ, μὴμέρει τινὶτοῦσώματος ἐνδεδέσθαι τὸν νοῦν, ἀλλὰπαντὸς κατὰτὸ ἶσον ἐφάπτεσθαι, καταλλήλως τῇφύσει τοῦὑποκειμένου μέρους ἐνεργοῦντα τὴν κίνησιν· ἔστι δὲὅπου καὶἐπακολουθεῖταῖς φυσικαῖς ὁρμαῖς ὁνοῦς, οἷον ὑπηρέτης γινόμενος· καθηγεῖται γὰρ πολλάκις ἡτοῦσώματος φύσις, καὶτοῦλυποῦντος αἴσθησιν ἐντιθεῖσα καὶτοῦεὐφραίνοντος ἐπιθυμίαν· ὥστε ταύτην μὲν τὰς πρώτας παρέχειν ἀρχὰς, ἢβρώσεως ὄρεξιν ἤτινος ὅλως τῶν καθ᾽ἡδονὴν τὴν ὁρμὴν ἐμποιοῦσαν· τὸν δὲνοῦν ἐκδεχόμενον τὰς τοιαύτας ὁρμὰς, ταῖς οἰκείαις περινοίαις τὰς πρὸς τὸ[176] ποθούμενον ἀφορμὰς συνεκπορίζειν τῷσώματι· τὸδὲτοιοῦτον οὐκ ἐπὶπάντων ἐστὶν, ἀλλὰμόνων τῶν ἀνδραποδωδέστερον διακειμένων, οἳ δουλώσαντες τὸν λόγον ταῖς ὁρμαῖς τῆς φύσεως, διὰτῆς τοῦνοῦσυμμαχίας τὸ κατὰτὰς αἰσθήσεις ἡδὺδουλοπρεπῶς κολακεύουσιν· ἐπὶδὲτῶν τελειοτέρων οὐχ οὕτως γίνεται· καθηγεῖται γὰρ ὁνοῦς, λόγῳκαὶοὐχὶπάθει τὸλυσιτελὲς προαιρούμενος, ἡδὲφύσις κατ᾽ἴχνος ἕπεται τῷπροκαθηγουμένῳ.

[14.2] Ἐπειδὴδὲτρεῖς κατὰτὴν ζωτικὴν δύναμιν διαφορὰς ὁλόγος εὗρε, τὴν μὲν τρεφομένην χωρὶς αἰσθήσεως, τὴν δὲτρεφομένην μὲν καὶαἰσθανομένην, ἀμοιροῦσαν δὲτῆς λογικῆς ἐνεργείας, τὴν δὲλογικὴν καὶτελείαν διὰπάσης διήκουσαν τῆς δυνάμεως, ὡς καὶἐν ἐκείναις εἶναι καὶτῆς νοερᾶς τὸπλέον ἔχειν· [B] μηδεὶς διὰ τούτων ὑπονοείτω τρεῖς συγκεκροτῆσθαι ψυχὰς ἐν τῷἀνθρωπίνῳσυγκρίματι, ἐν ἰδίαις περιγραφαῖς θεωρουμένας, ὥστε συγκρότημάτι πολλῶν ψυχῶν τὴν ἀνθρωπίνην φύσιν εἶναι νομίζειν. Ἀλλ᾽ἡμὲν ἀληθής τε καὶτελεία ψυχὴμία τῇ

173 τυποῦνται T τοῖς om. Mign 175 ὄνειροι] οἱὄνειροι I N T 176 διανοίας] διανοίας ἱσταμένης H ἀλογωτέρας] altero Eri 177 ἐν τῇψυχῇδιαθέσεως Æ B I K M N O Q R T τῇom R προηθίσθη G N Pac W X : προσειθίσθη Æ I M R : προσεθίσθη Q : προσεθισθῆß : πρὸς ἐθισθεῖK O : προσεθιάθη

B 178 καὶἐν] κὰν N : κἂν T : καὶÆ ἀναπλασσούσης Q Cap. 15 Æ ß I K N O Q R T Dion Eri 1–2 ὅτι—κινημάτων] quod aliquando mens seruit corpori et de tribus differentiis eius, uitali seu spirituali rationali Λ 4 τὸ¹] ὡς N : om. D ἐνδεδέσθαι] ἐνδέχεσθαι K πάντως T 5 ἴσον O X Ald Mign μέρους] μέλους D G H P R S W X ἐνεργοῦντος D L M R 6 καὶὅπου G H L N P R² S T X καὶ om. Æ B I K O Rac 7 γινόμενος] ita Æ B D G I K L M O P R S T W X Ald Forb : γενόμενος

Mign καθηγεῖσθαι G H P X 9 ἀρχὰς] ὁρμὰς M R βρώσεως] βρώσεως ἢπόσεως T τῶν om. K τῶν καθ᾽ἡδονὴν ὅλως B 12 μόνον Æ Dac G H L N O P S W X : om. M ἀνδραποδωδεστέρως R

τελεωτέρων M 15 οὕτω H O R S W 15–16 καθηγεῖται—προαιρούμενος] certum est apod quos mens praecedit in omnibus et ratione potius quam passione id quod oportet exequitur Dion : imperat enim animus rationi et non patitur quod utile est eligens Eri

μὲν] om. I M W : τε N αἰσθανομένην] αὐξανομένην Mign 19 διὰπάσης] δι᾽ἁπάσης Ald Mign

ὑπονοείτω] ἔχειν ὑπονοείτω M : ἐπινοείτω Q : ὑπολαμβανέτω N συγκεκροτεῖσθαι G N P W X ἐν om.

M 22 περιγραφαῖς] συγγραφαῖς D συγκρότημάτι] συγκρίματι T : conﬂatum Dion : conformatione

Eri 23 φύσιν om. Q Dion Eri εἶναι φύσιν N τε om. M

[13.17] Moreover, most peoples' dreams are conformed to the state of their character: the phantasms of the brave are one kind, the coward's another; the dreams of the incontinent of one kind, those of the continent another; the liberal and the avaricious are subject to different phantasies—in no case are these phantasies framed by the mind, but by the less rational disposition in the soul, which fashions images, even in dreams, of those things to which each is accustomed by his daily occupation.

That the intellect is not in a part of the body; in which also is a distinction of the movements of body and soul.⁶⁴ [14.1] But we have wandered far from our subject, for the argument set out to show that the intellect is not restricted to any part of the body but is equally in touch with the whole, producing its movement according to the nature of the part under its inﬂuence. There are cases, however, in which the intellect follows the natural impulses, becoming, as it were, their servant; for often the nature of the body takes the lead by introducing either the sensation of that which gives pain or the desire for that which gives pleasure, so that it may be said to furnish the ﬁrst beginnings, by producing in us the desire for food or, generally, the impulse towards some pleasant thing; while the intellect, receiving such impulses, helps supply the body by its own deliberations with the means for attaining the desired object. Such is not the case for all, but only those of a more abject disposition, who enslave the reason to the impulses of nature and slavishly ﬂatter the pleasures of the senses by the alliance of their intellect; but in the case of the more perfect this does not happen, for the intellect takes the lead, choosing the expedient course by reason and not by passion, while their nature follows in the tracks of its leader.

[14.2] Given that our argument discovered three different forms regarding the vital faculty—one which is nourished without sense-perception, another which is both nourished and is capable of sense-perception, but is without share in the reasoning activity, and, third, the rational and perfect, pervading the whole faculty, so that amongst these forms the advantage belongs to the intellectual— let no one suppose, because of this, that in the human compound there are three souls welded together, each contemplated within its own limits, so as to think that ⁶⁴ Bodl. 238 (as Chap. 15): 'That the mind is sometimes in servitude to the body, and of its three differences, vital, spiritual, and rational'.

φύσει ἐστὶν, ἡνοεράτε καὶἄϋλος, ἡδιὰτῶν αἰσθήσεων τῇὑλικῇκαταμιγνυμένη φύσει· τὸδὲὑλῶδες ἅπαν ἐν τροπῇτε καὶἀλλοιώσει κείμενον, εἰμὲν μετέχοι τῆς ψυχούσης δυνάμεως, κατὰαὔξησιν κινηθήσεται· εἰδὲἀποπέσοι τῆς ζωτικῆς ἐνεργείας, εἰς φθορὰν ἀναλύσει τὴν κίνησιν. [14.3] Οὔτε οὖν αἴσθησις χωρὶς ὑλικῆς οὐσίας, οὔτε τῆς νοερᾶς δυνάμεως χωρὶς αἰσθήσεως ἐνέργεια γίνεται.

Ὅτι κυρίως ψυχὴἡλογικῆκαὶἔστι καὶλέγεται, αἱδὲἄλλαι ὁμωνύμος κατονομάζονται· ἐν ᾧκαὶτὸδιὰπαντὸς τοῦσώματος δίηκειν τὴν τοῦνοῦδύναμιν, καταλλήλως ἑκάστοῦμέρους προσαπτομένην.

[15.1] Εἰδέτινα τῆς κτίσεως τὴν θρεπτικὴν ἐνέργειαν ἔχει, ἢπάλιν ἕτερα τῇ αἰσθητικῇδιοικεῖται δυνάμει μήτε ἐκεῖνα αἰσθήσεως μήτε ταῦτα τῆς νοερᾶς μετέχοντα φύσεως, καὶδιὰτοῦτότις ψυχῶν πλῆθος καθυποπτεύει—οὐκατὰτὸν διαιροῦντα λόγον ὁτοιοῦτος τὴν τῶν ψυχῶν διαφορὰν δογματίσει· διότι πᾶν τὸἐν τοῖς οὖσι νοούμενον, εἰμὲν τελείως εἴη ὅπερ ἐστὶ, κυρίως καὶὀνομάζεται ὅπερ λέγεται· τὸδὲμὴδιὰπάντων ὂν ἐκεῖνο ὃκατωνόμασται, ματαίαν καὶτὴν προσηγορίαν ἔχει. Οἷον εἴτις τὸν ἀληθῆδείξειεν [D] ἄρτον, φαμὲν τὸν τοιοῦτον κυρίως ἐπιλέγειν τῷὑποκειμένῳτὸὄνομα· εἰδέτις τὸν ἀπὸλίθου τεχνηθέντα τῷ κατὰφύσιν ἀντιπαραδείξειεν, ᾧσχῆμα μὲν τὸαὐτὸκαὶτὸμέγεθος ἶσον καὶἡτοῦ χρώματος ὁμοιότης, ὥστε διὰτῶν πλείστων τὸν αὐτὸν εἶναι τῷπρωτοτύπῳδοκεῖν, ἐπιλείπει δὲαὐτῷτὸκαὶτροφὴν δύνασθαι εἶναι· παρὰτοῦτο οὐκυρίως ἀλλ᾽ἐκ καταχρήσεως τῆς ἐπωνυμίας τοῦἄρτου τετυχηκέναι τὸν λίθον λέγομεν· καὶπάντα τὰκατὰτὸν αὐτὸν λόγον, ἃμὴδι' ὅλων ἐστὶν ὅπερ λέγεται, ἐκ καταχρήσεως ἔχει τὴν κλῆσιν.

24 ἡ²] ἣÆ B D G H K L O P S X καταμίγνυται Æ B D G H K L P S X : καταμίγνοιται O : συγκαταμιγνυμένη M 25 μετέχει B Gac I M 26 ψυχούσης] ἐμψυχούσης D L M P S W X : ἐμψύχου

G H : ψυχικῆς N κατὰ] κατὰτὴν I M : κατ᾽G H L P S X ἀποπέσει H? R2? : ἀποπέση Rac?

G H N P T X

οὖν] om. ß : οὖν ἡG H P W X Cap. 16 Æ ß N Q R T Dion Eri 15.7–10 (πᾶν τὸ—προσηγορίαν ἔχει): Doctrina Patrum de Incarnatione Verbi 22.XI (Diekamp,

140.13–18) 15.16–17 (ἃμὴ—τὴν κλῆσιν): Doctrina Patrum de Incarnatione Verbi 22.XΙI

(Diekamp, 141.1–2) 1–3 ὅτι—προσαπτομένην] quod uitalis efﬁcientiae irrationabilium non uere sed equiuoce dicitur anima et de ineffabili communione corporis et animae Λ

1 ἡψυχὴN ἡom. B K T δὲ] ita Æ G I K N O P Q R S Forb : δ᾽Ald Mign 2–3 ἐν ᾧ—προσαπτομένην om. W 2 ἐν ᾧom. N διήκειν τοῦ σώματος D R τοῦ] τοῦπαντὸς N 3 ἑκάστῳμέρει M 4 ἔχει ἐνέργειαν D G H L P S X ἑτέρᾳP

μήτ᾽G H L P S X τῆς om. N 6 τις] τίN καθυπτοπεύῃH : καθυποπτεύσει M : καθ᾽ὑποπτεύει X

διαιροῦντα] αἱροῦντα D G H M S Tpc W Xac : αἰροῦντα L P Xpc : αιροῦντα N : ἐροῦντα Tac : excelsam

Eri πᾶν—πάλιν (cap. 21, l. 18) foliis (post 129v) pluribus avulsis R 9 ὂν] ὢν W 10 ἀληθινὸν B ἄρτον δείξειεν D G H L P S X 12 ἀντιπαραδείξειεν] ὑποδείξειεν L ᾧ] ὃDac S : ὡς T : om. G H M P X τὸαὐτὸ] τοιοῦτον N 12 τὸom. N ἴσον X ἡom. N T 13 τὸν αὐτὸν] ταυτὸν N : αὐτὸν G H P X 14 ἐπιλείπει δὲ] ἐπεὶδὲλείπει B G H I K N O P T X : ἐπειδὴδὲλείπει M W : ἐπειδὴλείπει

Æ αὐτῷ] αὐτὸK : om. L εἶναι] δούναι W 15 τὸλίθον τετυχηκέναι N τὸν λίθον om. K O λέγωμεν Mign 15–16 καὶπάντα—λόγον om. I 16 τὰom. Æ B G H M N P T W X μὴδι᾽ὅλων] μὴδι᾽ὅλως G : μὴδὲὅλως N : μηδόλως K ὅπερ] ἅπερ Æ B I K N O ἔχειν N

human nature is a sort of conglomeration of several souls. The true and perfect soul is one by nature, the intellectual and immaterial, which mingles with the material nature through the senses.⁶⁵ Everything material, being subject to change and alteration, will, if it participates in the animating faculty, move in accordance with growth; if, however, it falls away from the life-giving activity, it will dissolve its movement into corruption. [14.3] Therefore, neither is there sense-perception without material substance nor is there activity of sense-perception without the intellectual faculty.

That the rational soul is and is called 'soul' properly, while the others are called so equivocally; in which also is this, that the power of the intellect extends throughout the whole body, touching appropriately every part.⁶⁶

[15.1] If some things in creation possess the nutritive activity, and others again are regulated by the sense-perceptive faculty, the former having no share in the senses nor the latter in the intellectual nature, and if, for this reason, anyone suspects that there is a plurality of souls, such a one will be positing the difference of souls not in accordance with their distinguishing deﬁnition. For everything we think of among beings, if it be perfectly what it is, is also properly called by what it is named; but of that which is not completely what it is named, the appellation is also in vain. For instance, if someone were to show us true bread, we say that he properly applies the name to the subject; but if someone were to show us instead something made out of stone to resemble the natural bread—which had the same shape and equal size and similarity of colour, so as to appear in most points to be the same as the prototype, but which lacks the ability of being food—on this account we say that the stone has the name of 'bread' not properly but by a misuse of language, and that all things which fall under the same description, that are not wholly what they are called, have their name from a misuse of terms.

⁶⁵ Cf. Gregory of Nyssa, An. et res. 3.1 (Spira, 31.18–32.1); Alexander of Aphrodisias, De an. (Bruns,

94.1–6).

⁶⁶ Bodl. 238 (as Chap. 16): 'That the vital energy of the irrational creatures is not truly but equivocally called "soul" and of the unspeakable communion of body and mind'.

[15.2] Οὕτω τοίνυν καὶτῆς ψυχῆς ἐν τῷνοερῷτε καὶλογικῷτὸτέλειον [177] ἐχούσης, πᾶν ὃμὴτοῦτόἐστιν ὁμώνυμον μὲν εἶναι δύναται τῇψυχῇ, οὐμὴν καὶ ὄντως ψυχὴ, ἀλλάτις ἐνέργεια ζωτικὴ, τῇτῆς ψυχῆς κλήσει συγκεκριμένη· διὸκαὶ τὴν τῶν ἀλόγων φύσιν, ὡς οὐπόρρω τῆς φυτικῆς ταύτης ζωῆς κειμένην, ὁμοίως ἔδωκε τῇχρήσει τοῦἀνθρώπου ὁτὰκαθ᾽ἕκαστον νομοθετήσας, ὡς ἀντὶλαχάνου τοῖς μετέχουσιν εἶναι· πάντα γὰρ, φησὶ, τὰκρέα φάγεσθε, ὡς λάχανα χόρτου· μικρὸν γάρ τι πλεονεκτεῖν δοκεῖτῇαἰσθητικῇἐνεργείᾳτοῦδίχα ταύτης τρεφομένου τε καὶ αὐξανομένου· παιδευσάτω τοῦτο τοὺς φιλοσάρκους μὴπολὺτοῖς κατ᾽αἴσθησιν φαινομένοις προσδεσμεῖν τὴν διάνοιαν, ἀλλ᾽ἐν τοῖς ψυχικοῖς προτερήμασι προσασχολεῖσθαι, ὡς τῆς ἀληθοῦς ψυχῆς ἐν τούτοις θεωρουμένης, τῆς δὲ αἰσθήσεως καὶἐν τοῖς ἀλόγοις τὸἶσον ἐχούσης.

[15.3] [B] Ἀλλ᾽ἐφ᾽ἕτερον ἡἀκολουθία παρηνέχθη τοῦλόγου· οὐγὰρ τοῦτο τῇ θεωρίᾳπροέκειτο, ὅτι προτιμότερον τῶν ἐν τῷἀνθρώπῳνοουμένων ἐστὶν ἡκατὰ τὸν νοῦν ἐνέργεια ἢτὸὑλικὸν τῆς ὑποστάσεως· ἀλλ᾽ὅτι οὐχὶμέρει τινὶτῶν ἐν ἡμῖν ὁ νοῦς περιέχεται, ἀλλ᾽ἐπίσης ἐν πᾶσι καὶδιὰπάντων ἐστίν. Οὔτε ἔξωθεν περιλαμβάνων οὔτε ἔνδοθεν ἐγκρατούμενος· ταῦτα γὰρ ἐπὶκάδων ἢἄλλων τινῶν σωμάτων ἀλλήλοις ἐντιθεμένων κυρίως λέγεται· ἡδὲτοῦνοητοῦπρὸς τὸσωματικὸν κοινωνία, ἄφραστόν τε καὶἀνεπινόητον τὴν συνάφειαν ἔχει, οὔτε ἐντὸς οὖσα (οὔτε γὰρ ἐγκρατεῖται σώματι τὸ ἀσώματον) οὔτε ἐκτὸς περιέχουσα· οὐ γὰρ περιλαμβάνεται τὰ ἀσώματα, ἀλλὰ κατά τινα τρόπον ἀμήχανόν τε καὶ ἀκατανόητον ἐγγίζων ὁνοῦς τῇφύσει καὶπροσαπτόμενος, καὶἐν [C] αὐτῇκαὶ περὶαὐτὴν θεωρεῖται· οὔτε ἐγκαθήμενος οὔτε περιπτυσσόμενος, ἀλλ᾽ὡς οὐκ ἔστιν εἰπεῖν οὔτε νοῆσαι· πλὴν ὅτι κατὰτὸν ἴδιον αὐτῆς εἱρμὸν εὐοδουμένης τῆς φύσεως, καὶὁνοῦς ἐνεργὸς γίνεται· εἰδέτι πλημμέλημα περὶταύτην συμπέσοι, σκάζει κατ᾽ ἐκεῖνο καὶτῆς διανοίας ἡκίνησις.

18 οὕτως N καὶom. T λογικῷτε καὶνοερῷM 19 τοῦτό] τοιοῦτον K N δύναται εἶναι L εἶναι om.

N καὶom. G H I P X 19–20 οὐμὴν καὶὄντως ψυχὴom. O 20 ὄντως] κυρίως I τῇτῆς ψυχῆς κλήσει συγκεκριμένη] quae per abusionem anima nuncupatur Dion : uocatione animae coutens

Eri συγκεχρημένη Æ B D E I K L N O Q S T 21 φυτικῆς] ita Æ ß G O Wils : ψυχικῆς N : φυσικῆς W X Ald Forb Mign : seminali Dion : om. Eri

22 χρῆσει] χρῆσει ταύτη Æ 23 φάγεσθε, ὡς λάχανα χόρτου] ὡς λάχανα φάγεσθε W φάγεσθαι Gac Q : φάγεσαι Æ B 23–4 μικρὸν γὰρ] ὃκαὶμικρὸν N : ὃκἂν μικρὸν P² T 24 δίχα ταύτης] per eandem Eri 25 αὐξομένου I Opc T W παιδευσάτω] παιδευοῦσα τὸQ : discant Eri τοῦτο] τοίνυν Æ B K O : om. G H M N P Q T X 26 προσδεσμεῖν] προσδραμεῖν Ald Mign 27 προσενασχολεῖσθαι E : προσαπασχολεῖσθαι N T : ἀπασχολεῖσθαι D ὡς] ὡς μὴT τούτοις] τοῖς τοιούτοις Æ B I K O 28 ἴσον X Ald Mign 30 προύκειτο Æ I K O Q ὅτι] τι W προτιμότερον] ita Æ B D H I K L M O P² S T W Forb : προτιμώτερον X Ald Mign τῷom.

M νοουμένων] θεωρουμένων D L 31 τὸν om. O Ald Mign ἢ] ἥπερ N 32–3 οὔτ᾽. . . οὔτ᾽G H P S X 33 ἐγκρατούμενος] κρατούμενος Ald Mign 34 σωμάτων ἀλλήλοις ἐντιθεμένων om. W νοητοῦ] ita Æ B D G H I K L M O P S T W X Forb : νοῦAld Mign

35 τὴν om. N οὔτε¹] οὔτ᾽G P S X οὔτε²] οὐδὲN : οὐÆ B I K O Q 36 ἐγκρατεῖται] κρατεῖται D G H L P S X οὔτε] οὔτ᾽G P S X οὐ] οὐδὲÆ B K N O : οὔτε T 37 περιλαμβάνεται] περιλαμβάνει Æ : περιλαμβάνει τι Mign τὸἀσώματον Q ἀμήχανόν] inuisibili Dion : superrationabilem Eri

39 οὒτε¹] οὒτ᾽G H : om. B : οὔτε γὰρ W ἀλλ᾽ὡς] ita Æ G H K M N O Pac S W X Ald Forb : ἄλλως I L P² : ἀλλ᾽Q : ἀλλὰὡς

Mign 40 οὒτε] ita G H P Spc X Forb : οὐδὲÆ B I K M N O Q T W : ἢAld Mign νοῆσαι] ἐννοῆσαι I K αὐτῆς] ἑαυτῆς Q W 41 γίγνεται W πλημμελήματα X ταύτην] αὐτὴν Æ B I K N O T ἐμπέσοι D G H I K L N O P S : ἐκπέσοι M

[15.2] Therefore, just as the soul has its perfection in that which is intellectual and rational, everything that is not so may indeed have the homonym of 'soul', yet is not really soul, but a certain vital energy associated with the appellation of 'soul'.

Thus, also he who gave laws on every matter, likewise gave the nature of animals, as not far removed from this vegetative life, to the use of the human being, for them to partake of it instead of vegetables, for he says: You shall eat all kinds of ﬂesh just as green vegetables. For the sense-perceptive activity seems to have but a slight advantage over that which is nourished and grows without it. Let this teach the lovers of the ﬂesh not to bind their mind too closely to what appears to the senses, but rather to busy themselves with the advantages that pertain to the soul, as the true soul is contemplated in these, while sense-perception is equally amongst the animals.

[15.3] The course of our argument, however, has diverged to yet another point, for the subject of our contemplation was not that the activity of the intellect is of more dignity among the things conceived of in the human being than the material element of the concrete being, but that the intellect is not conﬁned to any one part of us, but is equally in all and through all. It neither surrounds anything from the outside nor is enclosed within anything, for these phrases are properly applied to casks or other bodies placed one inside the other. The communion of the intellectual with the bodily is a conjunction unspeakable and inconceivable, neither being within it (for the incorporeal is not enclosed in a body) nor yet surrounding it from outside (for things incorporeal do not surround [something else]), but the intellect, approaching our nature in some inexplicable and incomprehensible way and coming to touch it, is to be thought of as both in it and around it, neither seated in it nor enfolded with it, but in a way which we cannot speak or think,⁶⁷ except this: that while nature prospers according to its own order, the intellect is also active; but if any misfortune befalls the former, the movement of the mind halts correspondingly.

⁶⁷ Cf. Gregory of Nyssa, An. et res. 2.46 (Spira, 27.23–28.5); Gregory of Nazianzus, Ep. 101.37–9;

Alexander of Aphrodisias, De an. (Bruns, 13.9–17.8).

Θεωρία τοῦθείου ῥητοῦτοῦεἰπόντος, ποιήσωμεν ἄνθρωπον κατ᾽εἰκόνα ἡμετέραν καὶὁμοίωσιν· ἐν ᾧἐξετάζεται, τίς ὁτῆς εἰκόνος λόγος, καὶπῶς ὁμοιοῦται τῷ μακαρίῳτε καὶἀπαθεῖτὸἐμπαθὲς καὶἐπίκηρον· καὶπῶς ἐν τῇεἰκόνι τὸἄρρεν καὶτὸθῆλυ, ἐν τῷπρωτοτύπῳτούτων οὐκ ὄντων.

[16.1] Ἀλλ᾽ἐπαναλάβωμεν πάλιν τὴν θείαν φωνὴν, ποιήσωμεν ἄνθρωπον κατ᾽ εἰκόνα καὶὁμοίωσιν ἡμετέραν. Ὡς μικράτε καὶἀνάξια τῆς τοῦἀνθρώπου μεγαλοφυΐας τῶν ἔξωθέν τινες ἐφαντάσθησαν, τῇπρὸς τὸν κόσμον τοῦτον συγκρίσει μεγαλύνοντες, ὡς ᾤοντο, τὸἀνθρώπινον· φασὶγὰρ μικρὸν εἶναι κόσμον τὸν ἄνθρωπον, ἐκ τῶν αὐτῶν τῷπαντὶστοιχείων συνεστηκότα. Οἱγὰρ τῷκόμπῳ τοῦὀνόματος [180] τοιοῦτον ἔπαινον τῇἀνθρωπίνῃχαριζόμενοι φύσει, λελήθασιν ἑαυτοὺς τοῖς περὶτὸν κώνωπα καὶτὸν μῦν ἰδιώμασι σεμνοποιοῦντες τὸν ἄνθρωπον· καὶγὰρ κἀκείνοις ἐκ τῶν τεσσάρων τούτων ἡκρᾶσίς ἐστι, διότι πάντως ἑκάστου τῶν ὄντων ἢπλείων ἢἐλάττων τις μοῖρα περὶτὸἔμψυχον θεωρεῖται, ὧν ἄνευ συστῆναίτι τῶν αἰσθήσεως μετεχόντων, φύσιν οὐκ ἔχει. Τίοὖν μέγα, κόσμου χαρακτῆρα καὶὁμοίωμα νομισθῆναι τὸν ἄνθρωπον; οὐρανοῦτοῦπαρερχομένου, γῆς τῆς ἀλλοιουμένης, πάντων τῶν ἐν τούτοις περικρατουμένων τῇπαρόδῳτοῦ περιέχοντος συμπαρερχομένων; [16.2] Ἀλλ' ἐν τίνι κατὰτὸν ἐκκλησιαστικὸν λόγον τὸἀνθρώπινον μέγεθος; Οὐκ ἐν τῇπρὸς τὸν κτιστὸν κόσμον ὁμοιότητι, ἀλλ᾽ἐν τῷ κατ᾽εἰκόνα γενέσθαι τῆς τοῦκτίσαντος φύσεως.

[16.3] Τίς οὖν [B] ὁτῆς εἰκόνος λόγος; ἴσως ἐρεῖς· πῶς ὡμοίωται τῷσώματι τὸ ἀσώματον; πῶς τῷἀϊδίῳτὸπρόσκαιρον; τῷἀναλλοιώτῳτὸδιὰτροπῆς ἀλλοιούμενον; τῷἀπαθεῖτε καὶἀφθάρτῳτὸἐμπαθὲς καὶφθειρόμενον; τῷἀμιγεῖ

Cap. 17 Æ ß I K N O Q T Dion Eri, et caput hoc inc. ad verba ὡς μικρά(l. 6) in D E F G L M P S X 16.62–17.2 (πρῶτον—ἄνθρωποι): Paris, BN, grec. 1356, fragments (sigla Z)

16.89–98 (ἐπεὶδὲ— τὴν γνώμην): John (of Damascus) Sacra Parallela II¹99 / K cap. A 2, 21 (Thum, 117.12–118.5)

1–4 θεωρία—ὄντων] quod excellentia hominis non in eo est quod iuxta philosophos ad imaginem mundi conditus est, sed in eo quod ad imaginem dei factus est et quomodo ad imaginem dei factus est

Λ 1 θεώρημα T 1–3 τοῦθείου—ἐπίκηρον· καὶom. W 1 τοῦ²] ita H M Q T Spc Forb : om. O Ald

Mign εἰπόντος] λέγοντες M 1–2 κατ᾽εἰκόνα ἡμετέραν καὶὁμοίωσιν] ita Forb : κατ᾽εἰκόνα καὶ ὁμοίωσιν ἡμετέραν Ald Mign καὶὁμοίωσιν] om. Æ B G H I K N O P Q Dion Eri : καὶκαθ᾽ὁμοίωσιν

D L S 2 ᾧ] ᾗM λόγος om. O πῶς] ita D G H L P S Forb : εἰO Mign 4 καὶτὸ] τε καὶM τούτων] τούτῳK Ald 6 καὶὁμοίωσιν ἡμετέραν] καὶκαθ᾽ὁμοίωσιν ἡμετέραν Q : ἡμετέραν καὶκαθ᾽ὁμοίωσιν

L N ἡμετέραν] ἡμετέραν φησιν I 7 τινες τῶν ἔξωθεν G L P S X : ex his quae extra sunt Eri τινες om.

D 8 ὡς ᾤοντο] quasi in ipso existeret Eri τὸἀνθρώπινον] τὸν ἄνθρωπον Æ B N O κόσμον εἶναι Æ B I K O 9 τῷ¹] τὸO τῷκόμπῳ] ornamento Eri 11 τὴν μυίαν T 12 τῶν om. T τεσσάρων] τεττάρων B : τεσσάρων στοιχείων N πάντων Æ ἑκάστῳI 13 πλείω ἢἐλάττω G P X 14 αἰσθήσεων T μέγα] post Eri 15 περιερχομένου Ald Mign 16 παρακρατουμένων B 17 συμπεριεχομένων P ἀλλ᾽ἐν τίνι] ἀλλὰN 18 κτιστὸν] κτισθέντα D (κτισθε in ras 2a m.)

M N O Q T

κτίσαντος] κτίσεως B : κτίστου ß 20 τίς—ἐρεῖς] fortassis ergo quae sit imaginis ratio quaeras Dion εἰκόνος] φύσεως I ἴσως] οὗτος N ἐρεῖς om. B τῷom. D G P S X 20–1 σώματι τὸ ἀσώματον] ἀσωμάτῳτὸἐν σώματι I : ἀσωμάτῳτὸἐνσώματον N : incorporeo corporale Dion Eri

πῶς om. N

A contemplation of the divine word which says, Let us make the human being in accordance with our image and likeness. In which is examined what the deﬁnition of the image is, and how the passible and mortal is likened to the blessed and impassible, and how the male and the female are in the image, these not being in the Prototype.¹ [16.1] But let us now take up again the divine saying, Let us make the human being in accordance with our image and likeness. How mean and how unworthy of the majesty of the human being are the fancies of some of those outside, who magnify humankind, as they supposed, by comparing it to this world. For they say that the human being is a little cosmos, composed from the same elements as the universe.² Those who bestow such praise on human nature by a pompous name, forget that they are dignifying the human being with the properties of the gnat and the mouse! They also are a blend of these four elements, for assuredly there is seen in the animated nature of each being some part, either more or less, of those elements without which any being with sense-perception would not, by nature, exist. What great thing is it, then, for the human being to be accounted as a ﬁgure and likeness of the world—of the heaven that passes away, of the earth that changes, of all the things which are contained in them, which pass away with the turning of what contains them? [16.2] But in what is the human greatness according to the ecclesiastical teaching? Not in the likeness to the created world, but in coming to be in accordance with the image of the nature of the Creator.

[16.3] What, then, you may ask, is the deﬁnition of the image? How is the incorporeal likened to the body? How the temporal to the eternal? That which is altered by change to the unalterable? That which is subject to passion and ¹ Bodl. 238 (as Chap. 17): 'That the excellence of the human being does not consist in the fact that, according to the philosophers, he is made after the image of the world, but in the fact that he is made in the image of God and how he is made in the image of God'.

² Cf. Plato, Tim. 30a–31a; Aristotle Phys. (8.2.252b26–7); Philo, Quis rer. div. haer. 155; Clement of Alexandria, Protrep. 1.5.3; Methodius, De res. 2.10.2 (Bonwetsch, 350.9–351.2); Nemesius, De nat. hom.

1.63–4 (Morani, 15.3–6); Basil, Hom. de creat. hom. 2.14 (Hörner, 65.11–15); Gregory of Nazianzus, Or.

28.22; 38.11.

πάσης κακίας τὸπάντοτε συνοικοῦν ταύτῃκαὶσυντρεφόμενον; πολὺγὰρ τὸμέσον ἐστὶ, τοῦτε κατὰτὸἀρχέτυπον νοουμένου, καὶτοῦκατ᾽εἰκόνα γεγενημένου· ἡγὰρ εἰκὼν, εἰμὲν ἔχει τὴν πρὸς τὸπρωτότυπον ὁμοιότητα, κυρίως τοῦτο κατονομάζεται· εἰδὲπαρενεχθείη τοῦπροκειμένου ἡμίμησις, ἄλλότι καὶοὐκ εἰκὼν ἐκείνου τὸ τοιοῦτόν ἐστι.

[16.4] Πῶς οὖν ὁἄνθρωπος, τὸθνητὸν τοῦτο καὶἐμπαθὲς καὶὠκύμορον, τῆς ἀκηράτου καὶκαθαρᾶς καὶἀεὶοὔσης φύσεώς ἐστιν εἰκών; Ἀλλὰτὸν μὲν ἀληθῆ περὶτούτου λόγον μόνη ἂν εἰδείη σαφῶς ἡ[C] ὄντως ἀλήθεια· ἡμεῖς δὲκαθ᾽ὅσον χωροῦμεν, στοχασμοῖς τισι καὶὑπονοίαις τὸἀληθὲς ἀνιχνεύοντες, ταῦτα περὶτῶν ζητουμένων ὑπολαμβάνομεν. Οὔτε ὁθεῖος ψεύδεται λόγος, κατ᾽εἰκόνα Θεοῦεἰπὼν γεγενῆσθαι τὸν ἄνθρωπον, οὔτε ἡἐλεεινὴτῆς ἀνθρωπίνης φύσεως ταλαιπωρία τῇ μακαριότητι τῆς ἀπαθοῦς ζωῆς καθωμοίωται· ἀνάγκη γὰρ τῶν δύο τὸἕτερον ὁμολογεῖσθαι, εἴτις συγκρίνοι τῷΘεῷτὸἡμέτερον, ἢπαθητὸν εἶναι τὸθεῖον ἢ ἀπαθὲς τὸἀνθρώπινον, ὡς ἂν διὰτῶν ἴσων ὁτῆς ὁμοιότητος λόγος ἐπ᾽ἀμφοτέρους καταλαμβάνοιτο· εἰδὲοὔτε τὸθεῖον ἐμπαθὲς οὔτε τὸκαθ᾽ἡμᾶς ἔξω πάθους ἐστὶν, ἄρα τις ἕτερος ὑπολέλειπται λόγος, καθ᾽ὃν ἀληθεύειν φαμὲν τὴν θείαν φωνὴν, τὴν ἐν εἰκόνι Θεοῦγεγενῆσθαι τὸν [D] ἄνθρωπον λέγουσαν.

[16.5] Οὐκοῦν αὐτὴν ἐπαναληπτέον ἡμῖν τὴν θείαν γραφὴν, εἴτις ἄρα γένοιτο διὰ τῶν γεγραμμένων πρὸς τὸζητούμενον ἡμῖν χειραγωγία. Μετὰτὸεἰπεῖν, ὅτι ποιήσωμεν ἄνθρωπον κατ᾽εἰκόνα, καὶἐπὶτίσι ποιήσωμεν, ἐπάγει τοῦτον τὸν λόγον, ὅτι καὶἐποίησεν ὁΘεὸς τὸν ἄνθρωπον κατ᾽εἰκόνα Θεοῦἐποίησεν αὐτόν· ἄρσεν καὶθῆλυ ἐποίησεν αὐτοὺς· εἴρηται μὲν οὖν ἤδη καὶἐν τοῖς ἔμπροσθεν, ὅτι πρὸς καθαίρεσιν τῆς αἱρετικῆς ἀσεβείας ὁτοιοῦτος προαναπεφώνηται λόγος, ἵνα διδαχθέντες ὅτι ἐποίησε τὸν ἄνθρωπον ὁμονογενὴς Θεὸς κατ᾽εἰκόνα Θεοῦ, μηδενὶ λόγῳτὴν θεότητα τοῦΠατρὸς καὶτοῦΥἱοῦδιακρίνωμεν, ἐπίσης τῆς ἁγίας γραφῆς

Θεὸν ἑκάτερον ὀνομαζούσης, τόν τε πεποιηκότα τὸν ἄνθρωπον καὶοὗκατ᾽εἰκόνα ἐγένετο.

23 ταύτῃ] αὐτῇN συντρεφόμενον] conuertitut Eri 24 ἡ] εἰV 25 εἰμὲν ἔχει] quippe si seruet Dion : siquidem si habuerit Eri μὲν om. I ἔχοι Æ D G K L N O P Q S X κυρίως] κυρίως ἂν N T κατονομάζεται] καὶὀνομάζεται Q X Eri : κατονομάζοιτο N T

26 προκειμένου] πρωτοτύπου N 28 τούτον W 29 ἀκηράτου] ἀφθάρτου L : ἀκηράτου καὶἀφθόρου Æ B I K O

31 ἐνιχνεύοντες I : ἐξιχνεύοντες N T 32 οὔτε] οὐδὲγὰρ G P W X : οὔτε γὰρ D L M S εἰπὼν θεοῦW 32–3 γεγενῆσθαι εἰπὼν Æ B G I K O P Q S V X 33 τὸν ἄνθρωπον] τὸἀνθρώπινον G P Q V X ἀνθρωπίνης om. M

καθωμοίωται] κατηξίωται D 35 συγκρίνει T 36 ἀνθρώπινον] ἡμέτερον B ἐπ᾽ἀμφοτέροις G M P S V X : ἐν ἀμφοφτέροις Æ B I K N O T 37 ἐμπαθὲς] ἐν πάθει Æ B C K M N O T πάθους] τοῦπάθους T

ἆρα G I P X ὑπολείπεται Æ B C I K O Q T 40 Οὐκοῦν] non ergo Eri αὐτὴν om. L ἡμῖν om. P Q X θείαν] ἁγίαν Æ B G I K L M O P Q T V X : om. D εἴτις] ἥτις M T Ald γένηται T 41 ἡμῖν om. Ald Mign 42 κατ᾽εἰκόνα om. Æ B I K M N O Q T Dion Eri

43 ὅτι om. D G L P Q S X ἄνθρωπον] ἄνθρωπον καὶMign 44 ἄρρεν W ἤδη om. V ἐν τοῖς ἔμπροσθεν] quae coram sunt Eri 45 καθαίρεσιν] κατάλυσιν Q V W Eri προαναφωνεῖται Q 46 ἐποίησε] ἐποίησε ὁθεὸς M θεὸς] υἱὸς Q θεοῦom. Æ 47 ἐπίσης] ﬁdeli Eri ἁγίας om. B 48 τε om. Æ B N ἄνθρωπον] οὐρανὸν B 49 γεγένηται Æ B I N O T

corruption to that which is impassible and incorruptible?³ That which constantly dwells with evil and grows up with it to that which unmixed with any evil? For great is the span⁴ between that which is conceived regarding the archetype and that which has come to be in accordance with the image; for the image is properly so named if it keeps the likeness to the prototype, but if the imitation is removed from the subject, then it is something else and not its image.

[16.4] How then is the human being, this mortal being, subject to the passions and short-lived, an image of that undeﬁled and pure and everlasting nature? But, perhaps, only the very Truth clearly knows the true account regarding this; yet we, so far as we are able, tracking down the truth by guesses and suspicions, apprehend these things regarding those that are sought. Neither does the divine word lie in saying that the human being came to be in accordance with the image of God, nor is the pitiable wretchedness of human nature⁵ likened to the blessedness of the impassible life. For if anyone were to compare that which is ours to God, it would be necessary to confess one of two things: either that the divine is subject to passion or that humankind is impassible—as long as the deﬁnition of likeness is to be understood equally in both cases. If, then, the divine is not subject to passion nor is our state beyond passion, what other account remains whereby we may say that the divine voice speaks the truth saying that the human being came to be in the image of God?

[16.5] Let us, then, take up again the divine Scripture, for perhaps there may be some guidance from what is written about that which we seek. After saying, Let us make the human being in accordance with the image,⁶ besides saying Let us make, it adds this statement, and God made the human being, in accordance with the image of God made he him; male and female made he them.⁷ It has already been said, in the above, that this statement was uttered beforehand for the purging of heretical impiety, in order that being instructed that the Only-begotten God made the human being in accordance with the image of God, we should not in any way distinguish the divinity of the Father and the Son, since Holy Scripture names each of them equally 'God', the one who made the human being and in accordance with whose image he came to be.

³ Cf. Basil, Hom. de creat. hom. 1.6 (Hörner, 11.6–8).

⁴ The word translated here as 'span' is τὸμέσον, which a little later (De hom. 16.9) Gregory uses to describe the human being; the word is usually translated as 'mid-point' or 'middle', indicating not so much something (a third thing) between two separate points or beings, but as that which also touches and so includes both, hence I have opted for 'span'.

⁵ Cf. Gregory of Nyssa, An. et res. 10.70 (Spira, 113.2–3).

⁶ Gen. 1:26.

⁷ Gen. 1:27.

[16.6] [181] Ἀλλ᾽ὁμὲν περὶτούτων λόγος ἀφείσθω. Πρὸς δὲτὸπροκείμενον ἐπιστρεπτέον τὴν ζήτησιν—πῶς καὶ τὸ θεῖον μακάριον καὶ ἐλεεινὸν τὸ ἀνθρώπινον, καὶὅμοιον ἐκείνῳτοῦτο παρὰτῆς γραφῆς ὀνομάζεται. [16.7] Οὐκοῦν ἐξεταστέον μετ᾽ἀκριβείας τὰῥήματα· εὑρίσκσομεν γὰρ, ὅτι ἕτερον μέν τι τὸκατ᾽ εἰκόνα γενόμενον, ἕτερον δὲτὸνῦν ἐν ταλαιπωρίᾳδεικνύμενον· ἐποίησεν ὁΘεὸς, φησὶ, τὸν ἄνθρωπον, κατ᾽εἰκόνα Θεοῦἐποίησεν αὐτόν. Τέλος ἔχει ἡτοῦκατ᾽εἰκόνα γεγενημένου κτίσις· εἶτα ἐπανάληψιν ποιεῖται τοῦκατὰτὴν κατασκευὴν λόγου, καί φησιν, ἄρσεν καὶθῆλυ ἐποίησεν αὐτούς. Παντὶγὰρ οἶμαι γνώριμον εἶναι, ὅτι ἔξω τοῦτο τοῦπρωτοτύπου νοεῖται· ἐν γὰρ ΧριστῷἸησοῦ, καθώς φησιν ὁἀπόστολος, οὔτε ἄρρεν οὔτε θῆλύἐστιν· ἀλλὰμὴν εἰς ταῦτα [B] διηρῆσθαι ὁλόγος φησὶτὸν ἄνθρωπον. [16.8] Οὐκοῦν διπλῆτίς ἐστιν ἡτῆς φύσεως ἡμῶν κατασκευὴ, ἥτε πρὸς τὸθεῖον ὡμοιωμένη, ἥτε πρὸς τὴν διαφορὰν ταύτην διηρημένη· τοιοῦτον γάρ τι ὁ λόγος ἐκ τῆς συντάξεως τῶν γεγραμμένων αἰνίττεται, πρῶτον μὲν εἰπὼν ὅτι, ἐποίησεν ὁΘεὸς τὸν ἄνθρωπον, κατ᾽εἰκόνα Θεοῦἐποίησεν αὐτόν· πάλιν δὲτοῖς εἰρημένοις ἐπαγαγὼν, ὅτι ἄρσεν καὶθῆλυ ἐποίησεν αὐτοὺς, ὅπερ ἀλλότριον τῶν περὶ

[16.9] Οἶμαι γὰρ ἐγὼδόγμα τι μέγα καὶὑψηλὸν διὰτῶν εἰρημένων ὑπὸτῆς ἁγίας γραφῆς παραδίδοσθαι· τὸδὲδόγμα τοιοῦτόν ἐστι. Δύο τινῶν κατὰτὸἀκρότατον πρὸς ἄλληλα διεστηκότων, μέσον ἐστὶτὸἀνθρώπινον, τῆς τε θείας καὶἀσωμάτου φύσεως καὶτῆς ἀλόγου καὶκτηνώδους [C] ζωῆς· ἔξεστι γὰρ ἑκατέρου τῶν εἰρημένων ἐν τῷἀνθρωπίνῳσυγκρίματι θεωρῆσαι τὴν μοῖραν—τοῦμὲν θείου τὸ λογικόν τε καὶδιανοητικὸν, ὃτὴν κατὰτὸἄρρεν καὶθῆλυ διαφορὰν οὐπροσίεται· τοῦδὲἀλόγου τὴν σωματικὴν κατασκευὴν καὶδιάπλασιν εἰς ἄρρεν τε καὶθῆλυ μεμερισμένην· ἑκάτερον γὰρ τούτων ἐστὶπάντως ἐν παντὶτῷμετέχοντι τῆς ἀνθρωπίνης ζωῆς· ἀλλὰ προτερεύειν τὸ νοερὸν, καθὼς παρὰ τοῦ τὴν ἀνθρωπογονίαν ἐν τάξει διεξελθόντος ἐμάθομεν· ἐπιγεννηματικὴν δὲεἶναι τῷ

50 τούτου B I 51–2 πῶς—ὀνομάζεται] quomodo diuinum et beatum et miserum et simile illi hoc a sancta scriptura nominatur? Eri 52 ἐκείνῳτοῦτο] τοῦτο ἐκείνῳD G L P S V X : ἐκείνῳτούτῳK O : ἐκείνῳ

B οὐκοῦν] non itaque Eri 53 ἐξεταστέον] ordinanda sunt Eri μετὰἀκριβείας Æ ß I K N O W : δι᾽ ἀκριβείας G L M P Q S V X : om. D εὑρήσομεν Mign μὲν om. D 54 δὲ] δὲτι B ἐποίησεν] ἐποίησεν οὗν N 54–5 φησὶν ὁθεὸς N 55–63 τέλος—ἐποίησεν αὐτὸν om. N 56 ἐπανάληψιν] adiungitur uelut Dion : ΕΠΑΝΑΛΗΜΨΙΝ (id est adiectionem) Eri

57 ἄρρεν Æ B I K O Q W 59 ἄρσεν D G L M P S X φησὶδιηρῆσθαι ὁλόγος Æ B I K O W : φησὶὁλόγος διηρῆσθαι M διηρῆσθαι] διαιρεῖσθαι T : διηρεῖσθαι G Pac V X : διῃρῆσθαι Ald Mign

60 οὐκοῦν] non itaque Eri 61 διῃρημένη Ald Mign τοιοῦτο Æ K L O 62 αἰνίσσεται Æ B K M O αἰνίττεται—μορφή(cap. 18.8, l. 71) def. V 64 ἐπάγων Æ B C I K O Q T ἄρρεν Æ B I K O Q W 65 νοουμένων] νόμῳB 66 ἁγίας] ita Æ B G I K L M O P Q S X Forb : θείας W Ald Mign 67 δύο] δύο γὰρ Æ B G I K M N O P Q T X 68 ἀνθρώπινον] humanam.. .naturam Dion τε om. N θείας τε D G L P Q S X 69 φύσεως om. Dion ζωῆς] naturam Dion ἑκατέρας Q

τῷἀνθρωπίνῳσυγκρίματι] humana comparatione Eri 71 διανοητικόν τε καὶλογικὸν L τὴν om. G P X θῆλυ] τὸθῆλυ Æ I K N O διαφορὰν—θῆλυ om. Z 72 διάπλασιν] duplicationem Eri εἰς] τὸκατὰ N ἄρρεν] τὸἄρρεν N T τε om. N Q θῆλυ] τὸθῆλυ N 73 μεμερισμένον Z γὰρ τούτων ἐστὶ] πάρεστι τούτων T 74 ζωῆς] substantia Dion ἀλλὰ] ἀλλὰκαὶD S : ἀλλὰκαὶτὸL τῷνοερῷ M T 74–5 καθὼς—ἐμάθομεν] ei rei quam humanae propagationi seruire uidemus ordine ipso conditionis exsequente didicimus Dion 74 καθὼς om. Æ ß I K N O Q T Eri παρὰom. Z 75 ἐν τάξει παρὰτοῦτὴν ἀνθρωπογονίαν Q ἀνθρωπογένειαν Æ : ἀνωπολυγονίαν ß : humanam generationem Eri τάξει] τῇτάξει N Q 75–6 ἐπιγεννηματικὴν—συγγένειαν] ad effectum quippe generationis quaedam est hominis cum irrationabilibus innata coniunctio Dion 75 ἐπιγενηματικὴν Æ ß G L M O P S W X : ἐπιγενητὴν N : supergenitiuam Eri δὲom. W 75–6 τῷἀνθρώπῳεἶναι M

[16.6] However, let the argument about these matters be left aside. Let the enquiry be turned to the question before us: how, the divine being blessed and humankind pitiable, is the latter called 'like' the former by Scripture? [16.7] The words must be examined with precision. For we ﬁnd that what came to be in accordance with the image is one, and what is now manifest in wretchedness is another. God made, it says, the human being, in accordance with the image of God he made it. The creation of that which came to be in accordance with the image has an end; then it makes a repetition⁸ of the account regarding the formation, and says, male and female he made them. I think it is known to everyone that this is understood to be outside the Prototype, for in Christ Jesus, as the apostle says, there is neither male nor female,⁹ but the account says that the human being is indeed divided into these. [16.8] Therefore, the formation of our nature is in a sense twofold, that being likened to the divine [and] that being divided according to this difference; for something like this the account hints at by the syntax of what is written, ﬁrst saying, God made the human being, in accordance with the image of God he made it, and then, adding to what has been said, male and female he made them, something that is foreign to what is conceived about God.¹⁰ [16.9] I think that by these words, Holy Scripture conveys to us a great and lofty doctrine; and the doctrine is this. While two [elements]—the divine and incorporeal nature, and the irrational and animal life—are separated from each other as extremes, the human is the span.¹¹ For there is to be beheld in the human compound a share of each of those mentioned—of the divine, the rational and intelligent, which does not admit the difference of male and female; of the irrational, the bodily formation and construction, divided into male and female—for each of them is certainly in all that partakes of human life. But the ⁸ 'Repetition' translates the word ἐπανάληψιν which can mean either a 'resumption' or 'repetition'

(cf. LSJ); Dionysius Exiguus takes it as indicating an addition (adiungitur uelut), as does Eriugena in his translation of the work (ΕΠΑΝΑΛΗΜΨΙΝ id est adiectionem), although in the Periphyseon (4.795a) he takes it as 'repetition' (ΕΠΑΝΑΛΗΜΨΙΝ id est repetitionem).

⁹ Gal. 3:38.

¹⁰ Cf. Gregory of Nyssa, Cant. 7 (Langerbeck, 213.2–6).

¹¹ On μέσον as 'span' see footnote 4 above (at chap. 16.3). Cf. Gregory of Nyssa, An. et res. 3.35

(Spira, 39.17–18); Philo, Opif. 135; Plotinus, Enn. 4.8.4.32; Nemesius, De hom. nat. 1.39 (Morani,

2.21–3.5). In the Greek, Gregory places the clause about the human being as the mid-point in the middle of the sentence.

ἀνθρώπῳτὴν πρὸς τὸἄλογον κοινωνίαν τε καὶσυγγένειαν· πρῶτον μὲν γάρ φησιν, ὅτι ἐποίησεν ὁΘεὸς κατ᾽εἰκόνα Θεοῦτὸν ἄνθρωπον, δεικνὺς διὰτῶν εἰρημένων, καθώς φησιν ὁἀπόστολος, ὅτι ἐν τῷ[D] τοιούτῳἄρρεν καὶθῆλυ οὐκ ἔστιν· εἶτα ἐπάγει τῆς ἀνθρωπίνης φύσεως τὰἰδιώματα, ὅτι ἄρρεν καὶθῆλυ ἐποίησεν αὐτούς.

[16.10] Τίοὖν διὰτούτου μανθάνομεν; Καίμοι μηδεὶς νεμεσάτω, πόρρωθεν [184] προσάγοντι τὸν λόγον τῷπροκειμένῳνοήματι. Θεὸς τῇἑαυτοῦφύσει πᾶν ὅτι πέρ ἐστι κατ᾽ἔννοιαν λαβεῖν ἀγαθὸν, ἐκεῖνόἐστι—μᾶλλον δὲ, παντὸς ἀγαθοῦτοῦ νοουμένου τε καὶκαταλαμβανομένου ἐπέκεινα ὢν, οὐδι᾽ἄλλότι κτίζει τὴν ἀνθρωπίνην ζωὴν ἢδιὰτὸἀγαθὸς εἶναι· τοιοῦτος δὲὢν, καὶδιὰτοῦτο πρὸς τὴν δημιουργίαν τῆς ἡμετέρας φύσεως ὁρμήσας, οὐκ ἂν ἡμιτελῆτὴν τῆς ἀγαθότητος ἐνεδείξατο δύναμιν, τὸμέν τι δοὺς ἐκ τῶν προσόντων αὐτῷ, τοῦδὲφθονήσας τῆς μετουσίας· ἀλλὰτὸτέλειον τῆς ἀγαθότητος εἶδος ἐν τούτῳἐστὶν, ἐκ τοῦκαὶ παραγαγεῖν τὸν ἄνθρωπον ἐκ τοῦμὴὄντος εἰς γένεσιν, καὶἀνενδεᾶτῶν ἀγαθῶν ἀπεργάσασθαι· ἐπεὶδὲπολὺς τῶν καθ᾽ἕκαστον ἀγαθῶν ὁκατάλογος, οὐμὲν οὖν ἔστιν ἀριθμῷῥᾳδίως τοῦτον διαλαβεῖν. Διὰτοῦτο [B] περιληπτικῇτινι φωνῇτὰ πάντα συλλαβὼν ὁλόγος ἐσήμανεν, ἐν τῷεἰπεῖν, κατ᾽εἰκόνα Θεοῦγεγενῆσθαι τὸν ἄνθρωπον· ἶσον γάρ ἐστι τοῦτο τῷεἰπεῖν, ὅτι παντὸς ἀγαθοῦμέτοχον τὴν ἀνθρωπίνην φύσιν ἐποίησεν· εἰγὰρ πλήρωμα μὲν ἀγαθῶν τὸθεῖον, ἐκείνου δὲ τοῦτο εἰκών· ἄρα ἐν τῷπλῆρες εἶναι παντὸς ἀγαθοῦ, πρὸς τὸἀρχέτυπον ἡεἰκὼν ἔχει τὴν ὁμοιότητα. [16.11] Οὐκοῦν ἐστιν ἐν ἡμῖν παντὸς μὲν καλοῦἰδέα, πᾶσα δὲ ἀρετὴκαὶσοφία καὶπᾶν ὅτι πέρ ἐστι πρὸς τὸκρεῖττον νοούμενον· ἓν δὲτῶν πάντων καὶτὸἐλεύθερον ἀνάγκης εἶναι, καὶμὴὑπεζεῦχθαίτινι φυσικῇδυναστείᾳ, ἀλλ᾽

76 τὰἄλογα N τε om. T μὲν om. Æ B G I K M O P T X 77 θεοῦ] αὐτοῦD L : τοῦθεοῦW Ald Mign τὸν ἄνθρώπον κατ᾽εἰκόνα θεοῦD G L P S X 78 ἄρσεν D G L P S X 79 φύσεως] φύσεως ὁρμήσας G M P W X : φύσεως ἑρμηνεύσας Spcmg ἄρσεν D L S 80 τούτων G M P S X νεμεσσάτω B : νομισάτω Tac : νεμεσησάτω Tpc : νεμισάτω Z : μωμησάτων D E L Sac

81 τὸν λόγον προσάγοντι I θεὸς] ὁθεὸς Q τὴν ἑαυτοῦφύσιν Z 81–2 πέρ ἐστι] πάρεστι G M 82 τοῦom. N 83 τε καὶom. B τε καὶ καταλαμβανομένου om. T ἐπέκεινα ὢν] praestantior Dion : summitas existens Eri ὢν] ὧν Z : πλὴν T 84 ἀγαθὸν Æ N τοιοῦτος δὲὢν, καὶδιὰτοῦτο] ac per hoc Eri

85 ἡμετέρας] ἀνθρωπίνης Ald Mign ἡμιτελῆ] εἰμη τελεῖW Z 86 μέν τι] μέντοι T τοῦ] τὸG P X φθονείσας W 87 καὶom. G K O P X 88 παράγειν T ὄντως K Opc ἀνενδεῆMign 89 ἐπειδὴSP ἀγαθῶν om. SP 90 ἔστιν ἀριθμῷῥᾳδίως τοῦτον] ἔστιν τοῦτον ἀριθμῷῥᾳδίως W ἐστι τοῦτο ραδίως Z ῥᾳδίως] Ald Mign : ῥαδίως Forb τοῦτον ῥᾳδίως Æ I K M N O Q τοῦτον διαλαβεῖν ῥᾳδίως B SP τινι] ita Æ B I K M N O Forb : τῇW Ald Mign : om. D G L P S T X 90–1 τὰπάντα] ita D G L M P² Q S T Forb : πάντα Æ B K O Pac : ἅπαντα Ald Mign 91 ἐσήμηνε I ἐν τῷ] τῷÆ I : τὸK O 91–2 κατ᾽εἰκόνα—τῷεἰπεῖν om. O X 92 ὅτι om. SP μέτεχον L : μετέχειν G P : μετέχουσαν N Q

92–3 τὴν ἀνθρωπείαν φύσιν μέτοχον SP 93 εἰγὰρ om. T 93–4 ἐκείνου δὲτοῦτο] ἐκεῖνο δὲτούτου D G I M N P Q Sac X : huius homo Dion : illius autem hoc id est homo Eri 94 ἄρα ἐν τῷπλῆρες] ἄρρεν τὸπλῆρες Z ἄρα] ita G L M N P Q S Forb : ἆρα K X : ἄρ᾽W SP

Ald Mign πλήρης Æ Q SP : πλήρη T 95 οὐκοῦν] non igitur Eri ἐστιν ἐν ἡμῖν] ἐν ἡμῖν ἐστι Æ B I K O : ἔστι μὲν ἡμῖν N : ἔστι μὲν ἐν ἡμῖν SP ἡμῖν om. T μὲν] δὲW : om. M T SP καλοῦ] ἀγαθοῦT SP

ὅτι] ὅG N P T X ἐστι] ἂν ἐστι T 96–7 ἓν δὲ—εἶναι] prae omnibus uero quod ab omni necessitate liberi sumus Dion : in eo item quod sit omnium necessitate liberum Eri

δυναστείᾳφυσικῇM : naturali (hoc est materiali) potentiae Eri

intellectual takes precedence, as we have learnt from one who gives in detail an ordered account of the origin of the human being,¹² participation and kinship with the irrational is concomitant to being human,¹³ for he ﬁrst says that God made the human being in accordance with the image of God, showing by what was said, just as the Apostle says, that in such a one there is not male and female, then he adds the particularities of human nature, that male and female he made them.¹⁴

[16.10] What, then, do we learn from this? Let no one be indignant with me if I bring from afar an explanation of the present matter. God, in his own nature, is everything that can be conceived of as good; or rather, being beyond any good that can be conceived or comprehended, he creates the human being for no other reason than that he is good. And being such, and for this reason setting upon the construction of our nature, he would not demonstrate the power of his goodness halfway, giving some of his own attributes, yet grudging participation in others; but the perfect form of goodness is in this, both in leading the human being out of non-being into genesis, and in his being made lacking no good gift.¹⁵ Since the catalogue of the individual goods is extensive, it cannot easily be numbered.

Therefore, the account indicated them all, summarizing them in a comprehensive phrase, by saying that the human being came to be in accordance with the image of God, for this is the same as to say that he made human nature participate in all good, for if the divine is the plenitude of good gifts, and this is the image of that, then the image has its likeness to the archetype in being ﬁlled with every good.¹⁶

[16.11] Thus, there is in us a form of every beauty, all virtue and wisdom, and every higher thing that can be conceived. Of all these, one is to be free from ¹² The phrase 'the origin of the human being' translates Gregory's single word 'anthropogony'. The image of Moses providing an 'anthropogony' is used again at the end of the treatise, in 30.33, and earlier in Josephus, C. Ap. 1.8; Clement of Alexandria, Strom. 4.13.90.4; Eusebius, Hist. eccl. 1.2.4, 6; Praep. Ev. 11.4.4,

11.28.7. Dionysius Exiguus took the word in a different sense, as referring to sexual procreation, translating this clause as 'But from one who speaks about the very order of creation we have learnt that what is intellectual in us takes precedence before that which we see serves for the propagation of the human race'.

¹³ 'Concomitant' translates the word ἐπιγεννηματικὴν, for which LSJ gives 'of the nature of an ἐπιγέννημα, resulting, consequential'. In philosophy, ἐπιγέννημα seems to be have been used primarily by the Stoics, for whom joy, cheerfulness, and the like are 'by-products' of virtue; cf. SVF 3.19.29 and 3.43.11 (=DL 7.95, 85–6) and Cicero, Fin. 3.9.32: 'But in the other arts when we speak of an "artistic" performance, this quality must be considered as in a sense subsequent to and a result of the action, it is what the Stoics call ἐπιγεννηματικόν.' In medical terms, ἐπιγέννημα can be used to describe a symptom accompanying a disease (cf. Galen, Def., ed. Kühn, 19.395). It was translated with this sense by Eriugena

('supergenitiuam'). Dionysius Exiguus, in a similar manner to the way he translated 'anthropogony' in the previous clause, renders this clause as 'for in fact there is some kind of innate conjunction of the human with irrational things for the accomplishing of generation', and he was followed by Wilson: 'his community and kindred with the irrational is for man a provision for reproduction'. The verbal form of the word is used in this treatise 30.33, where the subject is again Moses' 'anthropogony'.

¹⁴ Cf. Philo, Opif. 76: 'And when Moses had called the genus "human", quite admirably did he distinguish its species, adding that it had been created "male and female", and this though its individual members had not yet taken shape.'

¹⁵ Cf. Plato, Tim. 29d–30a; Gregory of Nyssa, Or. Cat. 5.3–10 (Mühlenberg, 16.16–20.5); Gregory of Nyssa, An. et res. 7.24 (Spira, 78.6–11).

¹⁶ Cf. Gregory of Nyssa, An. et res. 6.22 (Spira, 68.9–14).

αὐτεξούσιον πρὸς τὸδοκοῦν ἔχειν τὴν γνώμην· ἀδέσποτον γάρ τι χρῆμα ἡἀρετὴκαὶ ἑκούσιον, τὸδὲκατηναγκασμένον καὶβεβιασμένον [C] ἀρετὴεἶναι οὐδύναται.

[16.12] Ἐν πᾶσι τοίνυν τῆς εἰκόνος τοῦπρωτοτύπου κάλλους τὸν χαρακτῆρα φερούσης, εἰμὴκατάτι τὴν διαφορὰν ἔχοι, οὐκέτ᾽ἂν εἴη πάντως ὁμοίωμα ἀλλὰ ταὐτὸν ἐκείνῳδιὰπάντων ἀναδειχθήσεται τὸἐν παντὶἀπαράλλακτον. Τίνα τοίνυν αὐτοῦτε τοῦθείου καὶτοῦπρὸς τὸθεῖον ὡμοιωμένου τὴν διαφορὰν καθορῶμεν; ἐν τῷ, τὸμὲν ἀκτίστως εἶναι, τὸδὲδιὰκτίσεως ὑποστῆναι· ἡδὲτῆς τοιαύτης ἰδιότητος διαφορὰπάλιν ἑτέρων ἰδιωμάτων ἀκολουθίαν ἐποίησε· συνομολογεῖται γὰρ πάντη τε καὶπάντως, τὴν μὲν ἄκτιστον φύσιν καὶἄτρεπτον εἶναι, καὶἀεὶὡσαύτως ἔχειν· τὴν δὲκτιστὴν ἀδύνατον ἄνευ ἀλλοιώσεως συστῆναι· αὐτὴγὰρ ἡἐκ τοῦμὴὄντος εἰς τὸ εἶναι πάροδος, κίνησίς τις ἐστὶκαὶἀλλοίωσις τοῦμὴὄντος εἰς τὸεἶναι, κατὰτὸ[D] θεῖον βούλημα μεθισταμένου. [16.13] Καὶὥσπερ τὸν ἐπὶτοῦχαλκοῦχαρακτῆρα

Καίσαρος εἰκόνα λέγει τὸεὐαγγέλιον, δι᾽οὗμανθάνομεν κατὰμὲν τὸπρόσχημα τὴν ὁμοίωσιν εἶναι τοῦμεμορφωμένου πρὸς Καίσαρα ἐν δὲτῷὑποκειμένῳτὴν διαφορὰν ἔχειν· οὕτω καὶκατὰτὸν παρόντα λόγον, ἀντὶχαρακτήρων τὰἐπιθεωρούμενα τῇτε θείᾳφύσει καὶτῇἀνθρωπίνῃκατανοήσαντες ἐν οἷς ἡὁμοιότης ἐστὶν· ἐν τῷ ὑποκειμένῳτὴν διαφορὰν ἐξευρίσκομεν, ἥτις ἐν τῷἀκτίστῳκαὶτῷκτιστῷ καθορᾶται.

[16.14] Ἐπειδὴτοίνυν τὸμὲν ὡσαύτως ἔχει ἀεὶ, τὸδὲδιὰκτίσεως γεγενημένον ἀπὸ ἀλλοιώσεως τοῦεἶναι ἤρξατο καὶσυγγενῶς πρὸς τὴν τοιαύτην ἔχει τροπήν· διὰ

[185] τοῦτο ὁεἰδὼς τὰπάντα πρὶν γενέσεως αὐτῶν, καθώς φησιν ἡπροφητεία, ἐπακολουθήσας, μᾶλλον δὲπροκατανοήσας, τῇπρογνωστικῇδυνάμει πρὸς ὅτι ῥέπει κατὰτὸαὐτοκρατές τε καὶαὐτεξούσιον τῆς ἀνθρωπίνης προαιρέσεως ἡκίνησις, ἐπειδὴτὸἐσόμενον εἶδεν· ἐπιτεχνᾶται τῇεἰκόνι τὴν κατὰτὸἄρρεν καὶθῆλυ διαφορὰν, ἥτις οὐκέτι πρὸς τὸθεῖον ἀρχέτυπον βλέπει, ἀλλὰ, καθὼς εἴρηται, τῇ ἀλογωτέρᾳπροσῳκείωται φύσει. [16.15] Τὴν δὲαἰτίαν τῆς τοιαύτης ἐπιτεχνήσεως μόνοι μὲν ἂν εἰδεῖεν οἱτῆς ἀληθείας αὐτόπται καὶὑπηρέται τοῦλόγου· ἡμεῖς δὲ,

98 ἔχει N ἀδέσποτον] ἀδέσποτον μὲν Æ B I N W ἡἀρετὴχρῆμα L ἡom. T 99 καὶβεβιασμένον ἀρετὴ] ἀρετῆς Z 101 τι om. Z ἔχοι] ita Æ B D G K L M O P S T X Forb : ἔχει I N : ἔχη Ald : ἔχῃ

Mign οὐκέτ᾽] ita Æ G K L O P Q S X Forb : οὐκ D : οὐκέτι W Ald Mign 102 ταὐτὸν] ipsum atque aequale Dion : hoc Eri ἐκείνῳ] ἐκεῖνο Ald Mign διὰπάντων] πάντως N 103 ὁμοιωμένου N : ὡμοιωμένου Bac (ω post οι in ου a 1a man. mutatum) : ὁμοιουμένου D G L M P S T W : ὁμοιουμένου καὶ

X ἐν om. Q 104 τὸ¹ : τὸν Z ἄκτιστον Q : increata Dion : non creatum Eri 105 πάλιν ἑτέρων] παλαιωτέρων Z συνωμολόγηται M T : ἐνομολογεῖται G τε om. Æ B I K N O 106 καὶ¹ om. Q εἶναι καὶ ἂτρεπτον φύσιν D G L P S X καὶ² om. I 107 κτιστὴν] κτίσιν Z ἀδύνατον] μὴN Q συστῆναι om.

T 108 ἐστὶτις W τὸ² om. B N 109 μεθισταμένη N τὸν ἐπὶτοῦχαλκοῦ] impressam in aere Dion : in aere Eri τοῦom. T 110 εἰκόνα] εἰκόνα εἶναι T κατὰμὲν τὸπρόσχημα] τὸσχῆμα Z πρόσχημα] σχῆμα

Æ B I K M N O Q T

112 ἀντὶχαρακτήρων] imaginationem quae Eri τε om. G N P Q X

ἐξευρίσκομεν, ἥτις] ἐξευρισκομένου· τίς Z τῷom. D G I N P 116 ἐπειδὴ] ἐπεὶT ἔχει] ἔχει καὶAld Mign ἀπὸ] ita G L M N P S X Forb : ἀπ᾽O W Ald Mign

117 συγγενῶν W ἔχει] ἔχει πρὸW 118 φησι τῇπροφητείᾳT 119 ἀπακολουθήσας I προκατανοήσας] κατανοήσας N 120 τὸαὐτοκρατές τε καὶ αὐτεξούσιον] suam uirtutem suamque potentiam Eri ἡτῆς ἀνθρωπίνης προαιρέσεως D G L M P Q S T

X 121 εἶδεν] οἶδεν I T : ἴδεν Q κατὰ] ita Æ B D I K L M P Q S T X Forb : πρὸς N : περὶκατὰW : περὶAld

Mign ἄρσεν D καὶ] καὶτὸL M N O Q 122–3 τῇἀλογωτέρᾳπροσῳκείωται] in mutabiliori possidet

Eri 123 προσοικείωται N Pac W ἐπιτεχνάσεως I : ἐπιτεχνίσεως K O : τεχνήσεως D : artiﬁcis Dion : supermachinationis Eri 124 μὲν om. B K O

necessity, and not in bondage to any natural domination, but to have selfdetermining deliberation regarding what we resolve. For virtue is something free and voluntary; what is constrained and forced cannot be virtue.¹⁷

[16.12] Now as the image bears in all points the stamp of the prototypical beauty, if it did not have a difference in some respect it would assuredly no longer be a likeness but, being without divergence in any point, it will be shown to be identical to it in every way.¹⁸ What difference then do we discern between the divine itself and that which is likened to the divine? We ﬁnd it in the fact that one exists uncreatedly, the other subsists through creation, and the difference of this property produces further a sequence of other properties. For it is certainly and universally confessed that the uncreated nature is also immutable, and always remains as it is; while the created nature cannot subsist without alteration, for its very passage from non-being into being is a kind of movement and alteration of the non-existent being changed by the divine purpose into being.¹⁹ [16.13] And just as the Gospel calls the stamp upon the coin the image of Caesar,²⁰ from which we learn that in regard to outward appearance there was a likeness in that which was modelled on Caesar but a difference in the substratum, so also in the present account, when, instead of the outward forms, we consider the [attributes] contemplated in the divine nature and the human, in which there is the likeness, we ﬁnd that the difference beheld between the uncreated and the created lies in the substratum.²¹ [16.14] Since, then, the one always remains as it is, while the other, having come into being though creation, began to exist from alteration and has kinship with such change, on this account he who knows all things before their genesis, as the prophecy says,²² following, or rather knowing beforehand, by his power of foreknowledge towards what the movement of human choice inclines, in accordance with its independence and self-determination—since he knows what is to be, he devised for the image the difference according to male and female, which no longer looks to the divine archetype but, as was said, assimilates to the less rational nature. [16.15] The reason for such a device only those who were eyewitnesses of the truth and ministers of the Word can know;²³ but we, as far as is possible, by ¹⁷ Cf. Gregory of Nyssa, An. et res. 7.17 (Spira, 76.11–13); Cant. 5 (Langerbeck, 160.17–161.1); cf.

Plato, Resp. 10.617e.

¹⁸ Cf. Gregory of Nyssa, An. et res. 2.41 (Spira, 26.10–18); Plato, Crat. 432b.

¹⁹ Cf. Gregory of Nyssa, Or. Cat. 6.7, 21.1–3 (Mühlenberg, 24.1–6, 55.4–56.10); Origen, Princ. 2.9.2;

4.4.8.

²⁰ Matt. 22:21.

²¹ Cf. Methodius, De res. 2.24 (Bonwetsch, 379–80).

²² Sus. (Θ) 42; cf. Hex. 9 (Drobner, 18.12–14).

²³ Luke 1:2.

καθώς ἐστι δυνατὸν, διὰστοχασμῶν τινων καὶεἰκόνων φαντασθέντες τὴν ἀλήθειαν, τὸἐπὶνοῦν ἐλθὸν οὐκ ἀποφαντικῶς ἐκτιθέμεθα, ἀλλ᾽ὡς ἐν γυμνασίας εἴδει τοῖς εὐγνώμοσι τῶν ἀκροωμένων προσθήσομεν.

[16.16] Τίτοίνυν ἐστὶν [B] ὃπερὶτούτων διενοήθημεν; Εἰπὼν ὁλόγος ὅτι ἐποίησεν ὁΘεὸς τὸν ἄνθρωπον, τῷἀορίστῳτῆς σημασίας ἅπαν ἐνδείκνυται τὸἀνθρώπινον· οὐγὰρ συνωνομάσθη τῷκτίσματι νῦν ὁἈδὰμ, καθὼς ἐν τοῖς ἐφεξῆς ἡἱστορία φησίν· ἀλλ᾽ὄνομα τῷκτισθέντι ἀνθρώπῳοὐχ ὁτὶς ἀλλ᾽ὁκαθόλου ἐστίν· οὐκοῦν τῇ καθολικῇτῆς φύσεως κλήσει τοιοῦτόν τι ὑπονοεῖν ἐναγόμεθα, ὅτι τῇθείᾳπρογνώσει τε καὶδυνάμει πᾶσα ἡἀνθρωπότης ἐν τῇπρώτῃκατασκευῇπεριείληπται· χρὴγὰρ

Θεῷμηδὲν ἀόριστον ἐν τοῖς γεγενημένοις παρ᾽αὐτοῦνομίζειν, ἀλλ᾽ἑκάστου τῶν ὄντων εἶναίτι πέρας καὶμέτρον, τῇτοῦπεποιηκότος σοφίᾳπεριμετρούμενον.

[16.17] Ὥσπερ τοίνυν ὁτὶς ἄνθρωπος τῷκατὰτὸσῶμα ποσῷπεριείργεται, καὶ μέτρον αὐτῷτῆς ὑποστάσεως ἡπηλικότης ἐστὶν, ἡσυναπαρτιζομένη [C] τῇ ἐπιφανείᾳτοῦσώματος· οὕτως οἶμαι καθάπερ ἐν ἐνὶσώματι ὅλον τὸτῆς ἀνθρωπότητος πλήρωμα τῇπρογνωστικῇδυνάμει παρὰτοῦΘεοῦτῶν ὅλων περισχεθῆναι, καὶτοῦτο διδάσκειν τὸν λόγον τὸν εἰπόντα, ὅτι καὶἐποίησεν ὁΘεὸς τὸν ἄνθρωπον, κατ᾽εἰκόνα Θεοῦἐποίησεν αὐτόν· οὐγὰρ ἐν μέρει τῆς φύσεως ἡ εἰκὼν, οὐδὲἔν τινι τῶν κατ᾽αὐτὴν θεωρουμένων ἡχάρις· ἀλλ᾽ἐφ᾽ἅπαν τὸγένος ἐπίσης ἡτοιαύτη διήκει δύναμις· σημεῖον δὲ, πᾶσιν ὡσαύτως ὁνοῦς ἐγκαθίδρυται· πάντες τοῦδιανοεῖσθαι καὶπροβουλεύειν τὴν δύναμιν ἔχουσι, καὶτὰἄλλα πάντα δι᾽ ὧν ἡθεία φύσις ἐν τῷκατ᾽αὐτὴν γεγονότι ἀπεικονίζεται. Ὁμοίως ἔχει ὅτε τῇ πρώτῃτοῦκόσμου κατασκευῇσυναναδειχθεὶς ἄνθρωπος καὶὁμετὰτὴν τοῦπαντὸς συντέλειαν γενησόμενος, [D] ἐπίσης ἐφ᾽ἑαυτῶν φέρουσι τὴν θείαν εἰκόνα.

[16.18] Διὰτοῦτο εἷς ἄνθρωπος κατωνομάσθη τὸπᾶν, ὅτι τῇδυνάμει τοῦΘεοῦ οὔτε τι παρῴχηκεν οὔτε μέλλει, ἀλλὰκαὶτὸπροσδοκώμενον ἐπίσης τῷπαρόντι τῇ περιεκτικῇτοῦπαντὸς ἐνεργείᾳπερικρατεῖται. Πᾶσα τοίνυν ἡφύσις ἡἀπὸτῶν πρώτων μέχρι τῶν ἐσχάτων διήκουσα, μία τις τοῦὄντος ἐστὶν εἰκών· ἡδὲπρὸς τὸ ἄρρεν καὶθῆλυ τοῦγένους διαφορὰπροσκατεσκευάσθη τελευταῖον τῷπλάσματι, διὰ τὴν αἰτίαν, ὡς οἶμαι, ταύτην.

125 εἰκόνων] εἰκότων B O T : indiciis Dion : consequentiis Eri φαντασθέντες] φθάσαντες N : φράσαντες Q W : uestigia persquentes Dion : silentes Eri

126 ἐλθὸν] ἐλθὼν O W : ἐλθεῖν Z ἀποφατικῶς M N W εἴδει] si oportet Eri 127 προθήσομεν B I T : προθήσωμεν Q : προ θήσομεν N

129 ἀορίστῳ] ἀοράτῳL : ἀρίστω Z ἐπιδείκνυται N 130 συνωνομάσθη τῷκτίσματι] in conditione nominatus est Dion κτίσματι] κτίσαντι Ζ ὁom. Q 131 ὃτὶς ἀλλ᾽ὃH N ὁτὶς] ὅτι Z τίς ß I K L M P S καθόλου] καθόλον L οὐκοῦν] non igitur Eri 131–2 τῇκαθολικῇ] τῆς καθολικῆς τῇΖ 132 τοιοῦτο Æ 132–3 τε προγνώσει Æ B K O 135 περιμετρούμενον] καταμετρούμενον D 136 τίς Æ G H I K L M O P S X : om. B

συναπαρτιζομένη] ἀπαρτιζομένη D : συναρπαζομένη L 138 ἐν om. B D L ἐνὶ] ἐνὶτινι Æ B I K M O Q 138–9 ὅλον τὸ...πλήρωμα τῂ] ὅλῳτῷ...πληρώματι T

139 τῷθεῷD G H L P S X 140 περὶενσχεθῆναι N τοῦτον D G H P X διδάσκει D ὅτι om. N καὶ² om. K M O W

κατ᾽] καὶκατ᾽Mign 142 οὐδ᾽D G H I L P S X κατ᾽αὐτὴν] καθ᾽ἑαυτὴν B : καθ᾽αὑτὸν Mign : om. Z

διήκει] ἦλθε W δὲ] δὲὅτι Mign πᾶσιν ὡσαύτως] πάλιν ὡς αὐτὸς T 144 πάντες] πάντες γὰρ I M καὶ¹] καὶτοῦT τὰἄλλα] τἄλλα Æ B D G H I L P S X 145 καθ᾽αὑτὴν M : καθ᾽ἑαυτὴν Æ B H ὅτε] ὅτι I : ὃL 146 κατασκευῇτοῦκόσμου N τοῦκόσμου om. D G H L P Sac (corr. in marg.) X μετὰ] κατὰAld Mign 147 γενησόμενος] γεγενημένος M : ἡγησόμενος K O

149 οὔτε] οὔτε τι D L M 151 τοῦὄντος] substantiae Dion : uere existentis Eri ἐστὶτοῦὄντος I 152 καὶ] καὶτὸD G H I M P S W X διαφορὰτοῦ γένους B προκατεσκευάσθη D M P X : προκατασκευάσθη H πλάσματι] πλάσαντι Z

means of some guesses and images picturing the truth, do not set forth categorically what comes to mind, but add it in a form of an exercise for our well-disposed hearers.²⁴ [16.16] What is it then that we think concerning these matters? When the account says that God made the human being, all humankind is indicated by the indeﬁnite characterofthe term;for the creature was not here alsocalled 'Adam', asthe narrative that follows relates, but the name given to the created human is not the particular but of the universal.²⁵ Thus, we are led by the universal name of the nature to suppose something such as this, that by divine foreknowledge and power all humanity is included inthe ﬁrst formation. For itisﬁttingfor God not tothinkofany ofthe things that had come to be by him as indeterminate, but that for each being there should be some limit and measure marked out by the wisdom of the Maker.

[16.17] Now just as any particular human being is encompassed by his bodily dimensions, and his magnitude, commensurate with the appearance of his body, is the measure of his subsistence, so also, I think, that the entire plenitude of humanity was included by the God of all, by the power of his foreknowledge, as in one body, and that this is what the account teaches, saying that And God made the human being, in accordance with the image of God made he him. For the image is not in part of our nature, nor is the grace in any one of the things contemplated regarding it, but this power extends equally to the whole genus; a sign of this is that the intellect is seated in all alike. For all have the power of understanding and deliberating,²⁶ and all the other attributes through which the divine nature is reﬂected in that which came to be in accordance with it. The human being manifested together with the ﬁrst formation of the world, and he who shall come to be after consummation of all, both likewise have this: they equally bear in themselves the divine image. [16.18] For this reason the whole was called one human being, because to the power of God nothing has either passed or is to come, but even that which is looked for is embraced equally with the present by his all-embracing activity. The whole nature, then, extending from the ﬁrst to the last, is a kind of single image of He Who Is. But the difference between male and female was additionally fashioned last for that which is moulded, I suppose, for this reason.

²⁴ 'As an exercise': cf. Gregory of Nyssa, Hex. 6 (Drobner, 13.17–18); An. et res. 3.36 (Spira, 40.6), where it is also in reference to characteristics not found in the archetype but which are concomitant

(ἐπιγεγενῆσθαι, 3.35; Spira, 40.3); Trid. spat. (Gebhardt, 286.15–16).

²⁵ Cf. Gregory of Nyssa, Hex. 31 (Drobner, 44.8).

²⁶ Cf. Gregory of Nyssa, Hex. 7 (Drobner, 15.3–5).

Τίχρὴλέγειν πρὸς τοὺς ἐπαποροῦντας, εἰμετὰτὴν ἁμαρτίαν ἡπαιδοποιΐα, πῶς ἂν ἐγένοντο αἱψυχαὶεἰἀναμάρτητοι διέμειναν οἱἐξ ἀρχῆς ἄνθρωποι.

[17.1] Μᾶλλον δὲ, πρὶν τὸ προκείμενον διερευνῆσαι, κρεῖττον ἴσως τοῦ προφερομένου παρὰτῶν μαχομένων ἡμῖν ἐπιζητῆσαι τὴν λύσιν· λέγουσι γὰρ, πρὸ τῆς ἁμαρτίας μήτε τόκον ἱστορεῖσθαι μήτε ὠδῖνα μήτε τὴν πρὸς παιδοποιΐαν ὁρμήν· ἀποικισθέντων δὲτοῦπαραδείσου μετὰτὴν ἁμαρτίαν, καὶτῆς γυναικὸς τῇτιμωρίᾳ τῶν ὠδίνων κατακριθείσης, οὕτως ἐλθεῖν τὸν Ἀδὰμ εἰς τὸγνῶναι γαμικῶς τὴν ὁμόζυγον, καὶτότε τῆς παιδοποιΐας τὴν ἀρχὴν γενέσθαι· εἰοὖν [B] γάμος ἐν τῷ παραδείσῳοὐκ ἦν οὔτε ὠδὶς οὔτε τόκος, ἀνάγκην εἶναίφασιν ἐκ τοῦἀκολούθου λογίζεσθαι, μὴἂν ἐν πλήθει γενέσθαι τὰς τῶν ἀνθρώπων ψυχὰς, εἰμὴπρὸς τὸθνητὸν ἡτῆς ἀθανασίας χάρις μετέπεσε καὶὁγάμος διὰτῶν ἐπιγινομένων συνετήρει τὴν φύσιν, ἀντὶτῶν ὑπεξιόντων τοὺς ἐξ αὐτῶν ἀντεισάγων· ὥστε λυσιτελῆσαι τρόπον τινὰτὴν ἁμαρτίαν ἐπεισελθοῦσαν τῇζωῇτῶν ἀνθρώπων· ἔμεινε γὰρ ἂν ἐν τῇτῶν πρωτοπλάστων δυάδι τὸἀνθρώπινον γένος, μὴτοῦκατὰτὸν θάνατον φόβου πρὸς διαδοχὴν τὴν φύσιν ἀνακινήσαντος.

[17.2] Ἀλλ᾽ἐν τούτοις πάλιν ὁμὲν ἀληθὴς λόγος, ὅστις ποτὲὢν τυγχάνει, μόνοις ἂν εἴη δῆλος τοῖς κατὰΠαῦλον τὰτοῦπαραδείσου μυηθεῖσιν ἀπόρρητα· ὁδὲἡμέτερος τοιοῦτός ἐστιν. Ἀντιλεγόντων ποτὲτῶν Σαδδουκαίων τῷκατὰ[C] τὴν ἀνάστασιν λόγῳ, καὶτὴν πολύγαμον ἐκείνην γυναῖκα, τὴν τοῖς ἑπτὰγενομένην ἀδελφοῖς, εἰς σύστασιν τοῦκαθ᾽ἑαυτοὺς δόγματος προφερόντων, εἶτα τίνος μετὰτὴν ἀνάστασιν ἔσται πυνθανομένων, ἀποκρίνεται πρὸς τὸν λόγον ὁΚύριος, οὐμόνον τοὺς

Σαδδουκαίους παιδεύων ἀλλὰκαὶπᾶσι τοῖς μετὰταῦτα τῆς ἐν τῇἀναστάσει ζωῆς φανερῶν τὸμυστήριον. Ἐν γὰρ τῇἀναστάσει, φησὶν, οὔτε γαμοῦσιν οὔτε γαμίσκονται, οὔτε γὰρ ἀποθανεῖν ἔτι δύνανται· ἰσάγγελοι γάρ εἰσι, καὶυἱοὶΘεοῦ εἰσι, τῆς ἀναστάσεως υἱοὶὄντες· ἡδὲτῆς ἀναστάσεως χάρις οὐδὲν ἕτερον ἡμῖν ἐπαγγέλλεται ἢτὴν εἰς τὸἀρχαῖον τῶν πεπτωκότων ἀποκατάστασιν· ἐπάνοδος γάρ τις ἐστὶν ἐπὶτὴν πρώτην ζωὴν ἡπροσδοκωμένη χάρις, τὸν ἀποβληθέντα τοῦ παραδείσου πάλιν εἰς αὐτὸν [D] ἐπανάγουσα· εἰτοίνυν ἡτῶν ἀποκαθισταμένων ζωὴπρὸς τὴν τῶν ἀγγέλων οἰκείως ἔχει, δῆλον ὅτι ὁπρὸτῆς παραβάσεως βίος

Cap. 18 Æ I K N O Q T Dion Eri 1–2 τί—ἄνθρωποι] contra eos qui dicunt peccatum utiliter introductum ad propagationem humani generis et quod per peccatum haec animalem generationem meruit Λ πῶς ἂν—ἄνθρωποι om. W

αἱψυχαὶ] οἱἄν(θρωπ)οι Z ἐξ ἀρχῆς οἱQ 4 γὰρ om. N T 5 τόκον] γάμον D E F G L P S W X τὴν om. D G P X 6 τῇom. B Q 8 τῷom. D G L P S X 9 ὠδὶν Æ D K N O P T Sac (ς sup. l.) X : ὠδῖν G : ὠδίνη L 11–12 ὁγάμος—ἀντεισάγων] nuptiae per superuenientes est pro oboedientibus reductos naturam conseruarent Eri 12 ἐξ] ἀντ᾽Æ B I K O 15 ἀνακαινίσαντος I K M O W 16 πάλιν] πᾶσιν N μὲν] μὴν Mign μόνος M 17 εἴη δῆλος] ἐπίδολος N δῆλον X τοῦom. Q δὲ] δ᾽M 19 ἐκείνην om. N γυναῖκα ἐκείνην M γεγενημένην N T : γεγαμημένην A B 20 κατ᾽αὐτοὺς I 20–1 ἔσται μετὰ τὴν ἀνάστασιν D G L P S X 22 σαδδικαίους W τοῖς μετὰταῦτα τῆς ἐν τῇἀναστάσει] τῆς μετὰτὴν ἀνάστασιν Æ B I K M O Q T Dion Eri ταῦτα] ταύτης D² : om. Dac G P ἐν τῇom. X 24 γαμίζονται B L N : ἐκγαμίζονται I : ducent uxores Dion οὔτε] οὐδὲB I K N O 24–5 εἰσι θεοῦÆ B K M O Q 25 εἰσι om. I 26 ἀρχαῖον] ἀρχέτυπον N 27 ἐπὶτὴν πρώτην ἐστὶν M Q ἐστιν om. D G L P S X 28 εἰς] ἐπ᾽M T : πρὸς N αὐτὸν] ἑαυτὸν X 29 δῆλον ὅτι] δηλονότι Ald Mign παραβάσεως] καταπτώσεως M Q : ruinam Dion Eri βίος] ἄνθρωπος M Dion : ὡς Q : om. Eri

What we must answer to those who ask: 'If procreation comes after the sin, how would souls have come into being if human beings had remained sinless from the beginning?'²⁷ [17.1] It is better, perhaps, before investigating the matter, rather to enquire into the solution brought forward by our opponents; for they say that before the sin there is no account of childbirth or of travail or of the impulse towards procreation; but that when they were banished from Paradise after the sin, and the woman was condemned with the punishment of travail, then Adam entered into marital knowledge with his partner, and then there was the beginning of procreation. If, then, marriage did not exist in Paradise, nor travail nor childbirth, they say that, by necessary consequence, it must be supposed that human souls would not have existed in plurality if the grace of immortality had not fallen away to mortality and marriage preserved our nature by means of descendants, introducing the offspring of those departing to take their place, so that the sin that entered in, in a certain way, beneﬁtted the life of human beings, for the human race would have remained in the pair of the ﬁrst-formed, had not the fear of death impelled their nature to provide succession.

[17.2] But in these matters, again, the true account, whatever it may be, can be clear only to those, like Paul, who are initiated into the ineffable things of Paradise;²⁸ but our answer is this. When the Sadducees at one time argued against the account of the resurrection, and, to establish their own doctrine, brought forward that polygamous woman, who had been wife to seven brothers, and then enquired whose she will be after the resurrection, the Lord answered their argument, not only instructing the Sadducees, but also revealing to all who come after them the mystery of the life in the resurrection: For in the resurrection, he says, they neither marry nor are given in marriage, neither can they die any more; for they are equal to the angels, and are children of God, being the children of the resurrection.²⁹ Now the grace of the resurrection promises us nothing other than the restoration of the fallen to the primordial state; for the grace looked for is a kind of ascent to the ﬁrst life, bringing back again to Paradise him who was cast

²⁷ Bodl. 238 (as Chap. 18): 'Against those who say that sin was a useful introduction for the propagation of the human race; and that by sin it deserved animal generation'.

²⁸ Cf. 2 Cor. 12:4.

²⁹ Luke 20:35–6; cf. Gregory of Nyssa, An. et res. 10.58 (Spira, 110.16–20); Methodius, De res. 1, 51.2

(Bonwetsch, 305.6–13).

ἀγγελικός τις ἦν· διὸκαὶἡπρὸς τὸἀρχαῖον τῆς ζωῆς ἡμῶν ἐπάνοδος τοῖς ἀγγέλοις ὡμοίωται· ἀλλὰμὴν, καθὼς εἴρηται, γάμου [189] παρ᾽αὐτοῖς οὐκ ὄντος, ἐν μυριάσιν ἀπείροις αἱστρατιαὶτῶν ἀγγέλων εἰσίν, οὕτω γὰρ ἐν ταῖς ὀπτασίαις ὁΔανιὴλ διηγήσατο· οὐκοῦν, κατὰτὸν αὐτὸν τρόπον, εἴπερ μηδεμία παρατροπήτε καὶ ἔκστασις ἀπὸτῆς ἀγγελικῆς ὁμοτιμίας ἐξ ἁμαρτίας ἡμῖν ἐγένετο, οὐκ ἂν οὐδὲ ἡμεῖς τοῦγάμου πρὸς τὸν πληθυσμὸν ἐδεήθημεν· ἀλλ᾽ὅστις ἐστὶν ἐν τῇφύσει τῶν ἀγγέλων τοῦπλεονασμοῦτρόπος (ἄρρητος μὲν καὶἀνεπινόητος στοχασμοῖς ἀνθρωπίνοις, πλὴν ἀλλὰπάντως ἐστίν) οὗτος ἂν καὶἐπὶτῶν βραχύτι παρ᾽ ἀγγέλους ἠλαττωμένων ἀνθρώπων ἐνήργησεν, εἰς τὸὡρισμένον ὑπὸτῆς βουλῆς τοῦπεποιηκότος μέτρον τὸἀνθρώπινον αὔξων. [17.3] Εἰδὲστενοχωρεῖταίτις, ἐπιζητῶν τὸν τῆς γενέσεως τῶν ψυχῶν τρόπον, εἰμὴπροσεδεήθη τῆς διὰτοῦγάμου συνεργίας ὁἄνθρωπος, ἀντερωτήσομεν [B] καὶἡμεῖς τὸν τῆς ἀγγελικῆς ὑποστάσεως τρόπον, πῶς ἐν ἀπείροις μυριάσιν ἐκεῖνοι, καὶμία οὐσία ὄντες καὶἐν πολλοῖς ἀριθμούμενοι· τοῦτο γὰρ προσφόρως ἀποκρινούμεθα τῷπροφέροντι, πῶς ἂν ἦν δίχα τοῦγάμου ὁἄνθρωπος; εἰπόντες, ὅτι καθώς εἰσι χωρὶς γάμου οἱἄγγελοι· τὸ γὰρ ὁμοίως ἐκείνοις τὸν ἄνθρωπον εἶναι πρὸς τῆς παραβάσεως, δείκνυσιν ἡεἰς ἐκεῖνο πάλιν ἀποκατάστασις.

[17.4] Τούτων οὖν ἡμῖν οὑτωσὶδιευκρινηθέντων, ἐπανιτέον ἐπὶτὸν πρότερον λόγον—πῶς μετὰτὴν κατασκευὴν τῆς εἰκόνος, τὴν [C] κατὰτὸἄρρεν καὶθῆλυ διαφορὰν ὁΘεὸς ἐπιτεχνᾶται τῷπλάσματι· πρὸς τοῦτο γάρ φημι χρήσιμον εἶναι τὸ προδιηνυσμένον ἡμῖν θεώρημα· ὁγὰρ τὰπάντα παραγαγὼν εἰς τὸεἶναι, καὶὅλον ἐν τῷἰδίῳθελήματι τὸν ἄνθρωπον πρὸς τὴν θείαν εἰκόνα διαμορφώσας, οὐταῖς κατ᾽ ὀλίγον προσθήκαις τῶν ἐπιγινομένων ἀνέμεινεν ἰδεῖν ἐπὶτὸἴδιον πλήρωμα τὸν ἀριθμὸν τῶν ψυχῶν τελειούμενον· ἀλλ᾽ἀθρόως αὐτῷπληρώματι πᾶσαν τὴν ἀνθρωπίνην φύσιν διὰτῆς προγνωστικῆς ἐνεργείας κατανοήσας, καὶτῇὑψηλῇτε καὶἰσαγγέλῳλήξει τιμήσας, ἐπειδὴπροεῖδε τῇὁρατικῇδυνάμει μὴεὐθυποροῦσαν πρὸς τὸκαλὸν τὴν προαίρεσιν, καὶδιὰτοῦτο τῆς ἀγγελικῆς ζωῆς ἀποπίπτουσαν—ὡς

30 ἀγγελικός] ἄγγελος Q Dion Eri τοῖς om. N 31 μὴν om. M καθὼς εἴρεται om. N 32 ἀπείροις] ἀπόροις M : ἄπειροι T οὕτως W 33 οὐκοῦν] non igitur Eri κατὰτὸν αὐτὸν τρόπον] per eundem hominem Eri αὐτὸν] αὐτὸν ἂν Æ Bpc G I L M Q S W 34 ὁμοτιμίας] πολιτείας I ἐξεγένετο I : γέγονεν

D G L P S X

33 οὐδ᾽G I P S X : οὔτε N 35 ἐδεήθημεν] alligaremur Eri ἀλλ᾽ὅστις] alius quidam Eri 36 ἀγγέλων] ἀγγέλων ὁD G L M² P S W X ἀνεπινόητος] ἀνενόητος I : ἀπερινόητος T

37 ἐστιν om. N οὕτως Æ G K M O P Q W X 38 ἀνθρώπων om. M N Q T W Dion Eri 39 εἰ] ἐὰν A B I K O στενοχωρῆται Æ ßpc Bpc : σταναχωρῆται I : στενοχωρεῖG L M N P S (ται sup. l.) X Dion Eri

ψυχῶν] ita Æ B D G I L O M P S W X Dion Eri Forb : ἀνθρώπων Ald Mign προσεδέθη Q : alligaretur Eri διὰom. D G L P S X 41 συνεργείας D L P Q T W X : κοινωνίας K O ἀντερωτήσωμεν G K L O P Q W X τῆς ὑποστάσεως τῆς ἀγγελικῆς N 42 μυριάσιν om. B καὶ¹] καὶἐν B μιᾷß I K M O P Dion οὐσία] ὑποστάσει M 43 προσφέροντι Dac N ἦν om. X 44 ἐπειπόντες B χωρὶς γάμου] ita D G I K L M P Q S X Forb : γάμου χωρὶς W Ald Mign χωρὶς] δίχα τοῦK O 45 ὁμοίως] ὅμοιον Mign ἐκεῖνα T 47 οὖν om. O ἡμῖν οὑτωσὶ] οὕτως ἡμῖν Æ B I K N O οὑτωσὶ] ita D G L P S W Forb : οὕτως Æ B I K M N O Q : οὕτω Ald Mign 48 θῆλυ καὶἄρρεν M Q θῆλυ] τὸθῆλυ I N 49 διαφορὰν om. M ἐπιτεχνᾶται τῷπλάσματι] suo dignatus sit excogitare ﬁgmento Dion : supermachinatus est . . . formationi Eri 49–50 τὸπροδιηνυσμένον ἡμῖν θεώρημα] superiorem hanc inspectionem quae a nobis exprompta est Dion : prius perfectam a nobis theoriam Eri

50 προδιηνυσμένον] προδιηνισμένον O : διηνυμένον K : προδεικνυσμένον Fac : προδεδεικνυμένον Fpc : προδεικνυόμενον B : προδεδειγμένον

M Dion ἡμῖν om. D πάντα] πάντα ἡμῖν T 51 θείαν] ἰδίαν M N διαμορφώσας] μεταμορφώσας K M O 52 τὸν] τῷO 53 ψυχῶν] ἀνθρώπων T αὐτῷ] ἐν τῷP : αὐτῷτῷÆ B I K O 54 τε om.

D G L P S X

out from it.³⁰ If then the life of those restored is akin to that of the angels, it is clear that the mode of life before the transgression was something angelic, and hence our ascent to the primordial condition of life is likened to the angels. Yet, as has been said, while there is no marriage among them, the armies of the angels are in countless myriads, for so Daniel declared in his visions; therefore, in the same way, if there had not come upon us as the result of sin a turning away and a displacement from equality of honour with the angels, neither should we have needed marriage for multiplying, but whatever the mode of increase is in the nature of the angels (unspeakable and inconceivable by human guesses, except that it assuredly exists), it would have operated also in the case of human beings, made a little lower than the angels,³¹ increasing humankind to the measure determined by the will of the Maker. [17.3] But if anyone is perplexed, when enquiring about the mode of the genesis of souls had the human being not needed the assistance of marriage, we shall ask him in turn about the mode of the angelic subsistence: how they exist in countless myriads, being one essence and at the same time numerically many. For we will give a suitable answer to one who raises the question, how would the human being have been without marriage, if we say, just as the angels are without marriage; for the restoration again to that state shows that the human being was like them before the transgression.

[17.4] Now that we have thus cleared up these matters, let us return to the former point: how it was that after the formation of the image, God contrived for that which is moulded the difference of male and female. The reﬂection we have completed is, I say, useful for this one. He who brought all things into being, and modelled the human being as a whole by his own will into the divine image, did not wait to see the number of souls made complete in its proper plenitude by the gradual addition of those subsequently coming to be, but considering the human nature as a whole, in its plenitude, by the activity of foreknowledge, and honouring it with an allocation exalted and equal to the angels, since he foresaw by his visionary power the [human] will not keeping a straight course towards the good and, because of this, falling away from the angelic life, in order that the ³⁰ Cf. Gregory of Nyssa, An. et res. 10.69–70 (Spira, 112.19–113.4); Eccl. 1 (Alexander, 296.16–18;

ET 45); Virg. 12 (Cavarnos, 302.5–9).

³¹ Ps. 8:6.

ἂν μὴκολοβωθείη τὸτῶν ψυχῶν τῶν ἀνθρωπίνων πλῆθος, ἐκπεσὸν ἐκείνου τοῦ τρόπου καθ᾽ὃν [D] οἱἄγγελοι πρὸς πλῆθος ηὐξήθησαν· διὰτοῦτο τὴν κατάλληλον τοῖς εἰς ἁμαρτίαν κατολισθήσασι τῆς αὐξήσεως ἐπίνοιαν ἐγκατασκευάζει τῇφύσει, ἀντὶτῆς ἀγγελικῆς μεγαλοφυΐας τὸν κτηνώδη τε καὶἄλογον τῆς ἐξ ἀλλήλων διαδοχῆς τρόπον ἐμφυτεύσας τῇἀνθρωπότητι. [17.5] Ἐντεῦθέν μοι δοκεῖκαὶὁ μέγας Δαυὶδ, κατοικτιζόμενος τοῦἀνθρώπου τὴν ἀθλιότητα, τοιούτοις λόγοις καταθρηνῆσαι τὴν φύσιν, ὅτι ἄνθρωπος ἐν τιμῇὢν οὐσυνῆκε (τιμὴν λέγων τὴν πρὸς τοὺς ἀγγέλους ὁμοτιμίαν) διὰτοῦτο, φησὶ, παρασυνεβλήθη τοῖς κτήνεσι τοῖς ἀνοήτοις καὶὡμοιώθη αὐτοῖς· ὄντως γὰρ κτηνώδης ἐγένετο ὁτὴν ῥοώδη [192] ταύτην γένεσιν τῇφύσει παραδεξάμενος διὰτὴν πρὸς τὸὑλῶδες ῥοπήν.

Ὅτι τὰἄλογα ἐν ἡμῖν πάθη ἐκ τῆς πρὸς τὴν ἄλογον φύσιν συγγενείας τὰς ἀφορμὰς ἔχει.

[18.1] Οἶμαι γὰρ ἐκ τῆς ἀρχῆς ταύτης καὶτὰκαθ᾽ἕκαστον πάθη οἷον ἔκ τινος πηγῆς συνδοθέντα πλημμυρεῖν ἐν τῇἀνθρωπίνῃζωῇ· τεκμήριον δὲτῶν λόγων, ἡτῶν παθημάτων συγγένεια, κατὰτὸἶσον ἡμῖν τε καὶτοῖς ἀλόγοις ἐμφαινομένη· οὐγὰρ δὴθέμις τῇἀνθρωπίνῃφύσει τῇκατὰτὸθεῖον εἶδος μεμορφωμένῃ, [B] τῆς ἐμπαθοῦς διαθέσεως προσμαρτυρεῖν τὰς πρώτας ἀρχάς· ἀλλ᾽ἐπειδὴπροεισῆλθεν εἰς τὸν κόσμον τοῦτον ἡτῶν ἀλόγων ζωὴ, ἔσχε δέτι διὰτὴν εἰρημένην αἰτίαν τῆς ἐκεῖθεν φύσεως καὶὁἄνθρωπος, (τὸκατὰτὴν γένεσιν λέγω) συμμετέσχε διὰτούτου καὶτῶν λοιπῶν τῶν ἐν ἐκείνῃθεωρουμένων τῇφύσει· οὐγὰρ κατὰτὸν θυμόν ἐστι τοῦ ἀνθρώπου ἡπρὸς τὸθεῖον ὁμοίωσις, οὔτε διὰτῆς ἡδονῆς ἡὑπερέχουσα χαρακτηρίζεται φύσις· δειλία τε καὶθράσος καὶἡτοῦπλείονος ἔφεσις καὶτὸπρὸς τὸἐλαττοῦσθαι μῖσος καὶπάντα τὰτοιαῦτα, πόρρω τοῦθεοπρεποῦς χαρακτῆρός ἐστι.

[18.2] Ταῦτα τοίνυν ἐκ τοῦἀλόγου μέρους ἡἀνθρωπίνη φύσις πρὸς ἑαυτὴν ἐφειλκύσατο. Οἷς γὰρ ἡἄλογος ζωὴπρὸς συντήρησιν ἑαυτῆς ἠσφαλίσθη, ταῦτα πρὸς τὸν ἀνθρώπινον μετενεχθέντα βίον, πάθη [C] ἐγένετο· θυμῷμὲν γὰρ συντηρεῖται τὰὠμοβόρα, φιληδονίᾳδὲτὰπολυγονοῦντα τῶν ζώων· σώζει τὸν

57 κολοβωθῆT : κολοβωθήειη Q ψυχῶν τῶν ἀνθωπίνων] ἀνθρώπων ψυχῶν B ἐκπεσὼν ß Q 58 πρὸς] εἰς T : πρὸς τὸAld Mign τὴν om. N 59 κατασκευάζει N 60 μεγαλοφυΐας] συμφυΐας G P² 61 ἐμοῖÆ B I K O T 62 δαυίδ] ita Forb : δαβίδ Ald Mign 63 καταθρινῆσαι O 64 τοὺς om. Æ

B I K M O Q T W

φησὶom. D G L P S X παρασυνεβλήθη φησὶM Q παρασυνεβλήθη] παρ᾽ ἐσυνεβλήθη N Pac W : παρὰἐσυνεβλήθη Q 65 καὶὡμοιώθη αὐτοῖς] om. Eri 65–6 κτηνώδης ἐγένετο ὁ . . . παραδεξάμενος] κτηνώδεις ἐγένοντο οἱ[ὡς Æ : ἡI] . . . παραδεξάμενοι Æ B I K N O T

65 ὁom. D G L S W X ῥοώδη] ζωώδη P Sac (ῥο sup. l.) W X Dion Eri 66 ῥοπήν] τροπὴν Pac? Q Cap. 19 Æ ß K N O Q Dion Eri 1–2 ὅτι—ἔχει] quod ceterae quoque passiones nobis et irrationalibus animatibus communes sunt et quod per earum refrenationem similes deo dicimur Λ

3 καὶom. T 4 συναναδοθέντα B πλημμύρειν N ζωῇ] conuersatione Dion τεκμήριον δὲτῶν λόγων] τεκμηριοῖδὲτὸν λόγον Æ B Fpc I K M N O Q

T : conﬁrmat autem rationem Eri 5 ἴσον I K M N O S W X τε om. N 6 δὴ] μὴT φύσει om.

K O τὸom. M N 7 πρώτας om. Q Dion Eri προσῆλθεν Dac I L M : προῆλθεν Dpc2 K N O 8 δέom.

N 8–9 τῆς ἐκεῖθεν φύσεως] ex eadem formatione Dion : ex uita quae ibi est Eri 9 φύσεως] φύσεως γένεσιν L καὶom. B τὸκατὰτὴν γένεσιν λέγω] iuxta generandi de coitu rationem Dion τὸ. . . λέγω] τῷ. . . λόγῳI N O συμμετέσχε] μετέσχε L S : συμμετέχει γὰρ N τοῦτο G L P Q S X 10 ἐν ἐκείνῃ] ἐκεῖθεν Q 12 καὶθράσος om. I 13 ἐλαττούμενον N ἅπαντα Æ B I K O T 15 ἐφελκύσατο G P W X ἑαυτῆς] αὐτῆς D G L P S W X 16 ἐγένοντο M μὲν om. K 17 ὠμοβόρα] αἱμοβόρα T φιληδονίᾳ] S Forb : φιληδονία W X Ald Mign punctis post σώζει Ald Mign τὸν] τὴν N

multitude of human souls should not be cut short, by falling from that mode by which the angels increased to a multitude, for this reason he formed in our nature that device for increase appropriate to those who had slipped into sin, implanting in humanity, instead of the angelic nobility, the animal and irrational mode of succession from one another. [17.5] Hence also, it seems to me, the great David, lamenting the misery of the human being, mourns over his nature with such words as these, that, the human being in honour knew it not (meaning by honour the equality of honour with the angels), [and] therefore, he says, he was compared to senseless beasts, and made like them.³² For the one who received in his nature this genesis subject to ﬂux on account of his inclination to things material truly became like a beast.

That our irrational passions have their starting point from kinship with the irrational nature.³³ [18.1] For I think that from this beginning the passions of each one issue as from a spring, to ﬂow over in human life. Proof of my words is the kinship of passions manifest alike in ourselves and in the irrational animals; for it is not right to ascribe the ﬁrst beginnings of the impassioned disposition to that human nature modelled in accordance with the divine form; but as the life of the irrational animals entered into this world ﬁrst, and the human being, for the reason already mentioned, has something of their nature (I mean regarding genesis), he therefore also partook of the other [attributes] contemplated in that nature.³⁴ For the likeness of the human being towards the divine is not by virtue of anger, nor is the superior nature characterized by pleasure; cowardice also, and rashness, and the desire of gain, and the hatred of loss, and all the like, are far removed from the divinely-ﬁtting character. [18.2] These, then, human nature drew to itself from the irrational side. For these things, with which the irrational life was armed for self-preservation, when transferred to the human mode of life became passions: for the carnivorous animals are sustained by anger,

³² Ps. 48:13.

³³ Bodl. 238 (as Chap. 19): 'That our other passions also are common to us and to the irrational animals, and that by the restraint of them we are said to be like God'.

³⁴ Cf. Gregory of Nyssa, An. et res. 3.12 (Spira, 34.7–11).

ἄναλκιν ἡδειλία, καὶτὸν εὐάλωτον τοῖς ἰσχυροτέροις ὁφόβος, τὸν δὲπολύσαρκον ἡ λαιμαργία· καὶτὸδιαμαρτεῖν οὑτινοσοῦν τῶν καθ᾽ἡδονὴν, λύπης ὑπόθεσις ἐν τοῖς ἀλόγοις ἐστί· ταῦτα πάντα καὶτὰτοιαῦτα διὰτῆς κτηνώδους γενέσεως συνεισῆλθε τῇτοῦἀνθρώπου κατασκευῇ.

[18.3] Καίμοι συγκεχωρήσθω κατάτινα πλαστικὴν θαυματοποιΐαν διαγράψαι τῷ λόγῳτὴν ἀνθρωπίνην εἰκόνα. Καθάπερ γὰρ ἔστιν ἰδεῖν ἐν τοῖς πλάσμασι τὰς διαγλύφους μορφὰς ἃς μηχανῶνται πρὸς ἔκπληξιν τῶν ἐντυγχανόντων οἱτὰ τοιαῦτα φιλοτεχνοῦντες, μιᾷκεφαλῇδύο μορφὰς προσώπων ὑποχαράσσοντες· οὕτω μοι δοκεῖδιπλῆν [D] φέρειν ὁἄνθρωπος πρὸς τὰἐναντία τὴν ὁμοιότητα— τῷμὲν θεοειδεῖτῆς διανοίας πρὸς τὸθεῖον κάλλος μεμορφωμένος, ταῖς δὲκατὰ πάθος ἐγγινομέναις ὁρμαῖς πρὸς τὸκτηνῶδες φέρων τὴν οἰκειότητα· πολλάκις δὲκαὶ ὁλόγος ἀποκτηνοῦται, διὰτῆς πρὸς τὸἄλογον ῥοπῆς τε καὶδιαθέσεως συγκαλύπτων τὸκρεῖττον τῷχείρονι· ἐπειδὰν γάρ τις πρὸς ταῦτα τὴν διανοητικὴν ἐνέργειαν καθελκύσῃ, καὶὑπηρέτην τῶν παθῶν γενέσθαι τὸν λογισμὸν ἐκβιάσηται, παρατροπήτις γίνεται τοῦἀγαθοῦχαρακτῆρος πρὸς τὴν ἄλογον εἰκόνα, πάσης πρὸς τοῦτο μεταχαρασσομένης τῆς φύσεως, καθάπερ γεωργοῦντος τοῦλογισμοῦτὰς τῶν παθημάτων ἀρχὰς καὶδι᾽ὀλίγων εἰς πλῆθος ἐπαύξοντος· τὴν γὰρ παρ᾽ἑαυτοῦσυνεργίαν χρήσας τῷπάθει, πολύχουν καὶ ἀμφιλαφῆτὴν τῶν [193] ἀτόπων γένεσιν ἀπειργάσατο.

[18.4] Οὕτως ἡφιληδονία τὴν μὲν ἀρχὴν ἔσχεν ἐκ τῆς πρὸς τὸἄλογον ὁμοιώσεως, ἀλλ᾽ἐν τοῖς ἀνθρωπίνοις πλημμελήμασι προσηυξήθη, τοσαύτας διαφορὰς τῶν κατὰ τὴν ἡδονὴν ἁμαρτανομένων γεννήσασα, ὅσας ἐν τοῖς ἀλόγοις οὐκ ἔστιν εὑρεῖν.

Οὕτως ἡπρὸς τὸν θυμὸν διανάστασις συγγενὴς μέν ἐστι τῇτῶν ἀλόγων ὁρμῇ, αὔξεται δὲτῇτῶν λογισμῶν συμμαχίᾳ· ἐκεῖθεν γὰρ ἡμῆνις, ὁφθόνος, τὸψεῦδος, ἡ ἐπιβουλὴ, ἡὑπόκρισις· [B] ταῦτα πάντα τῆς πονηρᾶς τοῦνοῦγεωργίας ἐστίν· εἰγὰρ γυμνωθείη τῆς ἐκ τῶν λογισμῶν συμμαχίας τὸπάθος, ὠκύμορός τις καὶἄτονος ὁ θυμὸς καταλείπεται, πομφόλυγος δίκην, ὁμοῦτε γινόμενος καὶεὐθὺς ἀπολλύμενος.

Οὕτως ἡτῶν συῶν λαιμαργία τὴν πλεονεξίαν εἰσήνεγκε, καὶτὸτοῦἵππου γαῦρον γέγονε τῆς ὑπερηφανίας ἀρχή· καὶτὰκαθ᾽ἕκαστον πάντα τῆς κτηνώδους ἀλογίας

19 ἐν om. N Q T 20 πάντα ταῦτα T 22 συγκεχωρείσθω G N O P : συγκεχωρίσθω B Q X πλαστικὴν] πλασμευτικὴν B : πλασματικὴν Æ θαυμαστοποιΐαν P 24 διγλύφους Mign

πρὸς τὸθεῖον om. I K O 28 πάθος] τὸπάθος D G L N P S X γινομέναις N 29 ὁλόγος] ὅλος Æ C Fac I K M N O : ὅλως B Q : pene Dion 30 τοῦτο N 31 καὶom. M γενέσθαι τῶν παθῶν W Ald Mign παθημάτων M Q 32 ἐκβιάσεται K O 33 μεταχαττομένης L : χαρασσομένης Dac P G X : παραχαρασσομένης Dpc2 34 λογισμοῦ] νοῦO ὀλίγον N 35 συνέργειαν G Pac W X : ἐνέργειαν N 38 ἀλλ᾽ἐν] ἐν δὲÆ B I K O προσηυξήθη] ἐπηυξήθη M 38–9 κατὰτὴν] καθ᾽T

ἁμαρτημάτων D N ὅσας] οἵας N 40 τῆς . . . ὁρμῆς N T 41 συμμαχίᾳ] συμπαθείᾳM ὁφθόνος post τὸψεῦδος pon. B : post ὑπόκρισις (l. 42) pon. A D E F G L P S X 42 ὑπόκρισις] ὑπόκρισις ὁδόλος, ἡ ὑπουλία, ἡἀπιστία, ἡκακοήθεια, τὸθράσος, ἡκακηγορία, Æ B C I K (om. ὁδόλος) O γεωργίας] ἐνεγείας T : operationis Eri γὰρ om. I 43 ἐκ om. Q συμμαχίας] συνεργίας B ὠκιμότερος G Pac X : ὠκυμοτώτερος P²

συῶν] κυνῶν D Emg εἰσήνεγκε] εἰσήγαγεν I 46 ὑπερηφανείας W τὰom. L Q X καθ᾽ἕκαστον πάντα τὰD G P S X

and those animals that breed proliﬁcally, by their love of pleasure; cowardice preserves the weak, fear what is easily taken by the more powerful, and greediness those of great bulk; and to miss anything that tends towards pleasure is for the animals a matter of pain. All these and suchlike entered the human formation through the animal-like genesis.

[18.3]³⁵ Allow me to describe the human image by comparison with some wonderful piece of modelling. For just as one may see those carved shapes in moulded ﬁgures, which craftsmen of such things contrive for the astonishment of observers, tracing out two forms of faces on a single head, so also, it seems to me, that the human being bears a twofold likeness to opposite things, being formed, in the divine aspect of the mind, in accordance with the divine beauty, but also bearing, in the passionate impulses that arise in him, a relationship to the animallike [form]. For frequently even his reason is made animal-like through his inclination and disposition to the irrational, obscuring the better by the worse.

For whenever someone drags down his discursive activity towards these, and forces his calculating faculty to become the servant of the passions, a sort of turning away occurs, from the good stamp towards the irrational image, his whole nature being traced out anew in accord with this, as his calculating faculty cultivates the beginnings of the passions and gradually causes them to grow into a multitude; furnishing passion with its own cooperation, it effects the genesis, plenteous and abundant, of evils.

[18.4] Thus, the love of pleasure had its beginning from the likeness to the irrational animal, but was increased by human transgressions, begetting such varieties of sinning for pleasure as is not to be found among the irrational animals.

Thus, the rising of anger is indeed akin to the impulse of the irrational animals, but it grows by the alliance of the calculating faculty. For thence come malignity, envy, deceit, treachery, hypocrisy: all these are the result of the evil husbandry of the intellect. For if the passion were stripped of the alliance with calculating thoughts, the anger that is left behind is short-lived and weak, like a bubble, bursting as soon as it comes into being. Thus, the greediness of pigs introduces covetousness, and the high spirit of the horse becomes the origin of pride; and all

³⁵ For the following paragraphs (18.3–5), see Gregory of Nyssa, An. et res. 3.39–50 and 6.9–10

(Spira, 41–3; 65.9–66.2); and Chapter 12 above.

ἀφορμηθέντα διὰτῆς πονηρᾶς τοῦνοῦχρήσεως κακία ἐγένετο, [18.5] Ὥσπερ οὖν καὶτὸἔμπαλιν, εἴπερ ὁλογισμὸς τῶν τοιούτων κινημάτων ἀντιμεταλάβοι τὸ κράτος, εἰς ἀρετῆς εἶδος ἕκαστον τούτων ἀντιμεθίσταται· ποιεῖγὰρ ὁμὲν θυμὸς τὴν ἀνδρίαν, τὸδὲδειλὸν τὴν ἀσφάλειαν, καὶὁφόβος τὴν εὐπείθειαν, τὸμῖσος δὲτὴν τῆς κακίας ἀποστροφὴν, ἡδὲἀγαπητικὴδύναμις τὴν πρὸς τὸἀληθῶς καλὸν [C] ἐπιθυμίαν· τὸδὲγαῦρον τοῦἤθους ὑπεραίρει τῶν παθημάτων καὶἀδούλωτον ὑπὸ τοῦκακοῦδιαφυλάσσει τὸφρόνημα. Ἐπαινεῖδὲτὸτοιοῦτον τῆς ἐπάρσεως εἶδος καὶ ὁμέγας ἀπόστολος, συνεχῶς ἐγκελευόμενος τὰἄνω φρονεῖν· καὶοὕτως ἐστὶν εὑρεῖν, ὅτι πᾶν τὸτοιοῦτον κίνημα τῷὑψηλῷτῆς διανοίας συνεπαιρόμενον, τῷκατὰτὴν θείαν εἰκόνα κάλλει συσχηματίζεται.

[18.6] Ἀλλ᾽ἐπειδὴβαρεῖάτις ἐστὶκαὶκατωφερὴς ἡτῆς ἁμαρτίας ῥοπὴ, πλεῖον τὸ ἕτερον γίνεται· μᾶλλον γὰρ τῷβάρει τῆς ἀλόγου φύσεως συγκατασπᾶται τὸ ἡγεμονικὸν τῆς ψυχῆς, ἤπερ τῷὕψει τῆς διανοίας τὸβαρύτε καὶχοϊκὸν ἀνυψοῦται· διὰτοῦτο πολλάκις ἀγνοεῖσθαι ποιεῖτὸθεῖον δῶρον ἡπερὶἡμᾶς ἀθλιότης, οἷον προσωπεῖον εἰδεχθὲς τῷκατὰτὴν εἰκόνα κάλλει τὰπάθη τῆς [D] σαρκὸς ἐπιπλάσσουσα. [18.7] Οὐκοῦν συγγνωστοίπως εἰσὶν οἱπρὸς τὰτοιαῦτα βλέποντες, εἶτα τὴν θείαν μορφὴν ἐν τούτοις εἶναι οὐκ εὐχερῶς συντιθέμενοι· ἀλλὰ διὰτῶν κατωρθωκότων τὸν βίον, ἔξεστι τὴν θείαν ἐν τοῖς ἀνθρώποις εἰκόνα βλέπειν· εἰγὰρ ἐμπαθής τις καὶσάρκινος ὢν ἀπιστεῖσθαι ποιεῖτὸν ἄνθρωπον ὡς θείῳκάλλει κεκοσμημένον· ὁὑψηλὸς πάντως τὴν ἀρετὴν καὶκαθαρεύων ἐκ μολυσμάτων βεβαιώσει σοι τὴν πρὸς τὸκρεῖττον ἐπὶτῶν ἀνθρώπων ὑπόληψιν. [18.8] Οἷον κρεῖττον γὰρ ἐν ὑποδείγματι δεῖξαι τὸν λόγον· ἀπήλειψε τῷτῆς πονηρίας μολύσματι τὸτῆς φύσεως κάλλος τὶς τῶν ἐπὶκακίᾳγνωρίμων, Ἰεχονίας τυχὸν ἢ εἴτις ἕτερος ἐπὶκακῷμνημονεύεται· ἀλλ᾽ἐν Μωϋσῇκαὶτοῖς κατ᾽ἐκεῖνον καθαρὰ διεφυλάχθη ἡ[196] τῆς εἰκόνος μορφή. Ἐν οἷς τοίνυν οὐκ ἠμαυρώθη τὸκάλλος, ἐν

47 ἐγίνετο G P X 48 ἀντιμεταλαμβάνοι T : ἀντιλαμβάνοιτο N : ἀντιλάβοιτο M : ἀντιμεταβάλοι D : ἀντιμεταβάλλοι G L P S τὸ² om. N 49 ποιεῖ] ποιεῖμὲν B Q μὲν om. B 50 ἀνδρείαν B G K M O P W : ἀνδρείαν Sac (ϊ sup. l.) καὶom. M μίσος N 51 τῆς κακίας om. M ἀποστροφὴν] ἀποτροπὴν Q : reditum Eri 52 ὑπὲραίρεται N ὑπὸ] ἀπὸÆ B I K O T 53 διαφυλάττει D L : φυλάσσει B τὸτοιοῦτο Æ N Q : τῷτοιούτῳK O τῆς ἐπάρσεως τὸτοιοῦτον L 54 συνεχῶς om. Q : assidue Eri 55 πᾶν— συνεπαιρόμενον] semper altitudo intelligentiae per ipsam mota conﬁnitatem Eri τοιοῦτο Æ Q S W τὴν om. T 57 ἀλλ᾽ἐπειδὴ] ἐπεὶδὲD G L P S X πλέον D G L P S X 57–8 τὸἕτερον] τὸἔργον Æ T : τῆς ἁμαρτίας B (sed exp. a 1a man.) : om. ß

58–60 μᾶλλον—ἀνυψοῦται om. W 59 ἤπερ] ἥπερN : εἴπερ G I L P : ἤπερ Xpc2 60 ἀνυψοῦται] ἀνοχλεῖται T 61 κατὰτὴν] κατ᾽N πάθη] παθήματα Æ ß M N O Q T W 62 ἐπιπλάττουσα B I L M οὐκοῦν] non ergo Eri 64 εἰκόνα ἐν τοῖς ἀνθρώποις D G L P X 66–7 ὁὑψηλὸς—βεβαιώσει] si excelsus omnino uirtute ﬁrmabit Eri

66 καὶom.

D G P X ἐκ om. M 68 ἀπήλειψε] ἐπήλειψε M Q : ἐπέκρυψε N τῷ] τὸO 69 τις post τῶν pon. Æ B M Q : post γνωρίμων L O 70 ἕτερος εἴτις N 71 μορφή] ἀρχήW

the particular forms originating from the irrationality of the animals become vices by the evil use of the intellect.³⁶ [18.5] So also, therefore, on the contrary, if the calculating faculty instead assumes control over these movements, each of them is transposed to a form of virtue. For anger produces courage, cowardice caution, fear obedience, hatred aversion from vice, the faculty of love the desire of the truly beautiful; high spirit in character raises thought above the passions and guards it from bondage to evil. The great Apostle also praises such a form of elevation, urging us always to think about those things that are above.³⁷ And so one ﬁnds that every such movement, when elevated by the loftiness of mind, is conformed to the beauty of the divine image.

[18.6] But since the tendency to sin is heavy and bears downward, the opposite more often happens. For the governing principle of the soul is dragged downwards by the weight of the irrational nature much more than is the heavy and earthy element raised up by the loftiness of mind. Therefore, our wretchedness often causes the divine gift to be unknown, spreading the passions of the ﬂesh, like some ugly mask, over the beauty of the image. [18.7] Those, therefore, are in some sense excusable, who do not readily admit, when they look upon such cases, that the divine form is in them. But it is possible to see the divine image in human beings through those who have correctly ordered their mode of life. For if one who is impassioned and ﬂeshly makes it unbelievable [to think that] the human being has been adorned as it were, with divine beauty, surely one of lofty virtue and pure from pollution will conﬁrm for you the better conception of human beings. [18.8] For instance (for it is better to explain our argument by an example), one of those noted for evil—Jechoniah, perhaps, or some other remembered for evil—has expunged the beauty of his nature by the pollution of wickedness, but in Moses, and those like him, the form of the image was kept pure.³⁸ In those, then, where the beauty has not been obscured, there is

³⁶ Cf. Philo, Opif. 73.

³⁷ Col. 3:2.

³⁸ Cf. Gregory of Nyssa, An. et res. 3.22–3 (Spira, 36.9–17); Vit. Moys. 2.318–19 (Musurillo,

143.14–144.3).

τούτοις ἐναργὴς ἡτῶν λεγομένων πίστις ἐστὶν, ὅτι ἄνθρωπος τοῦΘεοῦμίμημα γέγονεν.

[18.9] Ἀλλ᾽ἐπαισχύνεταίτις τυχὸν, τῷδιὰβρώσεως ἡμῖν καθ᾽ὁμοιότητα τῶν ἀλόγων τὴν ζωὴν συνεστᾶναι, καὶδιὰτοῦτο ἀνάξιον ἡγεῖται τὸν ἄνθρωπον τοῦκατ᾽ εἰκόνα Θεοῦπεπλᾶσθαι δοκεῖν· ἀλλ᾽ἐλπιζέτω τῆς λειτουργείας ταύτης ἀτέλειαν δοθήσεσθαι τῇφύσει ποτὲ, κατὰτὴν προσδοκωμένην ζωήν. Οὐγάρ ἐστι, καθώς φησιν ὁἀπόστολος, ἡβασιλεία τοῦΘεοῦβρῶσις καὶπόσις, οὐδὲἐπ᾽ἄρτῳζήσεσθαι μόνῳτὸν ἄνθρωπον, ὁΚύριος προηγόρευσεν, ἀλλ᾽ἐν παντὶῥήματι ἐκπορευομένῳ διὰστόματος Θεοῦ. Ἀλλὰκαὶτῆς ἀναστάσεως ἰσάγγελον ἡμῖν ὑποδεικνυούσης τὸν βίον, βρώσεως δὲπαρὰτοῖς ἀγγέλοις οὐκ οὔσης, ἱκανὴ[B] πίστις τοῦ ἀπαλλαγήσεσθαι τῆς τοιαύτης λειτουργίας τὸν ἄνθρωπον, τὸν καθ᾽ὁμοιότητα τῶν ἀγγέλων ζησόμενον.

Πρὸς τοὺς λέγοντας, πάλιν ἐν βρώσει καὶπόσει εἶναι τῶν ἐλπιζομένων ἀγαθῶν τὴν ἀπόλαυσιν, διὰτὸἐξ ἀρχῆς ἐν τῷπαραδείσῳγεγράφθαι διὰτούτων τὸν ἄνθρωπον ζῆν.

[19.1] [C] Ἀλλ᾽ἴσως τις οὐκ εἰς τὸαὐτὸπάλιν τῆς ζωῆς εἶδος ἐπανελεύσεσθαι λέγει τὸν ἄνθρωπον, εἴγε πρότερον μὲν ἐν τῷἐσθίειν ἦμεν, μετὰταῦτα δὲτῆς τοιαύτης λειτουργίας ἀφεθησόμεθα. Ἀλλ᾽ἐγὼ, τῆς ἁγίας ἀκούων γραφῆς, οὐμόνον σωματικὴν ἐπίσταμαι βρῶσιν, οὐδὲτὴν διὰσαρκὸς εὐφροσύνην· ἀλλάτινα καὶἑτέραν οἶδα τροφὴν, ἀναλογίαν τινὰπρὸς τὴν τοῦσώματος ἔχουσαν, ἧς ἡἀπόλαυσις ἐπὶμόνην τὴν ψυχὴν διαβαίνει· φάγετε τῶν ἐμῶν ἄρτων, ἡσοφία τοῖς πεινῶσι διακελεύεται· καὶμακαρίζει τοὺς τὴν τοιαύτην βρῶσιν πεινῶντας ὁΚύριος· καὶεἴτις διψᾷ, φησὶν, ἐρχέσθω πρός με καὶπινέτω· καὶὁμέγας Ἡσαΐας πίετε εὐφροσύνην τοῖς δυνατοῖς

[D] ἐπαΐειν τῆς μεγαλοφυΐας αὐτοῦἐγκελεύεται· ἔστι δέτις καὶἀπειλὴπροφητικὴ κατὰτῶν τιμωρίας ἀξίων, ὡς λιμῷκολασθησομένων· ὁδὲλιμὸς, οὐκ ἄρτου τίς ἐστιν ἀπορία καὶὕδατος, ἀλλὰλόγου ἐπίλειψις· οὐλιμὸν γὰρ ἄρτου, φησὶν, ἢδίψαν ὕδατος, ἀλλὰλιμὸν τοῦἀκοῦσαι λόγον Κυρίου.

72 ἐνεργὴς Q : ἀληθὴς M ὅτι] ὅτι ὁK M N O S 74 ἐπαισχύναιτέW τῷ] τὸB N O P² Q T ἡμῖν om.

Æ 75 συνεστάναι Æ I K M S T W Ald Mign : καθεστάναι X 76 πεπλάσθαι Æ I K M O S V X Mign δοκεῖν πεπλᾶσθαι D λειτουργίας ß G P W X 77 δοθείσεσθαι W τῇφύσει δοθήσεσθαι M καθὼς om. D G L P S V X 78 οὐδ᾽G I P X 78–9 ζήσεσθαι μόνῳ] ita Æ B D G L P Q S V X Forb : μόνῳζήσεσθαι O W Ald Mign 78 ζήσεται D 79 τὸν ἄνθρωπον] ἄνθρωπος D προσηγόρευσεν B Dac G N O Ppc V W 80 ὑποδεικνυούσης] ἀποκεικνυούσης C Cap. 20 Æ I N O Q Dion Eri 19.25–21.16 (διορατικωτέροις—ἀλλ᾽ἀναγκαίοις): Paris, BN, grec. 1356, fragments (sigla Z)

Cap. 19–29 desunt K 1–3 πρὸς—ζῆν] cuiusmodi debeat intelligi esse cibus hominis quo uescebatur in paradise et a quo prohibitus est Λ 1 καὶπόσει om. N πόσει] ita Æ B D G I L M P Q S Forb : ἐν πόσει Ald Mign εἶναι] post ἀπόλαυσιν (l. 2) pon. Æ B I M N O Q Dion Eri: om. W

I τῷom. D I 4 ἀλλ᾽om. Q τις om. I πάλιν om. M 5 μετὰ] μετὰδὲM 7 καὶἑτέραν τινὰB καὶ om. N Q 7–8 τροφὴν οἶδα B 7 οἶδα] οἷμαι N 8 ἡom. Q 9 τὴν om. M Q φάγετε] φάγετε γὰρ I τὸν ἐμὸν ἄρτον Æ B D I O P² Q T V διακελεύεται] παρακελεύεται M N T 9–12 καὶμακαρίζει— ἐγκελεύεται om. X 10 τοιαύτην] αὐτὴν B φησὶν om. D G L N O P S T 11 πρός με] ita Æ G I L M N P S V W Ald Forb : πρὸς μὲMign 12 ἐπαΐειν] ita Æ ß G I L N P Q S V : ἐπαείειν W : ἐπακούειν M : ἐπὶT 13 τιμωρίας ἀξίων] τιμωρηθησομένων T λιμῷ] λιμῷκαὶδίψει N τίς ἐστιν] τινός ἐστιν M T : μόνον D 14 ἢ] καὶÆ B I O T : οὐδὲN 15 λόγων Ald Mign

made clear the faithfulness of what was said, that the human being has come to be as an imitation of God.

[18.9] But it may be that someone is ashamed that our life, in accordance with the likeness of the irrational animals, is sustained by food, and for this reason considers the human being unworthy of being supposed to have been moulded in the image of God. But it may be hoped that exemption from this function will one day be given to our nature, in the life that is looked for. The Kingdom of God is not food and drink, as the apostle says;³⁹ neither does the human being live by bread alone, the Lord declared, but by every word that proceeds from the mouth of God.⁴⁰

Moreover, as the resurrection indicates to us a mode of life equal to the angels, and with the angels there is no food, there is sufﬁcient grounds for believing that the human being, who will live in likeness to the angels, will be delivered from such a function.

To those who say: 'The enjoyment of the good things hoped for will again be in food and drink, because from the beginning in Paradise, it is written, the human being lived by these means.'⁴¹ [19.1] But perhaps someone will say that the human being will not return again to the same form of life, if we formerly existed by eating but hereafter will be released from such a function. I, however, when I hear the Holy Scripture, do not understand only bodily food or the cheerfulness of the ﬂesh; but I know another kind of food also, having some sort of analogy to that of the body, the enjoyment of which extends to the soul alone: Eat of my bread, is the bidding of Wisdom to the hungry; and the Lord blesses those who hunger for such food, and says, If anyone thirst, let him come unto Me, and drink: and drink joy, the great Isaiah charges those able to hear his sublimity.⁴² There is a prophetic threatening also against those worthy of vengeance, that they shall be punished with famine; but the famine is not a lack of bread and water, but a lack of a word: not a famine of bread, he says, nor a thirst for water, but a famine of hearing a word of the Lord.⁴³

³⁹ Rom. 14:17.

⁴⁰ Matt. 4:4.

⁴¹ Bodl. 238 (as Chap. 20): 'How the food ought to be understood with which the human was fed in paradise and from which he was prohibited'.

⁴² Prov. 9:5; Matt. 5:6; John 7:37; cf. Isa. 12:3.

⁴³ Amos 8:11.

[19.2] Οὐκοῦν τῆς τοῦΘεοῦφυτείας τῆς ἐν Ἐδὲμ (τρυφὴδὲἡἘδὲμ ἑρμηνεύεται) ἄξιόν τινα προσήκει τὸν καρπὸν ἐννοῆσαι, καὶτρέφεσθαι διὰτούτου μὴἀμφιβάλλειν τὸν ἄνθρωπον· καὶμὴπάντως τὴν παροδικὴν καὶἀπόρρυτον ταύτην τροφὴν ἐπὶτῆς τοῦπαραδείσου διαγωγῆς ἐννοεῖν· ἀπὸπαντὸς, φησὶ, ξύλου τοῦἐν τῷπαραδείσῳ βρώσει φάγῃ. [19.3] Τίς δώσει τῷὑγιεινῶς πεινῶντι τὸξύλον ἐκεῖνο, τὸἐν τῷ παραδείσῳ, τὸπαντὸς ἀγαθοῦπεριληπτικὸν, ᾧὄνομάἐστι τὸπᾶν, [197] οὗ χαρίζεται τῷἀνθρώπῳτὴν μετουσίαν ὁλόγος; τῷγὰρ γενικῷτε καὶ ὑπερκειμένῳλόγῳπᾶσα τῶν ἀγαθῶν ἰδέα πρὸς ἑαυτὴν συμφυῶς ἔχει, καὶἕν τι τὸ ὅλον ἐστί. Τίς δέμε τῆς συμμιγοῦς τε καὶἐπαμφοτεριζούσης τοῦξύλου γεύσεως ἀποστήσει; πάντως γὰρ οὐκ ἄδηλον τοῖς διορατικωτέροις, τίτὸπᾶν ἐκεῖνο οὗ καρπὸς ἡζωὴ, καὶπάλιν, τίτὸἐπίμικτον τοῦτο οὗπέρας ὁθάνατος· ὁγὰρ τοῦ παντὸς τὴν ἀπόλαυσιν ἀφθόνως προθεὶς, λόγῳτινὶπάντως καὶπρομηθείᾳτῆς τῶν ἐπικοίνων μετουσίας ἀπείργει τὸν ἄνθρωπον.

[19.4] Καίμοι δοκεῖτὸν μέγαν Δαυὶδ καὶτὸν σοφὸν Σολομῶντα διδασκάλους τῆς τοῦ λόγου τούτου παραλαβεῖν ἐξηγήσεως· ἀμφότεροι γὰρ τῆς συγκεχωρημένης τρυφῆς μίαν ἡγοῦνται τὴν χάριν, αὐτὸτὸὄντως ἀγαθὸν, ὃδὴ καὶπᾶν ἐστιν ἀγαθόν· Δαυὶδ [B] μὲν λέγων, Κατατρύφησον τοῦΚυρίου·

[19.5] Οὐκοῦν ταὐτόν ἐστι τῷτῆς ζωῆς ξύλῳτὸπᾶν ξύλον, οὗτὴν βρῶσιν τῷκατὰ Θεὸν πλασθέντι ὁλόγος δίδωσιν· ἀντιδιαιρεῖται δὲτῷξύλῳτούτῳἕτερον ξύλον, οὗ ἡβρῶσις καλοῦκαὶκακοῦγνῶσίς ἐστιν, οὐκ ἰδιαζόντως ἑκάτερον τῶν κατὰτὸ ἐναντίον σημαινομένων ἐν μέρει καρποφοροῦντος, ἀλλάτινα συγκεχυμένον καὶ σύμμικτον καρπὸν ἐξανθοῦντος ταῖς ἐναντίαις συγκεκραμένον ποιότησιν· οὗ κωλύει μὲν τὴν βρῶσιν ὁἀρχηγὸς τῆς ζωῆς, συμβουλεύει δὲὁὄφις, ἵνα τῷ θανάτῳκατασκευάσῃτὴν εἴσοδον· καὶπιθανὸς γίνεται συμβουλεύσας, εὐχροίᾳ

16 οὐκοῦν] numquid Eri τοῦθεοῦom. T 17 τὸν καρπὸν ἐννοῆσαι προσήκει W Ald Mign 18 τὴν om.

Q ταύτην καὶἀπόρρυτον M ἀπόρρητον B L τρυφὴν Dion 19 τοῦ¹ om. I διαγωγῆς ἐννοεῖν] τρυφῆς ἐννοῆσαι V W ἐννοῆσαι D G L P S X παντὸς] παντὸς γὰρ M φησι om. O Q T ξύλου φησι Æ B I M N W 20 φάγῃ] φαγῇG P T V : φάγῇSac ὑγεεινῶς Forb τὸ²] τῷV 22 τῷἀνθρώπῳ] τοῦ ἀνθρώπου : om. B τῷἀνθρώπῳτὴν μετουσίαν] τὴν μετουσίαν τῷἀνθρώπῳD μετουσίαν] περιουσίαν V W λόγος] νόμος Æ B I M N O Q Dion Eri 23 συμφυῶς πρὸς ἑαυτὴν D ἑαυτὴν] αὐτὴν D G L P S τι om. M N Q T Dion Eri 24 τε om. D G P X 25 ἀπιστήσει O τι om. N τὸom. Z πᾶν] πᾶν εἴη T οὗ] ᾧM 26 τι om. N οὗπέρας ὁθάνατος om. N T V W Z Eri 27 προσθεὶς G N P

ἐπικοίνων] κοινῶν N 29 κἀμοὶT post μέγαν reliqua desunt V δαυίδ (et l. 32)] ita Forb : δαβίδ Ald Mign σοφὸν] sapientissimum Dion διδάσκαλον Æ B D G I M O P X Eri : om. Dion

30 λόγου] νόμου Æ M O Q Dion Eri 31 συγκεχωρισμένης B τροφῆς G L P Q S X Dion Eri τὴν om. D L ὄντως] ὄντως ὂν Æ B N O T W : ὄντως ὃν Q 31–2 ὃδὴκαὶπᾶν ἐστιν ἀγαθὸν om. I M Q T 32 πᾶν] πᾶσιν X 33 σολομῶν Æ ὁκύριος ἐστὶν N 34 οὐκοῦν] non ergo Eri ξύλῳτὸπᾶν ξύλον] ξύλον τῷπαντὶ ξύλῳI 35 λόγος] νόμος Æ B I M O Q Dion Eri ἀντιδιαιρεῖM T ξύλον ἕτερον M 36 ἡom.

T καλοῦ] καλοῦτε D L Q ἑκατέρου N 37 καὶom. D 38 ταῖς om. N 40 γέγονε Æ I M N O Q T W Dion : om. B σύμβουλος N

[19.2] Therefore, one should understand the fruit in Eden (and Eden means 'delight') as something worthy of God's planting and not doubt whether the human being was nourished by it. And one should certainly not, with respect to the course of life in Paradise, understand transitory and perishable nourishment: of every tree for food in Paradise, he says, you may eat.⁴⁴ [19.3] Who will give to one with a wholesome hunger that tree that is in Paradise, which includes all good, the name of which is 'the all';⁴⁵ of which the account bestows a share to the human being? For in the generic and transcendent word [i.e. 'all'], every form of good is in harmony with itself, and the whole is one. And who will keep me back from the mixed and doubled tasting of the tree? For surely it is not unclear to the more perceptive what 'the all' is whose fruit is life, and again, what the mixed is whose limit is death; for he who ungrudgingly holds out the enjoyment of 'the all' debars, surely for some reason and forethought, the human being from participation in things that are common.

[19.4] It seems to me that I may take the great David and the wise Solomon as my teachers in the interpretation of this passage: for both understand the grace of the permitted delight to be one, the truly good itself, which is indeed also 'all' good: David, when he says, Delight in the Lord, and Solomon, when he names Wisdom herself, which is the Lord, a tree of life.⁴⁶ [19.5] Thus, the all tree, which the account gives as food to the one moulded by God, is the same as the tree of life.⁴⁷ There is opposed to this tree another tree, the food of which is the knowledge of good and evil,⁴⁸ not as if bearing as fruit, individually in turn, each of these things signiﬁed as opposites, but in that it produces some kind of blended and mixed fruit, compounded of opposite qualities, of which the Prince of life forbids eating, but the serpent counsels, so that he might prepare an entrance for death. And his counsel was persuasive, covering over the fruit with a certain

⁴⁴ Gen. 2:16.

⁴⁵ Gregory is playing here on the words used in Gen. 2:16, ἀπὸπαντὸς ξύλου, 'from every tree' (as RSV): the word usually translated as 'every' means 'all', and as such can be taken as the designation of the (singular) tree, i.e. 'the all tree'.

⁴⁶ Ps. 36:4; Prov. 3:18.

⁴⁷ Gen. 2:9.

⁴⁸ Gen. 2:9, 17.

τινὶκαὶἡδονῇτὸν καρπὸν περιχρώσας, ὡς ἂν ὀφθείη τε ἡδέως καὶτὴν ὄρεξιν πρὸς τὴν γεῦσιν ὑπερεθίσειεν.

Τίς ἡἐν τῷπαραδείσῳζωὴ, καὶτίτὸἀπηγορευμένον ἐκεῖνο ξύλον; [20.1] Τίοὖν ἐκεῖνόἐστιν ὃκαλοῦτε καὶκακοῦσυγκεκραμένην ἔχει τὴν γνῶσιν, ταῖς δι᾽ αἰσθήσεως ἡδοναῖς ἐπηνθισμένον; ἆρα μὴ πόρρω τῆς ἀληθείας παραστοχάζομαι, τῇτοῦγνωστοῦδιανοίᾳεἰς ἀφορμὴν τῆς θεωρίας συγχρώμενος.

Οἶμαι γὰρ οὐκ ἐπιστήμην ἐνταῦθα παρὰτῆς γραφῆς νοεῖσθαι τὴν γνῶσιν, ἀλλάτινα διαφορὰν ἐκ τῆς γραφικῆς συνηθείας εὑρίσκω, γνώσεώς τε καὶδιακρίσεως· τὸμὲν γὰρ διακρίνειν ἐπιστημόνως τὸκαλὸν ἐκ τοῦκακοῦ, τελειοτέρας ἕξεως εἶναίφησιν ὁ ἀπόστολος, καὶγεγυμνασμένων αἰσθητηρίων· διὸκαὶπρόσταγμα ποιεῖται πάντα δοκιμάζειν, καὶτοῦπνευματικοῦτὸδιακρίνειν ἴδιον [D] εἶναι φησίν· ἡδὲγνῶσις οὐ πανταχοῦτὴν ἐπιστήμην τε καὶτὴν εἴδησιν ὑφηγεῖται κατὰτὸσημαινόμενον, ἀλλὰ τὴν πρὸς τὸκεχαρισμένον διάθεσιν· ὡς, ἔγνω Κύριος τοὺς ὄντας αὐτοῦ, καὶπρὸς τὸν

Μωϋσέα φησὶν, ὅτι ἔγνων σε παρὰπάντας· περὶδὲτῶν ἐν κακίᾳκατεγνωσμένων λέγει ὁτὰπάντα εἰδὼς, ὅτι οὐδέποτε ἔγνων ὑμᾶς.

[20.2] Οὐκοῦν τὸξύλον, ἀφ᾽οὗ[200] ἡσύμμικτος γνῶσις καρποφορεῖται, τῶν ἀπηγορευμένων ἐστί· μέμικται δὲδιὰτῶν ἐναντίων ὁκαρπὸς ἐκεῖνος, ὁσυνήγορον ἔχων ἑαυτοῦτὸν ὄφιν, τάχα κατὰτὸν λόγον τοῦτον, ὅτι οὐγυμνὸν πρόκειται τὸ κακὸν, αὐτὸἐφ᾽ἑαυτοῦκατὰτὴν ἰδίαν φύσιν φαινόμενον· ἦγὰρ ἂν ἄπρακτος ἦν ἡ κακία, μηδενὶπροσκεχρωσμένη καλῷτῷπρὸς ἐπιθυμίαν αὐτῆς ἐφελκομένῳτὸν ἀπατώμενον· νυνὶδὲσύμμικτός πως ἐστὶν ἡτοῦκακοῦφύσις, ἐν μὲν τῷβάθει τὸν ὄλεθρον οἷόν τινα δόλον ἐγκεκρυμμένον ἔχουσα, ἐν δὲτῇκατὰτὸφαινόμενον ἀπάτῃ καλοῦτινα φαντασίαν παραδεικνύουσα. Καλὸν δοκεῖτοῖς φιλαργύροις ἡτῆς ὕλης εὔχροια· ἀλλὰῥίζα πάντων τῶν κακῶν ἡφιλαργυρία γίνεται. Τίς δ᾽ἂν ἐπὶτὸν δυσώδη βόρβορον τῆς ἀκολασίας κατώλισθεν, εἰμὴτὴν ἡδονὴν καλόν τε καὶαἱρετὸν

41 πρὸς] ὑπὲρ N 42 ὑπερεθίσειεν] ὑπερθίσειεν L : ὑπερθήσειεν G P (ε sup. ή) X : ὑπερκινήσειεν N

Cap. 21 Æ ß I N O Q T Dion Eri 1 τίς—ξύλον] quare scriptura uocauerit illa arborem lignum scientia boni et mali Λ ἐκεῖνο] ita Æ B D G H I M N O P Q T Forb : om. Ald Mig ξύλον ἐκεῖνο W 2 ὃ] ὃκαὶT τε om. M N T

αἰσήσεων M T ἐπηνθισμένον] insitum Eri 4 παραστοχάζομαι] ita Æ B D G I L N O P Q S T X Ald

Forb : στοχάζομαι M : παραστοχάσομαι Mign τῆς om. M 5 γνῶσιν] γνῶZ 6 εὑρίσκων L τε καὶ διακρίσεως om. L 7 ἐπιστημόνως] ἐπιστηομινκῶς N : ἐπιστημόνως ὡς L τελεωτέρας Æ

αἰσθητηρίων] τὰαἰσητήρια M προστάγματα Q 9 τὸom. Æ P ἡ] εἰO 10 τε om. T κατὰτὸ σημαινόμενον ὑφηγεῖται Æ B I M N O Q T W Dion : καὶτο σημαινόμενον ὑφηγεῖται Z ὑφηγεῖται] om. Eri 11 ὡς] ὡς τὸI 12 ὅτι om. N O Q Dion δὲom. B Dion κατεγνωσμένων] διεγνωσμένων D G P X : κατεγνωσμένον Sac (διε sup. l.)

13 τὰom. Æ B I N O Q T W

οὐκοῦν] non ergo Eri 15 μέμικται] ἐνμέμικται B ὁ] ὡς T : om. N 16 λόγον τοῦτον] ἑαυτοῦλόγον Q 17 ἐφ᾽] ἀφ᾽N ἦ] ἢG L : εἰP W X 18 προσκεχρημένη H : προσκεχωρισμένη O : συνκεχρωσμένη

T 19 νυνὶ] νοῦν·εἰT ἡτοῦκακοῦφύσις ἐστὶν Æ B I M O Q T W Dion Eri μὲν] μένων W 20 δόλον] δοκὸν ß : λόχον Æ N O T W : λόγον I M 21 παραδεικνύουσα] παραδεικνύσα O : παραδεικνύουσαν Z : παραδεικνύουσα ὥσπερ ἡφιλαργυρία καὶἄλλα τοιαῦτάτινα· καὶγὰρ H

22 φιλαργυρία] φιλαρία Z 23 ἀκολασίας] πορνείας ἢφιληδονίας N κατωλίσθησεν T τε] τι Mign αἱρετὸν] ἀγαθὸν N 24 ὁom. Æ ß I O Dion δελέατι] δελεάματι Æac D

attractiveness and delight, so that it might appear pleasant and stimulate the appetite for a taste.

What was the life in Paradise, and what was that forbidden tree?⁴⁹ [20.1] What then is that which has the knowledge of good and evil blended together, and is decked with the pleasures of sense?⁵⁰ I am not aiming wide of the truth in employing, as a starting point for my contemplation, the meaning of 'knowable'.⁵¹ It is not, I think, 'science' which Scripture here means by 'knowledge'; for I ﬁnd a certain distinction, from customary scriptural use, between 'knowledge' and 'discernment'. For to discern skilfully the good from the evil, the Apostle says is of a more perfect condition and of exercised senses;⁵² on which account he also gives the injunction test all things,⁵³ and says that discernment belongs to the spiritual.⁵⁴ But 'knowledge' does not always indicate, by its signiﬁcation, 'science' and 'intelligence', but the disposition towards what is pleasing, as in, The Lord knows those that are his,⁵⁵ and as he says to Moses, I knew you above all,⁵⁶ while of those condemned in their wickedness, the one who knows all things says, I never knew you.⁵⁷ [20.2] The tree, therefore, from which is borne the fruit of mixed knowledge, is among those things which are forbidden; and that fruit, which has the serpent as its own advocate, is mixed of opposites, perhaps so that evil is not proposed nakedly, itself appearing in its own nature. For evil would be unsuccessful if did not avail itself of beauty, enticing the one deceived to a desire of it; but as it is, the nature of evil is mixed in some way, keeping destruction, like some bait, hidden in its depth, but displaying some illusion of good in the deceit of appearances. The attractiveness of the matter seems good to those who love money, yet, the love of money is a root of all evil.⁵⁸ Who would sink into the stinking mire of licentiousness, were it not that he, whom this bait drags into passion, thinks pleasure a good and acceptable thing? Thus also, the other sins keep their destruction hidden, and ⁴⁹ Bodl. 238 (as Chap. 21): 'Why Scripture called the tree "the tree of the knowledge of good and evil"'.

⁵⁰ Cf. Gregory of Nyssa, Or. Cat. 21.4–5 (Mühlenberg, 56.10–57.6).

⁵¹ Cf. Gen. 2:9, where the tree is called 'the tree of the knowable [γνωστὸν] of good and evil'.

⁵² Heb. 5:14.

⁵³ 1 Thess. 5:21.

⁵⁴ 1 Cor. 2:15.

⁵⁵ Num. 16:5; 2 Tim. 2:19.

⁵⁶ Exod. 33:12.

⁵⁷ Matt. 7:23.

⁵⁸ 1 Tim. 6:10.

ἁμαρτημάτων ἐγκεκρυμμένην ἔχοντα τὴν διαφθορὰν, αἱρετὰπαρὰτὴν πρώτην δοκεῖ, διάτινος ἀπάτης τοῖς ἀνεπισκέπτοις ἀντ᾽ἀγαθοῦσπουδαζόμενα.

[20.3] Ἐπειδὴτοίνυν οἱπολλοὶτὸκαλὸν ἐν τῷτὰς αἰσθήσεις εὐφραίνοντι κρίνουσι, καίτις ἐστὶν ὁμωνυμία τοῦτε ὄντος καὶτοῦδοκοῦντος εἶναι καλοῦ· τούτου χάριν ἡ πρὸς τὸκακὸν ὡς πρὸς τὸἀγαθὸν γινομένη ἐπιθυμία, καλοῦκαὶκακοῦγνῶσις ὑπὸ τῆς γραφῆς ὠνομάσθη, συνδιάθεσίν τινα καὶἀνάκρασιν ἑρμηνευούσης τῆς γνώσεως.

Οὔτε ἀπολύτως κακὸν, διότι περιήνθισται τῷκαλῷ, οὔτε καθαρῶς ἀγαθὸν, διότι ὑποκέκρυπται τὸκακόν, ἀλλὰσύμμικτον δι᾽ἑκατέρων τοῦἀπηγορευμένου ξύλου τὸν καρπὸν εἶναίφησιν, οὗτὴν γεῦσιν εἰς θάνατον ἄγειν [C] εἶπε τοὺς ἁψαμένους· μονονουχὶφανερῶς τὸδόγμα βοῶν, ὅτι τὸὄντως ὂν ἀγαθὸν ἁπλοῦν καὶμονοειδές ἐστι τῇφύσει, πάσης διπλόης καὶτῆς πρὸς τὸἐναντίον συζυγίας ἀλλότριον· τὸδὲ κακὸν ποικίλον τε καὶκατεσχηματισμένον ἐστὶν, ἄλλότι νομιζόμενον, καὶἕτερον διὰ τῆς πείρας ἀναφαινόμενον· οὗτὴν γνῶσιν, τουτέστι τὴν διὰτῆς πείρας ἀνάληψιν, θανάτου καὶδιαφθορᾶς ἀρχήν τε καὶὑπόθεσιν γίνεσθαι.

[20.4] Διὰτοῦτο προδείκνυσιν ὁὄφις τὸν πονηρὸν τῆς ἁμαρτίας καρπὸν, οὐχ ὡς εἶχε φύσεως τὸκακὸν ἐκ τοῦπροφανοῦς ἐπιδείξας (οὐγὰρ ἂν ἠπατήθη ὁἄνθρωπος τῷπροδήλῳκακῷ) ἀλλὰ, διάτινος ὥρας τὸφαινόμενον ἀγλαΐσας καίτινα κατὰτὴν αἴσθησιν ἡδονὴν ἐγγοητεύσας τῇγεύσει, πιθανὸς ἐφάνη τῇγυναικὶ, καθώς [D] φησιν ἡγραφή· καὶεἶδε γάρ φησιν ἡγυνήὅτι καλὸν τὸξύλον εἰς βρῶσιν καὶὅτι ἀρεστὸν τοῖς ὀφθαλμοῖς ἰδεῖν, καὶὡραῖόν ἐστι τοῦκατανοῆσαι· καὶλαβοῦσα τοῦκαρποῦ αὐτοῦἔφαγεν· ἡδὲβρῶσις ἐκείνη θανάτου μήτηρ τοῖς ἀνθρώποις γέγονεν· αὕτη τοίνυν ἡσύμμικτός ἐστι καρποφορία, σαφῶς τοῦλόγου τὸν νοῦν ἑρμηνεύοντος, καθ᾽ ὃν καλοῦτε καὶκακοῦγνωστὸν ὠνομάσθη τὸξύλον ἐκεῖνο· ὅτι κατὰτὴν τῶν δηλητηρίων κακίαν τῶν παραρτυθέντων τῷμέλιτι, καθὸμὲν καταγλυκαίνει τὴν αἴσθησιν, καλὸν εἶναι δοκεῖ· καθὸδὲφθείρει τὸν προσαπτόμενον, κακοῦπαντὸς ἔσχατον γίνεται. Ἐπεὶοὖν ἐνήργησε κατὰτῆς τοῦἀνθρώπου ζωῆς τὸπονηρὸν

25 διαφθορὰν] διαφορὰν I Pac (corr. 1a man.) Dion Eri πρώτην] πρώτην γνῶσιν N : primam delectationem 26 ἀντὶN ἀγαθῶν M 27 κρίνονται H 28 καὶ] καὶμία Q 27 τις om. Æ B I O ὁμωνυμία] ἐπωνυμία Q εἶναι om. Æ B I M N O T W 29 τὸom. Æ B M Q γενομένη Q καλοῦ] καλοῦτε M 29–30 ὑπὸτῆς γραφῆς om. D 30 ἀνάκρασιν] συνανάκρασιν Æ B I O

τοῦ] τῶν τοῦZ 33 εἶπε εἰς θάνατον ἄγειν Æ B I M N O Q T W ἀγαγεῖν T εἶπε ἄγειν L ἁψαμένους] γευσαμένους N 34 μονονουχὶ] μόνον· οὐχὶZ : solummodo non Eri φανερῶς om. D ὂν] ὃν Q : ὢν B (sed non ß) : om. Ald Mign 35 τὴν φύσιν M 36 καταισχηματισμένον O ἐστὶν om. T ἄλλότι νομιζόμενον] alicui commixtum Eri 37 ἀναφενόμενον N : φαινόμενον M : apparens Eri τὴν² om. D G H P X διὰτῆς πείρας] τῆς διαπείρας D (eras. διὰ)

38 καὶ¹ om. M διαφθορᾶς] διαφορᾶς Pac : φθορᾶς D I L O γενέσθαι I O 39–40 οὐχ ὡς—ἐπιδείξας] sic ex propatulo malum non habere naturam ostendens Eri 40 προφανῶς Q : περιφανοῦς M ἐπιδείξας] ὑποδείξας B N 41 ὥρας om. N ἀγλαΐας N 42 γεύσει] γεύσει καὶD 43 καὶ¹ om. B P² γὰρ om. M ἡγυνήφησιν W Ald Mign φησιν om.

M 44 ἰδεῖν] τοῦἰδεῖν O ἐστι post ἀρεστὸν (l. 43) pon. M : om. B 45 αὐτοῦom. M γέγονεν τοῖς ἀνθρώποις Æ B O : γέγονε προδήλως τοῖς ἀνθρώποις I γέγονεν] ἐγίνετο D : γίνεται M 46 ἡom. D G P W X ἑρμηνεύσαντος Æ B I M O Q T 47 ἐκεῖνο om. M 48 τῶν παραρτυθέντων τῷμέλιτι] quae in melle ﬁunt Eri παρατυθέντων τῷμέλιτι] τῷμέλι κεκραμμένων Q

49 προσαψάμενον Æ B I M N O Q T 50 ἔσχατον] αἴσχιον N ἐνήργησε] ἐνείργησε W : ἐνήργησαν Z

seem at the ﬁrst sight acceptable, making themselves, by some deceit, eagerly sought after by the unwary instead of what is good.

[20.3] Therefore, since the majority judge the good to be in that which gratiﬁes the senses, and there is a certain homonymy between that which is and that which appears to be 'good', for this reason the desire arising towards evil, as though towards the good, is named by Scripture the knowledge of good and evil, 'knowledge', as we have said, expressing a certain mixed disposition.⁵⁹ It means that the fruit of the forbidden tree is not absolutely evil, for it is decked with good, nor purely good, for evil is hidden within it, but as compounded of both; [Scripture] said that tasting of it leads those who touch it to death, almost proclaiming aloud the doctrine that the truly existing good is in its nature simple and single in form, alien from all duplicity and from conjunction with its opposite, while evil is varied and fairly adorned, reckoned to be one thing but shown by experience to be another, the knowledge of which, that is, its reception by experience, is the beginning and ground of death and destruction.

[20.4] Therefore, the serpent points out the evil fruit of sin, not showing the evil in its own nature clearly (for the human being would not have been deceived by manifest evil) but, through some radiance beautifying what appears and enchanting the taste by a certain sensual pleasure, he presents it to the woman winningly, just as the Scripture says: and the woman, it says, saw that the tree was good for food and that it was pleasing to the eyes to see and beautiful to perceive, and, taking the fruit of it, she ate:⁶⁰ this eating became the mother of death to human beings.

This, then, is the compounded fruit-bearing; the account clearly expresses the meaning that that tree was called of the knowledge of good and evil because, like the evil of poisons prepared with honey, it appears to be good, insofar as it produces a sense of sweetness in the senses, but is the worst of all evil, insofar as it destroys the one who touches it.⁶¹ When, then, the evil poison worked its effect upon the life of the human being, then the human being—that noble thing and name, the copy of ⁵⁹ Cf. Gregory of Nyssa, Cant. 12 (Langerbeck, 348.12–352.5).

⁶⁰ Gen. 3:6.

⁶¹ Cf. Gregory of Nyssa, Or. Cat. 7.3 (Mühlenberg, 29.13–16).

δηλητήριον, τότε ὁ[201] ἄνθρωπος, τὸμέγα καὶπρᾶγμα καὶὄνομα, τὸτῆς θείας φύσεως ἀπεικόνισμα, τῇματαιότητι, καθώς φησιν ὁπροφήτης, ὡμοιώθη.

[20.5] Οὐκοῦν ἡμὲν εἰκὼν πρὸς τὸκρεῖττον τῶν ἐν ἡμῖν νοουμένων ᾠκείωται· τὰ δὲὅσα περὶτὸν βίον λυπηράτε καὶἄθλια, πόρρω τῆς πρὸς τὸθεῖόν ἐστιν ὁμοιώσεως.

Ὅτι ἡἀνάστασις οὐτοσοῦτον ἐκ τοῦκηρύγματος τοῦγραφικοῦ, ὅσον ἐξ αὐτῆς τῆς τῶν πραγμάτων ἀνάγκης ἀκολούθως ἐλπίζεται.

[21.1] Ἀλλ᾽οὐχ οὕτως ἐστὶν ἰσχυρὸν ἡκακία ὡς τῆς [B] ἀγαθῆς ὑπερισχύσαι δυνάμεως· οὐδὲκρείττων καὶμονιμωτέρα τῆς τοῦΘεοῦσοφίας ἡτῆς φύσεως ἡμῶν ἀβουλία· οὐδὲγάρ ἐστι δυνατὸν, τὸτρεπόμενόν τε καὶἀλλοιούμενον τοῦἀεὶ ὡσαύτως ἔχοντος καὶἐν τῷἀγαθῷπεπηγότος ἐπικρατέστερόν τε καὶμονιμώτερον εἶναι· ἀλλ᾽ἡμὲν θεία βουλὴπάντη τε καὶπάντως τὸἀμετάθετον ἔχει· τὸδὲτρεπτὸν τῆς φύσεως ἡμῶν οὐδὲἐν τῷκακῷπάγιον μένει. [21.2] Τὸγὰρ ἀεὶπάντως κινούμενον, εἰμὲν πρὸς τὸκαλὸν ἔχοι τὴν πρόοδον, διὰτὸἀόριστον τοῦ διεξοδευομένου πράγματος οὐδέποτε λήξει τῆς ἐπὶτὰπρόσω φορᾶς· οὐδὲγὰρ εὑρήσει τοῦζητουμένου πέρας οὐδὲν, οὗδραξάμενον στήσεταίποτε τῆς κινήσεως· εἰδὲπρὸς τὸἐναντίον τὴν ῥοπὴν σχοίη, ἐπειδὰν διανύσῃτῆς κακίας τὸν [C] δρόμον, καὶἐπὶτὸἀκρότατον τοῦκακοῦμέτρον ἀφίκηται, τότε τὸἀεικίνητον τῆς ὁρμῆς οὐδεμίαν ἐκ φύσεως στάσιν εὑρίσκον, ἐπειδὰν διαδράμῃτὸἐν κακίᾳδιάστημα, κατ᾽ ἀνάγκην ἐπὶτὸἀγαθὸν τρέπει τὴν κίνησιν· μὴγὰρ προϊούσης κακίας πρὸς τὸ ἀόριστον, ἀλλ᾽ἀναγκαίοις πέρασι κατειλημμένης, ἀκολούθως ἡτοῦἀγαθοῦ διαδοχὴτὸπέρας τῆς κακίας ἐκδέχεται· καὶοὕτω, καθὼς εἴρηται, τὸἀεικίνητον ἡμῶν τῆς φύσεως πάλιν ὕστατον ἐπὶτὴν ἀγαθὴν ἀνατρέχει πορείαν, τῇμνήμῃτῶν προδεδυστυχημένων πρὸς τὸμὴπάλιν ἐν τοῖς ἴσοις γενέσθαι σωφρονιζόμενον.

52 ἀπεικόνισμα] ἀπεικονίσματι Z τῇματαιότητι post ὡμοιώθη (l. 52) pon. B ὁπροφήτης φησὶν M Q 53 ἡμὲν] ἡμῖν Z ᾠκείωται] οἰκείωται N Q W 54 δὲ] δ᾽G I L S X ὅσα] ὅσα τῶν Æ L M N S T W ἄθλια] ἄθλια καὶD G Pac S X ὁμοιώσεως] οἰκειώσεως D G L P S X Cap. 22 Æ ß I N O Q T Dion Eri 1–2 ὅτι—ἐλπίζεται] quod divinum consilium non est mutabile Λ

1 τοσοῦτον] τοιοῦτον D 1–2 ἐξ αὐτῆς—ἐλπίζεται] ex ipsa rerum necessitate speratur Dion

2 ἀνάγκης τῶν πραγμάτων W Ald Mign ἀκολούθως om. N W ἐλπίζεται om. D 4 κρείττω Dac G P S X : κρεῖττον N W : κρείττον

Q τοῦom. Ald Mign 5 οὐδὲ] οὔτε Æ B M T : οὐI δυνατὸν om. I O τε om. D G P X 7 τε om. G H M Q T 8 οὐδ᾽I τῷom. N κακῷ] κατ᾽αὐτὴν I 9 ἔχει Æ H I M N T ἀόριστον] eximietatem Eri 10 πράγματος] πνεύματος Æ B I O τὰ] τὸÆ ß I M N O Q W 11 τοῦom. Mign οὗ δραξάμενον] οὐδ᾽ἀρξάμενον M W στήσεταί] στήσαι τέB ßac ποτε om. N 12 εἰδὲ—σχοίη] om.

Eri τὸἐναντίον] τοὐναντίον I ῥοπὴν] τροπὴν T σχοίει G P ἐπειδὰν] ἠἐπειδὰν Z διανύσει B (sed non ß) : διανοίσει G P 13 τὸ²] τε I τῆς ὁρμῆς τὸἀεικίνητον W : τὸτῆς ὁρμῆς ἀεικίνητον Ald

Mign 14 φύσεως στάσιν] στάσεως φύσιν M διαδράμῃ] ἐκδράμῃN T 15 προϊούσης] προϊούσης τῆς

Æ B D I M N O Q

πρὸς] ita Æ ß G I L N O P Q S T W X Forb : ἐπὶAld Mign

ἀλλὰ N πέρασι] πέρμασι Nac? : τέρμασι Npc2 κατειλημμένης] προειλημμένης N T 17 ἐκδέχεται] ἐκχεῖται T οὕτως O W 18 τῆς φύσεως ἡμῶν I πάλιν ὕστατον] παλίσυρτον M : πάλιν συντόνως Æ B I O : πάλιν εἰς ἑαυτὸQ : πάλιν N Rac T : iterum ﬁrmiter Eri ἀνατρέχει] ἀνατρέπει O : ἐπανατρέχει M Q

R W πορείαν] πορείαν ὕστερον R 19 προδεδυστηχημένων O ἐν] ἐναλῶναι Q Ald Mign γενέσθαι] ἐγγενέσθαι D : om. Q Ald Mign

the divine nature—was likened, as the prophet says, to vanity.⁶² [20.5] The image, therefore, is appropriated to the better part of those aspects conceived about ourselves; but all that which is painful and wretched in our mode of life is far removed from the likeness to the divine.

That the resurrection is consequentially hoped for not so much from the scriptural proclamation but as much from the very necessity of things.⁶³

[21.1] But wickedness is not so strong as to prevail over the power of good, nor is the thoughtlessness of our nature stronger and more abiding than the wisdom of God; for it is impossible that that which is mutable and alterable should be stronger and more abiding than that which is always as it is and established in the good. But the divine counsel certainly and absolutely possesses immutability, while the changeability of our nature does not remain steadfast even in evil.

[21.2] That which is always in motion, if its progress is towards the good, will never cease, because of the inﬁnity of the course to be traversed, from moving towards what lies ahead; for it will not ﬁnd any limit of that which it seeks, such that when it has grasped it, it will then bring rest from movement.⁶⁴ But if its tendency is in the opposite direction, whenever it has traversed the course of wickedness and reached the extreme limit of evil, then that which is ever-moving, ﬁnding no resting point for its natural impulse, since it has run through the interval in wickedness, by necessity turns its movement towards the good. For as evil does not extend to inﬁnity, but is bounded by necessary limits, the accession of the good consequently succeeds the limit of evil, and thus, as we have said, the ever-moving character of our nature runs its journey once more at last towards the good, chastened by the memory of its former misfortunes so that it will never again be in the same circumstances.⁶⁵ ⁶² Ps. 143:4.

⁶³ Bodl. 238 (as Chap. 22): 'That the divine counsel is immutable'.

⁶⁴ Cf. Gregory of Nyssa, Or. Cat. 21.2–3 (Mühlenberg, 55.21–56.10).

⁶⁵ Cf. Irenaeus, Haer. 3.20.1–2; Origen, Princ. 3.4.3.

[21.3] Οὐκοῦν ἔσται πάλιν ἐν καλοῖς ὁδρόμος ἡμῖν, διὰτὸπέρασιν ἀναγκαίοις περιωρίσθαι τῆς κακίας τὴν φύσιν. Καθάπερ γὰρ οἱδεινοὶτὰμετέωρα, τοῦμὲν φωτὸς πάντα λέγουσι τὸν κόσμον εἶναι κατάπλεων, [D] τὸδὲσκότος τῇἀντιφράξει τοῦκατὰτὴν γῆν σώματος ἀποσκιαζόμενον γίνεσθαι· ἀλλὰτοῦτο μὲν κατὰτὸ σχῆμα τοῦσφαιροειδοῦς σώματος, κατὰνώτου, τῆς ἡλιακῆς ἀκτῖνος κωνοειδῶς κατακλείεσθαι· τὸν δὲἥλιον, πολλαπλασίονι τῷμεγέθει τὴν γῆν ὑπερβάλλοντα, πανταχόθεν αὐτὴν ταῖς ἀκτῖσιν ἐν κύκλῳπεριπτυσσόμενον, συνάπτειν κατὰτὸ πέρας τοῦκώνου τὰς τοῦφωτὸς συμβολὰς· ὥστε (καθ᾽ὑπόθεσιν) εἰγένοιτότινι δύναμις διαβῆναι τὸμέτρον, εἰς ὅσον ἐκτείνεται ἡσκιὰ, πάντως ἂν ἐν φωτὶγενέσθαι μὴδιακοπτομένῳὑπὸτοῦσκότους· οὕτως οἶμαι δεῖν καὶπερὶἡμῶν διανοεῖσθαι, ὅτι διεξελθόντες τὸν τῆς κακίας ὅρον, ἐπειδὰν ἐν τῷἄκρῳγενώμεθα τῆς [204] κατὰτὴν ἁμαρτίαν σκιᾶς, πάλιν ἐν φωτὶβιοτεύσομεν, κατὰτὸἀπειροπλάσιον ὡς πρὸς τὸτῆς κακίας μέτρον τῆς τῶν ἀγαθῶν φύσεως περιττευούσης. [21.4] Πάλιν οὖν ὁ παράδεισος, πάλιν τὸξύλον ἐκεῖνο, ὃδὴκαὶζωῆς ἐστι ξύλον· πάλιν τῆς εἰκόνος ἡ χάρις καὶἡτῆς ἀρχῆς ἀξία. Οὔμοι δοκεῖτούτων ὅσα νῦν πρὸς τὴν τοῦβίου χρείαν παρὰτοῦΘεοῦτοῖς ἀνθρώποις ὑπέζευκται, ἀλλ᾽ἑτέρας τινὸς βασιλείας ἐστὶν ἡ ἐλπὶς, ἧς ὁλόγος ἐν ἀπορρήτοις μένει.

Πρὸς τοὺς λέγοντας, Εἰκαλόν τι καὶἀγαθὸν ἡἀνάστασις, τίοὐχὶἤδη γέγονεν, ἀλλὰ χρόνων τισὶπεριόδοις ἐλπίζεται.

[22.1] Ἀλλὰτῆς ἀκολουθίας τῶν ἐξητασμένων ἐχώμεθα· ἴσως γάρ τις πρὸς τὸ γλυκὺτῆς ἐλπίδος πτερωθεὶς τὴν διάνοιαν, ἄχθος ἡγεῖται καὶζημίαν, τὸμὴθᾶττον ἐν τοῖς ἀγαθοῖς ἐκείνοις γενέσθαι, ἃὑπὲρ αἴσθησίν τε καὶγνῶσιν ἀνθρωπίνην ἐστὶ, καὶδεινὴν ποιεῖται τὴν διὰμέσου πρὸς τὸποθούμενον τοῦχρόνου παράτασιν· ἀλλὰ μὴστενοχωρείσθω καθάπερ τις τῶν νηπίων, τὴν πρὸς ὀλίγον ἀναβολὴν τῶν καθ᾽ ἡδονὴν δυσχεραίνων· ἐπειδὴγὰρ ὑπὸλόγου καὶσοφίας τὰπάντα οἰκονομεῖται, ἀνάγκη πᾶσα μηδὲν ἄμοιρον ἡγεῖσθαι τῶν γινομένων αὐτοῦτε τοῦλόγου καὶτῆς ἐν αὐτῷσοφίας. [22.2] Ἐρεῖς οὖν, Τίς οὗτος ὁλόγος ἐστὶ, [C] καθ᾽ὃν οὐκ εὐθὺς ἐπὶ

20 οὐκοῦν] non ergo Eri ἐν] ἐν τοῖς T ἡμῖν] ἡμῶν N R 21 γὰρ om. N 22 λέγουσι om. N κατάπλεον B (sed non ß) : κατάπλεω N : ἀνάπλεω M : καὶπλείω D G L P Sac X 23 ἀποσκιαζόμενον] σκιαζόμενον M 24 κατὰνώτου] considero Eri κωνοειδῶς] καινοειδοῦς B 25 πολλαπλασίως N : πολλαπλάσιον T ὑπερβάλλεσθαι X 26 ἐν κύκλῳταῖς ἀκτῖσιν N R W 25 ἐν om. N συνάπτει L κατὰom. I 27 συμβουλὰς R ὥστε] ὡς οὔRac εἰκαθ᾽ὑπόθεσιν I ὑπόθεσιν] materiam Eri 28 εἰς om. B D G P X ἂν om. N T 29 δεῖν] δεῖT : om. B (sed non ß) ἡμῶν] ἡμῶν αὐτῶν R 30 διεξελθόντες] ἐξελθόντες D M ἐν om. T γενόμεθα O 31 ἐν] ἐν τῷÆ B N O R ὡς κατὰτὸ ἀπειροπλάσιον Mign 32 κακίας] σκίας R Dion 33 τὸ] τὸπᾶν Q R Dion Eri ὃδὴκαὶ] τῆς T 34 ἡ om. M τούτων] τούτων οὐδὲν Q Ald Mign 35–6 ἀλλ᾽ἑτέρας—μένει] spes irrationabilis sed in alterius cuiusdam uitae ineffabilibus manere Eri 35 βασιλείας om. Q Dion ἐστὶν om. G L P Q S X ἡom B G

L M P S X

Cap. 23 Æ I N O Q R T : cap. inc. inferius ἐχώμεθα (l. 3) Q Dion : def. Eri 1–2 πρὸς—ἐλπίζεται] quod consummata generatione hominum tempus quoque deﬁciet Λ

1 τι] τε N Q : ἐστι L τί] διατίD G P Q X : om. W οὐκ D G I L O P R S X 2 χρόνοις Æ B I N O T W τισὶν W περιόδοις] καὶπεριόδοις Æ B I N O T 3 ἐχόμεθα L P² Q T 3–54 ἴσως—τὸἀνθρώπινον] def.

Eri 4 ἡγήσεται I 5 γίνεσθαι N ἃom. G P X τε om. Q T 6 διὰ] διὰτοῦR 7 τὴν om. D G P X ὀλίγην D E 7–8 καθ᾽ἡδονὴν] κακῶν D E R2mg 8 ὑπὸ] διὰM 10 οὖν] οὖν μοι O τίς] τίW : τί καὶB οὗτος om. R εὐθὺς οὐκ W

[21.3] Our course, therefore, will again be in what is good, because the nature of evil is bounded by necessary limits. Just as experts in astronomical phenomena say that the whole cosmos is full of light, and that darkness casts its shadow by the interposition of the body of the earth, but that, according to the ﬁgure of the spherical body, behind it this darkness is shut off from the rays of the sun in the shape of a cone, while the sun, being larger than the earth many times in size, enfolding it all round on all sides with its rays, unites at the limit of the cone the streams of light, so that, by hypothesis, if anyone had the power to surpass the measure to which the shadow extends, he would certainly be in light unbroken by darkness⁶⁶—so also, I think, we ought to understand this regarding ourselves that, passing through the boundary of evil, whenever we have come to the furthest point of the shadow of sin we shall again live in light, as the nature of the good is inﬁnitely more abundant than the measure of wickedness. [21.4] Therefore again Paradise; again that tree, which is indeed the tree of life; again the grace of the image and the dignity of sovereignty. It does not seem to me that the hope is for those things that are now subjugated by God to human beings for the needs of our mode of life, but for another kingdom, the account of which abides in unspeakable mysteries.

To those who say: 'If the resurrection is something beautiful and good, why has it not already happened, but is hoped for in some period of time?'⁶⁷

[22.1] Let us give our attention, however, to the next point of our discussion. It may be that someone, giving his mind wings to soar towards the sweetness of our hope,⁶⁸ considers it a burden and a loss that we do not more speedily come to be in those good things which are above human sense-perception and knowledge, and [so] makes the extension of time intervening until that which is desired a cause for complaint. But do not be anxious, like children annoyed at the brief delay of something pleasurable; for since all things are administered by reason and wisdom, it must not be supposed that anything that happens is bereft of reason itself and the wisdom in it. [22.2] You will say then: What is this reason, in accordance

⁶⁶ Cf. Gregory of Nyssa, Hex. 32 (Drobner, 45.14–20); An. et res. 2.10–18 (Spira, 16.15–18.19); Basil,

Hex. 9.1. Aristotle, Meteor. 1.8 (345b1–9); Pliny Nat. hist. 2.49–52; Alexander of Aphrodisias, Meteor.

A8 (Hayduck, 38.7–13).

⁶⁷ Bodl. 238 (as Chap. 23): 'That when the generation of humans is ﬁnished, time also will come to an end'.

⁶⁸ Cf. Ps. 54:7; Plato, Phaedr. 249c4–6.

τὸποθούμενον ἡτοῦλυπηροῦβίου μετάστασις γίνεται, ἀλλ᾽εἰς χρόνους τινὰς ὡρισμένους ἡβαρεῖα καὶσωματώδης αὕτη παραταθεῖσα ζωὴ, ἀναμένει τὸπέρας τῆς τοῦπαντὸς συμπληρώσεως, ἵνα τὸτηνικαῦτα καθάπερ χαλινοῦτινος ἐλευθερωθεῖσα ἡἀνθρωπίνη ζωὴ, πάλιν ἄνετός τε καὶἐλευθέρα πρὸς τὸν μακάριον καὶἀπαθῆβίον ἐπαναδράμοι;

[22.3] Ἀλλ᾽εἰμὲν ἐγγίζει τῇἀληθείᾳτῶν ζητουμένων ὁλόγος, αὐτὴἂν εἰδείη σαφῶς ἡἀλήθεια· ὃδ᾽οὖν ἐπὶτὴν ἡμετέραν ἦλθε διάνοιαν, τοιοῦτον ἐστί. Λέγω δὴ, τὸν πρῶτον πάλιν ἐπαναλαβὼν λόγον· ποιήσωμεν, φησὶν ὁΘεὸς, ἄνθρωπον κατ᾽ εἰκόνα καὶὁμοίωσιν ἡμετέραν· καὶἐποίησεν ὁΘεὸς τὸν ἄνθρωπον, κατ᾽εἰκόνα Θεοῦ ἐποίησεν αὐτόν· ἡμὲν οὖν εἰκὼν τοῦΘεοῦ, ἡἐν πάσῃτῇἀνθρωπίνῃφύσει θεωρουμένη, [D] τὸτέλος ἔσχεν· ὁδὲἈδὰμ οὔπω ἐγένετο· τὸγὰρ γήϊνον πλάσμα κατάτινα ἐτυμολογικὴν ὀνομασίαν Ἀδὰμ λέγεται, καθώς φασιν οἱτῆς Ἑβραίων φωνῆς ἐπιΐστορες· διὸκαὶὁἀπόστολος, διαφερόντως τὴν πάτριον τῶν Ἰσραηλιτῶν πεπαιδευμένος φωνήν, τὸν ἐκ γῆς ἄνθρωπον χοϊκὸν ὀνομάζει, οἱονεὶμεταβαλὼν τὴν τοῦἈδὰμ κλῆσιν εἰς τὴν Ἐλλάδα φωνήν.

[22.4] Γέγονεν οὖν κατ᾽εἰκόνα ὁἄνθρωπος, ἡκαθόλου φύσις, τὸθεοείκελον χρῆμα· γέγονε δὲτῇπαντοδυνάμῳσοφίᾳοὐχὶμέρος τοῦὅλου ἀλλ᾽ἅπαν ἀθρόως τὸτῆς φύσεως πλήρωμα. Εἶδεν ὁπάντων τῶν περάτων περιδεδραγμένος, καθώς φησιν ἡ γραφὴἡλέγουσα, ἐν τῇχειρὶαὐτοῦτὰπέρατα τῆς γῆς· εἶδεν ὁεἰδὼς τὰπάντα καὶ πρὶν γενέσεως αὐτῶν, ἐμπεριλαβὼν [205] τῇγνώσει ὅσον κατ᾽ἀριθμὸν ἐν τοῖς καθ᾽ ἕκαστον ἔσται τὸἀνθρώπινον. Ἐπεὶδὲκατενόησεν ἐν τῷπλάσματι ἡμῶν τὴν πρὸς τὸχεῖρον ῥοπὴν, καὶὅτι, τῆς πρὸς τοὺς ἀγγέλους ὁμοτιμίας ἑκουσίως ἀπορρυὲν, τὴν πρὸς τὸταπεινὸν κοινωνίαν προσοικειώσεται· διὰταῦτα κατέμιξέτι καὶτοῦ ἀλόγου τῇἰδίᾳεἰκόνι· οὐγάρ ἐστιν ἐν τῇθείᾳτε καὶμακαρίᾳφύσει ἡκατὰτὸἄρρεν καὶθῆλυ διαφορά· ἀλλὰ, τῆς ἀλόγου κατασκευῆς ἐπὶτὸν ἄνθρωπον μετενεγκὼν τὸἰδίωμα, οὐκατὰτὸὑψηλὸν τῆς κτίσεως ἡμῶν τὸν πλεονασμὸν τῷγένει χαρίζεται· οὐγὰρ ὅτε τὸκατ᾽εἰκόνα ἐποίησε, τότε τὴν τοῦαὐξάνεσθαι καὶ πληθύνεσθαι δύναμιν τῷἀνθρώπῳπροσέθηκεν, ἀλλ᾽ὅτε διέκρινε τῇκατὰτὸ

11 μετάστασις] κατάστασις S 12 βαρεία N ἀναμένῃI 13 τὸom. M Q 14 πάλιν om. L μακάριον] μακάριον τε M 15 ἐπαναδράμη D G P² T X : ἐπαναδράμοιεν M : ἐπαναδράμει Pac

16 τῆς ἀληθείας N αὕτη L : αὐτὴδ' N 17 τοιοῦτο Æ : τοῦτο I O δὴ] δὲÆ B I M N O Q R T W X 18 ἐπαναλαβὼν] ἐπαναδραμὼν L ὁθεὸς om. R 19 ἡμετέραν καὶὁμοίωσιν D Q R : ἡμετέραν καὶκαθ᾽ὁμοίωσιν

L N 20 οὖν om. N ἡ² om. G L N τῇom. M 21 τὸ² om. D 22 ἐτοιμολογικὴν O W X λέγεται ἀδὰμ W Ald Mign 24 ἐκ om. T μεταβάλλων T 26 γέγονεν οὖν] γέγονε τοίνυν D G L P S X εἰκόνα] εἰκόνα θεοῦN R ὁἄνθρωπος om. N 27 γέγονε δὲom. M ἀλλ᾽ἅπαν] ἀλλ᾽ἅμα ἅπαν Æ B I O : ἀλλὰ πᾶν N Rac T ἀθρόως] εὐθέως D G L P S X τὸom. W 28 ἡom. R λέγουσα] λέγουσα ὅτι M αὐτοῦ] σου T : αὐτοῦεἶναι Æ B I O Q τῆς] ἐπὶτῆς M : εἶναι τῆς W καὶom. Æ B I M N O Q R T W 30 γενέσεως αὐτῶν] γενέσθαι D G L P S X ἐμπεριλαβὼν] ἐκπεριλαβὼν ß G O P T W X : καὶ περιλαβὼν R τὴν γνῶσιν T κατ᾽] κατὰG L P S X 30–1 καθ᾽ἕκαστον] ἕκαστον Ald : καθέκαστον ß

I 31 ἔσται] ἐστι M N Q R T W ἐπεὶδὲ] ἐπειδὴÆ B M Rac W : ἐπειδὴδὲI T ἐν om. N 33 τῆς . . . κοινωνίας L προσῳκειώσατο M ταῦτα] τοῦτο Æ B I M N O Q R T W καὶom. D 34 τε om.

N 35 καὶ] ἢR ἀλόγου] τοῦλόγου B μετενεγκὼν] ἐπενεγκὼν L 37 τὸ] τὸν T : om. Æ B I M N O Q Rac W τότε] τότε καὶD L τοῦ] τοῦθεοῦW 37–8 αὐξάνεσθε καὶπληθύνεσθε B G² L² P² Sac X καὶ πληθύνεσθαι om. I 38–9 τὴν . . . διαφορὰν N Q T

with which the transference of our painful mode of life to that which is desired does not take place immediately, but that this heavy and corporeal life itself waits, extended to some determined time, for the limit of the consummation of all things, in order that then the human life may be set free, as it were from the bridle, ascending again, released and free, to the blessed and impassible mode of life?

[22.3] Well, whether our answer is near the truth of what is sought, the Truth itself may clearly know; but what comes to our mind is this. Taking up again the ﬁrst text, I say: Let us make, says God, the human being in accordance to our image and likeness; and God made the human being, in accordance with the image of God he made him.⁶⁹ The image of God, then, that which is contemplated in the universal human nature, had its end; but as yet, Adam was not.⁷⁰ For the earthy moulded ﬁgure, by an etymological designation, is called 'Adam', as those acquainted with the Hebrew language say; therefore, the Apostle, who was especially learned in his native Israelite language, names the human being from the earth earthy, as though translating the name Adam into the Greek language.⁷¹

[22.4] In accordance with the image, then, the human being came to be, that is, the universal nature, the godlike thing; by the omnipotent wisdom not a part of the whole, but the plenitude of nature as a whole came to be. He who holds all limits in his grasp saw, as the Scripture says, all the ends of the earth in his hands, he, who knows all things even before their genesis, saw, embracing in his knowledge, how many in number humanity will be in its individuals.⁷² Since he perceived in our moulded ﬁgure the inclination towards the worse, and that, voluntarily falling from equality of honour with the angels, it would appropriate fellowship with the lowly nature, he mingled, for this reason, an element of the irrational with his own image, for the distinction between male and female is not in the divine and blessed nature; but, when transferring the property of the irrational formation to the human being, he bestowed upon our race the power of multiplying, not according to the lofty character of our creation, for it was not when he made that which is in accordance with the image that he added the power to increase and multiply, but when he divided it by the distinction between male

⁶⁹ Gen. 1:26–7.

⁷⁰ Cf. Philo, Opif. 76.

⁷¹ 1 Cor. 15:47.

⁷² Ps. 94:4; Sus. (Θ) 42; cf. Gregory of Nyssa, Hex. 9 (Drobner, 18.13–16).

ἄρρεν καὶθῆλυ διαφορᾷ, τότε φησίν, αὐξάνεσθε καὶπληθύνεσθε καὶπληρώσατε τὴν γῆν· [B] τὸγὰρ τοιοῦτον οὐτῆς θείας φύσεως ἴδιον ἀλλὰτῆς ἀλόγου ἐστὶ, καθὼς ἡ ἱστορία παρασημαίνεται, πρότερον ἐπὶτῶν ἀλόγων εἰρῆσθαι ταῦτα παρὰτοῦΘεοῦ διηγησαμένη· ὡς, εἴγε πρὸτοῦἐπιβαλεῖν τῇφύσει τὴν κατὰτὸἄρρεν καὶθῆλυ διαφορὰν τὴν διὰτῆς φωνῆς ταύτης δύναμιν εἰς τὸαὐξάνεσθαι τῷἀνθρώπῳ προσέθηκεν, οὐκ ἂν τοῦτοιούτου τῆς γεννήσεως εἴδους προσεδεήθημεν, δι᾽οὗ γεννᾶται τὰἄλογα.

[22.5] Τοῦτοίνυν προκατανοηθέντος διὰτῆς προγνωστικῆς ἐνεργείας πληρώματος τῶν ἀνθρώπων διὰτῆς ζωωδεστέρας γενέσεως ἐπὶτὴν ζωὴν μέλλοντος παριέναι, ὁ τάξει τινὶκαὶεἱρμῷδιακυβερνῶν τὰπάντα [C] Θεὸς, ἐπειδὴὅλως τὸτοιοῦτον τῇ ἀνθρωπότητι τῆς γεννήσεως εἶδος ἀναγκαῖον ἐποίησεν ἡπρὸς τὸταπεινὸν τῆς φύσεως ἡμῶν ἐπίκλισις, ἣν εἶδε πρὶν γενέσθαι ὁἐπίσης τῷἐνεστῶτι τὸμέλλον βλέπων, διὰτοῦτο καὶτὸν σύμμετρον τῇκατασκευῇτῶν ἀνθρώπων χρόνον προκατενόησεν· ὥστε τῇπαρόδῳτῶν προορισθεισῶν ψυχῶν συναπαρτισθῆναι τὴν τοῦχρόνου παράτασιν, καὶτότε στῆναι τὴν ῥοώδη τοῦχρόνου κίνησιν, ὅταν μηκέτι φύηται δι᾽αὐτοῦτὸἀνθρώπινον· τελεσθείσης δὲτῆς τῶν ἀνθρώπων γενέσεως, τῷ τέλει ταύτης συγκαταλῆξαι τὸν χρόνον, καὶοὕτω τὴν τοῦπαντὸς ἀναστοιχείωσιν γενέσθαι, καὶτῇμεταβολῇτοῦὅλου συναμειφθῆναι καὶτὸἀνθρώπινον, ἀπὸτοῦ φθαρτοῦκαὶγεώδους ἐπὶτὸἀπαθὲς καὶἀΐδιον.

[22.6] Ὅμοι δοκεῖκαὶὁθεῖος ἀπόστολος κατανοήσας, προειπεῖν διὰ[D] τῆς πρὸς Κορινθίους ἐπιστολῆς τὴν αἰφνίδιον τοῦχρόνου στάσιν καὶτὴν εἰς τὸἔμπαλιν τῶν κινουμένων ἀνάλυσιν, ἐν οἷς φησιν· ἰδοὺμυστήριον ὑμῖν λέγω· πάντες μὲν οὐ κοιμηθησόμεθα, πάντες δὲἀλλαγησόμεθα, ἐν ἀτόμῳ, ἐν ῥιπῇὀφθαλμοῦ, ἐν τῇ ἐσχάτῃσάλπιγγι· τοῦγὰρ πληρώματος, ὡς οἶμαι, τῆς ἀνθρωπίνης φύσεως κατὰ τὸπρογνωσθὲν μέτρον εἰς πέρας ἐλθόντος, διὰτὸμηκέτι λείπειν τῷτῶν ψυχῶν ἀριθμῷμηδὲν εἰς ἐπαύξησιν, ἐν ἀκαρεῖτοῦχρόνου γενήσεσθαι τὴν ἐναλλαγὴν τῶν ὄντων ἐδίδαξεν (ἄτομον ὀνομάσας καὶῥιπὴν ὀφθαλμοῦτὸἀμερὲς ἐκεῖνο [208] τοῦ χρόνου καὶἀδιάστατον πέρας·) ὡς μηκέτι δυνατὸν εἶναι τῷκατὰτὸἔσχατόν τε καὶ ἀκρότατον τῆς ἀκμῆς ἐπιβάντι τοῦχρόνου, διὰτὸμηδὲν ὑπολείπεσθαι τῇἀκρότητι μέρος, τὴν περιοδικὴν ταύτην διὰθανάτου μεταβολὴν κτήσασθαι, ἀλλ᾽εἰμόνον

39 θῆλυ] τὸθῆλυ N T 42 ἐπιβάλλειν T 44 τοῦom. N γενέσεως Æ ß O Q R T προσεδέθημεν T

τοῦ] ita Æ B I M N O Rac T W Forb : τούτου Ald Mign : om. D G P Rpc X προκατανοηθέντος] κατανοηθέντος T ἐνεργείας] ἐνεργείας τοῦD G P S W X 47 γεννήσεως Q 48 θεὸς om. M τοιοῦτο Æ 49 εἶδος τῆς γεννήσεως T γενέσεως Æ ß I N O Rac εἶδος om. D G L P S X 50 τὸμέλλον] μᾶλλον Q 51 τῆς κατασκευῆς N R T χρόνον τῶν ἀνθρώπων T 52 προορισθεισῶν] ita Æ D G N O P R S T Forb : περιορισθεισῶν Ald Mign συναπαρτισθῆναι] ἀπαρτισθῆναι N 55 οὕτως W 55–6 γενέσθαι ἀναστοιχείωσιν N 56 συναμειφθῆναι] συναναμιχθῆναι W 58 κατανοήσας] προκατανοήσας I O Pac 59 τὴν² om. T 60 λέγω ὑμῖν I 62 τοῦ] τοῦτε M ὡς om. R 63 μηκέτι] μηκέτι λοιπὸν D R² 64 ἐν] ἐν τῷT ἀκαρεῖ] ἀκαριαίῳN R τοῦom. N γενέσθαι D Pac T ἐναλλαγὴν] ἀλλαγὴν Æ B I O Q 65 ἐκείνου Æ ß I M O 65–6 τοῦχρόνου om. N 66 δυνατὸν] δυνάμενον T τῷ] τῷXpc2 : τὸ

G H N O Q

66 post διὰN def. ad cap. 23 (l. 4) διὰτὸμηδὲν ὑπολείπεσθαι] non deest Eri μηδὲν] μὴ T 68 τὴν] τι T κτίσασθαι P

and female that he then said, Increase and multiply and ﬁll the earth.⁷³ For such is not a property of the divine nature, but of the irrational, as the narrative indicates, when it narrates that this was ﬁrst said by God in the case of the irrational animals;⁷⁴ since if, before putting upon our nature the distinction between male and female, he had added the power for increase expressed by this utterance, we should not have needed this form of birth, by which the irrational animals are born.

[22.5] With the plenitude of human beings, then, preconceived by the activity of foreknowledge, coming into life by means of this more animal form of birth, God, who guides all things in a certain order and sequence—since the inclination of our nature to what is lowly (which he who beholds, equally with the present, what is to be before it happens) made this form of birth absolutely necessary for humanity— therefore also foreknew the time coextensive with the formation of human beings, so that the extent of time should be adapted for the entrance of the predetermined souls, and that the ﬂowing movement of time should then halt, when humanity is no longer produced by it. And when the genesis of human beings is completed, time should stop together with the end of it, and then should take place the reconstitution of all, and with the changing of the whole, humanity should also be changed, from the corruptible and earthy to the impassible and eternal.⁷⁵

[22.6] This, it seems to me, is what the divine Apostle was considering when he foretold, in his epistle to the Corinthians, the sudden stoppage of time and the deliverance of moving things into the opposite state, when he says, Behold, I tell you a mystery: we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet.⁷⁶ For when, I suppose, the plenitude of human nature has arrived at the limit, in accordance with the foreknown measure, because there is no longer anything wanting in terms of growth in the number of souls, he taught that the change of beings will take place in an instant of time

(calling that limit of time which has no parts or extension a moment and the twinkling of an eye); so that it will no longer be possible for one who has set foot upon the last and extreme edge of time (for nothing is lacking from that extremity) to obtain this circling change by death, but only when the trumpet of the ⁷³ Gen. 1:28.

⁷⁴ Cf. Gen. 1:22.

⁷⁵ Cf. Gregory of Nyssa, An. et res. 9.20–3 (Spira, 96.17–97.15).

⁷⁶ 1 Cor. 15:51–2; cf. Gregory of Nyssa, An. et res. 10.29 (Spira, 104.1–5).

ἠχήσειεν ἡτῆς ἀναστάσεως σάλπιγξ, ἡτὸτεθνηκὸς ἀφυπνίζουσα καὶτοὺς ἐν τῇζωῇ καταλειφθέντας καθ᾽ὁμοιότητα τῶν ἐξ ἀναστάσεως ἀλλοιουμένων πρὸς ἀφθαρσίαν ἀθρόως μεταβάλλουσα, ὡς μηκέτι τὸβάρος τῆς σαρκὸς ἐπὶτὸκάτω βρίθειν καὶτῇ γῇπαρακατέχειν τὸν ὄγκον, ἀλλὰμετάρσιον δι᾽ἀέρος φοιτᾷν· ἁρπαγησόμεθα γὰρ, φησὶν, ἐν νεφέλαις εἰς ἀπάντησιν τοῦΚυρίου εἰς ἀέρα, καὶοὕτως πάντοτε σὺν Κυρίῳ ἐσόμεθα.

[22.7] Οὐκοῦν ἀναμεινάτω τὸν χρόνον τὸν ἀναγκαίως τῇἀνθρωπίνῃαὐξήσει συμπαρατείνοντα· [B] καὶγὰρ οἱπερὶτὸν Ἀβραὰμ πατριάρχαι, τοῦμὲν ἰδεῖν τὰ ἀγαθὰτὴν ἐπιθυμίαν ἔσχον, καὶοὐκ ἀνῆκαν ἐπιζητοῦντες τὴν ἐπουράνιον πατρίδα, καθώς φησιν ὁἀπόστολος· ἀλλ᾽ὅμως ἐν τῷἐλπίζειν ἔτι τὴν χάριν εἰσὶ, τοῦΘεοῦ κρεῖττόν τι περὶἡμῶν προβλεψαμένου, κατὰτὴν τοῦΠαύλου φωνήν, ἵνα μὴ, φησὶ, χωρὶς ἡμῶν τελειωθῶσιν· εἰοὖν ἐκεῖνοι φέρουσι τὴν ἀναβολὴν οἱπόρρωθεν διὰ μόνης πίστεως καὶτῆς ἐλπίδος ἰδόντες τὰἀγαθὰ, καὶἀσπασάμενοι, καθὼς μαρτυρεῖ ὁἀπόστολος, τὸἀσφαλὲς τῆς τῶν ἐλπισθέντων ἀπολαύσεως ἐν τῷπιστὸν ἡγήσασθαι τὸν ἐπαγγειλάμενον θέμενοι· τίχρὴπράττειν τοὺς πολλοὺς ἡμᾶς, οἷς τυχὸν οὐδὲἡ πρὸς τὸκρεῖττον ἐλπὶς ἐκ τῶν βεβιωμένων ἐστίν; ἐξέλιπε δι᾽ἐπιθυμίας καὶἡτοῦ προφήτου ψυχὴ, καὶὁμολογεῖδιὰτῆς ψαλμωδίας τὸἐρωτικὸν τοῦτο πάθος, ἐπιποθεῖν λέγων καὶἐκλείπειν αὐτοῦτὴν ψυχὴν ἐν ταῖς αὐλαῖς τοῦΚυρίου γενέσθαι, κἂν ἐν τοῖς ἐσχάτοις δέῃ παραρριπτεῖσθαι· ὡς μεῖζον ὂν καὶ προτιμότερον τὸἐν ἐκείνοις ἔσχατον εἶναι, τοῦπρωτεύειν ἐν τοῖς ἁμαρτωλοῖς τοῦ βίου σκηνώμασιν· ἀλλ᾽ὅμως ἠνείχετο τῆς ἀναβολῆς, μακαρίζων μὲν τὴν ἐκεῖ διαγωγὴν, καὶ τὴν ἐν βραχεῖ μετουσίαν χιλιάδων χρόνου προτιμοτέραν ποιούμενος· κρεῖσσον, γὰρ φησὶν, ἡμέρα μία ἐν ταῖς αὐλαῖς σου ὑπὲρ χιλιάδας· ἀλλ᾽οὐκ ἐδυσχέραινε [D] τῇἀναγκαίᾳπερὶτῶν ὄντων οἰκονομίᾳ, ἱκανόν τε εἰς μακαρισμὸν ᾤετο τοῖς ἀνθρώποις καὶτὸδι᾽ἐλπίδος ἔχειν τὰἀγαθά· διόφησιν ἐπὶ τέλει τῆς ψαλμωδίας· Κύριε τῶν δυνάμεων, μακάριος ἄνθρωπος ὁἐλπίζων ἐπὶσέ.

69 τοὺς τεθνηκότας M 70 καταληφθέντας Æ D L O Sac 71 ἀθρόως] ἀχρόνως T : repente Eri μεταβληθήσεσθε C O : μεταβληθήσεσθαι Æ B L R T

73 ἐν νεφέλαις om. T εἰς ἀπάντησιν] obuiam Dion Eri εἰς ἀέρα] om. Eri οὓτω Æ I W 75–109 οὐκοῦν—προεμπορεύεσθαι def. Eri 77 ἀνῆκαν] ἂν T ἐπιζητοῦντες] ζητοῦντες Æ 78 ἐν τῷ] ἐπὶτὸI ἔτι] ἐπὶL T 79 περὶἡμῶν κρεῖττον τι Æ B I

M O Q R T W

I τοῦom. Æ B O φησὶom. Æ B D I L O R S T 81 ἀσπασάμενοι] διασπασάμενοι B μαρτυρεῖ] om. T : μαρτυρεῖφησι ß R T 82 ἀπολαύσεως om. X ἐν τῷπιστὸν ἡγήσασθαι om. M ἡγεῖσθαι L 82–3 ἡγήσασθαι τὸν] ἡγ σ W (lit. eras.) 84 ἐξέλιπε] ἐξέλιπε δὲR 85 ψυχὴ] φωνὴB πάθος] τοῦ πάθους D L Q R 86 λέγων] λέγειν D P : λέγει G 87 δέῃ] δέοι B I M O R παραῥίπεσθαι W : παραριπτεῖσθαι G P Sac X : παραρρίπτεσθαι M R : παρὰῥιπτείσθαι Q ὂν om. D T 88 ἐν² om. T

ἠνέσχετο T 90 βραχεῖ] βραχεῖταύτης I 91 κρείσσων Æ I O R γὰρ om. Mign 92 ἐδυσχέραινε] ἐδυσχέρανε M : ἐδυσχέραινε ἐν Æ B τε] δὲÆ B I M O Q R T W 94 κύριε] κύριε ὁθεὸς W Ald Mign ἄνθρωπος] ὁἄνθρωπος Æ σέ] σοι D G L P T Spc X

resurrection sounds, awakening the dead and transforming those who remain in life, according to the likeness of those who have undergone the change through resurrection, at once to incorruptibility, so that the weight of the ﬂesh no longer weighs downwards nor does its burden hold them to the earth, but they arise aloft through the air, for we shall all be caught up, he says, in the clouds to meet the Lord in the air, and so we shall be ever with the Lord.⁷⁷

[22.7] Therefore, let him wait the time necessarily co-extensive with human increase. For even the Patriarchs with Abraham, while they had the desire to see the good things and did not cease seeking the heavenly homeland, as the Apostle says, yet nevertheless are still in the state of hoping for that grace, God having foreseen something better for us, according to the saying of Paul, that without us they would not be made perfect.⁷⁸ If, then, those—who, by faith only and hope, saw the good things afar off and embraced them, as the apostle bears witness, placing their certainty of the enjoyment of the things hoped for in the fact that they considered him faithful who has promised⁷⁹—bear the delay, what ought most of us to do, for whom, perhaps, from the passage of our life there is no hope of better things? Even the prophet's soul fainted with desire, and in psalmody he confesses this passionate love, saying his soul longs, even faints to be in the courts of the Lord, even if he must be rejected to a place among the last, as it is a greater and more honourable thing to be among the last than to be ﬁrst among the sinful tabernacles of this mode of life; yet he was nevertheless patient of the delay, considering the life there blessed and accounting a brief participation in it more honourable than thousands of time, for, he says, one day in the courts is better than thousands; but he was not annoyed at the necessary economy concerning beings and thought it sufﬁcient blessedness for human beings to have those good things even by way of hope; on which account he says at the end of the psalmody, O Lord of hosts, blessed is the human being hoping in you.⁸⁰ ⁷⁷ 1 Thess. 4:17.

⁷⁸ Heb. 11:40.

⁷⁹ Heb. 11:13.

⁸⁰ Ps. 83:3, 11, 13.

[22.8] Οὐτοίνυν οὐδὲἡμᾶς στενοχωρεῖσθαι χρὴπερὶτὴν ἐν βραχεῖτῶν ἐλπιζομένων ἀναβολῆν, ἀλλ᾽ὅπως ἂν μὴἀπόβλητοι τῶν ἐλπιζομένων γενοίμεθα τὴν σπουδὴν ἔχειν· ὥσπερ γὰρ εἴτις προείποι τινὶτῶν ἀπειροτέρων, ὅτι κατὰτὸν καιρὸν τοῦθέρους ἡτῶν καρπῶν γενήσεται συλλογὴ, καὶπλήρεις μὲν αἱἀποθῆκαι, μεστὴδὲτῶν ἐδωδίμων ἡτράπεζα τῷτῆς εὐθηνίας ἔσται καιρῷ, μάταιος ἂν εἴη ὁ ἐπισπεύδων τοῦκαιροῦτὴν παρουσίαν, [209] δέον σπέρματα καταβάλλειν καὶδι᾽ ἐπιμελείας ἑαυτῷτοὺς καρποὺς ἑτοιμάζεσθαι· ὁμὲν γὰρ καιρὸς, καὶβουλομένου καὶ μὴ, πάντως κατὰτὸν τεταγμένον ἐπιστήσεται χρόνον· οὐχ ὁμοίως δὲαὐτὸν ὄψονται, ὅτε προετοιμάσας ἑαυτῷτὴν τῶν καρπῶν ἀφθονίαν, καὶὁπάσης παρασκευῆς ἔρημος καταληφθεὶς ὑπὸτῆς ὥρας· οὕτως οἶμαι δεῖν, προδήλου πᾶσι διὰτοῦθείου κηρύγματος ὄντος ὅτι ἐνστήσεται τῆς ἐναλλαγῆς ὁ καιρὸς, μὴ χρόνους πολυπραγμονεῖν (οὐγὰρ ἡμῶν εἶπεν εἶναι τὸκαιροὺς γνῶναι καὶχρόνους) μηδὲ λογισμούς τινας ἀναζητεῖν, δι᾽ὧν σαθρώσει τὴν ψυχὴν περὶτὴν ἐλπίδα τῆς ἀναστάσεως· ἀλλὰτῇπίστει τῶν προσδοκωμένων ἐπερειδόμενον, διὰτῆς ἀγαθῆς πολιτείας τὴν μέλλουσαν χάριν προεμπορεύεσθαι.

Ὅτι ὁτὴν ἀρχὴν τῆς τοῦκόσμου συστάσεως ὁμολογῶν, ἀναγκαίως καὶπερὶτοῦ τέλους συνθήσεται.

[23.1] Εἰδέτις, τὴν νῦν τοῦκόσμου φορὰν εἱρμῷτινι διεξαγομένην βλέπων, δι᾽ἧς τὸχρονικὸν θεωρεῖται διάστημα, μὴἐνδέχεσθαι λέγοι τὴν προαγγελθεῖσαν τῶν κινουμένων στάσιν γενήσεσθαι· δῆλος ὁτοιοῦτός ἐστι, μηδὲἐν ἀρχῇγεγενῆσθαι παρὰτοῦΘεοῦτὸν οὐρανὸν καὶτὴν γῆν πιστεύων· ὁγὰρ ἀρχὴν τῇκινήσει διδοὺς, οὐκ ἀμφιβάλλει πάντως καὶπερὶτοῦτέλους· καὶὁτὸτέλος μὴπροσδεχόμενος, οὐδὲ τὴν ἀρχὴν παρεδέξατο· ἀλλ᾽ὥσπερ κατηρτίσθαι τοὺς αἰῶνας τῷῥήματι νοοῦμεν τοῦΘεοῦ, πιστεύοντες (καθώς φησιν ὁἀπόστολος) εἰς τὸμὴἐκ φαινομένων [C] τὰ βλεπόμενα γεγονέναι· τῇαὐτῇπίστει χρησόμεθα περὶτὸῥῆμα τοῦΘεοῦ, τοῦτὴν

95 περὶτὴν ἐν βραχεῖ] τῇI τὴν] τῶν O 95–6 τῆν . . . ἀναβολῆν] ita Æ B D G M P R T W X Forb : τῆς

. . . ἀναβολῆς Ald Mign 96 ἐλπιζομένων] προσδοκωμένων Æ B I M O Q R T W γενοίμεθα] γενώμεθα Q R T 98 πλήρις O 99 τῷ] τὸO 100 καταβαλεῖν D G L P R Sac W X : βάλλειν Æ

101 ἐμμελείας M ἑτοιμάσασθαι ß μὲν om. T 101–2 καὶβουλομένου καὶμὴ, πάντως] πάντως καὶμὴβουλομένου R

102 ἐπιστήσεται] ἐπιστῶD : ἐπείγεται T 103 τῶν καρπῶν τὴν D 104 ἔρημος] ἄμοιρος R καταληφθεὶς] ita Æ B D G L M O P Q Rpc S Tpc W X Dion Forb : καταλειφθεὶς Ald

Mign δεῖν] δεῖI : δὴB : om. Æ O 105 ὄντος—καιρὸς om. T ὄντως M ἐναλλαγῆς] ἀλλαγῆς Æ

B I M O Q W

106 οὐ] οὐδὲAld Mign γνῶναι] εἶναι X χρόνους] τοὺς χρόνους T 107 σαθρώσει] σαθρώσει τις Ald Mign 108 ἀναστάσεως] ἀναστάσεως γίνεσθαι R 109 προσεμπορεύεσθαι T Cap. 24 Æ ß I O Q R T Dion Eri 23.6–7 (ὁγὰρ—τέλους): John (of Damascus) Sacra Parallela II¹52 / K cap. A 1, 52 (Thum, 86, 10).

1–2 ὅτι—συνθήσεται] contra eos qui dicunt materiam deo coeternam Λ 1 ὅτι—ὁμολογῶν] κόσμου συστάσεως ὁμολογῶν τὴν ἀρχὴν O 2 τέλους] τέλους κόσμου T 3 διεξαγομένην] ἐξαγομένη Æ B 4 προσαγγελθεῖσαν T 5 γενέσθαι Æ B I O : γεγενῆσθαι M Q : γίνεσθαι T ἐστι ὁτοιοῦτος I μηδ᾽I L 6 τῷθεῷB γὰρ] γὰρ τὴν R² : om. SP τῆς κινήσεως M δοὺς Æ B Q R T SP 7 ἀμφιβάλλοι L πάντως om. SP καὶ¹ om. Æ B I L M N O R T W Dion SP τοῦ] ita Æ ß G I L M N P R S W X Ald Forb : om. Mign 8 παρὰδέξαιτο N 8–9 τῷῥήματι νοοῦμεν τοῦΘεοῦ] νοοῦμεν ῥήματι ΘεοῦÆ B C I O T : νοοῦμεν τῷῥήματι τοῦΘεοῦQ R W : τῷῥήματι τοῦΘεοῦM τοῦΘεοῦ πιστεύοντες νοοῦμεν N 9 εἰς τὸ] ita Æ B D G L M O P Q R S T W X Ald Forb : ἀπὸτῶν I : ἐν τῷN : ἐκ τῶν Mign ἐκ φαινομένων] ita Æ ß G L M O P R S W X Ald Forb : ἐκφαινομένων D Nac : ἐκφαινομένῳ

χρησώμεθα Æ B Dac N O P S T τοῦῥήματος I N Q R² : τῷῥήματι Rac τοῦ²] τοῦκαὶM : τὸD G Ppc X

[22.8] Neither, then, should we be troubled at the brief delay of the things hoped for, but give diligence that we may not be cast out of the things hoped for. Just as, if one were to tell some inexperienced person beforehand that the gathering of the crops will take place in the season of the summer and the stores will be ﬁlled and the table be abundantly supplied with food in the time of plenty, it would be a foolish person who would hasten the coming of the season when he [instead] ought to sow seeds and prepare the crops for himself by diligent care; for the season will surely come, whether he wills it or not, at the appointed time; and it will be seen differently by the one who has prepared for himself an abundance of fruits and by him who, at that hour, is found destitute of any preparation. So also

I think it is necessary, as by the divine proclamation it is clear to all that the time of change will come, not to trouble oneself about dates (for, he said, it is not for us to know times and dates⁸¹), nor to seek calculations, by which one will sap the soul of hope in the resurrection, but to rest upon faith in the things expected, purchasing in advance, through good citizenship, the grace that is to come.

That one who acknowledges the beginning of the world's constitution must necessarily agree also regarding its end.⁸²

[23.1] But if someone, seeing the present course of the world carrying on in a certain sequence, by which temporal extension is contemplated, should say that it is not possible that the predicted cessation of moving things should happen, neither, clearly, does such a one believe that the heaven and the earth came to be in the beginning by God; for one who grants a beginning of movement surely does not doubt regarding its end, and one not accepting the end, neither admits the beginning. But just as it is by believing that we understand that the ages were framed by the Word of God, as the Apostle says, so that things which are seen came to be from those that do not appear,⁸³ we use the same faith regarding the word of ⁸¹ Acts 1:7.

⁸² Bodl. 238 (as Chap. 24): 'Against those who say that matter is co-eternal with God'. For chapters

23–4, cf. Gregory of Nyssa, An. et res. 9.2–13 (Spira, 91.19–94.16); Hex. 7 (Drobner, 14.13–16.11);

Origen, Princ. 4.4.7–8; Basil, Hex. 2.2.

⁸³ Heb. 11:3.

ἀναγκαίαν τῶν ὄντων στάσιν προαγορεύσαντος. [23.2] Τὸδὲπῶς ἐξαιρετέον τῆς πολυπραγμοσύνης· καὶγὰρ κᾀκεῖπίστει κατηρτίσθαι τὸβλεπόμενον ἐκ τῶν μηδέπω φαινομένων κατεδεξάμεθα, παραδραμόντες τῶν ἀνεφίκτων τὴν ζήτησιν· καίτοι περὶπολλῶν ἡμῖν ὁλόγος ἀπορεῖν ὑπετίθετο, οὐμικρὰς παρέχων τὰς ἀφορμὰς πρὸς τὴν τῶν πεπιστευμένων ἀμφιβολίαν.

[23.3] Ἐξῆν γὰρ κᾀκεῖτοῖς ἐριστικοῖς, ἐκ τῶν εὐλόγων κατὰτὸἀκόλουθον ἀνατρέπειν τὴν πίστιν, πρὸς τὸμὴνομίζειν ἀληθῆτὸν περὶτῆς ὑλικῆς κτίσεως εἶναι λόγον, ὃν ἡἁγία πρεσβεύει γραφὴ, πάντων τῶν ὄντων ἐκ τοῦΘεοῦεἶναι διαβεβαιουμένη τὴν γένεσιν· οἱγὰρ τῷἐναντίῳπαριστάμενοι λόγῳ, συναΐδιον εἶναι τῷΘεῷ[D] τὴν ὕλην κατασκευάζουσι, τοιούτοις ἐπιχειρήμασι πρὸς τὸ δόγμα χρώμενοι—εἰἁπλοῦς ὁΘεὸς τῇφύσει καὶἄϋλος, ἄποιός τε καὶἀμεγέθης καὶἀσύνθετος καὶτῆς κατὰτὸσχῆμα περιγραφῆς ἀλλοτρίως ἔχων· πᾶσα δὲὕλη ἐν διαστηματικῇ παρατάσει καταλαμβάνεται, καὶ τὰς διὰ τῶν αἰσθητηρίων καταλήψεις οὐδιαπέφευγεν, ἐν χρώματι καὶσχήματι καὶὄγκῳκαὶπηλικότητι καὶἀντιτυπίᾳκαὶτοῖς λοιποῖς τοῖς περὶαὐτὴν θεωρουμένοις γινωσκομένη, ὧν οὐδὲν ἐν τῇθεία [212] φύσει δυνατόν ἐστι κατανοῆσαι· τίς μηχανὴἐκ τοῦἀΰλον τὴν ὕλην ἀποτεχθῆναι; ἐκ τοῦἀδιαστάτου τὴν διαστηματικὴν φύσιν; εἰγὰρ ἐκεῖθεν ὑποστῆναι ταῦτα πιστεύεται, δῆλον ὅτι ἐν αὐτῷὄντα κατὰτὸν ἄρρητον λόγον, οὕτω προῆλθεν εἰς γένεσιν· εἰδὲἐν ἐκείνῳτὸὑλῶδες ἦν, πῶς ἄϋλος ὁἐν ἑαυτῷτὴν ὕλην ἔχων; ὡσαύτως δὲκαὶτὰἄλλα πάντα δι᾽ὧν ἡὑλικὴφύσις χαρακτηρίζεται· εἰἐν τῷΘεῷἡ ποσότης, πῶς ἄποσος ὁΘεός; εἰἐν ἐκείνῳτὸσύνθετον, πῶς ἁπλοῦς καὶἀμερὴς καὶ ἀσύνθετος; ὥστε ἢὑλικὸν εἶναι κατ᾽ἀνάγκην αὐτὸν διὰτὸἐκεῖθεν ὑποστῆναι τὴν ὕλην, ὁλόγος βιάζεται· ἢεἰτοῦτότις φεύγοι, ἔξωθεν ἐπεισενεχθῆναι τὴν ὕλην αὐτῷ πρὸς τὴν κατασκευὴν τοῦπαντὸς ὑπολαμβάνειν ἐπάναγκες.

[23.4] Εἰοὖν ἔξω τοῦΘεοῦἦν, ἄλλότι [B] παρὰτὸν Θεὸν πάντως ἦν, συνεπινοούμενον κατὰτὸν τῆς ἀϊδιότητος λόγον τῷἀγεννήτως ὄντι· ὥστε δύο

11 προαγορεύοντος N R : προαγορεῦσαν D E G P X : προσαγορεύσαντος S T 11–12 ἐξαιρετέον τῆς πολυπραγμοσύνης] curiosi est quaerere Dion

11 ἐξαίρετον D G P X : eximium est Eri 12 κᾀκεῖ] ἐκεῖ Æ B I M N O Rac W : καὶἐκεῖR² τὰβλεπόμενα Q Dion 13 μηδέπω] οὐδέπω D E : μήπω Æ B I : μὴ M Q R φαινομένων] βλεπομένων D E G I L P S T X 14 πολλῶν] πολλῶν καὶR ὑποτίθεται L παρέχων] ἔχων Æ τὰς] ita Æ B G I L M N O P R S T W X Ald Forb : om. Mign

D E G L P S X

πιστευομένων I L 18–19 διαβεβαιουμένη ἐκ τοῦθεοῦεἶναι N 19 περιϊστάμενοι Q : παριστάμενον W : praestant Eri 20 τὴν ὕλην τῷθεῷN R T ἐπιχειρήμασι] rethoricis conclusionibus Eri 21 δόγμασι B ἄποιος] ἄποσος Æ B C M N O Q R T Dion 22 κατὰ] πρὸς N ἐν om. D G L P S X 23 διαστηματικὴG P X παραστάσει N : διατάσει B καταλαμβάνονται Rac 24 διαπέφυγεν W 24–5 ἐν χρώματι—ἀντιτυπίᾳ] in colore et ﬁgura, mole quoque et qualitate et impressionne uel duritia Dion : in re atque tumore et quantitate et solidate Eri

τις μηχανὴ] τῇμηχανῇT : τὶς μηχανικὴB 27 ἀποτεχθῆναι] ἀποτεχθῆναι καὶB I διαστατικὴν D E

F G P S X

φύσιν] ὕλην M 28 πιστεύεται] ita Æ B D G L M N O P Q S W X Forb : τίς πιστεύσειε R : πεπίστευεται Ald Mign δῆλον ὅτι] ita B G L N O P R S W X Forb : δηλονότι Ald Mign οὕτως X

ἑαυτῷ] ita Æ D G I L M O P Q S W X Forb : αὑτῷB Mign : αὐτῷß Ald 30 τ᾽ἄλλα L : τἆλλα Æ R

κατὰO τὸ] τοῦÆ B G M O P Q R S W X 33 φεύγει I L ἐπεισηνεχθῆναι W 34 τὴν om. D G L P S X 35 ἔξω] ἔξωθεν B M R ἦν om. Q 36 τῷἀγγήτως ὄντι κατὰτὸν τῆς ἀϊδιότητος λόγον

God foretelling the necessary cessation of beings. [23.2] The question of how must be put beyond curiosity; for even in the case mentioned, it was by faith that we accepted that things which are seen were framed from those that do not yet appear, passing by the search into things beyond reach. And yet our reason suggests difﬁculties on many points, presenting no slight occasions for doubt regarding things believed.

[23.3] For in that case, too, it is possible for those prone to arguing to overturn the faith by reasonable argumentation, so that we should not think true the statement conveyed by Holy Scripture regarding material creation, conﬁrming that all beings have their genesis from God. Those who stand by the opposite view, holding matter to be co-eternal with God, use arguments such as these to support their own doctrine: if by nature God is simple and immaterial, without quantity and without size and without combination, and is otherwise than having circumscription by ﬁgure, while all matter is apprehended in extension measured by intervals and does not escape apprehension by the senses, but is known in colour and ﬁgure and bulk and magnitude and resistance, and the other things contemplated regarding it, none of which it is possible to conceive in the divine nature—what mechanism is there for matter to be constructed from the immaterial? Or for nature that is extended [to come] from the non-extended? If these things are believed to have existence from that source, it is clear that, being in him in accordance with some inexpressible principle, it thus comes to genesis; but if that which is material was in him, how can he be immaterial while having matter in himself? Similarly with all the other marks by which material nature is characterized: if there is quantity in God, how is God without quantity? If that which is compound is in him, how is he simple and without parts and without combination? So, the argument compels the conclusion that either, by necessity, he is himself material because matter exists from him, or, if one avoids this, that it is necessary to suppose that matter was imported by him from outside for the construction of the universe.

[23.4] If, then, it was external to God, there surely was something else besides

God, conceived, in accordance with the principle of eternity, together with him

ἄναρχα καὶἀγέννητα κατὰταὐτὸν ἀλλήλοις τῷλόγῳσυγκαταλαμβάνεσθαι, τοῦ τεχνικῶς ἐνεργοῦντος καὶτοῦδεχομένου τὴν ἐπιστημονικὴν ταύτην ἐνέργειαν· καὶεἴ τις ἐκ τῆς ἀνάγκης ταύτης ἀΐδιον ὑποτίθοιτο τῷΔημιουργῷτῶν πάντων ὑποκεῖσθαι τὴν ὕλην, ὅσην ὁΜανιχαῖος εὑρήσει τῶν ἰδίων δογμάτων τὴν συνηγορίαν, ὃς τὴν ὑλικὴν οὐσίαν κατὰτὸἀγέννητον ἀντιπαρεξάγει τῇἀγαθῇφύσει; ἀλλὰμὴν καὶἐκ τοῦΘεοῦτὰπάντα, τῆς γραφῆς λεγούσης ἀκούοντες, πεπιστεύκαμεν· καὶτὸὅπως ἦν ἐν τῷΘεῷ, τὸὑπὲρ τὸν ἡμέτερον λόγον, οὐκ ἀξιοῦμεν περιεργάζεσθαι, πάντα τῇ θείᾳδυνάμει χωρητὰπεπιστευκότες—καὶτὸμὴὂν ὑποστήσεσθαι, καὶτῷὄντι πρὸς τὸ[C] δοκοῦν ἐπιβαλεῖν τὰς ποιότητας.

[23.5] Οὐκοῦν ἀκολούθως, ὡς ἀρκεῖν ἡγούμεθα τοῖς οὖσι πρὸς τὴν ἐκ τοῦμὴὄντος ὑπόστασιν, τὴν τοῦθείου θελήματος δύναμιν· οὕτω καὶτὴν ἀναστοιχείωσιν τῶν συνεστώτων εἰς τὴν αὐτὴν ἀνάγοντες δύναμιν, εἰς οὐδὲν ἔξω τοῦεἰκότος τὴν πίστιν παραληψόμεθα· καίτοιγε δυνατὸν ἴσως ἦν, εὑρεσιλογίᾳτινὶτοὺς περὶτῆς ὕλης ἐρεσχελοῦντας πεῖσαι, μὴδοκεῖν ἐρήμην κατατρέχειν τοῦλόγου.

[24.1] Οὐδὲγὰρ ἔξω τῶν κατὰτὸἀκόλουθον εὑρισκομένων ἡπερὶτῆς ὕλης ὑπόληψις φέρεται, ἡἐκ τοῦνοητοῦτε καὶἀΰλου ταύτην ὑποστῆναι πρεσβεύουσα· πᾶσαν γὰρ εὑρήσομεν ἐκ ποιοτήτων τινῶν συνεστῶσαν τὴν ὕλην, ὧν εἰγυμνωθείη καθ᾽ἑαυτὴν οὐδαμοῦτῷλόγῳκαταληφθήσεται· ἀλλὰμὴν ἕκαστον ποιότητος εἶδος λόγῳτοῦὑποκειμένου χωρίζεται· ὁδὲλόγος νοητήτίς ἐστι, καὶοὐχὶσωματικὴ θεωρία· οἷον προκειμένου ζώου τινὸς ἢξύλου τῇθεωρίᾳἢτινος ἄλλου τῶν ὑλικὴν ἐχόντων τὴν σύστασιν, πολλὰπερὶτὸὑποκείμενον τῇκατ᾽ἐπίνοιαν διαιρέσει κατενοήσαμεν, ὧν ἑκάστου πρὸς τὸσυνθεωρούμενον [213] ἀμίκτως ὁλόγος ἔχει· ἕτερος γὰρ ὁτοῦχρώματος καὶἕτερος τοῦβάρους ὁλόγος, ὁτῆς ποσότητος πάλιν

37 ἄναρχα] anarcha (hoc est principio carentia) Eri ἀγέννητα καὶἄναρχα D E F G L P S X ἀγέννητα] ἀγένητα Æ G I L M P S X 34–5 κατὰ ταὐτὸν] κατ᾽ αὐτὸν G Q τῷ λόγῳ om.

τεχνικῶς] τεχνίτου I 39 ἀΐδιον] συναΐδον Æ B E I N O πάντων] ita Æ B D G I L M O P R S T W X Forb : ἁπάντων Ald Mign ὑποκεῖσθαι om. N T 40 ὕλην] ὕλην πλείστην L S T εὑρήσοι A (sed non Æ) D G² P S τῶν ἰδίων δογμάτων εὑρήσει N τὴν¹ om. O τὴν² om. Æ ß N Q R

οὐσίαν] ita B D E F G L M P R² S X Forb : αἰτίαν O W Dion Eri Ald Mign ἀγένητον Æ G I L M O P S² ἀντιπαρεξάγει] παρεξάγει D E F G P X : ἀντεπεξάγει M : ἀντιπαρέξει R καὶom. I 42 ἀκούοντες λεγούσης D G L P S X ἀκούοντες] ἀκούειν M ὅπως] πῶς Æ B N O T 43 τὸ] τῷÆ : om.

Q R² ἡμέτερον] ἡμέτερον ὅν Q περιεργάσασθαι R 43–4 πάντα—πεπιστευκότες] diuinam naturam creatricem credentes esse cunctorum Dion

44 χωρητὰ] plena Eri ὑποστήσεσθαι] ita Æ B D G I L O P R² S T W X Ald Forb : ὑποστήσασθαι Mign τοῦὄντος I 45 ἐπιβάλλειν M Q R T : ὑποβάλλειν Æ B I O : om. N τὰς ποιότητας] περὶτὰς ποιότητας χρήσασθαι N

46 οὐκοῦν] non ergo Eri ἀκολούθως om. D G P X ὡς ἀκολούθως I ὡς om. N Q T ἡγούμεθα] ἡγὐνη B : ἡγυνὴß 47 οὔτως G M P R S W X 48 συνεστηκότων R ἀνάγοντες] ἐναγόντες I : om. M πίστιν] ἐπιστείμην Q : disciplinae Dion : disciplinam Eri 49 καίτοιγε inc. novum cap. R ἦν om. M εὑρεσιλογίᾳτινὶ] εὑρεσιλογίαις τισὶ B τινὶom. N 50 ἐρεσχηλοῦντας Q : ἐρεσχολοῦντας I Cap. 25 Æ ß I N O Q R T Dion : def. Eri 1 ἀντίρρησις—ὕλην] quod omnis materia quibusdam quantitatibus subsistit Λ

3 φέρεται] φαίνεται S Ald Mign τε om. N ὑποστῆναι] εἶναι D G H P S X 4 γὰρ om. T εὑρίσκομεν D G

H L P S X

B D I L N O R T

7 προκειμένου om. T τινὸς ζώου I N O 8 τοῦὑποκειμένου N 9 ἕκαστος B M : ἕκαστον Æ I O θεωρούμενον W 10 ὁ¹ om. D G H L P Q R S X ὁτοῦβάρους λόγος W λόγος] λόγος καὶD πάλιν] πάλιν ἕτερος S2mg

who exists ingenerately, so that two unoriginate and ingenerate principles, each identical with the other, are presupposed by the argument: the one operating constructively and that receiving this skilful operation. And if anyone, by the necessity of this argument, should suppose an eternal matter as the substratum for the Creator of all, how great a support the Manichaean (who opposes material essence, by virtue of ingenerateness, to the good nature) will ﬁnd for his particular teachings. Yet we do indeed believe that all things are of God, as we hear the Scripture saying; and as to the question of how it was in God, a question beyond our reason, we do not seek to pry, believing that all things are contained by the divine power, both to give existence to what is not and to overlay qualities to the being for appearance.

[23.5] Consequently, then, just as we suppose the power of the divine will sufﬁcient to bring beings into subsistence from non-being, so also we will not base our belief on anything beyond probability in referring the reconstitution of what is assembled to the same power. Moreover, it might perhaps be possible, by some skilful use of words, to persuade those who speak frivolously about matter not to appear to inveigh against our argument!

An argument against those who say that matter is co-eternal with God.⁸⁴ [24.1] The notion representing matter as subsisting from the intelligible and immaterial is not outside the bounds of what we ﬁnd to be consistent. For we will ﬁnd that all matter is composed of certain qualities; if it were stripped of these it, in itself, could in no way be grasped by idea.⁸⁵ Moreover, in idea, each kind of quality is separated from the substratum; and the idea is an intellectual and not bodily contemplation. For instance, if some animal or tree is presented for contemplation, or any other thing having material constitution, in the division of it by aspect we perceive many things about the substratum, and the idea of each of them is not confused with that which we also contemplate: for the idea of colour is one and of weight another, and again that of quantity and the particularity of the quality of touch: for 'softness' and 'two cubits long', and the rest of the things

⁸⁴ Bodl. 238 (as Chap. 25): 'That matter exists in certain quantities'.

⁸⁵ The method of 'abstraction' that follows goes back to Aristotle, Metaph. Ζ 7.3.3–6 (1029a8–34); it was used as a method of arriving at the One (cf. Alcinous, Epi. 10.5; Clement, Strom. 5.11.71.2); for its application to matter, see Origen, Princ. 4.4.7; Cels. 3.41, 4.57.

καὶὁτῆς ποιᾶς κατὰτὴν ἁφὴν ἰδιότητος· ἥτε γὰρ μαλακότης καὶτὸδίπηχυ καὶτὰ λοιπὰτῶν εἰρημένων, οὔτε ἀλλήλοις οὔτε τῷσώματι κατὰτὸν λόγον συμφέρεται· ἑκάστου γὰρ τούτων ἴδιος, καθόἐστιν, ὁἑρμηνευτικὸς ὅρος ἐπινοεῖται, οὐδὲν ἐπικοινωνῶν ἄλλῃτινὶτῶν περὶτὸὑποκείμενον θεωρουμένων ποιότητι.

[24.2] Εἰτοίνυν νοητὸν μὲν τὸχρῶμα, νοητὴδὲκαὶἡἀντιτυπία καὶἡποσότης καὶ τὰλοιπὰτῶν τοιούτων ἰδιωμάτων, ἕκαστον δὲτούτων εἰὑφαιρεθείη τοῦ ὑποκειμένου, πᾶς ὁτοῦσώματος συνδιαλύεται λόγος· ἀκόλουθον ἂν εἴη, ὧν τὴν ἀπουσίαν τῆς τοῦσώματος λύσεως αἰτίαν εὕρομεν, τούτων τὴν συνδρομὴν ἀποτίκτειν τὴν ὑλικὴν φύσιν [B] ὑπολαμβάνειν· ὡς γὰρ οὐκ ἔστι σῶμα, ᾧτὸ χρῶμα καὶτὸσχῆμα καὶἡἀντιτυπία καὶἡδιάστασις καὶτὸβάρος καὶτὰλοιπὰ τῶν ἰδιωμάτων οὐπρόσεστιν, ἕκαστον δὲτούτων σῶμα οὐκ ἔστιν ἀλλ᾽ἕτερόν τι παρὰτὸσῶμα κατὰτὸἰδιάζον εὑρίσκεται· οὕτω κατὰτὸἀντίστροφον, ὅπου δ᾽ἂν συνδράμῃτὰεἰρημένα, τὴν σωματικὴν ὑπόστασιν ἀπεργάζεται· ἀλλὰμὴν εἰνοητὴ τῶν ἰδιωμάτων τούτων ἡκατανόησις, νοητὸν δὲτῇφύσει τὸθεῖον· οὐδὲν ἀπεικὸς, ἐκ τῆς ἀσωμάτου φύσεως τὰς νοερὰς ταύτας ἀφορμὰς πρὸς τὴν τῶν σωμάτων γένεσιν ὑποστῆναι, τῆς μὲν νοητῆς φύσεως τὰς νοητὰς ὑφιστώσης δυνάμεις, τῆς δὲτούτων πρὸς ἄλληλα συνδρομῆς τὴν ὑλώδη φύσιν παραγούσης εἰς γένεσιν. [24.3] Ἀλλὰ ταῦτα μὲν κατὰτὸπάρεργον ἡμῖν παρεξητάσθω· ἡμῖν δὲπάλιν ἐπὶτὴν [C] πίστιν ἐπανακτέον τὸν λόγον, δι᾽ἧς ἔκ τε τοῦμὴὄντος ὑποστῆναι τὸπᾶν ἐδεξάμεθα, καὶ πάλιν εἰς ἄλλην τινὰμεταστοιχειοῦσθαι κατάστασιν παρὰτῆς γραφῆς διδαχθέντες, οὐκ ἀμφιβάλλομεν.

Πῶς ἄν τις καὶτῶν ἔξωθεν προσαχθείη πιστεῦσαι τῇγραφῇπερὶτῆς ἀναστάσεως διδασκούσῃ.

[25.1] Ἀλλ᾽ἴσως τις πρὸς τὰδιαλυθέντα σώματα βλέπων, καὶπρὸς τὸμέτρον τῆς ἰδίας δυνάμεως τὸθεῖον κρίνων, τὸν τῆς ἀναστάσεως λόγον ἀδύνατον εἶναίφησι, καὶ στήσεσθαι τὰνῦν κινούμενα καὶἀναστήσεσθαι τὰνῦν μὴκινούμενα μὴἐνδέχεσθαι λέγων. [25.2] Ἀλλ᾽ὁτοιοῦτος πρῶτον μὲν καὶμέγιστον ποιείσθω τεκμήριον [D]

11 ποιᾶς] ποιότητος N 12 εἰρημένων] προειρημένων T συμφύρεται N 13 ἑκάτῳQ καθόἐστιν ἴδιος I καθὸ] ita Æ B H L N P R S Forb : καθὼς Ι Μ : καθ᾽ὃO W X Ald Mign ὅρος] λόγος D N Q R² : ration Dion : causa Eri 14 ἄλλῳW ποιοτήτων T 15 ποσότης] ποιότης N 16 δὲom. M 17 πᾶς om. N ἀκούλουθον W ἂν] δ᾽ἂν N 18 ἀπουσίαν] ὑφαίρεσιν R T εὕρωμεν H : ηὕραμεν Pac X : εὕραμεν G : εὑρίσκομεν N 19 ὡς γὰρ] ὥσπερ T 20 χρῶμα] res (ΟΥΣΙΑ) Eri καὶτὸβάρος] post σχῆμα (l. 20) pon. N : om. D G H P X : τὸβάρος τε I 21 τῶν] τῶν τοιούτων R πρόσεστιν] πρόεστιν G P X 22 τὸἀντίστροφον] τὸν ἀντίστροφον λόγον B δ᾽om. I 23 συνδράμοι M κατεργάζεται N T ἀλλὰμὴν εἰ] ἀλλ᾽εἰμὲν I M εἰom. Æ B N O Rac T : ἡW νοητὴ] νοητὴμὲν R 24 τούτων om.

Q τῇφύσει om. I οὐδὲν] οὐδὲν ἆρα N 26 ὑφεστώσης ß H M R 27 ἀλλήλας B 28 παρεξητάσθη ß G H N Pac : ἐξητάσθη N : συνεξετάσθω Rac (παρε sup. l.) : ἐξητάσθω R² S ἡμῖν δὲπάλιν ἐπὶτὴν πίστιν] ἐπὶτὴν πίστιν δὲπάλιν I 29 ἀνακτέον T 30 τινὰom. M κατάστασιν] στάσιν D Cap. 26 Æ I N Q R T Dion : def. Eri 1–2 πῶς—διδασκούσῃ] de ﬁde resurrectionis et de tribus mortuis quos dominus Iesus suscitauit

Λ 1 καὶ] καὶἐκ N τῶν ἔξωθεν om. I προαχθείη Dpc O T : προσαχθῆQ τῇγραφῷπιστεῦσαι R 2 διδασκούσης N : om. T W 4 ἰδίας] οἰκείας B 5 νῦν om. A (sed non Æ) D L καὶ ἀναστήσεσθαι τὰνῦν μὴκινούμενα om. Dac I N μὴ¹ Xpc2 (post κινούμενα X add. καὶἀναστήσεσθαι τὰνῦν κινούμενα sed exp.) μὴ²] μὴδὲD R T 6 λέγοι W καὶom. N ποιείσθω om. D G P X τεκμήριον ποιείσθω E

spoken of, are not conﬂated with each other in idea nor with the body; the explanatory deﬁnition conceived for each of these is particular, according to what it is, having nothing in common with any other quality of those aspects contemplated about the substratum.

[24.2] If, then, colour is something intellectual, and resistance also is intellectual, and so with quantity and the other such properties, [so that] if each of these should be withdrawn from the substratum the whole idea of the body is dissolved, it would be consistent to suppose that the concurrence of those things, the absence of which we found to be a cause of the dissolution of the body, generates material nature. For as that is not a body which has not colour and ﬁgure and resistance and extension and weight and the rest of the properties, while each of these, in its particularity, is found to be not the body but something else besides the body, so also conversely, whenever the things spoken of are in concurrence they effect bodily existence. Moreover, if the perception of these properties is intellectual, and the divinity is also intellectual in nature, there is nothing unreasonable [in supposing that] these intellectual occasions for the genesis of bodies subsist from the incorporeal nature, the intellectual nature on the one hand giving subsistence to the intellectual potentialities, and the mutual concurrence of these bringing material nature to genesis. [24.3] But let us put aside such matters, as being a digression; we must direct our treatise, once again, to the faith by which we accept that the universe subsists from non-being, and do not doubt when we are taught by the Scripture that it will again be changed into some other state.

How one, even of those outside, may be brought to believe the Scripture's teaching regarding the resurrection.⁸⁶ [25.1] Perhaps someone, looking at the dissolution of bodies, and assessing the divine by the measure of his own power, asserts that the idea of the resurrection is impossible, saying that it cannot be that those things which now move should become stationary and that those which are now not moving should be raised again. [25.2] Let such a one, however, take as the ﬁrst and greatest evidence of the ⁸⁶ Bodl. 238 (as Chap. 26): 'Of faith in the resurrection and of the three dead persons whom the Lord

Jesus raised'.

τῆς κατὰτὴν ἀνάστασιν ἀληθείας τὸτοῦκήρυκος αὐτῆς ἀξιόπιστον· ἡδὲτῶν λεγομένων πίστις ἐκ τῆς τῶν λοιπῶν τῶν προρρηθέντων ἐκβάσεως τὸἀσφαλὲς ἔχει· ἐπειδὴγὰρ πολλούς τε καὶπαντοδαποὺς παρέθετο λόγους ἡθεία γραφὴ, δυνατόν ἐστιν ὅπως ἂν ἔχῃψεύδους ἢἀληθείας τὰλοιπὰτῶν εἰρημένων θεασαμένους, δι᾽ἐκείνων καὶτὸπερὶτῆς ἀναστάσεως δόγμα κατανοῆσαι. Εἰμὲν γὰρ ἐν τοῖς ἄλλοις ψευδεῖς οἱλόγοι καὶδιεσφαλμένοι τῆς ἀληθείας ἐλέγχονται, οὐδὲ τοῦτο πάντως ἐκτὸς ψεύδους ἐστίν· εἰδὲτὰἄλλα πάντα μαρτυροῦσαν ἔχει τῇ ἀληθείᾳτὴν πεῖραν, ἀκόλουθον ἂν εἴη δι᾽ἐκείνων καὶτὴν περὶτῆς ἀναστάσεως πρόρρησιν ἀληθῆνομίσαι. Οὐκοῦν [216] ἐπιμνησθῶμεν ἑνὸς ἢδυοῖν τῶν προκατηγγελμένων, καὶἀντιπαραθῶμεν τοῖς προρρηθεῖσι τὴν ἔκβασιν, ὥστε γνῶναι δι᾽αὐτῶν εἰπρὸς τὴν ἀλήθειαν ὁλόγος βλέπει.

[25.3] Τίς οὐκ οἶδεν ὅπως ἤνθει κατὰτὸἀρχαῖον ὁἸσραηλίτης λαὸς, πάσαις ταῖς κατὰτὴν οἰκουμένην δυναστείαις ἀντεγειρόμενος; οἷα ἦν τὰβασίλεια κατὰτὴν τῶν

Ἱεροσολύμων πόλιν; οἷα τὰτείχη, οἱπύργοι, ἡτοῦἱεροῦμεγαλουργία; ἅπερ καὶτοῖς μαθηταῖς τοῦΚυρίου ἄξια θαύματος ἐνομίσθη, καὶκατανοεῖν ἀξιοῦσι τὸν Κύριον, θαυμαστικῶς περὶτὰφαινόμενα διατεθέντες, ὡς ἡτοῦεὐαγγελίου ἱστορία δηλοῖ, λέγοντες πρὸς αὐτόν, ποταπὰτὰἔργα καὶποταπαὶαἱοἰκοδομαί· ὁδὲτὴν ἐσομένην περὶτὸν τόπον ἐρήμωσιν καὶτὸν ἀφανισμὸν τοῦκάλλους ἐκείνου πρὸς τοὺς τὸπαρὸν θαυμάζοντας ὑποδείκνυσι, λέγων μηδὲν [B] τῶν φαινομένων μετ᾽ ὀλίγον ὑπολειφθήσεσθαι. Ἀλλὰκαὶπαρὰτὸν τοῦπάθους καιρὸν, αἱμὲν γυναῖκες ἐπηκολούθουν θρηνοῦσαι τὴν ἄδικον ἐπ᾽αὐτῷψῆφον (οὔπω γὰρ εἰς τὴν τῶν γινομένων οἰκονομίαν ἀπέβλεπον) ὁδὲσυμβουλεύει τὰμὲν περὶαὐτὸν γινόμενα σιωπᾶν· μηδὲγὰρ εἶναι δακρύων ἄξια· ὑπερθέσθαι δὲτὸν ὀδυρμὸν καὶτὸν θρῆνον εἰς τὸν ἀληθῆτῶν δακρύων καιρὸν, ὅταν περισχεθῇτοῖς πολιορκοῦσιν ἡπόλις καὶεἰς τοσοῦτον συνοχῆς ἔλθῃτὰπάθη ὡς μακαριστὸν ἡγεῖσθαι τὸν μὴγενόμενον· ἐν οἷς καὶτὸπερὶτὴν τεκνοφάγον προεμήνυσεν ἄγος, εἰπὼν μακαρισθήσεσθαι κατὰτὰς

7 ἀνάστασιν] διάστασιν A (sed non Æ) G P X κήρυκος] κηρύγματος W Eri Ald Mign 8 τῶν λοιπῶν om. R ἀσφαλὲς] ἀληθὲς R 9 τε om. Æ B I M N O Q R W παρέθετο] παρέχεται Q λόγους παρέθετο M 10 ὅπως ἂν ἔχῃψεύδους ἢἀληθείας] ut ueritas sustineat mendaces Eri ἔχῃ] ἔχει Q W : ἔχοι Æ L M N : post ἀληθείας (l. 10) pon. N 11 περὶom. M 12 ψευδεῖς—ἀληθείας] mendaces sermones ueritates et deceptores Eri 13 ἐκτὸς] ἐκτὸς τοῦÆ B I N O Q R T W τὰἄλλα] τἄλλα I L : τἆλλα R 13 ἔχει] ἔχουσι M 13–14 τῆς ἀληθείας N 14 τὴν] τὸν O 15 νομίζειν B νομισθῆναι D E I : νοῆσαι L W οὐκοῦν] non igitur Eri δυοῖν] δύο Æ B I O : δευτέρου N 17 δι᾽αὐτῶν] utrum Dion : eorum Eri 18 ἤνθει] interponebatur Eri 19 τῶν om. Æ N R 20 ἱεροσολυμιτῶν Æ B I M N O Q W Eri 22 περὶτὰφαινόμενα θαυματστικῶς T W 23 πρὸς αὐτὸν om. Q Eri ποδαπὰἔργα καὶ ποδαπαὶοἰκοδομαίN 25 ὑποδεικνύει N 26 παρὰ] περὶQ καιρὸν τοῦπάθους D G L P S X 27 ἐπ᾽ αὐτῷἄδικον N 28 μὲν om. B αὐτοῦN 29 ὑπερθέσθαι δὲ] ὑπὲρ ἑαυτῶν δὲθέσθαι M

31 τοσοῦτο M Q ἔλθοι G L P S X μακαρισμὸν I : μακάριον M ἡγεῖσθαι] εἶναι N γενόμενον] ita Æ B D G I M N O P S T W X Ald Forb : γεννώμενον R Mign

32 τεκνοφαγίαν O Q προεμύνησεν B (non ß) : ἐμήνυσεν N ἄγος] ἄγονος L : ἄγονον M μακαρισθήσεται L : μακαρίζεσθαι Æ

truth regarding the resurrection the trustworthiness of the herald of this. Now the faith in what is said derives its certainty from the outcomes of the other things predicted. Since the Holy Scripture delivers many and various statements, it is possible, by reviewing how the rest of the utterances stand regarding falsehood and truth, to understand, in the light of them, the doctrine concerning the resurrection. For if in other matters the statements are proved to be false and to have failed being true, then certainly neither is this outside falsehood; but if all the others have experience to vouch for their truth, it would be consistent to deem as true, on their account, the prediction concerning the resurrection also. Therefore, let us recall one or two of the other predictions made and compare the outcome with the things foretold, so that we may know, through them, whether the idea of the resurrection points to the truth.

[25.3] Who does not know how the people of Israel ﬂourished of old, raised up against all the power of the world? Or of what kind were the palaces in the city of Jerusalem? Of what kind were the walls, the towers, the majestic structure of the Temple? Things deemed worthy of admiration even by the disciples of the Lord, so that they expected the Lord to take notice of them, being disposed to wonder at what was seen, as the Gospel narrative clearly shows, when they said to him: What works and what buildings!⁸⁷ But he indicates to those who wondered at the present state of things the future desolation of the place and the disappearance of that beauty, saying that after a little while nothing of what was seen would be left. And again, at the time of the Passion, the women following him lamented the unjust sentence against him (for they could not yet see the economy of what was happening); but he bids them to be silent regarding the things done to him, for it does not deserve their tears, but to reserve their wailing and lamentations for the true time of tears, when the city should be compassed by besiegers, and their suffering reach so great a strait that they should consider him blessed who had not come into existence; in this he also denounced beforehand the abomination of eating children, saying that in those days the womb should be blessed which never bore.⁸⁸ Where then are those palaces? Where is the Temple? Where are the walls?

Where are the defences of the towers? Where is the power of the Israelites? Were

⁸⁷ Cf. Mark 13:1.

⁸⁸ Cf. Luke 23:27–9.

ἡμέρας ἐκείνας τὴν γαστέρα τὴν ἄγονον. Ποῦτοίνυν ἐκεῖνα τὰβασίλεια; ποῦτὸ ἱερόν; ποῦτὰτείχη; ποῦτῶν πύργων αἱπροβολαί; ποῦδὲἡτῶν Ἰσραηλιτῶν δυναστεία; [C] οὐχ οἱμὲν κατὰπᾶσαν μικροῦδεῖν τὴν οἰκουμένην ἄλλος ἀλλαχῆ διεσπάρησαν; τῇ δὲ τούτων καταστροφῇ συνηρειπώθη καὶ τὰ βασίλεια; [25.4] Δοκεῖγάρ μοι ταῦτα καὶτὰτοιαῦτα προμηνῦσαι ὁΚύριος, οὐτῶν πραγμάτων χάριν—τίγὰρ τοσοῦτον ἦν τοῖς ἀκούουσι κέρδος τῶν πάντως ἐκβησομένων ἡπρόρρησις; ἔγνωσαν γὰρ ἂν τῇπείρᾳ, καὶμὴπρομαθόντες τὸ γενησόμενον—ἀλλ᾽ὥστε διὰτούτων αὐτοῖς καὶτὴν περὶτῶν μειζόνων πίστιν εἰς ἀκολουθίαν ἐλθεῖν· ἡγὰρ ἐν τούτοις διὰτῶν ἔργων μαρτυρία, καὶτῆς ἐν ἐκείνοις ἀληθείας ἐστὶν ἀπόδειξις.

[25.5] [D] Ὥσπερ γὰρ εἴτινος γεωργοῦτὴν τῶν σπερμάτων ὑφηγουμένου δύναμιν, ἀπιστεῖν συμβῇτὸν γεωργίας ἀπείρατον, αὐτάρκης ἂν εἰς ἀπόδειξιν τῆς ἀληθείας ἦν τῷγεηπόνῳἐν ἑνὶσπέρματι τῶν ἐν τῷμεδίμνῳκειμένων δείξαντι τὴν δύναμιν, καὶ περὶτῶν λοιπῶν ἐγγυᾶσθαι· ὁγὰρ ἰδὼν τὸν ἕνα πυρὸν ἢτὴν κριθὴν ἢὅτι περ ἂν ἐν τῷπληρώματι τοῦμεδίμνου τύχῃ, μετὰτὸκαταβληθῆναι τῇβώλῳστάχυν γενόμενον, οὐκέτ᾽ἂν διὰτοῦἑνὸς οὐδὲπερὶτῶν λοιπῶν ἀπιστήσειεν· οὕτως ἱκανή μοι δοκεῖπρὸς μαρτυρίαν εἶναι τοῦκατὰτὴν ἀνάστασιν μυστηρίου, ἡτοῖς λοιποῖς τῶν εἰρημένων συνομολογουμένη ἀλήθεια. [25.6] Μᾶλλον δὲκαὶαὐτῆς τῆς ἀναστάσεως ἡ[217] πεῖρα, ἣν οὐδιὰλόγων τοσοῦτον ὅσον δι᾽αὐτῶν τῶν ἔργων ἐδιδάχθημεν. Ἐπειδὴγὰρ μέγα καὶὑπὲρ πίστιν ἦν τὸκατὰτὴν ἀνάστασιν θαῦμα, διὰτῶν κατωτέρων τῆς θαυματοποιΐας ἀρξάμενος ἠρέμα πως τὴν πίστιν ἡμῶν προσεθίζει τοῖς μείζοσι.

[25.7] Καθάπερ γάρ τις μήτηρ καταλλήλως τιθηνουμένη τὸνήπιον, τέως μὲν ἁπαλῷτε καὶὑγρῷτῷστόματι τὸγάλα διὰτῆς θηλῆς ἐντίθησιν· ὀδοντοφυοῦντι

34 προβολαί] περιβολαὶN δὲom. B N τῶν ἰσραηλιτῶν ἡM N 35 οἱ] ὁN μικροῦom. N δεῖν om.

B N ἀλλαχοῦM 36 καταστροφῇ] καταστροφῇμικροῦI συνηριπώθη B D L O Spc T : συνηρηπώθη N : συνηρριπώθη Rpc2 : συνηρρειπώθη Sac : συνερριπώθη G P Smg W X : συνεριπώθη Q S2mg : συνερρυπώθη M καὶom. N 37 μοι γὰρ N R 38 τοσοῦτον om. I O τοῖς ἀκούουσι ἦν I O πάντων X 39 ἐκβησομένων] ἐκβήσεσθαι μελλόντων N γὰρ om. I W προμαθόντες] μαθόντες R 40 γεννησόμενον Q : ἐκβησόμενον B ἀλλ᾽ὥστε] ἄλλως τε L καὶδιὰτούτων αὐτοῖς N αὐτοῖς] αὐτοὺς I τὴν περὶτῶν μειζόνων πίστιν εἰς] εἰς τῆν περὶτῆς τῶν μειζόνων πίστεως I πίστιν om.

M 41 ἐλθεῖν] ἐλθεῖν ἀλήθειαν M διὰτῶν ἔργων om. M 42 ἀληθείας] ἀκολουθίας D E R2mg

συμβῇ] συμβαίη M : συνέβη Q Sac τὸν] τὸν τῆς Mign ἀπείραστον M : ἁπείρητον B αὔταρκες Æ

B I L M N O Q S

L 45 ἐν¹ om. N S κειμένων] ἐγκειμένων N δείξαντι om. D G P X 46 πυρὸν] πυρὸν καὶτὴν ὀλύραν T τὴν] ita Æ B D G I M N O P Q R T X Forb : τὴν μίαν S W Ald Mign περ] ὅπερ Æ B I T : οὗπερ N 47 τύχῃ] τύχοι L M P R καταβληθῆναι] ita Æ B D G I M N O P R T W X Forb : ἐγκαταβληθῆναι

S Ald Mign βόλῳG Nac (ω sup. l.) Pac Q W : culmo Eri 48 γινόμενον I οὐκέτ᾽] ita Æ B D I L M O P Q R S X Forb : οὐκ G : οὐκέτι W Ald Mign

B 51 ἣν] ἦν G L P X διὰτῶν ἔργων αὐτῶν Æ B I M N O Q R T W 53 κατωτέρω G L P S X 53–4 προσεθίζει τὴν πίστιν ἡμῶν D G L P S X 54 προσερεθίζει M : προεθίζει T : nutribat Eri

55 καθάπερ] καὶκαθάπερ Æ γάρ om. Æ B N τιθηνουμένη] lactans Dion Eri τέως] ἕως B L 56 τε om. D τὸ om. D² ἐντίθησιν] ἐνίησιν Q

they not scattered in different places over almost all the world; and in their overthrow the palaces also brought to ruin? [25.4] For it seems to me that the Lord forewarned these things and others like them not for the sake of the matters themselves—for what great advantage to the hearers was the prediction of what was certainly going to happen? They would have known by experience, even if they had not previously learnt of what would come—but in order that by these means faith might also follow concerning more important matters; for the testimony through events in the former cases is also a proof of the truth in the latter.

[25.5] For just as if a farmer were explaining the power of seeds and it were to happen that someone inexperienced in farming should disbelieve him, it would be sufﬁcient for proof of the truth of the matter for the agriculturist to show him the power in one seed of those lying in the bushel and give this as a pledge for the rest. For one who saw the single grain of wheat or barley, or whatever should be in the plenitude of the bushel, after being cast into the clod of earth, become an ear, by means of the one would no longer disbelieve concerning the others.⁸⁹ So also, the truth acknowledged regarding the other statements seems to me to be sufﬁcient for evidence of the mystery of the resurrection. [25.6] Still more is this the case with the experience of resurrection itself, which we have been taught not so much by words as by events themselves.

Since the marvel of resurrection was great and beyond belief, beginning gradually by lesser instances of his miraculous power, he accustoms our faith, as it were, for the greater instances.

[25.7] Just as a mother, nursing her babe appropriately, supplies milk by her breast to its mouth while still tender and soft; and when it begins to have teeth and to grow she introduces bread, not hard or such as it cannot chew, so that the tender and unpractised gums may not be chafed by rough food, but softening it with her own teeth, she makes it commensurate to and appropriate for the ability of the eater; and then as its ability increases by growth she gradually leads on the ⁸⁹ Cf. Gregory of Nyssa, An. et res. 10.102–6 (Spira, 120.2–121.4).

δὲἤδη καὶαὐξανομένῳπροσάγει τὸν ἄρτον, οὐτραχύν τε καὶἀκατέργαστον, ὡς ἂν μὴπεριξανθείη τῷσκληρῷτῆς τροφῆς τὸτῶν οὔλων ἁπαλόν τε καὶἀγύμναστον, ἀλλὰτοῖς ἰδίοις ὀδοῦσι καταλεάνασα, σύμμετρόν τε καὶκατάλληλον τῇδυνάμει τοῦ προσφερομένου ἐποίησεν· εἶτα κατὰπροσθήκην τῆς δυνάμεως ἐπιδιδούσης, προσεθισθὲν τοῖς ἁπαλωτέροις ἠρέμα τὸνήπιον [B] προσάγει τῇστερεωτέρᾳ τροφῇ· οὕτω τὴν ἀνθρωπίνην μικροψυχίαν ὁΚύριος, οἷόν τι νήπιον ἀτελὲς διὰτῶν θαυμάτων τρέφων καὶτιθηνούμενος, πρῶτον μὲν ἐν ἀπεγνωσμένῃνόσῳτὴν τῆς ἀναστάσεως προοιμιάζεται δύναμιν, ὃμέγα μὲν ἦν τῷκατορθώματι, οὐμὴν τοιοῦτον οἷον ἀπιστεῖσθαι λεγόμενον· ἐπιτιμήσας γὰρ τῷπυρετῷσφοδρῶς τὴν πενθερὰν τοῦ Σίμωνος καταφλέγοντι, τοσαύτην ἐποίησε τοῦ κακοῦ τὴν μετάστασιν, ὡς πρὸς τὸδιακονεῖν τοῖς παροῦσιν ἐνισχύσαι τὴν ἤδη τεθνήξεσθαι προσδοκωμένην.

[25.8] Εἴτα μικρόν τι τῇδυνάμει προστίθησι, καὶτοῦβασιλικοῦτὸν υἱὸν ἐν ὁμολογουμένῳκινδύνῳκείμενον (οὕτω γάρ φησιν ἡἱστορία, ὅτι ἤμελλε τελευτᾶν, τοῦπατρὸς βοῶντος, κατάβηθι πρὶν ἀποθανεῖν τὸπαιδίον) ἐνεργεῖπάλιν τοῦ τεθνήξεσθαι πεπιστευμένου [C] τὴν ἀνάστασιν· ἐν μείζονι τῇδυνάμει τὸθαῦμα κατεργασάμενος, τῷ μηδὲ πλησιάσαι τῷ τόπῳ, ἀλλὰ πόρρωθεν τῇ τοῦ προστάγματος ἰσχύϊ τὴν ζωὴν ἀποστεῖλαι.

[25.9] Πάλιν δι᾽ἀκολουθίας τοῖς ὑψηλοτέροις ἐπαναβαίνει θαύμασι. Πρὸς γὰρ τὴν παῖδα τοῦἀρχισυναγώγου ὁρμήσας, ἑκὼν ἔδωκε τῇὁδοιπορίᾳσχολὴν, τὴν ἴασιν τῆς αἱμορροΐας δημοσιεύων λαθοῦσαν, ὡς ἂν ἐν τῷχρόνῳτούτῳκατακρατήσειε τῆς νοσούσης ὁθάνατος. Ἄρτι τοίνυν τῆς ψυχῆς χωρισθείσης τοῦσώματος, καὶ θορυβουμένων ἐν τῇγοερᾷκραυγῇτῶν ἐπικωκυόντων τῷπάθει, καθάπερ ἐξ ὕπνου τῷπροστακτικῷλόγῳδιανίστησι πάλιν πρὸς τὴν ζωὴν τὸκοράσιον, ὁδῷ τινι καὶἀκολουθίᾳπρὸς τὸμεῖζον ἀναλαμβάνων τὴν ἀνθρωπίνην ἀσθένειαν.

[25.10] [D] Εἶτ᾽ἐπὶτούτοις ὑπερβαίνει τῷθαύματι, καὶδι᾽ὑψηλοτέρας δυνάμεως ὁδοποιεῖτοῖς ἀνθρώποις τὴν περὶτῆς ἀναστάσεως πίστιν. Νάϊν τινὰπόλιν κατὰτὴν

57 ἤδη om. D G L P S X τε om. Æ B N Q R 59–60 τοῦπροσφερομένου] τὸν προσφερόμενον I : parvuli cibum Dion : oblati (uidelicet panis) Eri

60 εἶτα] εἶτα καὶT προσθήκην] τὴν προσθήκην N 61 προσεθισθὲν] προεθισθὲν Æ : προσεθισθὲν τι I : additum Eri

61–2 τῷνιπίῳπροσάγει τὴν στερεωτέραν τροφὴν I 61 στερροτέρᾳD M 62 οὕτως Æ M W μακροψυχίαν W 63 καὶ τιθηνούμενος] lactansque Eri 63–4 ἐν—δύναμιν] in incognitam resurrectionis paulisper praecedit uirtutem Eri 63 ἐν om. Æ ἀπεγνωσμένῳνοσήματι M 64 ἦν τῷκατορθώματι] ἐν τῷ κατορθώματι ἦν N 65 οἷον] ὥστε R 67 διακονῆσαι I ἐνισχῦσαι G M P R W : ἐνίσχυσε T 67–8 προσδοκωμένην τεθνήξεσθαι Ald Mign 68 προσδοκωμένην om. Rac 69 προστίθησι om. B υἱὸν] υἱὸν ἰασάμενος N Q 70 κείμενον] κείμενον σώζει Q Dion οὕτως Æ G P X ἤμελλε] ita Æ ß D G M N P T W X Forb : ἔμελλε O S Ald Mign 71 βοῶντος] καταβοῶντος N παιδίον] παιδίον μου D G L P S W X 71–3 ἐνεργεῖ—κατεργασάμενος] operatur iterum in credito quod moriturus esset maiori resurrectionis miraculum perﬁciens Eri

72 πεπιστευμένου] πιστευομένου I : προσδοκωμένου D M (επιστευ sup. l.) : πιστευομένου προσδοκωμένου L 73 κατεργαζόμενος N T 74 πράγματος X 75 δι᾽] διὰ B ἐπαναβαίνει] ἐπιβαίνει D G L P R² S X : προσβαίνει O

76 ἀρχισυναγώγου] ἀρχισυναγώγου αὐτὸς Q : principis Dion : centurionis Eri 77 αἱμορρούσης N Rac? : αἱμορροούσης Q λαθοῦσαν] λανθάνουσαν

Æ B I N O R T W

78 ἄρτι—σώματος om. W τῆς ψυχῆς om. N 79 ἐν] ἐπὶS ἐπικωκυόντων] prohibentibus Eri 80 προσταγματικῷI N O Rac τὴν om. D 82 εἶτα Æ G I L N O P S X δι᾽] διὰ W 83 ναεὶν M : ναΐμ G P κατὰ] κατὰτὰN

babe, accustomed to tender food, to more solid nourishment; so also the Lord, fostering and nursing through miracles the human weakness of soul, as some babe not fully grown, ﬁrst makes a prelude of the power of the resurrection by the case of a desperate disease, which prelude, though great in achievement, yet was not such that the report of it would be disbelieved: for by rebuking the fever which was ﬁercely consuming the mother-in-law of Simon, he effected such a great removal of the evil so as to enable her, who was already expecting to approach death, to minister to those present.⁹⁰ [25.8] Next he makes a slight addition to the power, and when the nobleman's son lay in acknowledged danger (for so the narrative says, that he was about to die, as his father cried, come down, before the child dies⁹¹), he again effects the resurrection of one believed about to die; accomplishing the miracle with greater power in that he did not even approach the place, but sent life from afar off by the force of his command.

[25.9] Again, in what follows he ascends to higher wonders. For having set out to the daughter of the ruler of the synagogue, he voluntarily made a pause on the journey, making public the hidden cure of the woman with an issue of blood, that in this period death might overcome the sick girl. When, then, her soul had been separated from the body, and those lamenting over the sickness were making a tumult with their mournful cries, he raises the maiden to life again, as if from sleep, by his word of command, leading on human weakness, by a sort of path and sequence, towards greater things.

[25.10] Next, he surpasses these acts with a miracle, and by a more exalted act of power he guides human beings to faith in the resurrection. Scripture tells of a ⁹⁰ Luke 4:38–9. For Chapter 25.7–12, see Gregory of Nyssa, An. et res. 10.30–3 (Spira, 104.7–105.2).

⁹¹ John 4:49.

Ἰουδαίαν ἱστορεῖἡγραφή· παῖς ἦν ἐν ταύτῃμονογενὴς χήρᾳτινὶ, οὐκέτι τοιοῦτος παῖς οἷος ἐν μειρακίοις εἶναι, ἀλλ᾽ἤδη ἐκ παίδων εἰς ἄνδρας τελῶν. Νεανίαν αὐτὸν ὀνομάζει ὁλόγος. Πολλὰδι᾽ὀλίγων διηγεῖται ἡἱστορία· θρῆνος ἄντικρύς ἐστι τὸ διήγημα· χήρα, φησὶν, ἦν τοῦτεθνηκότος ἡμήτηρ· ὁρᾷς τὸβάρος τῆς συμφορᾶς, πῶς ἐν ὀλίγῳτὸπάθος ὁλόγος ἐξετραγῴδησε; [220] τίγάρ ἐστι τὸλεγόμενον; ὅτι οὐκ ἦν αὐτῇπαιδοποιΐας ἐλπὶς, τὴν ἐπὶτῷἐκλείποντι συμφορὰν θεραπεύουσα· χήρα γὰρ ἡ γυνή· οὐκ εἶχε πρὸς ἕτερον ἀντὶτοῦκατοιχομένου βλέπειν· μονογενὴς γὰρ ὁτόκος· ὅσον δὲτὸἐπὶτούτῳκακὸν, παντὶῥᾴδιον συνιδεῖν τῷμὴἀπεξενωμένῳτῆς φύσεως· μόνον ἐν ὠδῖσιν ἐκεῖνον ἐγνώρισε, μόνον ταῖς θηλαῖς ἐτιθηνήσατο· μόνος αὐτῇ φαιδρὰν ἐποίει τὴν τράπεζαν, μόνος ἦν τῆς κατὰτὸν οἶκον φαιδρότητος ὑπόθεσις, παίζων, σπουδάζων, ἀσκούμενος, φαιδρυνόμενος, ἐν προόδοις, ἐν παλαίστραις, ἐν συλλόγοις νεότητος· πᾶν ὅτι μητρὸς ὀφθαλμοῖς γλυκύτε καὶτίμιον μόνος ἐκεῖνος ἦν, ἤδη τοῦγάμου τὴν ὥραν ἄγων, ὁτοῦγένους ὅρπηξ, ὁτῆς διαδοχῆς κλάδος, ἡ βακτηρία τοῦγήρως. Ἀλλὰκαὶἡτῆς ἡλικίας προσθήκη [B] ἄλλος θρῆνος ἦν· ὁ γὰρ νεανίαν εἰπὼν, τὸἄνθος εἶπε τῆς μαρανθείσης ὥρας, ἄρτι τοῖς ἰούλοις ὑποχλοάζοντα, οὔπω τοῦπώγωνος διὰβάθους ὑποπιμπλάμενον, ἔτι τῷκάλλει τῶν παρειῶν ὑποστίλβοντα. Τίτοίνυν πάσχειν εἰκὸς ἐπ᾽αὐτῷτὴν μητέρα; οἱονεὶ πυρὶτοῖς σπλάγχνοις ἐγκαταφλέγεσθαι; ὡς πικρῶς ἐπ᾽αὐτῷπαρατείνειν τὸν θρῆνον, περιπλεκομένην προκειμένῳτῷπτώματι, ὡς μὴἂν ἐπισπεῦσαι τῷνεκρῷ τὴν κηδείαν ἀλλ᾽ἐμφορεῖσθαι τοῦπάθους, ἐπιπλεῖστον αὐτῷτοὺς ὀδυρμοὺς παρατείνουσαν· οὐδὲτοῦτο παρῆκεν ὁλόγος· ἰδὼν γὰρ αὐτὴν ὁἸησοῦς, φησὶν, ἐσπλαγχνίσθη, καὶπροσελθὼν ἥψατο τῆς σοροῦ, οἱδὲβαστάζοντες ἔστησαν· καὶ λέγει τῷνεκρῷ, νεανίσκε, σοὶλέγω, ἐγέρθητι, [C] καὶπαρέδωκεν αὐτὸν τῇμητρὶ αὐτοῦζῶντα. Ἤδη τοίνυν οὐκ ἐν ὀλίγῳδιαστήματι τοῦνεκροῦγεγενημένου, καὶ ὅσον οὐδέπω ἐναποτεθέντος τῷτάφῳ, γίνεται παρὰτοῦΚυρίου τὸμὲν θαῦμα μεῖζον, τὸδὲπρόσταγμα ἶσον.

84 ἐν ταύτῃ] ἐν αὐτῇQ R : ἐνταῦθα N T τινὶ] τινὶὢν D G P T X : τινὶὧν Q 85 παῖς om. N οἶος] ὡς M ἄνδρα D G L P S X αὐτὸν] γὰρ αὐτὸν O : τὸν τοιοῦτον M 86 ἄντικρύς] oppositus Eri 87 ἡom.

Q 88 ὁλόγος om. M N Q R Dion Eri ἐτραγώδησε R λεγόμενον] dicitur unicus Eri

κατοιχομένου] κατοιχουμένου W : ἀποιχομένου L ὁτόκος] ipse Eri 91 ῥᾳδίως Q ἀποξενομένῳ G P X : ἀπεξενομένῳQ 92 ὠδίσιν P R X ἐγνώρισε ἐκεῖνον B μόνον] μόνον ἐν L ἐτιθηνάσατο W 93 ἐποίει τὴν Xpc2 ἐποιεῖτο Æ B O : ἐποιεῖI τὴν οἰκίαν R ὑπόθεσις] ita Æ B D G I L P S X Forb : ἡὑπόθεσις O W Ald Mign 94 σπουδάζων παίζων T σπουδάζων] σπεύδων N φαιδρυνόμενος om.

N παλλίστραις N 95 τι] τι ἐν N ὀφθαλμοῖν Ald Mign 96 τῆς διαδοχῆς ὁN 97 γήρως] γήρους Ald Mign ἡλικίας] ἀληθείας M ἦν] ἐστιν I M N O : ἐστὶν Æ B R T 98 εἶπε] εἶπε τῆς ἡλικίας οὔπω T² 99 ὑποχνοάζοντα Æ B C Smg διὰβάθους om. D ὑποπιπλάμενον D² : ὑποπιμπλάμενου N² 100 παριῶν N Q πάσχειν] post εἰκὸς pon. M : post μητέρα L εἰκὸς] εἰκὸς ἦν Ald Mign οἱονεὶ] οἵῳÆ B I M N O Q R T W 101 τοῖς σπλάγχνοις] τὰτῶν σπλάγχνῶν W ἐγκαταφλέγεσθαι] ἐγκατακαίεσθαι M

θρῆνον] θρῆνον καὶ R περιπλεκομένην] περιτηκομένον Æ B C I M N Q Rac T Dion : περιτηκομένην O ἂν] ἐὰν B : ἐᾶν Æ ß I M R S T ἐπισπεῦσαι] πιστεῦσαι T 103 αὐτῷ] αὐτῇN 104 παρατείνουσαν] ἐπιτείνουσαν L παρῆκεν ὁλόγος] πεποίηκεν ὁλέγων B² αὐτὴν ὁἰησοῦς φησὶν] αὐτὴν φησὶν ὁἰησοῦς D G I L P O R S X : φησὶν αὐτὴν ὁκύριος Æ : αὐτὴν φησὶν M : αὐτὴν φησὶν ὁκύριος ἰησοῦς Q : αὐτὴν φησιν ὁκύριος Dion φησὶν om. B 105 βαστάσαντες Ald Mign 106 νεανίσκε] νεανία W Ald Mign σοι λέγω νεανίσκε B D G L P S X 106–7 αὐτοῦζῶντα τῇμητρὶN 107 αὐτοῦom. Æ B M N R T W τοῦνεκροῦοὐκ ἐν ὀλίγῳ διαστήματι B ἐν om. N νεκροῦom. T γενομένου T 108 οὔπω Æ M N παρὰτοῦ] παρ᾽αὐτοῦ Ald Mign 109 πρόσταγμα] πρᾶγμα Spcmg ἴσον I M N P S X

certain city called Nain in Judaea; a certain widow there had an only child, no longer such a child as to be among boys but already passing from childhood to adulthood: the narrative calls him a young man.⁹² The story describes a lot through a few words: the tale is a clear lamentation. It says the mother of the dead man was a widow. Do you see the weight of her misfortune, how the text sets out in a few words the tragedy of her suffering? For what does the word mean?

That she had no more hope of childbearing, to heal the misfortune of his passing; for the woman was a widow, not able to look to another instead of him who had departed, for he was her only child. And how great an evil is this anyone may easily see who is not utterly estranged from nature. Him alone she had known in travail; him alone she had nursed at her breast; he alone made her table cheerful; he alone was the reason for brightness in her home, playing, studying, learning, beaming, in processions, in sports, in gatherings of youths; he alone was everything that is sweet and precious in a mother's eyes; now, arriving at the age of marriage, he was the scion of her stock, the shoot of its succession, the staff of her old age. Moreover, even the additional details of his time of life are another lament. Describing him as a young man, speaks of the ﬂower of his faded beauty, as just producing the ﬁrst growth of a beard, not yet with a full, thick beard, but still shining with the beauty of his cheeks. What, then, did his mother likely suffer for him? How would her heart be consumed, as it were, with ﬁre? How bitterly would she prolong her lament over him, embracing the corpse lying before her, extending her lamentation for him as far as possible, so as not to hasten the funeral of the dead, but to be ﬁlled with sorrow! Nor does the narrative pass this by: for Jesus seeing her, it says, had compassion; and he came and touched the bier; and the bearers stood still; and he said to the one dead 'Young man, I say to you arise', and he delivered him alive to his mother. There was not then but a short time since he had become dead, but was rather all but laid in the tomb; the miracle wrought by the Lord is greater, but the command the same.

⁹² Cf. Luke 7:11–17.

[25.11] Ἔτι πρὸς τὸὑψηλότερον ἡθαυματοποιΐα προέρχεται, ὡς ἂν μᾶλλον προσεγγίσειε τὰφαινόμενα τῷἀπιστουμένῳπερὶτὴν ἀνάστασιν θαύματι. [D]

Ἀσθενεῖτις τῶν συνήθων τῷΚυρίῳκαὶφίλων· Λάζαρος ὄνομα τῷἀσθενοῦντι· καὶπαραιτεῖται ὁΚύριος τὴν τοῦφίλου ἐπίσκεψιν, πόρρω τοῦνοσοῦντος γενόμενος, ὡς ἂν εὕροι χώραν καὶδύναμιν ἐν τῇτῆς Ζωῆς ἀπουσίᾳτὸἴδιον ἐργάσασθαι διὰτῆς νόσου ὁθάνατος· μηνύει τοῖς μαθηταῖς ὁΚύριος κατὰτὴν Γαλιλαίαν τὸπερὶτὸν

Λάζαρον πάθος· ἀλλὰκαὶτὴν πρὸς αὐτὸν ὁρμὴν, ἐφ᾽ᾧτε διαναστῆσαι τὸν κείμενον· περιδεεῖς δὲἦσαν ἐκεῖνοι διὰτὴν τῶν Ἰουδαίων ὠμότητα, χαλεπὸν καὶκινδυνῶδες ποιούμενοι τὸπάλιν ἐπὶτῆς Ἰουδαίας ἐν μέσῳτῶν φονώντων γενέσθαι· καὶδιὰ τοῦτο μέλλοντες καὶἀναβαλλόμενοι, χρόνῳποιοῦνται τὴν ἀπὸτῆς Γαλιλαίας ἐπάνοδον· κατεκράτει γὰρ ἡἐξουσία, καὶἤγοντο παρὰτοῦΚυρίου οἱμαθηταὶ, οἱονεὶτὰπροτέλεια τῆς καθολικῆς ἀναστάσεως ἐν Βηθανίᾳμυηθησόμενοι.

Τέσσαρες ἦσαν ἤδη μετὰτὸπάθος αἱ[221] ἡμέραι· πάντα πεπλήρωτο τῷ κατοιχομένῳτὰνομιζόμενα· τάφῳκατεκρύβη τὸσῶμα· ἐξῳδήκει κατὰτὸεἰκὸς ἤδη καὶπρὸς διαφθορὰν διελύετο, μυδῶντος ἐν τῷεὐρῶτι τῆς γῆς καὶδιαπίπτοντος ὑπ᾽ἀνάγκης τοῦσώματος· φευκτὸν ἦν τὸπρᾶγμα, βιαζομένης τῆς φύσεως τὸ διαλυθὲν εἰς δυσωδίαν ἀποδιδόναι πάλιν τῷζῇν. Τότε τὸἀπιστούμενον τῆς καθολικῆς ἀναστάσεως ἔργον δι᾽ἐναργεστέρου τοῦθαύματος εἰς ἀπόδειξιν ἄγεται· οὐδὲγὰρ ἐκ νόσου τις ἀνίσταται χαλεπῆς, οὐδὲπρὸς ταῖς τελευταίαις ὢν ἀναπνοαῖς εἰς τὴν ζωὴν ἐπανάγεται, οὐδὲπαιδίον ἀρτιθανὲς ζωοποιεῖται, οὐδὲμέλλων τῷτάφῳ προσάγεσθαι νεανίας πάλιν ἐκ τῆς σοροῦἀναλύεται· ἀλλ᾽ἀνὴρ τῶν ἐξώρων, νεκρὸς, ἕωλος, ἐξῳδηκὼς, ἤδη καὶλελυμένος, ὡς μηδὲτοῖς ἐπιτηδείοις ἀνεκτὸν εἶναι τὸ προσεγγίσαι [B] τῷτάφῳτὸν Κύριον διὰτὴν ἐγκειμένην ἀηδίαν τοῦδιαπεπτωκότος σώματος, μιᾷκλήσει ζωοποιηθεὶς πιστοῦται τὸκήρυγμα τῆς ἀναστάσεως, τουτέστι

111 προσεγγίζοιεν W 112 ἀσθενεῖ] ἡἀσθενείQ : ἠσθένει Ald Mign συνήθει B τοῦκυρίου D G P X καὶom. D G L P S X 114 εὕρῃM ἀπἐργάσεσθαι O : ἐργάζεσθαι W Ald Mign 115 γαλιλαῖαν N 116 ὁρμὴν] ὁρμὴν ποιεῖται R τε om. I διαναστῆναι B 117 περιδεεῖς δὲἦσαν ἐκεῖνοι] undique uero illi conuenerant Eri δὲom. B D G M P Q X 118 ποιούμενοι] ἡγούμενοι R ἐπὶτῆς ἰουδαίας om.

119 τοῦτο] τούτων W ἀναβαλλόμενοι] ἀναβαλλόμενοι οὐR² T χρόνῳποιοῦντα] ita R² W Ald Mign Forb : χρονοποιοῦνται B D G I O P Rmg X : χρονοποιοῦσι

M 120 κατεκράτει] ita Æ B D G I L P Q R S T W X Ald Forb : κατ᾽ἐκράτει N : κατεκρατήθη M : κατεκράθῃMign παρὰ] ὑπὸM R οἱμαθηταὶπαρὰτοῦκυρίου R 121 πρωτόλεια I P² Rac : πρωτέλεια R² μυηθησόμενοι] discituri Eri 122 ἤδη ἦσαν R ἤδη om. B T αἱom. D L R πεπλήρωτο] ἀπεπλήρωτο D G P X : πεπλήρωται M 123 τὸσῶμα om. B ἐξῳδήκει κατὰτὸεἰκὸς] exterius quantum consequens erat apparet Eri 124 πρὸς] εἰς B διαφθορὰν] φθορὰν D G I L O P S X διελέλυτο G P S X 125 ὑπ'] ὑπὸÆ ß N R W : ὑπὸτῆς M φευκτέον Æ B O Q T

ἐνεργεστέρου ß G M P S T W X Ald 128 οὐδὲ] οὐÆ B I M N O Q R T W τις] τινὸς N ἀνίσταται] ἀπανίσταται Æ B I O χαλαιπῆς W 129 μέλλων] ὁμέλλων B 130–1 ἀνὴρ—ἐξῳδηκὼς] uir praematurus putrescens atque deﬂuens Dion : uir extra quod consequens erat transiens Eri

130 τῶν ἐξώρων] ἔξωρος I νεκρὸς om. M 131 ἕωλος] αἴολος N : om. M ἐξοιδηκὼς G N Rac X : ἐξωδικὼς Q ἤδη καὶλελυμένος om. I λελυμένος] διαλελυμένος Æ εἶναι] εἶναι συγχωρῆσαι Æ R 131–2 τὸπροσεγγίσαι] ita Æ B I M N O Q R S² T W Forb : πρὸς τὸἐγγίσαι G L P Sac X : προσεγγίσαι Ald

Mign

[25.11] His wonder-working proceeds to a still more exalted act, that the phenomena may more closely approach the doubted miracle concerning the resurrection. One of the Lord's companions and friends is ill; Lazarus is the sick man's name; and the Lord declines visiting his friend, being far away from the sick man, that in the absence of the Life, death might ﬁnd room and power to do his own work through the disease.⁹³ In Galilee the Lord informs his disciples of the suffering of Lazarus, but also of his own setting out to him, to raise up the one laid low. They were very afraid on account of the cruelty of the Jews, thinking it a difﬁcult and dangerous matter to be again in Judaea, in the midst of those seeking to kill him. And thus, tarrying and delaying, they in time made their return from Galilee, for his authority prevailed; and the disciples were led by the Lord to be initiated in Bethany in the preliminary mysteries, as it were, of the general resurrection. Four days had already passed since the calamity; all the customary rites had been performed for the departed; the body was hidden in the tomb—it was probably already swollen and dissolving into corruption, as the body mouldered in the dank earth and necessarily decomposed. It would be a repulsive thing were nature compelled to bring back to life what was already dissolving into a foul smell. Then the doubted work of the general resurrection is brought to proof by a more manifest miracle: someone is not raised from severe sickness, nor brought back to life when at the very last breath, nor is a child just dead brought to life, nor a young man about to be taken to the tomb released from his bier, but a man past the prime of life—a corpse, rotten, swollen, and already decomposed, so that not even his close friends could bear for the Lord to draw near the tomb because of the odiousness of the body lying there—being brought to life by a single call: this

⁹³ Cf. John 11.

τὸἐπὶτοῦκοινοῦπροσδοκώμενον, ὃἐπὶμέρους τῇπείρᾳἐμάθομεν· καθάπερ γὰρ ἐν τῇτοῦπαντὸς ἀναστοιχειώσει, φησὶν ὁἀπόστολος, αὐτὸν καταβήσεσθαι τὸν Κύριον ἐν κελεύσματι, ἐν φωνῇἀρχαγγέλου, καὶδιὰσάλπιγγος εἰς ἀφθαρσίαν τοὺς νεκροὺς διαναστήσειν· οὕτω καὶνῦν οἷόν τινα ὕπνον τὸν θάνατον τῇφωνῇτοῦπροστάγματος ὁἐν τῷτάφῳἀποσεισάμενος, καὶἀποτινάξας ἑαυτοῦτὴν ἐπιγενομένην διαφθορὰν τῇνεκρότητι, ἄρτιος καὶσῶος τοῦτάφου ἐξάλλεται, μηδὲτῷδεσμῷτῶν περὶτοὺς πόδας καὶτὰς χεῖρας κειριῶν κωλυθεὶς πρὸς τὴν ἔξοδον.

[25.12] [C] Ἆρα μικρὰταῦτα πρὸς πίστιν τῆς τῶν νεκρῶν ἀναστάσεως; ἢζητεῖς καὶδι᾽ἑτέρων βεβαιωθῆναίσοι τὴν περὶτούτου κρίσιν; ἀλλάμοι δοκεῖμὴμάτην τοῖς κατὰΚαπερναοὺμ εἰρηκέναι, ὡς ἐκ προσώπου τῶν ἀνθρώπων ὁΚύριος τοῦτο πρὸς ἑαυτὸν λέγων· πάντως ἐρεῖτέμοι τὴν παραβολὴν ταύτην, ἰατρὲ, θεράπευσον σεαυτόν· ἔδει γὰρ ἐν ἑτέροις σώμασι προσεθίσαντα τοὺς ἀνθρώπους τῷκατὰτὴν ἀνάστασιν θαύματι, ἐν τῷκαθ᾽ἑαυτὸν ἀνθρώπῳβεβαιῶσαι τὸν λόγον. Εἶδες ἐν ἑτέροις ἐνεργὸν τὸκήρυγμα—τοὺς τεθνήξεσθαι μέλλοντας, τὸπαιδίον τὸτοῦζῆν ἄρτι παυσάμενον, τὸν πρὸς τῷτάφῳνεανίαν, τὸν διεφθορότα νεκρὸν, πάντας κατὰτὸ ἶσον ἑνὶπροστάγματι πρὸς τὴν ζωὴν ἀναλύοντας. Ζητεῖς καὶτοὺς διὰτραυμάτων καὶαἵματος ἐν τῷθανάτῳγεγονότας, μήτις ἐπὶτούτων ἀτονία τῆς [D] ζωοποιοῦ δυνάμεως κωλύει τὴν χάριν; ἴδε τὸν ἐν ἥλοις διαπερονηθέντα τὰς χεῖρας· ἴδε τὸν τὴν πλευρὰν λόγχῃδιαπαρέντα· διένεγκε τοὺς δακτύλους σου διὰτοῦτύπου τῶν ἥλων· ἔμβαλε τὴν χεῖράσου τῷἐκ τῆς λόγχης τραύματι· στοχάζῃπάντως ἐπὶπόσον εἰκὸς ἦν εἰς τὸἐντὸς τὴν αἰχμὴν διαδῦναι, διὰτοῦπλάτους τῆς ὠτειλῆς τὴν ἐπὶτὸἔσω πάροδον λογιζόμενος· ἡγὰρ εἴσοδον χειρὸς ἀνθρωπίνης χωρήσασα πληγὴ, πόσον ἐντὸς τοῦβάθους γενέσθαι τὸν σίδηρον ὑποδείκνυσιν. Εἰοὖν οὗτος ἐγήγερται, [224] εὔκολον ἂν εἴη τὸἀποστολικὸν ἐπιφθέγξασθαι, πῶς λέγουσίτινες ὅτι ἀνάστασις νεκρῶν οὐκ ἔστιν;

134 τοῦom. R τῆς πείρας Æ B I M O Q Rac T : διὰτῆς πείρας N 136 ἀρχαγγέλου] ἀγγέλου Q τοὺς νεκροὺς εἰς ἀφθαρσίαν D G L M P Q S X 137 διαναστῆσαι M : διανίστησιν Æ I N O : ἀναστήσεσθαι B 138 ἀποτεινάξας G I Q X : ἀποτιναξάμενος L ἐπιγενομένην] ita Æ D G I L N O P Q R S X Forb : ἐπιγινομένην W Ald Mign 139 σῶος] σῶος ἐκ Q τῶν δεσμῶν D G P R² S W X 139–40 τῶν . . . κειριῶν] τῷ. . . περικειμένῳM 140 τὰς χεῖρας καὶτοὺς πόδας B M κειριῶν] κειρίων Æ ß Gmg I L R² : τενίων Q : ταινιῶν N2? Pac Rpc : τενείων G X : ταινικως Rac? κωλυθεὶς] κωλυόντων D G L P S X 141 ταῦτα] ταῦτα τὰB : ταῦτα ἐστιν N ἢ] ita Æ B D I L M N O P R S T W X Forb : εἰEri

Mign 142 τούτου] τούτων L M μὴ] μὴδέD G L P S X 143 καπερναοὺμ] ita ß I L M N O P Q R S T²

X Forb : καπαρναοὺμ G : φαρναοὺμ Æ Ald : καφαρναοὺμ W Mign 143–4 πρὸς ἑαυτον τοῦτο D G L P S X 144 ἑαυτὸν] σὲαὐτὸν L 145 προεθίσαντα M : προσεθίσαντας Q : propagantem Eri

146 θαύματι om. W τῷκαθ᾽ἑαυτὸν ἀνθρώπῳ] τῇἰδίᾳσαρκὶκαθ᾽ἑαυτὸν Æ B I O ἀνθρώπῳ] ὑποδείγματι D E G L P Rpc X : ὑποδείγματι ἀνθρώπῳW : ἀνθρώπῳὑποδείγματι T

146–7 εἶδες—κήρυγμα] multis specierum modis praedicationem Dion ἐνεργὸν ἐν ἑτέροις R 147 ἐνεργῶν L : ἐνεργὼν G : ἔργον Q τοῦ. . . μέλλοντος N T τεθνήξασθαι D τὸ² om. R 148 τὸν πρὸς τῷτάφῳ] πρὸς τὸν τάφον W διαφθαρέντα

D G P T X

πάντα D 149 ἴσον I M N P S X ἑνὶ] ἐν D G P X ἀναλύοντος D P : ἀναλύσαντας Æ B I R² 150 τούτων] τούτῳB 151 κωλύει] ita Æ B D G I L M O P Q R S T W X Forb : κωλύση N : λύῃAld

Mign ἴδε] ita Æ B D G I L M O P Q R S W X Forb : om. N : εἶδε Ald Mign ἐν om. T ἴδε] ita Æ B D G I L M N O P Q R S W X Forb : εἶδε Ald Mign

151–2 τῇπλευρᾷR 152 λόγχῃ] τῇλόγχῃT τοῦ τύποῦ] ita Æ B D G I M N O P Q R X Forb : τῶν τύπων S W Ald Mign

153 τῷ] τῷἐκ τῷB (non ß) τῆς om. D G P X στοχάζει W πόσον] ita Æ B D G M N O P Q R S X Forb Ald : πόσων

Mign 154 διαδύναι B L R O : διὰδοῦναι N τὴν om. T 155 ἀνθρωπίνης χειρὸς N O χωρίσασα P πληγῆN 156 τοῦβάθους om. M γενέσθαι τοῦβάθους N βάθους om. T γενέσθαι] γεγενῆσθαι Ald Mign τὸν σίδηρον γενέσθαι D I L οὖν om. N οὗτος] αὐτὸς O 157 εὔκολον] εὔραιρον Æ B Emg N Q Rpc T W εὔκολον—ἐπιφθέγξασθαι om. I O ἐὑποφθέγξασθαι W

conﬁrms the proclamation of the resurrection, that is, that which is expected as general, which we learn by the experience of a part. For just as in the reconstitution of all things, the Apostle says that the Lord himself will descend with a shout, with the voice of the archangel,⁹⁴ and by a trumpet raise up the dead to incorruptibility, so too now the one in the tomb shakes off death at the voice of the command, as if it were a sleep, shaking off from himself the corruption that had come upon him by the process of death, leaping out from the tomb whole and sound, not hindered in his departure by the bonds of the grave-cloths round his feet and hands.

[25.12] Are these things too small for faith in the resurrection of the dead? Or do you seek that your determination about this should be conﬁrmed by yet other proofs? But it seems to me that the Lord did not speak in vain to those in Capernaum, when, as in the person of human beings, he said to himself, You will surely say to me this proverb: Physician heal yourself.⁹⁵ For it was right, after accustoming humans to the miracle of the resurrection in other bodies, to conﬁrm the word in the human being that is himself. You saw the proclamation effective in others—those about to die, the child who had just ceased to live, the young man near the grave, the putrefying corpse, all alike released to life by one command. Do you seek for those who have come to death by wounds and bloodshed, in case any feebleness of the life-giving power hinders the grace? Behold him whose hands were pierced with nails; behold him whose side was transﬁxed with a spear; pass your ﬁngers through the print of the nails; thrust your hand into the wound from the spear⁹⁶—you can surely guess how far within it is likely the point would reach, if you reckon the passage inwards by the breadth of the wound, for the wound that grants entry to a human hand indicates to what depth the iron entered. If, then, he has been raised, well may the Apostle's words be exclaimed: How say some that there is no resurrection of the dead?⁹⁷ ⁹⁴ 1 Thess. 4:16.

⁹⁵ Luke 4:23.

⁹⁶ Cf. John 20:27.

⁹⁷ 1 Cor. 15:12.

[25.13] Ἐπειδὴτοίνυν πᾶσα μὲν πρόρρησις τοῦΚυρίου διὰτῆς τῶν γεγονότων μαρτυρίας ἀληθὴς ἐπιδείκνυται, τοῦτο δὲοὐλόγῳμεμαθήκαμεν μόνον ἀλλ᾽ἐξ αὐτῶν τῶν ἐπὶτὴν ζωὴν ἐξ ἀναστάσεως ἐπανελθόντων, ἔργῳτὴν ἀπόδειξιν τῆς ἐπαγγελίας ἐλάβομεν· τίς ὑπολείπεται τοῖς μὴπιστεύουσιν ἀφορμή; οὐκ ἐρρῶσθαι φράσαντες τοῖς διὰτῆς φιλοσοφίας καὶκενῆς ἀπάτης παρακρουομένοις τὴν ἀκατάσκευον πίστιν, ψιλῆς ἑξόμεθα τῆς ὁμολογίας, μαθόντες ἐν ὀλίγῳδιὰτοῦπροφήτου τὸν τρόπον τῆς χάριτος, δι᾽ὧν φησιν· ἀντανελεῖς τὸπνεῦμα αὐτῶν, καὶἐκλείψουσι, καὶ εἰς τὸν χοῦν αὐτῶν ἐπιστρέψουσιν· ἐξαποστελεῖς τὸΠνεῦμάσου, καὶκτισθήσονται,

[B] καὶἀνακαινιεῖς τὸπρόσωπον τῆς γῆς· ὅτε καὶεὐφραίνεσθαι τὸν Κύριον ἐπὶτοῖς ἔργοις αὐτοῦλέγει, ἐκλειπόντων τῶν ἁμαρτωλῶν ἀπὸτῆς γῆς· πῶς γάρ τις ἐξ ἁμαρτίας ὀνομασθήσεται, τῆς ἁμαρτίας οὐκ οὔσης;

[26.1] Ἀλλ᾽εἰσίτινες οἳδιὰτὴν τῶν ἀνθρωπίνων λογισμῶν ἀτονίαν πρὸς τὰ ἡμέτερα μέτρα τὴν θείαν δύναμιν κρίνοντες, τὸἡμῖν ἀχώρητον οὐδὲΘεῷδυνατὸν

[C] εἶναι κατασκευάζουσι. Δεικνύουσι γὰρ τῶν τε ἀρχαίων νεκρῶν τὸν ἀφανισμὸν, τῶν τε διὰπυρὸς ἀποτεφρωθέντων τὰλείψανα, καὶἔτι πρὸς τούτοις τὰσαρκοβόρα τῶν ζώων τῷλόγῳπροφέρουσι, καὶτὸν ἰχθὺν τῷἰδίῳσώματι τὴν σάρκα τοῦ ναυαγήσαντος ἀναλαβόντα, καὶτοῦτον πάλιν τροφὴν ἀνθρώπων γενόμενον καὶεἰς τὸν τοῦβεβρωκότος ὄγκον μετακεχωρηκότα διὰτῆς πέψεως· καὶπολλὰτοιαῦτα μικροπρεπῆκαὶτῆς μεγάλης τοῦΘεοῦδυνάμεως καὶἐξουσίας ἀνάξια ἐπ᾽ἀνατροπῇ τοῦδόγματος διεξέρχονται, ὡς οὐδυναμένου τοῦΘεοῦδιὰτῶν αὐτῶν πάλιν ὁδῶν δι᾽ ἀναλύσεως ἀποκαταστῆσαι τῷἀνθρώπῳτὸἴδιον. [26.2] Ἀλλ᾽ἡμεῖς ἐν ὀλίγῳτὰς μακρὰς αὐτῶν τῆς λογικῆς ματαιότητος περιδρομὰς ὑποτεμνόμεθα, [D] ὁμολογοῦντες τὴν μὲν διάλυσιν τοῦσώματος εἰς τὰἐξ ὧν συνέστηκε, γίνεσθαι, καὶ οὐμόνον τὴν γῆν κατὰτὸν θεῖον λόγον εἰς τὴν γῆν ἀναλύεσθαι, ἀλλὰκαὶτὸν ἀέρα καὶ τὸὑγρὸν προσχωρεῖν τῷὁμοφύλῳ, καὶἑκάστου τῶν ἐν ἡμῖν πρὸς τὸσυγγενὲς τὴν μεταχώρησιν γίνεσθαι, κἂν τοῖς σαρκοβόροις ὀρνέοις, κἂν τοῖς ὠμοτάτοις θηρίοις

159 μὲν om. I 160 ἀλλ᾽] ita Æ B D G I N O P Q R T W X Forb : ἀλλὰκαὶS Ald Mign 161 ἐπαγγελίας] ἀληθείας N 162 λάβωμεν Rac πιστεύσασιν N οὐκ] οἶς S ἐρρῶσθαι] ita codd. Ald Forb : ἐρρῶσθαι οὖν I : ἔρρωσθε Mign φράσασι M 163 τοῖς om. B τῆς om. L S ἀκατάσκευον] simplicitatem Dion : imperfectam Eri 164 πίστιν] πίστιν ἀγαπήσωμεν καὶQ ψιλῆς] purissimam Dion : nudam Eri ἐξώμεθα I : δεξώμεθα Rac 165 ὧν] οὗM 166 αὐτῶν] αὐτὸν M 168 ἐκλιπόντων M τῶν om. B M Cap. 27 Æ ß I N O Q R T Dion : def. Eri 1 ὅτι—ἀνάστασις] quod quantumcunque absumptum fuerit corpus humanum facile illud colligat potentia diuina Λ 2 οἳ] οἱMign ἀτονίαν] ἀσθένειαν ἀτονεῖν M 3 κρίνοντες δύναμιν R ἡμῖν] ἡμῖν ὂν R ἀχώρητον] ἀδύνατον M 4 δείκνυσι Q τε om. L 5 πυρὸς] τοῦπυρὸς Q ἀποτεφρωθέντων] τεφρωθέντων D G L P S X 6 τῷλόγῳom. N προσφέρουσι Æac D I O Q Rac τῷ] ἐν τῷR ἰδίῳ] οἰκείῳD G L M P Q S X 7 ἀναλαμβάνοντα Æ ß I O : ἀπολαβόντα R 8 βεβρωκότος] πεπτωκότος G P 9 σμικροπρεπῆB I καὶἐξουσίας om. B 10 διεξέρχονται] ἐξέρχονται B πάλιν διὰτῶν αὐτῶν W Ald Mign 11 ἀποκαταστῆναι B τὸom. Æ ἐν ὀλίγῳ] ἑνὶλόγῳB I O T 12 μικρὰς M Rac τῆς λογικῆς αὐτῶν I λογικῆς] πιθανῆς Æ B I O ὑποτεμνώμεθα Mign 13 ὁμολογοῦμεν I μὲν om.

I γενέσθαι ß Q 16 γενέσθαι N Q : γίγνεσθαι Ald Mign κἂν¹] καὶN ὠμοτάτοις] ὠμοῖς R

[25.13] Since, then, every prediction of the Lord is shown to be true by the testimony of events, while we have not only learnt this by word, but also received, from those very people who have returned to life by resurrection, the proof of the promise in deed, what occasion is left to those who disbelieve? Shall we not bid farewell to those who, by philosophy and vain deceit,⁹⁸ pervert the unartiﬁcial faith, and hold fast the simple confession,⁹⁹ learning in brief from the prophet the mode of the grace through what he says: You take away their breath, and they die, and return to the earth; you send forth your Spirit and they will be created, and you will renew the face of the earth, at which time, he says, the Lord rejoices in his works, sinners having perished from the earth;¹⁰⁰ for how will anyone be called by the name of sin, when sin does not exist?

That the resurrection is not beyond probability.¹⁰¹ [26.1] There are, however, some who, through the feebleness of human reasoning, assessing the divine power by our own measure, maintain that what is beyond our capacity is not possible even to God.¹⁰² They point to the disappearance of the dead of old, and to the remains of those reduced to ashes by ﬁre; and further, besides these, they bring forward in idea the carnivorous beasts, and the ﬁsh that takes into its own body the ﬂesh of one shipwrecked, while this again becomes food for human beings and passes, by digestion, into the bulk of the one who eats it. And they rehearse many such petty things, unworthy of the great power and authority of God, to overthrow of the doctrine, as though God were not able, once again by the same means, to restore to the human being his own. [26.2] But we brieﬂy cut short their long convolutions of logical folly by acknowledging that the dissolution of the body into its component parts does take place, and not only does the earth, according to the divine Word, depart to the earth,¹⁰³ but the air and the moisture also revert to their kind, and there takes place the withdrawal of each element in us to its kind; and even if the human body becomes mingled with the ⁹⁸ Col. 2:8.

⁹⁹ Cf. Heb. 10:23.

¹⁰⁰ Ps. 103.29–30, 31, 35.

¹⁰¹ Bodl. 238 (as Chap. 27): 'That however much the human body may have been consumed, the divine power can easily bring it together'. For this chapter, cf. Athenagoras, De res. 3–8.

¹⁰² Cf. Methodius, De res. 2.29 (Bonwetsch, 386).

¹⁰³ Cf. Gen. 3:19.

ἀναμιχθῇτὸἀνθρώπινον σῶμα διὰτῆς βρώσεως, κἂν ὑπὸτὸν ὀδόντα τῶν ἰχθύων ἔλθῃ, κἂν εἰς ἀτμοὺς καὶκόνιν μεταβληθῇτῷπυρί· ὅπου δ᾽ἄν τις καθ᾽ὑπόθεσιν περιενέγκῃτῷλόγῳτὸν ἄνθρωπον, ἐντὸς τοῦκόσμου πάντως ἐστί· τοῦτον δὲτῇ χειρὶτοῦΘεοῦπερικρατεῖσθαι ἡθεόπνευστος διδάσκει φωνή· εἰοὖν σύτι τῶν ἐν τῇ σῇπαλάμῃοὐκ ἀγνοεῖς, ἆρ᾽οἴει τῆς σῆς δυνάμεως [225] ἀτονωτέραν εἶναι τὴν τοῦ

Θεοῦγνῶσιν, ὡς μὴἂν ἐξευρεῖν τῶν ἐμπεριεχομένων ὑπὸτῆς θείας σπιθαμῆς τὴν ἀκρίβειαν;

Ὅτι δυνατόν ἐστιν εἰς τὰτοῦπαντὸς στοιχεῖα τοῦἀνθρωπίνου σώματος ἀναλυθέντος, πάλιν ἐκ τοῦκοινοῦτὸἴδιον ἑκάστῳἀποσωθῆναι.

[27.1] Ἀλλὰτυχὸν πρὸς τὰστοιχεῖα τοῦπαντὸς βλέπων, δύσκολον οἴει, τοῦἐν ἡμῖν ἀέρος πρὸς τὸσυγγενὲς στοιχεῖον ἀναχεθέντος, καὶτοῦθερμοῦτε καὶὑγροῦκαὶτοῦ γεώδους ὡσαύτως τοῖς ὁμοφύλοις ἐγκαταμιχθέντων, πάλιν ἐκ τοῦκοινοῦτὸοἰκεῖον ἐπὶτὸἴδιον [B] ἀναδραμεῖν. [27.2] Εἶτα οὐλογίζῃδιὰτῶν ἀνθρωπίνων ὑποδειγμάτων, τὸμηδὲτοῦτο τῆς θείας δυνάμεως ὑπερβαίνειν τοὺς ὅρους; εἶδές που πάντως ἐν ταῖς ἀνθρωπίναις οἰκήσεσι κοινὴν ἀγέλην ζώων τινῶν, ἐκ κοινοῦ συνισταμένην· ἀλλ᾽ὅταν πάλιν πρὸς τοὺς κεκτημένους αὐτὴκαταμερίζηται, ἥτε πρὸς τοὺς οἰκείους συνήθεια καὶτὰἐπικείμενα σημεῖα τὸἴδιον ἑκάστῳ ἀποκαθίστησι· τοιοῦτόν τι καὶπερὶσεαυτὸν ἐννοῶν, οὐχ ἁμαρτήσεις τοῦ πρέποντος· φυσικῇγάρ τινι σχέσει καὶστοργῇπρὸς τὸσυνοικῆσαν σῶμα τῆς ψυχῆς διακειμένης, ἐστίτις κατὰτὸλεληθὸς αὐτῇδιὰτῆς συνανακράσεως τοῦ οἰκείου σχέσις τε καὶἐπίγνωσις, οἷον σημείων τινῶν παρὰτῆς φύσεως ἐπικειμένων δι᾽ὧν ἡκοινότης [C] ἀσύγχυτος μένει, διακρινομένη τοῖς ἰδιάζουσι· τῆς τοίνυν ψυχῆς τὸσυγγενές τε καὶἴδιον ἐφ᾽ἑαυτὴν πάλιν ἑλκούσης, τίς πόνος, εἰπέ μοι, τῇθείᾳδυνάμει κωλύσαι τῶν οἰκείων τὴν συνδρομὴν, ἀρρήτῳτινὶτῇτῆς φύσεως ὁλκῇπρὸς τὸἴδιον ἐπειγομένων; τὸγὰρ ἐπιδιαμένειν τινὰτῇψυχῇ, καὶ μετὰτὴν διάλυσιν, σημεῖα τοῦἡμετέρου συγκρίματος δείκνυσιν ὁκατὰτὸν ᾅδην

17 διὰτῆς—ἰχθύων] κἂν διὰτῆς βρώσεως τῶν ἰχθύων ὑπὸτὸν ὀδόντα D L P S X : κἂν διὰτῆς κέφαλος

G τῶν ὀδόντων Q ἰχθύων] θηρίων T 18 δ᾽] γὰρ N Q 19 τῷλόγῳom. O τοῦτο M τῇ] ἐν τῇ M 20 φωνή] γραφὴD E OacP R S X 21 ἆρα Æ I N O : ἄρα R 21–2 τοῦθεοῦτὴν I Cap. 28 Æ I N O Q R Dion : def. Eri 1–2 ὅτι—ἀποσωθῆναι] quod quamuis communiter resurgant corpora proprias tamen animas recipient Λ 1 δυνατόν] ἀδύνατον W X ἐστιν om. Q ἀνθρωπείου D E L P S X 2 ἑκάστῳτὸ ἴδιον Ald Mign ἀνασωθῆναι L : σωθῆναι M 3 ἀλλὰ—καθ᾽ὑπτίου (l. 48) def. N, folio avulso ἀποβλέπων I 4 ἀναχθέντος B D Eac (ε sup. l.) I R W : ἀνενεχθέντος L : ἀναλυθέντος M τε om. T τοῦom. R 5 ἐκ τοῦκοινοῦπάλιν Æ ß I O R 5–6 τὸἴδιον ἔπὶτὸοἰκεῖον Æ B I M Q R T 7 τὸ om. X 8 οἰκήσεσι Xpc ζώων τινῶν om. M Dion Eri 9 πρὸς τοὺς κεκτημένους πάλιν D E αὐτὴπρὸς τοὺς κεκτημένους πάλιν L P S X αὐτὴ] αὐτὴν M : αὕτη ß I L P S X : αὐτῆRac (corr. a pr. m) : om.

D E καταμερίζεται Æ Q Rac (corr. a pr. m) : καταμερίζῃL : ἀναμερίζηται M 10 οἰκείους] ita Æ B D E M O P Q R S T X Forb : οἴκους Ald Mign συνήθεις B : συγγένεια W ἑκάστῳ] ἑκάστῳ 11 ἀποκαθίστω T τοιοῦτόÆ L O περὶ] τὸπερὶB σαυτὸν D L P X : σαὐτὸν S : ἑαυτὸν B ἁμαρτήσῃÆ I O Q T 12 τινι] τι B σχέσει] uinculo Dion : coniunctione Eri 13 τις] τι O συνανακράσεως] νῦν ἀνακράσεως B I M Q T Dion Eri

14 τινῶν σημείων D E L P S X Dion Eri παρὰ] περὶB 16 ἐφ᾽] πρὸς B ἑαυτὴν] αὑτὴν Q : ἑαυτῆς D E T πάλιν om. O 17 δυνάμει] δυνάμει μὴÆ B I R T Dion Eri κωλῦσαι I P R : κωλύσας L οἰκείων] οἰκείων ἁπάντων I τῇ² om.

Æ D E I L M O R² S T

carnivorous birds or with the most savage beasts by becoming their food, and even if it passes through the teeth of ﬁsh, and even if it be changed by ﬁre into vapour and dust, wherever one may by hypothesis carry off in idea the human being, he surely remains in the world, and the world, the inspired voice teaches, is held in the hand of God. If, then, you are not ignorant of any of the things in the palm of your hand, do you think that the knowledge of God is feebler than your own power, that it should not discover the most minuscule of things encompassed by the divine span?

That it is possible, when the human body is dissolved into the elements of the universe, for what belongs to each to be saved from the common [pool].¹⁰⁴

[27.1] But perhaps, looking at the elements of the universe, you think it a difﬁcult thing, once the air in us has been dispersed into its kindred element, and the warmth, and the moisture, and the earthy have similarly been mingled with their own kind, that from the common source there should return to the particular what is proper to it. [27.2] Do you not reckon, then, that, from human examples, even this does not surpass the limits of divine power? You have surely seen somewhere among human habitations a common herd of some animals, collected from every quarter; but when it is divided again among its owners, familiarity with their homes and the marks put upon them restores to each his own. If you understand yourself also as something like this, you will not stray from what is ﬁtting; for as the soul is disposed by a certain natural relation and care for the body wedded to it, there is hidden in it, by virtue of their commixture, a certain relation to and recognition of its own, as though some marks had been placed upon it by nature, by means of which the commonality remains unconfused, separated by the identifying signs. As, then, the soul attracts again to itself what is its kin and its own, what toil, tell me, for the divine power would hinder the concurrence of kindred things, when they are urged on to their own by a certain ineffable attraction of nature? For that some signs of our compound remain in the souls

¹⁰⁴ Bodl. 238 (as Chap. 28): 'That although bodies rise together they will however receive their own souls'. For Chapter 27, see Gregory of Nyssa, An et. res. 1.8–10; 5.4–23 (Spira, 7.11–20; 52.20–57.20).

διάλογος, τῶν μὲν σωμάτων τῷτάφῳπαραδοθέντων, γνωρίσματος δέτινος σωματικοῦταῖς ψυχαῖς παραμείναντος, δι᾽οὗκαὶὁΛάζαρος ἐγνωρίζετο καὶοὐκ ἠγνοεῖτο ὁπλούσιος.

[27.3] Οὐκοῦν οὐδὲν ἕξω τοῦεἰκότος ἐστὶ, πάλιν πιστεύειν ἐκ τοῦκοινοῦπρὸς τὸ ἴδιον τὴν ἀνάλυσιν γίνεσθαι τῶν ἀνισταμένων σωμάτων, καὶμάλιστάγε τῷ φιλοπονώτερον τὴν φύσιν ἡμῶν κατεξετάζοντι. [D] Οὔτε γὰρ δι᾽ὅλου ἐν ῥύσει καὶ μεταβολῇτὸἡμέτερον—ἦγὰρ ἂν ἄληπτον ἦν καθόλου τὸμηδεμίαν στάσιν ἔχον ἐκ φύσεως—ἀλλὰκατὰτὸν ἀκριβέστερον λόγον, τὸμέν τι ἔστηκε τῶν ἐν ἡμῖν, τὸδὲδι᾽ ἀλλοιώσεως πρόεισιν· ἀλλοιοῦται μὲν γὰρ δι᾽αὐξήσεώς τε καὶμειώσεως τὸσῶμα, οἷον ἱμάτιάτινα τὰς καθεξῆς ἡλικίας μετενδυόμενον· ἕστηκε δὲδιὰπάσης τροπῆς ἀμετάβλητον ἐφ᾽ἑαυτοῦτὸεἶδος, τῶν ἅπαξ ἐπιβληθέντων αὐτῷπαρὰτῆς φύσεως σημείων οὐκ ἐξιστάμενον, ἀλλὰπάσαις ταῖς κατὰτὸσῶμα τροπαῖς μετὰτῶν ἰδίων ἐμφαινόμενον γνωρισμάτων. [27.4] Ὑπεξαιρείσθω δὲτοῦλόγου ἡἐκ πάθους ἀλλοίωσις, ἡτῷεἴδει ἐπισυμβαίνουσα· οἷον γάρ τι προσωπεῖον ἀλλότριον ἡκατὰ τὴν νόσον ἀμορφία διαλαμβάνει τὸεἶδος, [228] ἧς τῷλόγῳπεριαιρεθείσης, καθάπερ ἐπὶΝεεμὰν τοῦΣύρου ἢἐπὶτῶν κατὰτὸεὐαγγέλιον ἱστορηθέντων, πάλιν τὸ κεκρυμμένον ὑπὸτοῦπάθους εἶδος διὰτῆς ὑγείας ἐν τοῖς ἰδίοις ἀνεφάνη γνωρίσμασι.

[27.5] Τῷτοίνυν θεοειδεῖτῆς ψυχῆς οὐτὸῥέον ἐν τῇἀλλοιώσει καὶμεθιστάμενον, ἀλλὰτὸμονιμόν τε καὶὡσαύτως [B] ἔχον ἐν τῷκαθ᾽ἡμᾶς συγκρίματι, τοῦτο προσφύεται· καὶἐπειδὴτὰς κατὰτὸεἶδος διαφορὰς αἱποιαὶτῆς κράσεως παραλλαγαὶδιαμορφοῦσιν, ἡδὲκρᾶσις οὐκ ἄλλη τις παρὰτὴν τῶν στοιχείων μίξιν ἐστὶ—στοιχεῖα δέφαμεν τὰτῇκατασκευῇτοῦπαντὸς ὑποκείμενα, δι᾽ὧν καὶτὸἀνθρώπινον συνέστηκε σῶμα—ἀναγκαίως τοῦεἴδους οἷον ἐκμαγείῳ σφραγίδος τῇψυχῇπαραμείναντος, οὐδὲτὰἐναπομαξάμενα τῇσφραγίδι τὸν τύπον, ὑπ᾽αὐτῆς ἀγνοεῖται, ἀλλ᾽ἐν τῷκαιρῷτῆς ἀναστοιχειώσεως ἐκεῖνα δέχεται πάλιν πρὸς ἑαυτὴν ἅπερ ἂν ἐναρμόσῃτῷτύπῳτοῦεἴδους· ἐναρμόσειε δὲπάντως

20 μὲν] μὲν γὰρ D τῷom. D E P S X 20–1 σωματικοῦτινος W 21 ὁom. L 21–2 ὁπλούσιος οὐκ ἠγνοεῖτο M 23 οὐκοῦν] non igitur Eri οὐδὲν] οὐκ Æ B I O R T 24 ἀνάλυσιν] διάλυσιν D E γενέσθαι T γε om. D E P W X τῷ] τὸW X 25 ἡμῶν] ἡμῖν O κατεξετάζοντι] ἐξετάζοντι D E οὔτε] οὐδὲ M δι᾽ὅλου] διόλου Æ I L : δι᾽ὅλων M Q 26 ἦ] si Eri ἂν ἄληπτον] reprehensibile Eri τὸ. . . ἔχον] τὸ . . . ἔχων Q : τῷ. . . ἔχον Pac : τοῦτο. . . ἔχον Ppc : τῷ. . . ἔχειν Ald Mign

μὲν om. I O τε om. M R 29 πάσης om. I 30 ἐφ᾽] ἀφ᾽Q ἑαυτὸL S : ἑαυτῶν Pac 31 ἐξισταμένων T 32ὑφεξαιρείσθωP: ὑπεξῃρήσθω Æ B L M O S T τῷλόγῳÆ B I M O 33 ἡ¹ om. Q 35 ναιεμὰνO P: νεεμὰν Sac (αι sup. l.) : νεμὰν W 36 ὑγιείας P S : ὑγίας Q 38 τὸμόνιμον] τὸἀεὶμένον R : μόνον T τοῦτο] ita B D L O P R S T W X Forb : τούτῳAld Mign

40 διαμορφοῦσιν] ita Æ B D E I L M O P Q R S W X Forb : μεταμορφοῦσιν Ald Mign ἡδὲ] ἥτε Q κράσις I L P R S X 41 δὲ] μὲν B ὧν] ἣν T 42 σύνετσι Rac : συνέστη R² οἷον] οἷον ἐν Æ B P S T W X ἐκμαγεῖος Rac? : ἐκμαγείου L 43 σφραγῖδος Æ I M S σφραγῖδι M S τὸν om.

ὑπ'] ἀπ᾽ Q αὐτῆς] ea (uidelicet anima) Eri ἀγνοεῖτε Oac (αι supr. l.) ἀναστοιχειώσεως] resurrectionis Dion 45 τῷτύπῳτοῦεἴδους] formae ipsi Dion : formae characteri Eri ἐναρμόσῃI : ἐναρμόση B W : ἐναρμόσει Æ M O Q R

even after the dissolution, is shown by the dialogue in Hades, with the bodies having been delivered to the tomb, but some bodily token remaining, by which both Lazarus was recognized and the rich man was not unknown.¹⁰⁵

[27.3] There is, therefore, nothing beyond probability in believing that there will be a return from the common [pool] to the particular for the bodies that rise again, especially for one who examines our nature with careful attention. For neither does our being consist altogether in ﬂux and change, for that which had no stability at all by nature would be absolutely incomprehensible; but, according to the more accurate account, something of what is in us is stable, [while] the rest goes through a process of alteration: for the body, on the one hand, is altered by way of growth and diminution, changing, like garments, the vesture of its successive statures, while the form, on the other hand, remains in itself unaltered through every changing, not varying from the marks once imposed upon it by nature, but appearing with all its own identifying marks in all the changes of the body. [27.4] We must exempt from this account, however, the alteration to the form resulting from disease; for the deformity resulting from sickness takes possession of the form, like some strange mask, but when this is removed by the word, as in the case of Naaman the Syrian or of those whose who are mentioned in the Gospel, the form that had been hidden by the disease is once again by means of health brought to light with its own identifying marks.¹⁰⁶

[27.5] It is not that which is subject to ﬂux and change in alteration, but that which is stable and always remaining as it is in our composite being that is closely associated with the deiform aspect of the soul. And since the various kinds of combination produce differences of form (combination is nothing other than the mixture of elements; by elements we mean the substrata for the construction of the universe, from which the human body is also composed), while the form necessarily remains in the soul as the impression made by a seal, those things which have received the impression of the stamp from the seal are not unknown by the soul, but at the time of the reconstitution, it receives back to itself those things which correspond to the stamp of the form; and certainly those things which were stamped by the form in the beginning would so correspond. Thus, it is

¹⁰⁵ Cf. Luke 16:24–31; Irenaeus, Haer. 2.34.1.

¹⁰⁶ Cf. 4 Rgns 5; Matt. 8:16, etc.

ἐκεῖνα ὅσα κατ᾽ἀρχὰς ἐνετυπώθη τῷεἴδει· οὐκοῦν οὐδὲν ἔξω τοῦεἰκότος ἐστὶ, πάλιν ἐκ τοῦκοινοῦπρὸς τὸκαθέκαστον ἐπαναλύειν τὸἴδιον.

[27.6] Λέγεται δὲκαὶτὴν ὑδράργυρον προχεθεῖσαν τοῦπεριέχοντος [C] καθ᾽ὑπτίου τινὸς καὶ κονιορτώδους χωρίου, εἰς λεπτὰ σφαιρωθεῖσαν κατὰ τὴν γῆν διασκίδνασθαι, πρὸς οὐδὲν τῶν ἐπιτυχόντων ἐμμιγνυμένην· εἰδέτις πάλιν τὸ πολλαχῆκατεσπαρμένον εἰς ἓν συναγείρειεν, αὐτομάτως ἀναχεῖσθαι πρὸς τὸ ὁμόφυλον, οὐδενὶμέσῳπρὸς τὴν οἰκείαν μίξιν διειργομένην. Τοιοῦτόν τι χρῆναι νομίζω καὶπερὶτὸἀνθρώπινον σύγκριμα διανοεῖσθαι, εἰμόνον γένοιτο παρὰτοῦ

Θεοῦτὸἐνδόσιμον, αὐτομάτως τὰκατάλληλα μέρη τοῖς οἰκείοις ἐπανακίρνασθαι, μηδεμιᾶς ἐργωδίας τῷἀναστοιχειοῦντι τὴν φύσιν διὰτούτων ἐγγινομένης.

[27.7] Καὶγὰρ ἐπὶτῶν ἐν τῇγῇφυομένων, οὐδένα πόνον ὁρῶμεν τῆς φύσεως ἐπὶ τὸν πυρὸν ἢτὴν κέγχρον ἢἄλλο τι τῶν σιτηρῶν ἢχεδροπῶν σπερμάτων, ἐν τῷ μεταβάλλειν εἰς καλάμην καὶἀθέρας καὶἀστάχυας· [D] ἀπραγματεύτως γὰρ κατὰ τὸαὐτόματον ἡκατάλληλος τροφὴἐκ τοῦκοινοῦπρὸς τὴν ἑκάστου τῶν σπερμάτων ἰδιότητα μεταβαίνει. Εἰοὖν κοινῆς πᾶσι τοῖς φυομένοις τῆς ἰκμάδος ὑποκειμένης, ἕκαστον τῶν δι᾽αὐτῆς τρεφομένων τὸκατάλληλον ἔσπασεν εἰς τὴν τοῦοἰκείου προσθήκην, τίκαινὸν εἰκαὶἐν τῷτῆς ἀναστάσεως λόγῳ, παρ᾽ἑκάστου τῶν ἀνισταμένων, καθὼς ἐπὶτῶν σπερμάτων, συμβαίνει οὕτω γίνεσθαι τὴν τοῦοἰκείου ὁλκήν; [27.8] Ὥστε ἐξ ἁπάντων δυνατὸν εἶναι μαθεῖν, μηδὲν ἔξω τῶν τῇπείρᾳ γνωριζομένων τὸκήρυγμα περιέχειν τῆς ἀναστάσεως.

[27.9] Καίτοιγε τὸγνωριμώτατον τῶν ἡμετέρων ἐσιωπήσαμεν—αὐτὴν λέγω τὴν πρώτην τῆς συστάσεως ἡμῶν ἀφορμήν. Τίς γὰρ οὐκ οἶδε τὴν θαυματοποιΐαν τῆς

ἐνετυπώθη τῷ εἴδει] speciei probantur inserta Dion : in forma characterizata sunt Eri οὐκοῦν] non ergo Eri οὐδὲν] οὐδὲR : om. Q τοῦεἰκότος] τούτου M 47 τὸ¹] τὸν Æ

B I M O Q R² T W

διασκίνδνασθαι W οὐδὲν] οὐδὲ ἕν I ἐνμιγνυμένην P : ἐπιμιγνυμένην D E : ἐγκαταμιγνυμένην R 51 συναγείρῃD : συναγείρει P 52 τοιοῦτο Æ O τι om. B D P X

τοῦom. I L 54 ἐπανακιρνᾶσθαι M W : παρακίρνασθαι Q : ἐπανακρίνεσθαι B : ἐπανακρίνασθαι

Rac (sed corr. a pr. m.) : reﬂorerent Eri 56 ἐν om. L R S οὐδὲν ἄπονον Q 57 τὸν πυρὸν] τὴν πυρρὸν M χεδροπῶν ἢσιτηρῶν D E χεδρόπων Dac N : χεδρωπῶν M O P Q : χιδροπῶν

R ἀθέρας] ita L O Q S W X Ald Forb : ἀθέρα Æ B D E N : ἀθέρ I (α sup. l.) : ἐθέρα P : θεραν Tac : ἀνθέρα R : ἀνθέρικας M Tpc : ἀθέρικας Mign καὶ²] τοὺς E ἀστάχυας] στάχυας D E M P Q X 59 ἡom. M 60 κοινῇM ἰκμάδος] ἰκμάδος ἐγγινομένος ἢN 61 ἔσπασε τὸ κατάλληλον πρὸς D E L P S X 62 εἰom. Æ B I M N O Q παρ'] ἐφ᾽D E P S X 63 οὕτω] ita Æ I L O P Q R S X Forb : οὕτως W Ald Mign

not outside probability that one's own should once more return from the common [pool] to each.

[27.6] It is said also that quicksilver, when poured out from the vessel that contains it down a dusty slope, forms small globules and scatters over the ground, mingling with none of the things it encounters; but if one should collect at one place the substance dispersed in many directions, it spontaneously ﬂows back to its kindred substance, if nothing intervening separates it from mixing with its own.

Something of this kind, I think, ought to be understood also of the human composite, that, if the signal is but given by God, the appropriate parts would spontaneously be reunited with those belonging to them, without any obstruction arising from them to him who reconstitutes nature. [27.7] In the case of plants growing in the ground also, we do not see any toil on the part of nature towards the wheat or the millet or any other of the seeds of grain or pulse, in changing them into stalk or spike or ears; for the proper nourishment passes without trouble, spontaneously, from the common [pool] to each of the seeds. If, then, while the moisture supplied to all the plants is common, each of those plants which is nourished by it draws the appropriate supply for its own growth, what new thing is it if in the account of the resurrection also, as in the case of the seeds, it happens that for each of those who arise there is the attraction of what is its own? [27.8] As such, it is possible to learn from all sides that the preaching of the resurrection contains nothing beyond those things known to us by experience.

[27.9] And yet we have been silent on the most remarkable point concerning ourselves: I mean the very ﬁrst beginning of our constitution. Who does not know

φύσεως, τίλαβοῦσα ἡμητρώα νηδὺς, τίἀπεργάζεται; [229] ὁρᾷς ὅπως ἀπλοῦν τρόπον τινὰκαὶὁμοιομερές ἐστι τὸεἰς ἀφορμὴν τῆς συστάσεως τοῦσώματος τοῖς σπλάγχνοις καταβαλλόμενον· τὴν δὲποικιλίαν τοῦκατασκευαζομένου συγκρίματος, τίς λόγος ἐκδιηγήσεται; τίς δ᾽ἂν, μὴτῇκοινῇφύσει τὸτοιοῦτον μαθὼν, δυνατὸν ἡγήσαιτο τὸγινόμενον, ὅτι τὸβραχύτε καὶἀντ᾽οὐδενὸς ἐκεῖνο τοῦτοσούτου πράγματός ἐστιν ἀρχή; μέγα δέφημι, οὐμόνον εἰς τὴν κατὰτὸσῶμα βλέπων διάπλασιν, ἀλλ᾽ὃπρὸτούτου θαυμάζειν ἄξιον, αὐτὴν λέγω τὴν ψυχὴν καὶτὰπερὶ αὐτὴν θεωρούμενα.

Πρὸς τοὺς λέγοντας προϋφεστάναι τὰς ψυχὰς τῶν σωμάτων ἢτὸἔμπαλιν πρὸτῶν ψυχῶν διαπεπλάσθαι τὰσώματα· ἐν ᾧτις καὶἀνατροπὴτῆς κατὰτὰς μετεμψυχώσεις μυθοποιΐας.

[28.1] Τάχα γὰρ οὐκ ἔξω τῆς προκειμένης ἡμῖν πραγματείας ἐστὶ, τὸδιεξετάσαι τὸ ἀμφιβαλλόμενον ἐν ταῖς ἐκκλησίαις περὶψυχῆς τε καὶσώματος. Τοῖς μὲν γὰρ τῶν πρὸἡμῶν δοκεῖοἷς ὁπερὶτῶν ἀρχῶν ἐπραγματεύθη λόγος, καθάπερ τινὰδῆμον ἐν ἰδιαζούσῃπολιτείᾳτὰς ψυχὰς προϋφεστάναι λέγειν· προκεῖσθαι δὲκἀκεῖτάτε τῆς κακίας καὶτῆς ἀρετῆς ὑποδείγματα· καὶπαραμένουσαν μὲν ἐν τῷκαλῷτὴν ψυχὴν, τῆς πρὸς τὸσῶμα συμπλοκῆς μένειν ἀπείρατον· εἰδὲκαὶἀπορρυῇτῆς τοῦἀγαθοῦ μετουσίας, πρὸς τὸν [C] τῇδε βίον κατολισθαίνειν, καὶοὕτως ἐν σώματι γίνεσθαι.

Ἕτεροι δὲτῇκατὰτὸν Μωϋσέα τάξει τῆς κατασκευῆς τοῦἀνθρώπου προσέχοντες, δευτέραν εἶναι τὴν ψυχὴν τοῦσώματος κατὰτὸν χρόνον φασίν· ἐπειδὴπρῶτον λαβὼν ὁΘεὸς χοῦν ἀπὸτῆς γῆς, τὸν ἄνθρωπον ἔπλασεν, εἶθ᾽οὕτως ἐψύχωσε διὰ τοῦἐμφυσήματος· καὶτούτῳτῷλόγῳπροτιμοτέραν ἀποδεικνύουσι τῆς ψυχῆς τὴν σάρκα, τῆς ἐπεισκρινομένης τὴν προδιαπεπλασμένην· λέγουσι γὰρ διὰτὸσῶμα τὴν

68 φύσεως] φύσεως ἡμῶν R τίλαβοῦσα ἡμητρώα νηδὺς] quid in utero informe accipit Eri μητρῶα P ἀπειργάσατο N R ὁρᾷς] ita Æ B E I M N O P Q R T X Forb : ὀυχ ὁρᾷς W : ἢὀυχ ὁρᾷς Ald Mign ὅπως] om. T : πῶς Ppc R ἁπλοῦν ὅπως L 69 τρόπον] καὶ τρόπον P W X τινὰτρόπον Q 71 τίς] τίς ἄρα Æ B E : τίς ἆρα I O 71–3 τίς δ᾽ἂν—ἀρχή] quis nisi communi natura discens quod talens potens est quod factum est narrarit quia illud paruum ac prope nihil tantae rei ﬁt principium Eri

71 τοιοῦτο Æ L N O W 72 ἡγήσατο B O T : ἡγήσεται R γενόμενον M βραχύτε καὶ] βραχύτερον L τε] γε T : om. D E τοῦom.

T 73 ἀρχή] ἡἀρχήN 74 πρὸτούτου] τούτου μᾶλλον I : τούτου O 75 θεωρούμενα] θεωρούμενα πάντα N (ἄsup. π) Cap. 29 Æ I N O Q R T Dion 28.4–14 (τάχα—ἐμφυσήματος): Justinian, Ep. ad Mennam (ACO 3, 199.22–31)

28.28–74 (οἱτῷ προτέρῳ—σώμασι): Justinian, Ep. ad Mennam (ACO 3, 199.32–200.37) 28.4–17, 28.20–29.98

(τάχα—γίνεται, ἐπεὶ—βλαστημάτων ἐγένετο): John (of Damascus), Sacra Parallela II¹39 / K cap. A 1,

39 (Thum, 68.8–74.21) 1–3 πρὸς—μυθοποιΐας] de diversis opinionibus originis animae Λ

B N R T W

τὸ] ἐν τῷW 1–2 διαπεπλάσθαι τὰσώματα τῶν ψυχῶν M 2 διαπεπλάσθαι Æ I L M P R² S W X : διεπλάσθαι B : διεπλάσθη ß : διαπεπλᾶσθαι Ald Mign καὶἀνατροπὴτις M 4 τάχα] ἀλλὰÆ B I O διεξετάσαι] ἐξετάσαι D E P S W X SP 5 διαμφιβαλλόμενον SP ἐν om. T Ius τοῖς] τισὶIus τῶν] τοῖς T : om. D P X 5–6 δοκεῖτῶν πρὸἡμῶν Æ B I N O Q R T W Ius SP

6 δοκεῖom. M ἀρχῶν] ἀρχαίων D E N P S X : ψυχῶν M λόγος om. L δῆμον] pestilientiam Dion (forte λοῖμον)

7 πολιτείᾳ] πόλει D E Pac? X Ius τε om. Ius 8 καὶ] καὶτὰÆ B N O Q R SP μὲν om. D P X ἐν om. S

ἀπείσρατον O καὶom. Æ B I M N (sed add. a pr. m) O Q R T Dion Ius Eri ἀπορρύει B O Pac Rac

μωσέα Ius τῇκατασκευῇM R ἀνθρώπου] τελείου ἀνθρώπου M 12 ἐπειδὴ] ἐπειδὴγὰρ R 13 χοῦν ὁ θεὸς L ἔπλασε τὸν ἄνθρωπον W Ald Mign ἔπλασεν] ἐποίησεν D εἶθ'] ἔπειτα Ius 14 ἐμφυσήματος] προσφυσήματος M SP : ἐμπροσφυσήματος Q 15 εἰσκρινομένης N διαπεπλασμένην D M P

the miraculousworkingofnature,whatthematernalwombreceives,whatitproduces?

You see how what is implanted in the womb to be the beginning of the constitution of the body is, in a way, simple and homogenous; but what language can describe the variety of the composite body being formed? And who, not learning of such a thing in nature generally, would think that which does take place is possible, that that small thing, and nothing else, is the beginning of something so great? Great, I say, not only considering the bodily construction, but what is more worthy of marvel than this,

I mean the soul itself and the things we contemplate regarding it.

To those who say 'souls pre-exist bodies', or the reverse, 'bodies were formed before souls'; in which is also a refutation of the myth-making concerning transmigrations of souls.¹⁰⁷ [28.1] It is perhaps not beyond our present subject to discuss the matter debated in the churches regarding soul and body. Some of those before us, by whom the topic of principles has been treated, have thought it appropriate to say that souls pre-existed as a people in a polity of their own, and that there are set forth there the paradigms of vice and virtue, and that the soul residing there in goodness remains without experience of conjunction with the body, but if it ﬂows away from its participation in the good, it falls down to this present mode of life and so comes to be in a body.¹⁰⁸ Others, taking note of the order, as related by Moses, of the formation of the human being, say that the soul is chronologically second to the body, since God ﬁrst taking dust from the earth, fashioned the human being,

¹⁰⁷ Bodl. 238 (as Chap. 29): 'On different views of the origin of the soul'.

¹⁰⁸ Cf. Plato, Phaedr. 245c–249d. Although many authors, from the time of Thales, had dealt with the question of 'principles' or 'ﬁrst principles', and Longinus had written a text with this as the title (cf.

Porphyry, Vita Plot. 14; Clement of Alexandria mentions that he intends to: Strom. 3.3.13.2, 21.2; cf.

5.14.140.3), Justinian, in 543, took these lines to be a reference to Origen (cf. Ep. Mennam; ACO 199).

Yet in his letter to the Council of 553, while again attributing such teaching to Origen, in words that echo this passage and which are lifted verbatim from Theodoret of Cyrrhus, the originators of such teaching are identiﬁed otherwise: 'and again Pythagoras and Plato, after asserting there is a whole company of bodiless souls [δῆμόν τινα ψυχῶν ἀσωμάτων], say that those who fall into some sin or other are made to descend into bodies as a punishment. Plato in consequence called the body a fetter and a tomb.' Letter in Georgius Monachus, Chronicon, ed. de Boor, 2, 631–2 (Price, 2.283); cf. Theodoret, affect. 5.13 (Canivet, 1, 229–30); Plato, Gorg. 493a. And then, a few lines later: 'So Pythagoras, Plato,

Plotinus and their followers, who agreed that souls are immortal, declared that they exist prior to bodies and that there is a great company of souls [ἀθανάτους εἶναι τὰς ψυχὰς . . . προϋπάρχειν ταύτας ἔφησαν τῶν σωμάτων καὶδῆμον εἶναι ψυχῶν (Theodoret add. ἀναρίθμων), of which those that transgress descend into bodies.' Chronicon, de Boor 2, 632–3 (Price, 2.283); cf. Theodoret, haer. 5.9 (PG

83.480c). Origen, of course, repeatedly denied that he taught any such thing, deriding it as 'folly',

'myth', 'false teaching', 'introduced by the Greeks', borrowed from the Egyptians by Pythagoras and Plato: cf. Cels. 1.13 (= Philoc. 18.7); Cels. 1.20 (= Philoc. 18.5), Cels. 5.49; Com. John 6.64–73; see also

Cels. 3.75, 5.29; 7.32; 8.30; Com. Matt. 10.20, 13.1–2; and the passages presented by Pamphilus, Apol.

173–88. Origen claimed that the proper view of 'the essence and principles' of the soul, 'the immortal entering a mortal body', is 'not according to the Platonic transmigration, but according to a more sublime contemplation' (οὐκατὰτὴν Πλάτωνος μετενσωμάτωσιν ἀλλὰκατ᾽ἄλλην τινὰὑψηλοτέραν θεωρία, Cels. 4.17), so that 'incarnation' is different from 'reincarnation' (ἐνσωμάτωσις— μετενσωμάτωσις, Com. John 6.86). Gregory of Nyssa, no doubt, was aware of this, just as Basil and Gregory certainly were when excerpting passages from Cels. for their Philocalia. See further: An. et res.

8.3–6; 8.20–1; 9.13–14 (Spira, 80.8–81.9; 84.14–85.9; 94.16–95.3); Vit. Moys. 2.40 (Musurillo,

44.11–19); Gregory of Nazianzus, Or. 37.15.

ψυχὴν γενέσθαι, ὡς ἂν μὴἄπνουν τε καὶἀκίνητον εἴη τὸπλάσμα· πᾶν δὲτὸδιάτι γινόμενον, ἀτιμότερον πάντως ἐστὶτοῦδι᾽ὃγίνεται, καθὼς τὸεὐαγγέλιον λέγει ὅτι πλεῖόν ἐστι τῆς τροφῆς ἡψυχὴκαὶτὸσῶμα τοῦἐνδύματος, διότι τούτων [D] ἕνεκεν ἐκεῖνα—οὐγὰρ διὰτὴν τροφὴν ἡψυχὴοὐδὲτοῦἐνδύματος χάριν κατεσκευάσθη τὰ σώματα, ἀλλὰ, τούτων ὄντων, ἐκεῖνα διὰτὴν χρείαν προσεξηυρέθη. [28.2] Ἐπεὶοὖν ἐν ἀμφοτέραις ταῖς ὑπολήψεσιν ὁλόγος ὑπαίτιος, τῶν τε προβιοτεύειν τὰς ψυχὰς ἐν ἰδίᾳ τινὶ καταστάσει μυθολογούντων καὶ τῶν ὑστέρας τῶν σωμάτων κατασκευάζεσθαι νομιζόντων, ἀναγκαῖον ἂν εἴη μηδὲν τῶν ἐν τοῖς δόγμασι λεγομένων περιϊδεῖν ἀνεξέταστον. Ἀλλὰτὸμὲν δι᾽ἀκριβείας τοὺς ἑκατέρωθεν γυμνάζειν λόγους καὶπάσας ἐκκαλύπτειν τὰς ἐγκειμένας ἀτοπίας ταῖς ὑπολήψεσι, μακροῦἂν δέοιτο καὶλόγου καὶχρόνου· δι᾽ὀλίγων δὲ, καθώς ἐστι δυνατὸν, ἑκάτερον τῶν εἰρημένων ἐπισκεψάμενοι, [232] πάλιν τῶν προκειμένων ἀντιληψόμεθα.

[28.3] Οἱτῷπροτέρῳπαριστάμενοι λόγῳκαὶπρεσβυτέραν τῆς ἐν σαρκὶζωῆς τὴν πολιτείαν τῶν ψυχῶν δογματίζοντες, οὔμοι δοκοῦσι τῶν Ἑλληνικῶν καθαρεύειν δογμάτων τῶν περὶτῆς μετενσωματώσεως αὐτοῖς μεμυθολογημένων· εἰγάρ τις ἀκριβῶς ἐξετάσειε, πρὸς τοῦτο κατὰπᾶσαν ἀνάγκην τὸν λόγον αὐτοῖς εὑρήσει κατασυρόμενον. Φασίτινα τῶν παρ᾽ἐκείνοις σοφῶν εἰρηκέναι, ὅτι ἀνὴρ γέγονεν ὁ αὐτὸς, καὶγυναικὸς σῶμα μετημφιάσατο, καὶμετ᾽ὀρνέων ἀνέπτη, καὶθάμνος ἔφυ, καὶτὸν ἔνυδρον ἔλαχε βίον—οὐπόρρω τῆς ἀληθείας, κατάγε τὴν ἐμὴν κρίσιν, φερόμενος ὁπερὶἑαυτοῦταῦτα λέγων· ὄντως γὰρ βατράχων τινῶν ἢκολοιῶν φλυαρίας ἢἀλογίας ἰχθύων ἢδρυῶν ἀναισθησίας ἄξια τὰτοιαῦτα δόγματα, τὸ μίαν ψυχὴν [B] λέγειν διὰτοσούτων ἐλθεῖν.

[28.4] Τῆς δὲτοιαύτης ἀτοπίας αὕτη ἐστὶν ἡαἰτία, τὸπροϋφεστάναι τὰς ψυχὰς οἴεσθαι· δι᾽ἀκολούθου γὰρ ἡἀρχὴτοῦτοιούτου δόγματος ἐπὶτὸπροσεχές τε καὶ

16 γεγενῆσθαι N R τε] τι T : om. D E L P S πλάσμα] σῶμα I 17 γενόμενον L δι᾽ὃ] διὸM R : δι᾽ὅτι T γέγονε D E L P S X 18 πλείων B D E M R : πλεῖον Sac (ω sup. l.) ἡψυχὴτῆς τροφῆς M N διότι] διότι οὐT ἕνεκα D I L N P X 19 ἐκεῖνο M γὰρ om. L 19–20 τὸσῶμα D E

ὄντων om. D L προσεξηυρέθη διὰτὴν χρείαν N προσεξευρέθη Æ B E I M O X : προεξευρέθη L N : προσεξερεύθη R : προσεξηυρέθη Sac (ε sup. l.)

21 ἐν om. I ἐπ᾽ἀμφότερα R 22 τινὶom. Æ I καταστάσει] τάξει Æ B O Q : διατάξει I 22–3 καὶτῶν—νομιζόντων om. SP 23 κατεσκευάσθαι M : κατεσκευᾶσθαι Q 23–4 λεγομένων ἐν τοῖς δόγμασι Ald Mign 23 τοῖς om. M 25 ἐγκαλύπτειν Q Rac W X ἐκκειμένας T : ἐγγινομένας R 26 καὶ¹ om. N λόγου καὶχρόνου] ita D E I L M O P Q R S

X Forb : χρόνου καὶλόγου W SP Ald Mign ἑκατέρων Q 27 προκειμένων] εἰρημένων Q Dion Eri ἀντιληψώμεθα L 28 τὴν om. T 29 δακοῦσι Ius 30 δογμάτων om. Ius τῶν om. T περὶτῶν τῆς N (et in mg, a pr. m.: ἐν ἄλλοις περὶτῆς μετεμψυχώσεως) μετενσωματώσεως] μετεμψυχώσεως Ius αὐτοῖς om. Ius μυθολογημένων SP 32 φασί] ita D L P X Forb : φασὶγὰρ Æ I N O S : ὅν φασίW SP Ald Mign : quod aiunt Dion Eri ὅτι] ὅτι καὶÆ B I M N O Q R T W Ius SP 32–3 ὁαὐτὸς om. Ius 33 σῶμα μετημφιάσατο] ἠμφιάσατο σῶμα N : σῶμα ἠμφιάσατο T Ius θάμνοις D E Pac : ἐν θάμνοις T ἔφυ] ἐφοίτα D E : ἔφυτα L 34 κατάγε τὴν ἐμὴν κρίσιν] recessit nostrum iudicum Eri γε om. D L P S X Ius 35 ἑαυτοῦ] ita Æ B D I L M N O P R S W X Forb : αὐτοῦAld : αὑτοῦMign

and then animated it by breathing into it,¹⁰⁹ and by this argument they show that the ﬂesh is more noble than the soul, that which was previously formed than what is additionally introduced. For they say that the soul came to be for the body, so that the moulded ﬁgure might not be breathless and motionless; and that everything that comes to be for the sake of something else is surely less precious than that for which it comes to be, just as the Gospel says that the soul is more than food and the body more than clothing,¹¹⁰ because the latter things exist for the sake of the former; for the soul was not formed for the sake of food nor our bodies for clothing, but when the former things exist, the latter were provided for their needs.

[28.2] Since then the argument involved in both these positions—of those who mythologize about souls previously living in some special state, and of those who think that they were formed later than the bodies—is open to charge, it is perhaps necessary to let none of the statements in these doctrines pass by unexamined. But to wrestle with the arguments on each side with precision, and to reveal all the absurdities residing in the assumptions, would require a great deal of both argument and time; we shall, however, brieﬂy survey, as far as it is possible, each of the views mentioned, and then resume again our subject.

[28.3] Those who stand by the former argument, and dogmatize that the polity of souls is prior to their life in the ﬂesh, do not seem to me to be clear of the Greek mythological doctrines about their successive embodiments; for if one search carefully, he will ﬁnd that their argument is, by every necessity, brought down to this. They say that one of their wise men said that he, the very same, became a man, was changed into a body of a woman, and ﬂew with the birds, and grew as a bush, and obtained the life of an aquatic creature¹¹¹—the one saying these things about himself did not, so far as I can judge, stray far from the truth; for doctrines such as this, saying one soul passed through so many changes, really are ﬁtting for the nonsense of frogs or jackdaws, or the stupidity of ﬁsh or the insensibility of trees!

[28.4] The cause of such stupidity is this, supposing souls to pre-exist; for the ﬁrst principle of such a doctrine, leading on the argument by consequence to the next and adjacent step, passes even to talking such fables. For if the soul, being dragged

¹⁰⁹ Gen. 2:7.

¹¹⁰ Matt. 6:25.

¹¹¹ Cf. Gregory of Nyssa, An. et res. 8.4–5, 31 (Spira, 80.12–81.6; 87.5–12); for Pythagoras, see

Iamblichus, Vit. Pythag. 14; Porphyry, Vit. Pythag. 45; Diogenes Laertius, 8.4. See also Empedocles,

Frag. B117 (DK, 358–9); Orpheus, Frag. 224b (Kern, 241=Proclus, In Plat. Resp., ed. Kroll, 2.339.4–9);

Plato, Phaed. 81e–82b; Calcidius, Pl. Tim. 2.197.

παρακείμενον τὸν λόγον προάγουσα, μέχρι τούτου τερατευομένη διέξεισιν· εἰγὰρ διά τινος κακίας ἀποσπασθεῖσα τῆς ὑψηλοτέρας ἡψυχὴπολιτείας, μετὰτὸ(καθώς φασιν) ἅπαξ γεύσασθαι τοῦσωματικοῦβίου πάλιν ἄνθρωπος γίνεται· ἐμπαθέστερος δὲπάντως ὁἐν σαρκὶβίος ὁμολογεῖται παρὰτὸν ἀΐδιον καὶἀσώματον· ἀνάγκη πᾶσα, τὴν ἐν τῷτοιούτῳγενομένην βίῳ, ἐν ᾧπλείους αἱπρὸς τὸἁμαρτάνειν εἰσὶν ἀφορμαὶ, ἐν πλείονίτε κακίᾳγενέσθαι καὶἐμπαθέστερον ἢπρότερον διατεθῆναι· ἀνθρωπίνης δὲψυχῆς πάθος, ἡπρὸς τὸἄλογόν ἐστιν ὁμοίωσις· τούτῳδὲπροσοικειωθεῖσαν [C] αὐτὴν, εἰς κτηνώδη φύσιν μεταρρυῆναι· ἅπαξ δὲδιὰκακίας ὁδεύουσαν, μηδὲἐν ἀλόγῳγενομένην τῆς ἐπὶτὸκακὸν προόδου λῆξαίποτε· ἡγὰρ τοῦκακοῦστάσις ἀρχὴτῆς κατ᾽ἀρετήν ἐστιν ὁρμῆς· ἀρετὴδὲἐν ἀλόγοις οὐκ ἔστιν· οὐκοῦν ἀεὶπρὸς τὸ χεῖρον ἐξ ἀνάγκης ἀλλοιωθήσεται, πάντοτε πρὸς τὸἀτιμότερον προϊοῦσα καὶἀεὶτὸ χεῖρον τῆς ἐν ᾗἐστι φύσεως ἐξευρίσκουσα· ὥσπερ δὲτοῦλογικοῦτὸαἰσθητὸν ὑποβέβηκεν, οὕτω καὶἀπὸτούτου ἐπὶτὸἀναίσθητον ἡμετάπτωσις γίνεται.

[28.5] [D] Ἀλλὰμέχρι τούτου προϊὼν ὁλόγος αὐτοῖς, εἰκαὶἔξω τῆς ἀληθείας φέρεται, ἀλλάγε διάτινος ἀκολουθίας τὸἄτοπον ἐξ ἀτόπου μεταλαμβάνει· τὸδὲ ἐντεῦθεν ἤδη διὰτῶν ἀσυναρτήτων αὐτοῖς τὸδόγμα μυθοποιεῖται. Ἡμὲν γὰρ ἀκολουθία παντελῆδιαφθορὰν τῆς ψυχῆς ὑποδείκνυσιν· ἡγὰρ ἅπαξ τῆς ὑψηλῆς πολιτείας ἀπολισθήσασα, ἐν οὐδενὶμέτρῳκακίας στῆναι δυνήσεται, ἀλλὰ, διὰτῆς πρὸς τὰπάθη σχέσεως, ἀπὸμὲν τοῦλογικοῦπρὸς τὸἄλογον μεταβήσεται· ἀπ᾽ ἐκείνου δὲπρὸς τὴν τῶν φυτῶν ἀναισθησίαν μετατεθήσεται· τῷδὲἀναισθήτῳ γειτνιᾷ[233] πως τὸἄψυχον· τούτῳδὲτὸἀνύπαρκτον ἕπεται· ὥστε καθόλου διὰ τῆς ἀκολουθίας πρὸς τὸμὴὂν αὐτοῖς ἡψυχὴμεταχωρήσει· οὐκοῦν ἀμήχανος αὐτῇ πάλιν ἐξ ἀνάγκης ἔσται ἡπρὸς τὸκρεῖττον ἐπάνοδος· ἀλλὰμὴν ἐκ θάμνου ἐπὶτὸν ἄνθρωπον τὴν ψυχὴν ἐπανάγουσιν. Οὐκοῦν προτιμοτέραν τὴν ἐν θάμνῳζωὴν τῆς ἀσωμάτου διαγωγῆς ἐκ τούτων ἀποδεικνύουσι.

40 τὸν om. SP 41 ἀποσπασθεῖσα] ὑποσπασθεῖσα B 41–2 ἡψυχὴ—ἄνθρωπος γίνεται] anima (sicut asserunt) efﬁcitur homo Dion : anima homo efﬁcitur Eri μετὰ—πάλιν om. M Nac (in Nmg2) Q R T W Ius SP 42 φασιν] φησιν D I M Nmg P S X 43 ἐν σαρκὶ] ἔνσαρκος N ὁμολογεῖται om. N (in Nmg2 ante βίος) : ὡμολόγηται R T Ius τὸν] τὸν ἤδη B I ἀΐδιον] ἀειδῆQ Rac T W : ἴδιον O ἀνάγκη πᾶσα] necessarium est omnem animam Eri 44 γενομένην] ita Æ B L M N O P Q S W X Forb : γινομένην

R Ald Mign βίῳ] βίῳψυχὴν M 45 τε] τινι τῷIus γίνεσθαι R ἢ] τοῦD L P S X : ἢτοῦW ἢ πρότερον om. Q Ius 46 δὲom. L ἡom. T 47 μεταρρυῆναι] καταρρυῆναι B (a 2a m.) ὁδεύουσαν] ὁδεύουσαν καὶD L μηδ᾽L : μὴδὲSP 48 γινομένην O R : γεγενημένην SP λῆξαί] λήξειν Ius γὰρ] δὲD 49 οὐκοῦν] non ergo Eri ἀεὶom. Ius 51 τὸαἰσθητὸν τοῦλογικοῦQ αἰσθητικὸν I 52 οὕτως M N R SP ἐπὶτὸἀναίσθητον om. Ius ἡom. D L M P S X μετάπτωσις] μετάστασις I : μετάβασις Q : casus Dion Eri 53 ἀλλὰ] ἀλλὰτὸR 54 τὸ¹ om. Æ B I Nac O Q R SP 54–5 ἄτοπον—ἤδη : ἤδη ἄτοπον ἐξ ἀτόπου μεταλαμβάνει· οὐδὲἐντεῦθεν καὶQ

55 συναρτήτων Q τὸom. Nac Pac Q 56 παντελῶς R διαφθορὰν] φθορὰν L : διαφορὰν I SP 58 τὸom. R 59 τῶν φυτῶν om. M μετατεθήσεται] μεταχωρήσει M 60 γειτνιᾷom. Ius τὸἄψυχον·] exanime Dion : inanimale Eri τούτῳδὲ] τοῦτο δὲP : τῷδὲἀψύχῳN : exanime autem Dion : post hoc autem (id est inanimale) Eri καθόλου] διόλου Ius 61 οὐκοῦν] non ergo Eri ἀμήχανον M 62 ἐξ ἀνάγκης om. Ius ἡπρὸς τὸκρεῖττον ἔσται

D L P S X

63 ἄνθρωπον] ἄνθρωπον πάλιν B οὐκοῦν] non igitur Eri 64 διαγωγῆς] ζωῆς O ἀποδεικνύσιν SP

away from the more exalted polity by some wickedness, after once having tasted (as they say) corporeal mode of life, becomes a human being again, [and if] the mode of life in the ﬂesh is acknowledged, as it certainly is, to be more subject to passion compared with the eternal and incorporeal, by every necessity, then, that which comes to be in such a mode of life, in which there are more occasions to sin, comes to be disposed in great wickedness and more subject to passion than before, and, as passion for the human soul is likeness to the irrational, being assimilated to this it descends to the animal nature; and that once it sets out through wickedness, it never, having become irrational, ceases its advance towards evil, for the cessation of evil is the beginning of the impulse towards virtue, and in irrational creatures virtue does not exist. Thus, by necessity, it will always be changed for the worse, continually proceeding to what is more dishonoured and ever ﬁnding what is worse in the nature in which it is. Just as the sense-perceptive is lower than the rational, so too there is a change from this to the insensate.

[28.5] Now, proceeding so far, even if it is carried outside the truth, their argument nevertheless derives one absurdity from another absurdity by a kind of logical sequence; but henceforth their doctrine mythologizes through incoherent points. Logical sequence points to the complete destruction of the soul; for that which has once fallen away from the exalted polity will not be able halt at any measure of evil, but, through its relation to the passions, it will pass from the rational to the irrational, and from there it will be transferred to the insensibility of plants, and the inanimate is adjacent, somehow, to the insensate, and following this, the non-existent. So that by this sequence they will absolutely have the soul pass into non-being.¹¹² Therefore, the return to the better state will again be, by necessity, impossible for it, and yet they have the soul return from the bush to the human being. They thus prove that the life in a bush is more precious than the incorporeal course of life.

¹¹² Cf. Gregory of Nyssa, An. et res. 8.25–6 (Spira, 86.2–10).

[28.6] Δέδεικται γὰρ, ὅτι ἡπρὸς τὸχεῖρον γενομένη πρόοδος τῆς ψυχῆς, πρὸς τὸ κατώτερον κατὰτὸεἰκὸς ὑποβήσεται. Ὑποβέβηκε δὲτὴν ἀναίσθητον φύσιν τὸ ἄψυχον, εἰς ὃδι᾽ἀκολουθίας ἡἀρχὴτοῦδόγματος αὐτῶν τὴν ψυχὴν ἄγει· ἀλλ᾽ ἐπειδὴτοῦτο οὐβούλονται· ἢτῷἀναισθήτῳτὴν ψυχὴν ἐγκατακλείουσιν, ἢεἴπερ ἐντεῦθεν ἐπὶτὸν ἀνθρώπινον αὐτὴν ἐπανάγοιεν βίον, προτιμότερον (καθὼς εἴρηται)

[B] τὸν ξυλώδη βίον τῆς πρώτης ἀποδείξουσι καταστάσεως, εἴπερ ἐκεῖθεν μὲν ἡ πρὸς κακίαν κατάπτωσις γέγονεν, ἐντεῦθεν δὲἡπρὸς ἀρετὴν ἐπάνοδος γίνεται.

[28.7] Οὐκοῦν ἀκέφαλός τις καὶἀτελὴς ὁτοιοῦτος διελέγχεται λόγος, ὁτὰς ψυχὰς ἐφ᾽ἑαυτῶν πρὸτῆς ἐν σαρκὶζωῆς βιοτεύειν κατασκευάζων καὶδιὰκακίας συνδεῖσθαι τοῖς σώμασι· τῶν δέγε νεωτέραν τοῦσώματος τὴν ψυχὴν εἶναι λεγόντων, προκατεσκευάσθη διὰ τῶν κατόπιν ἡ ἀτοπία.

[28.8] Οὐκοῦν ἀπόβλητος ἐπίσης ὁπαρ᾽ἀμφοτέρων λόγος· διὰδὲτοῦμέσου τῶν ὑπολήψεων εὐθύνειν οἶμαι δεῖν ἐν ἀληθείᾳτὸἡμέτερον δόγμα· ἔστι δὲτοῦτο, τὸμήτε κατὰ τὴν Ἑλληνικὴν ἀπάτην ἐν κακίᾳτινὶβαρηθείσας τὰς τῷπαντὶσυμπεριπολούσας ψυχὰς, ἀδυναμίᾳτοῦσυμπαραθέειν τῇὀξύτητι τῆς τοῦπόλου [C] κινήσεως ἐπὶτὴν γῆν καταπίπτειν οἴεσθαι.

[D] Μηδ᾽ αὖ πάλιν οἱονεὶ πήλινον ἀνδριάντα προδιαπλάσαντας τῷλόγῳτὸν ἄνθρωπον, τούτου ἕνεκεν τὴν ψυχὴν γίνεσθαι λέγειν· ἦγὰρ ἂν ἀτιμοτέρα τοῦπηλίνου πλάσματος ἡνοερὰφύσις ἀποδειχθείη.

[29.1] Ἀλλ᾽ἑνὸς ὄντος τοῦἀνθρώπου, τοῦδιὰψυχῆς τε καὶσώματος συνεστηκότος, μίαν αὐτοῦκαὶκοινὴν τῆς συστάσεως τὴν ἀρχὴν ὑποτίθεσθαι, ὡς ἂν μὴαὐτὸς ἑαυτοῦπρογενέστερός τε καὶνεώτερος γένοιτο, τοῦμὲν σωματικοῦπροτερεύοντος ἐν αὐτῷ, τοῦδὲἑτέρου ἐφυστερίζοντος· ἀλλὰτῇμὲν προγνωστικῇτοῦΘεοῦδυνάμει

65 ὅτι ἡπρὸς] ὡς ἡεἰς N ἡom. Ius γινομένη ß I M N O Q R : γιγνομένη T ἡπρόοδος Ius

ἀκολουθίαν B ἀνάγει M 68 βούλεται Æ ἐγκατακλείσουσιν Æ 69 αὐτὴν] om. I : αὐτὴν καὶ οὐράνιον T ἐπαναγάγοιεν T 69–70 προτιμότερον—βίον quaedam excidisse uidentur SP

70 τῆς] τῆς αἰθερίας B ἀποδείξωσι Q : δείξουσιν SP 71 ἐγένετο D L M P S X 72 οὐκοῦν] non igitur Eri τις] τι M : τε N R 73 πρὸ] πρὸς τὸP X 74 συνδεῖσθαι] ἐνδεῖσθαι Ius γε νεωτέραν] γενναιοτέραν Rac? Tac 74–5 λεγόντων εἶναι SP 75 προκατεσκεύασται I O Q οὐκοῦν] non ergo Eri 76 ἐπίσης] dixeris Eri παρ'] παρὰW ἀμφοτέροις T 77 post δόγμα inc. cap. 30 R μηδὲQ 78 περιπολούσας B Nac 79 συμπαραθεῖν Æ B I N O T : συμαράγειν M : συμπαρέχειν Q : concurrere Dion : concurrendi

Eri 81 προδιαπλάσαντας] ita Æ B C F M N² P Q R T W X Forb : προδιαπλάσαντα D E I L S : προσδιαπλάσαντας Nac : προδιαπλάσας A : προδιαπλασθέντα Ald Mign ἕνεκεν] ita Æ ß I L M N O P Q R S W X Ald Forb : ἕνεκα Mign 82 πλάσματος] σώματος Q R ἡ] ἢM ἀποδειχθῇT Cap. inc. post οἴεσθαι (Cap. 28, l. 80) A B D E F L M N P S T W Forb

Cap. 30 Æ I N O Q R Dion 1 κατασκευὴ—εἶναι] quod deus pariter animam et corpus fecerit Λ

1 ψυχῇτε] ψυχῆς οἴεσαι B σώματι] subsistentiae Eri 3 τοῦ¹ om. I SP συνεστῶτος SP 4 αὐτῷD L Npc P S X τὴν κοινὴν τῆς συστάσεως I

νεώτερος] μεταγενέστερος D² προτερεύοντος] προτέρου ὄντος Æ 6 δ᾽I μὲν om. B δυνάμει τοῦ θεοῦN 7 κατὰ—ἅπαν om. SP ἅπασαν B

[28.6] It has been shown that the passage towards the worse which takes place in the soul will likely be extended downwards. Lower than the insensate nature is the inanimate, towards which, by consequence, the principle of their doctrine leads the soul; but since they will not have this, they either exclude the soul from the insensate, or, if they are to bring it back from there to the human mode of life, they claim, as has been said, that the life of a tree is more honourable than the ﬁrst state—if, that is, the fall towards wickedness took place from the one, and the return towards virtue takes place from the other. [28.7] Therefore, this argument of theirs, which maintains that the souls are living by themselves before their life in the ﬂesh and that through wickedness they are bound to bodies, is shown to be without beginning and without conclusion; regarding those who say that the soul is later than the body, the absurdity was already demonstrated through what follows. [28.8] Thus, the argument of both is to be equally rejected. I think that we ought to direct our own doctrine in the way of truth through the middle of these assumptions. This is, that it should not be supposed, following the Greek error, that the souls, revolving with the movement of the universe but being weighed down by some wickedness, fall to earth by the inability to keep up with the swiftness of the movement of the celestial sphere. Neither are we to say, in our account, that the human being was fashioned beforehand like some clay statue, the soul coming into being for the sake of this; for in that case the intellectual nature would be shown to be less precious than the clay ﬁgure.

An elaboration of the fact that the cause of existence for soul and body is one and the same.¹¹³ [29.1] Rather, as the human being is one, consisting of soul and body, it is to be supposed that the principle of his constitution is one and common to both, so that he should not be both older and newer than himself, with the bodily element coming ﬁrst in him and the other coming later, but instead to afﬁrm the whole human plenitude to have pre-existed in the power of God's foreknowledge

¹¹³ Bodl. 238 (as Chap. 30): 'That God equally made the body and the soul of the human being'.

Forbes had Chapter 29 begin with the last sentence of the previous paragraph. Several manuscripts, together with the Latin translations of Dionysius Exiguus and Eriugena, followed by Migne, place it here.

πλήρωμα λέγειν, συμμαρτυρούσης εἰς τοῦτο τῆς προφητείας τῆς λεγούσης, εἰδέναι τὰπάντα τὸν Θεὸν πρὶν γενέσεως αὐτῶν· ἐν δὲτῇκαθ᾽ἕκαστον δημιουργίᾳμὴ προτιθέναι τοῦἑτέρου τὸἕτερον, μήτε πρὸτοῦσώματος τὴν ψυχὴν, μήτε τὸ ἔμπαλιν· ὡς ἂν μὴστασιάζοι πρὸς ἑαυτὸν ὁἄνθρωπος τῇκατὰτὸν χρόνον διαφορᾷ[236] μεριζόμενος. [29.2] Διπλῆς γὰρ τῆς φύσεως ἡμῶν νοουμένης, κατὰ τὴν ἀποστολικὴν διδασκαλίαν, τοῦτε φαινομένου ἀνθρώπου καὶτοῦκεκρυμμένου· εἰ τὸμὲν προϋπάρχοι τὸδὲἐπιγένοιτο, ἀτελής τις ἡτοῦδημιουργοῦντος ἀπελεγχθήσεται δύναμις, οὐτῷπαντὶκατὰτὸἀθρόον ἐξαρκοῦσα, ἀλλὰ διαιρουμένη τὸἔργον καὶἀνὰμέρος περὶἑκάτερον τῶν ἡμισευμάτων ἀσχολουμένη.

[29.3] Ἀλλ᾽ὥσπερ ἐν τῷσίτῳφαμὲν ἢἐν ἑτέρῳτινὶτῶν σπερμάτων, ἅπαν ἐμπεριειλῆφθαι τῇδυνάμει τὸκατὰτὸν στάχυν εἶδος, τὸν χόρτον, τὴν καλάμην, τὰς διὰμέσου ζώνας, τὸν καρπόν, τοὺς ἀνθέρικας, καὶοὐδὲν τούτων ἐν τῷτῆς φύσεως λόγῳπροϋπάρχειν ἢπρογίνεσθαίφαμεν τῇφύσει τοῦσπέρματος, ἀλλὰ τάξει μέν τινι φυσικῇτὴν ἐγκειμένην τῷσπέρματι δύναμιν φανεροῦσθαι, [B] οὐμὴν ἑτέραν ἐπεισκρίνεσθαι φύσιν—κατὰτὸν αὐτὸν λόγον καὶτὴν ἀνθρωπίνην σπορὰν ἔχειν ὑπειλήφαμεν, ἐν τῇπρώτῃτῆς συστάσεως ἀφορμῇσυνεσπαρμένην τὴν τῆς φύσεως δύναμιν· ἐξαπλοῦσθαι δὲκαὶφανεροῦσθαι διάτινος φυσικῆς ἀκολουθίας πρὸς τὸτέλειον προϊοῦσαν, οὐπροσλαμβάνουσάν τι τῶν ἔξωθεν εἰς ἀφορμὴν τελειώσεως· ἀλλ᾽ἑαυτὴν εἰς τὸτέλειον δι᾽ἀκολουθίας προάγουσαν· ὡς μήτε ψυχὴν πρὸτοῦσώματος μήτε χωρὶς ψυχῆς τὸσῶμα ἀληθὲς εἶναι λέγειν, ἀλλὰμίαν ἀμφοτέρων ἀρχὴν, κατὰμὲν τὸν ὑψηλότερον λόγον, ἐν τῷπρώτῳτοῦΘεοῦ βουλήματι καταβληθεῖσαν, κατὰδὲτὸν ἕτερον, ἐν ταῖς τῆς γενέσεως ἀφορμαῖς συνισταμένην.

[29.4] Ὡς γὰρ οὐκ ἔστι τὴν κατὰτὰμέλη διάρθρωσιν ἐνιδεῖν τῷπρὸς τὴν σύλληψιν τοῦσώματος ἐντιθεμένῳπρὸτῆς διαπλάσεως· [C] οὕτως οὐδὲτὰς τῆς ψυχῆς ἰδιότητας ἐν τῷαὐτῷδυνατόν ἐστι κατανοῆσαι, πρὶν προελθεῖν εἰς ἐνέργειαν· καὶ

8 λέγειν πλήρωμα A D E L Mpc P S X λέγειν] λέγει D R εἰς] πρὸς N εἰς τοῦτο om. D E τῆς om.

I Q λεγούσης om. I 9 τὰom. Æ B I M Nac O Q R T SP 10 πρὸom. Q 10–11 μήτε τὸἔμπαλιν] neque iterum ante animam corpus Eri 11 στασιάζη ß I : στασιάζει B 12 μεριζόμενος] γνωριζόμενος M 13 τε om. R κεκρυμμένου] κρυπτομένου O 14 προϋπάρχοι] ὑπάρχοι M : προυπάρχει B ἐπιγίνοιτο D F L N P Q S W X : ἐπιγίνεται R

15 ἀπελεγχθήσεται] ἀπελέγχοιτο B : ἀποδειχθήσεται D E : ἀπελεχθήσεται SP ἐξαρκοῦσα] ἐπαρκοῦσα L 16 περὶ] περὶτὸB

ἄσταχυν N O 19 ἀθέρικας SP ἐν om. D P S X 20 προγενέσθαι D L P S X : προσγίνεσθαι Æ²

M N T 21 φανεροῦσθαι δύναμιν L 22 ἐπεισκρίνεσθαι] ἐπισπείρεσθαι T σπορὰν] seminationem (hoc est generationem uel creationem) Eri 23 ἔχειν σπορὰν A D E F L P S X ἔχειν] ἔχει L : om. T ἔχειν ὑπειλήφαμεν] ita Æ B I M N Q R Forb : ὑπειλήφαμεν ἔχειν W Ald Mign ὑπειλήφαμεν] παρειλήφαμεν D Eac (E ὑπ sup. l.) ἐν om. SP συνεσπαρμένην] συνεσπαρμένην μὲν κατὰQ Eri : συνεσπαρμένην μὲν T 25 προϊοῦσα SP 26 ἀκολουθίαν X προσάγουσαν Aac O Tpc ὡς] ὥστε I μήτε] μήτε τὴν T 27 χωρὶς] χωρὶς τῆς B 29 τὸν] τὸR γεννήσεως SP ἀμορφίαις T 31 ὡς—ἐνιδεῖν] ut enim non est unum per membra diuisionem artuum scire Eri τὴν om. D E X τὰom. Mign διάθρωσιν SP ἐνιδεῖν] ἰδεῖν O 31–2 τῶν . . . ἐντιθεμένων T 32 ἐντιθεμένῳτοῦσώματος N ἐντιθεμένη X πρὸ] πρὸδιὰW οὕτως om. SP τῆς ψυχῆς] τυχῆς Nac 33 ἐν τῷαὐτῷom. Nac προελθεῖν] ἐλθεῖν Nac

(according to the account given a little earlier), to which the prophecy bears witness, saying that God knows all things before their genesis,¹¹⁴ and not, in the crafting of each, to place one before the other, neither the soul before the body, nor the contrary, so that the human being may not be at strife against himself, being divided by a chronological time. [29.2] For as our nature is conceived of as twofold, according to the apostolic teaching—the visible human being and the hidden one¹¹⁵—if one pre-existed and the other came to be later, the power of the Craftsman will be convicted of being in some way imperfect, as not being completely sufﬁcient for the whole task at once, but dividing the work and busying itself with each of the halves in turn.

[29.3] But just as we say that in the grain, or in any other seed, the whole form of the ear of corn is potentially included—the leaves, the stalk, the joints in the middle, the fruit, the beard—and do not say in our account of its nature that any of these things pre-existed or came into being before the nature of the seed, but rather that the power abiding in the seed is manifested in a certain natural order, not that another nature is introduced, in the same way we suppose the human seed, at the ﬁrst occasion of its construction, to have been sown with the potentiality of its nature, and that it is unfolded and manifested by a certain natural sequence as it proceeds to its perfect state, not taking to itself anything external as a means for being perfected, but advancing itself by sequence to the perfect state.

So that it is not true to say either that the soul exists before the body, or that the body exists without the soul, but that there is one beginning of both, which, on the one hand, according to the lofty account, was laid as a foundation in the ﬁrst will of God, and, on the other hand, according to the other account, is established in the occasions of genesis.

[29.4] As one cannot observe the articulation of the limbs in that which is implanted for the conception of the body before its being formed, so neither is it possible to perceive in the same the properties of the soul before they advance to ¹¹⁴ Sus. (Θ) 42.

¹¹⁵ Cf. 1 Pet. 3:4; Rom. 7:22; 2 Cor. 4:16; Eph. 3:16. Cf. Origen, Dial. 16–24; Com. Songs Prologue

(Baehrens, 62.31–68.3; ET Lawson, 25–30).

ὥσπερ οὐκ ἄν τις ἀμφιβάλοι πρὸς τὰς τῶν ἄρθρων τε καὶσπλάγχνων διαφορὰς ἐκεῖνο τὸἐντεθὲν σχηματίζεσθαι, οὐκ ἄλλης τινὸς δυνάμεως ἐπεισερχομένης, ἀλλὰ τῆς ἐγκειμένης φυσικῶς πρὸς τὴν ἐνέργειαν ταύτην μεθισταμένης· οὕτω καὶπερὶ ψυχῆς ἀναλόγως ἔστι τὸἶσον ὑπονοῆσαι, ὅτι κἂν μὴδιάτινων ἐνεργειῶν ἐν τῷ φαινομένῳγνωρίζηται, οὐδὲν ἧττόν ἐστιν ἐν ἐκείνῳ· καὶγὰρ καὶτὸεἶδος τοῦ μέλλοντος συνίστασθαι ἀνθρώπου ἐν ἐκείνῳἐστὶτῇδυνάμει, λανθάνει δὲδιὰτὸμὴ εἶναι δυνατὸν πρὸτῆς ἀναγκαίας ἀκολουθίας ἀναφανῆναι· οὕτω καὶἡψυχή, ἔστι μὲν ἐν ἐκείνῳκαὶμὴφαινομένη, φανήσεται [D] δὲδιὰτῆς οἰκείας ἑαυτῆς καὶκατὰφύσιν ἐνεργείας, τῇσωματικῇαὐξήσει συμπροϊοῦσα. [29.5] Ἐπειδὴγὰρ οὐκ ἀπὸνεκροῦ σώματος ἡπρὸς τὴν σύλληψιν δύναμις ἀποκρίνεται ἀλλ᾽ἐξ ἐμψύχου καὶζῶντος· διὰ τοῦτόφαμεν εὔλογον εἶναι μὴνεκρὸν καὶἄψυχον οἴεσθαι τὸἀπὸζῶντος εἰς ζωῆς ἀφορμὴν προϊέμενον· τὸγὰρ ἐν σαρκὶἄψυχον, καὶνεκρόν ἐστι πάντως· ἡδὲνεκρότης κατὰστέρησιν ψυχῆς γίνεται· οὐκ ἂν δέτις ἐπὶτούτου πρεσβυτέραν τῆς ἕξεως εἴποι τὴν στέρησιν, εἴπερ τὸἄψυχον, ὅπερ νεκρότης ἐστὶ, τῆς ψυχῆς εἶναίτις κατασκευάζοι πρεσβύτερον. [237] Εἰδέτις καὶἐναργέστερον ζητοίη τεκμήριον τοῦζῆν ἐκεῖνο τὸμέρος ὅπερ ἀρχὴτοῦκατασκευαζομένου γίνεται ζώου, δυνατόν ἐστι καὶδι᾽ἄλλων σημείων δι᾽ὧν τὸἔμψυχον ἐκ τοῦνεκροῦδιακρίνεται, καὶπερὶ τούτου κατανοῆσαι· τεκμήριον γὰρ τοῦζῆν ἐπὶτῶν ἀνθρώπων ποιούμεθα, τὸθερμὸν εἶναίτινα καὶἐνεργὸν καὶκινούμενον· τὸδὲκατεψυγμένον τε καὶἀκίνητον ἐπὶτῶν σωμάτων, οὐδὲν ἕτερον εἰμὴνεκρότης ἐστίν.

[29.6] Ἐπειδὴτοίνυν ἔνθερμόν τε καὶἐνεργὸν θεωροῦμεν τοῦτο περὶοὗτὸν λόγον ποιούμεθα, τὸμηδὲἄψυχον εἶναι διὰτούτων συντεκμαιρόμεθα· ἀλλ᾽ὥσπερ κατὰτὸ σωματικὸν αὐτοῦμέρος, οὐσάρκα φαμὲν αὐτὸκαὶὀστέα καὶτρίχας καὶὅσα περὶτὸ ἀνθρώπινον καθορᾶται, ἀλλὰτῇδυνάμει μὲν εἶναι τούτων ἕκαστον, οὔπω δὲκατὰτὸ ὁρώμενον [B] φαίνεσθαι· οὕτω καὶἐπὶτοῦψυχικοῦμέρους, οὔπω μὲν τὸλογικὸν καὶ ἐπιθυμητικὸν καὶθυμοειδὲς καὶὅσα περὶψυχὴν καθορᾶται, καὶἐν ἐκείνῳχώραν ἔχειν φαμὲν, ἀναλόγως δὲτῆς τοῦσώματος κατασκευῆς τε καὶτελειώσεως, καὶτὰς

34 ἀμφιβάλλοι Æ Pac O Q(?) : διαμφιβάλλοι M 35 ἐντεθὲν] ἐντεῦθεν Æ P T 36 φυσικῶς] φύσεως N ταύτην] ita Æ B E I M N O Q Rpc S Forb : ταύτης A D F L P Rac T W X Ald : αὐτῆς Mign οὕτως M N R SP περὶ] περὶτῆς Æ B O 37 ἴσον I M S X νοῆσαι T τινων] τῶν N 38 γνωρίζεται I Rac καὶ² om. Æ D E F L P S W X 39 ἐκείνῳ] ἐκείνῃM 40 πρὸ] πρὸς Mign οὕτως Æ R ἡom.

T ἔστι] ita Æ ß I L M O P R S W X Ald Forb : ἐστι Mign 41 ἑαυτῆς] ἑαυτῇI R : αὐτῇM SP

ἐπεισκρίνεται SP ζῶντος] ζῶντος καὶS 43–4 διὰτοῦτό— ζῶντος om. X 44 εἶναι] ἂν R : εἶναι καὶI L S οἴεσθαι] οἴεσθαι εἶναι N : εἶναι Q Eri εἰς] πρὸς I 44–5 ζωῆς ἀφορμὴν] ζῶσαν μορφὴν M

κατασκευάζει ß Ald Mign ἐναργέστερον] ἐναργὲς M : ἐνεργέστερον D (ερ 2a man.) Nac P Rac

ἐπειδὴ] ἐπεὶN 55 ποιούμεθα] ποιησόμεθα M μηδ᾽I 56 αὐτὸ] αὐτῷI R τρίχα L 56–7 τὸν ἄνθρωπον L 57 καθορᾶται] θεωρεῖται L M εἶναι om. O τούτῶν ἕκαστον εἶναι W Ald Mign

φαίνεται T οὕτως M P X SP 58–9 οὔπω—θυμοειδὲς] nondum quidem totum animosum scilicet

Eri 58 καὶ²] καὶτὸR 59 ἐπιθυμητικὸν καὶθυμοειδὲς] θυμοειδὲς καὶθυμικὸν Ι ψυχὴν] τὴν ψυχὴν Æ B T ἐκείνῃM 60 ἔχει SP

activity; and just as no one would doubt that what is implanted is shaped into the different varieties of limbs and internal organs—not by some other power being imported, but by that residing in it naturally, transforming the same to this activity—so also, analogously, it may equally be supposed in the case of the soul, that even if it is not made known by any apparent activity, it is nonetheless in it.

For even the form of the human being to come is in it potentially, but concealed because it is not possible for it to be made visible before the necessary sequence of events, so also the soul is in it, even though not visible, and will become apparent by means of its own proper and natural activity, as it advances along with the bodily growth. [29.5] Since the potential for conception is secreted not from a dead body, but from one which is animate and living, for this reason we say it is reasonable that what is sent forth from a living being to be the occasion of life is not supposed to be dead and inanimate; for in the ﬂesh that which is inanimate is surely dead, and the condition of death arises from the withdrawal of the soul.¹¹⁶

Would not one in this case be saying that the withdrawal is older than possession, if, that is, he maintains that the inanimate state, which is the condition of death, is older than the soul? And, if anyone should seek for still clearer evidence of the life that becomes the beginning of the living creature being fashioned, it is possible to gain an idea regarding this through other signs as well, by which what is animate is distinguished from what is dead. For in the case of human beings we consider it evidence of life that one is warm and active and moving; but the chill and motionless state in the case of bodies, is nothing other than the condition of death.

[29.6] Since then we see that of which we are speaking to be warm and active, we thereby draw the further inference that it is not inanimate; but, just as, with respect to its corporeal part, we do not say that it is ﬂesh and bones and hair and all that is observed in humankind, but that it is potentially each of these things, although it does not yet visibly appear to be so, so also, with respect to the animated part, the rational faculty and the desirous and the incensive and anything else pertaining to the soul are not yet visible, yet we assert that they have their place in it, and that analogously to the formation and perfection of the ¹¹⁶ Cf. An. et res. 2.3 (Spira, 14.16–22; ET 178); Cat. Or. 11.1 (Mühlenberg, 39.15–18).

τῆς ψυχῆς ἐνεργείας τῷὑποκειμένῳσυναύξεσθαι. [29.7] Ὥσπερ γὰρ τελειωθεὶς ὁ ἄνθρωπος, ἐν τοῖς μείζοσιν ἔχει διαφαινομένην τῆς ψυχῆς τὴν ἐνέργειαν· οὕτως ἐν ἀρχῇτῆς συστάσεως τὴν κατάλληλόν τε καὶσύμμετρον τῇπαρούσῃχρείᾳ συνέργειαν τῆς ψυχῆς ἐφ᾽ἑαυτοῦδιαδείκνυσιν, ἐν τῷκατασκευάζειν αὐτὴν ἑαυτῇ διὰτῆς ἐντεθείσης ὕλης τὸπροσφυὲς οἰκητήριον· οὐδὲγὰρ εἶναι δυνατὸν λογιζόμεθα, ἀλλοτρίαις οἰκοδομαῖς τὴν ψυχὴν ἐναρμόζεσθαι, ὡς οὐκ ἔστι τὴν ἐν τῷκηρῷ σφραγίδα πρὸς ἀλλοτρίαν ἁρμοσθῆναι γλυφήν. [29.8] [C] Καθάπερ γὰρ τὸσῶμα ἐκ βραχυτάτου πρὸς τὸτέλειον πρόεισιν, οὕτω καὶἡτῆς ψυχῆς ἐνέργεια καταλλήλως ἐμφυομένη τῷὑποκειμένῳ, συνεπιδίδωσι καὶσυναύξεται· προηγεῖται μὲν γὰρ αὐτῆς ἐν τῇπρώτῃκατασκευῇοἶον ῥίζης τινὸς ἐν τῇγῇκατακρυφθείσης ἡ αὐξητικήτε καὶθρεπτικὴδύναμις μόνη· οὐγὰρ χωρεῖτὸπερισσότερον ἡτοῦ δεχομένου βραχύτης· εἶτα, προελθόντος εἰς φῶς τοῦφυτοῦκαὶἡλίῳτὴν βλάστην δείξαντος, ἡαἰσθητικὴχάρις ἐπήνθησεν· ἁδρυνθέντος δὲἤδη καὶεἰς σύμμετρον μῆκος ἀναδραμόντος, καθάπερ τις καρπὸς διαλάμπειν ἡλογικὴδύναμις ἄρχεται, οὐ πᾶσα ἀθρόως ἐκφαινομένη, ἀλλὰτῇτοῦὀργάνου τελειώσει δι᾽ἐπιμελείας συναύξουσα, τοσοῦτον ἀεὶκαρποφοροῦσα ὅσον χωρεῖτοῦὑποκειμένου ἡδύναμις.

[29.9] Εἰδὲζητεῖς ἐν [D] τῇτοῦσώματος πλάσει τὰς ψυχικὰς ἐνεργείας, πρόσεχε σεαυτῷ, φησὶΜωϋσῆς, καὶἀναγνώσῃκαθάπερ ἐν βίβλῳτῶν τῆς ψυχῆς ἔργων τὴν ἱστορίαν· αὐτὴγάρ σοι διηγείται ἡφύσις, λόγου παντὸς ἐναργέστερον, τὰς ποικίλας ἐν τῷσώματι τῆς ψυχῆς ἀσχολίας ἔν τε ταῖς καθόλου καὶἐν ταῖς ἐπὶμέρους κατασκευαῖς.

[29.10] Ἀλλὰπεριττὸν οἶμαι λόγῳτὰκαθ᾽ἡμᾶς αὐτοὺς διεξιέναι, καθάπέρ τι τῶν ὑπερορίων διηγουμένους θαυμάτων· τίς γὰρ ἑαυτὸν βλέπων, [240] λόγῳδεῖται τὴν οἰκείαν φύσιν διδάσκεσθαι; δυνατὸν γάρ ἐστι, τὸν τῆς ζωῆς τρόπον κατανοήσαντα καὶὡς πρὸς πᾶσαν ζωτικὴν ἐνέργειαν ἐπιτηδείως ἔχει τὸσῶμα καταμαθόντα, γνῶναι περὶτίκατησχολήθη τὸφυτικὸν τῆς ψυχῆς παρὰτὴν πρώτην τοῦ γινομένου διάπλασιν· ὥστε καὶδιὰτούτου φανερὸν εἶναι τοῖς οὐκ ἀνεπισκέπτοις, τὸμὴνεκρόν τε καὶἄψυχον ἐν τῷἐργαστηρίῳγενέσθαι τῆς φύσεως ὃπρὸς τὴν τοῦ

61 συναύξεσθαι] συναίρεσθαι M 62 ἔχει διαφαινομένην] διαφαινομένην ἔχει Bpc ß τὴν τῆς ψυχῆς SP 63 χρείᾳom. O 64 συνεργίαν Æ I L N P² S ἑαυτοῦ] ἑαυτὴν T αὐτὴν] ἑαυτὴν Dac Fac P X 65 οὐδὲ] οὐB 67 σφαγῖδα I M O S γὰρ] δὲÆ B² ß I M N O Q R T : om. Bac SP

68 οὕτως Æ R τῆς ψυχῆς ἡ N 69 ἐμφυομένη] ἐμφαινομένη B 70 αὐτῆς] αὐτῇM ἐν om. Æ B I M N O Q Rac T W SP κατακρυβείσης L 72 τοῦφυτοῦ] τούτου A (sed non Æ) D E F L Nmg P S X 73 διαδείξαντος Q SP ἐπήνθησεν] superadicitur Eri ἁδρυνθέντος] ἀδρυνθέντος Æ N Rac : ἀνδρυνθέντος A Dac O Q

W X : ἀνδρινθέντος B : ἀδρυθέντος D² E F S : ἀνδρυθέντος Pac : ἀδρυθέντος Ppc δὲom. B E

ψυχικὰς] τῆς ψυχῆς A (non Æ) D E F L P S X πρόσχες I O 78 μωϋσῆς] ὁμωϋσῆς R βιβλίῳß I M Q R W ἔργων] ἐνεργειῶν Æ B E I M N O Q R T : operationes Dion Eri

79 αὕτη R σοι] σε L P S X ἐνεργέστερον B N Rac W ποικιλίας P 80 τῷom. D L P R² S X τε om. M ἐν² om. L M P Q S X κατασκευαῖς] ita A D E F L M Nmg P S W X Forb : διασκευαῖς Æ O R SP Ald Mign

82 ὑπερορίων] ὑπερόγκων N Rac? T διηγούμενον T θαυμάτων] πραγμάτων M λόγῳ] λόγων Q Dion : om.

L δεῖται] δεῖπερὶQ 83 οἰκείαν] ἰδίαν Æ B I M N O Q R T W SP ζωῆς] κατασκευῆς M κατανοήσαντας Q 84 ζωτικὴν] βιωτικὴν M καταμανθάνοντα D E : καταμαθόντας Q 85–6 τὸ φυτικὸν—διάπλασιν] animae primordialis seu potius germinalis illa potentia Dion

85 τὸφυτικὸν τῆς ψυχῆς] germinalis animae uita Eri φυτικὸν Æ B I O Rac : φυσικὸν al. codd. SP Ald Forb

body, so also the activities of the soul grow with the subject. [29.7] For just as a perfected human being has an especially marked activity of the soul in greater matters, so also at the beginning of his constitution he clearly shows in himself the cooperation of the soul appropriate and commensurate with the present need, in preparing for itself its proper dwelling place by means of the implanted matter; for we do not reckon that it is possible for the soul be adapted to a strange building, just as it is not possible for the stamp in the wax to be matched to an engraving of something else. [29.8] For just as the body proceeds from a very small original to the perfect state, so also the activity of the soul, growing in step with the subject, gains and increases with it. For in its ﬁrst formation, ﬁrst of all comes the power of growth and nourishment alone, as though some root buried in the ground, for the smallness of the one receiving does not admit of more; then, as the plant comes to light and shows it shoot to the sun, the gift of sense-perception blossoms; and when at last it is ripened and has grown up to its proper height, the rational faculty begins to shine, just like some fruit, not all appearing at once, but by diligence growing with the perfection of the instrument, always bearing as much fruit as the power of the subject grants.¹¹⁷ [29.9] If, however, you seek to trace the activity of the soul in the moulding of the body, take heed to yourself, as Moses says,¹¹⁸ and you will read, as in a book, the account of the works of the soul; for nature itself expounds to you, more clearly than any discourse, the varied occupations of the soul in the body, in the acts of construction both general and particular. [29.10] But I deem it superﬂuous to declare at length in word things regarding ourselves, as though expounding some wonder beyond ourselves: for who, when looking at himself, needs words to be taught his own nature?¹¹⁹ For it is possible for one who considers the mode of life, and learns how well suited the body is for every vital activity, to know with what the vegetative aspect of the soul was occupied from the ﬁrst-fashioning of what came to be, so that thereby it is also clear to those who are not inattentive, that it was not a dead or inanimate thing, implanted by separation from the living body

¹¹⁷ Cf. Alexander of Aphrodisias, De an. (esp. Bruns, 74.17–21; 81.13–22).

¹¹⁸ Deut. 4:23.

¹¹⁹ Cf. Basil, Hom. de creat. hom. 2.14 (Hörner, 66.6–7).

ζώου φυτείαν ἐκ τοῦζῶντος σώματος ἀποσπασθὲν ἐνετέθη. [29.11] Καὶγὰρ καὶ τῶν καρπῶν τὰς ἐντεριώνας καὶτὰς τῶν ῥιζῶν ἀποσπάδας οὐνεκρωθείσας τῆς ἐγκειμένης τῇφύσει ζωτικῆς δυνάμεως τῇγῇκαταβάλλομεν, ἀλλὰσυντηρούσας ἐν ἑαυταῖς κεκρυμμένην μὲν ζῶσαν δὲπάντως, τοῦπρωτοτύπου τὴν ἰδιότητα· τὴν δὲ τοιαύτην δύναμιν οὐκ ἐντίθησιν [B] ἡπεριέχουσα γῆἔξωθεν παρ᾽ἑαυτῆς ἐπεισκρίνουσα—ἦγὰρ ἂν καὶτὰνεκρὰτῶν ξύλων εἰς βλάστην προήγετο—ἀλλὰ τὴν ἐγκειμένην ἔκδηλον ἀπεργάζεται, διὰτῆς οἰκείας ἰκμάδος τιθηνουμένη, εἰς ῥίζαν καὶφλοιὸν καὶἐντεριώνην καὶτὰς τῶν κλάδων ἐκφύσεις τὸφυτὸν τελειοῦσα· ὅπερ οὐχ οἷόν τε ἦν γίνεσθαι, μήτινος φυσικῆς δυνάμεως συνεντεθείσης, ἥτις τὴν συγγενῆ καὶκατάλληλον ἐκ τῶν παρακειμένων τροφὴν εἰς ἑαυτὴν ἕλκουσα, θάμνος ἢδένδρον ἢστάχυς ἤτι τῶν φρυγανικῶν βλαστημάτων ἐγένετο.

88 σώματος] ὕδατος I ἐνετέθη] ἀνετέθη I : ἐτίθη Q 89 ἐντερώνας SP 90 δυνάμεως ζωτικῆς N συντηρούσης M 91 ἑαυταῖς] αὐταῖς M Q ζῶσαν] σώζουσαν R τῷπρωτοτύπῳL P S W X : occulti Eri : om. Dion 93 βλάστησιν R προηγάγετο R T : προήχετο Æac ἀλλὰ] ἀλλ᾽ἀεὶ T 94 ἐπικειμένην Ald Mign οἰκείας] ἰδίας Æ B I N O T SP 95 ἅπερ O 96 ἦν om. E γενέσθαι Æ

D E I O Q

συντεθείσης M 97 κατάλληλον] κατάλληλον γῆν N τῶν παρακειμένων] accumbentibus humoribus Eri τροφὴν] οἱονεὶτροφὴν N (sed exp.) ἑαυτὴν] αὐτὴν T : σεαυτὴν Rac 98 ἢστάχυς om.

D E L ἤτι] ἐπὶX ἤτι τῶν φρυγανικῶν om. D E φρυγανικῶν] fotarum Eri τῶν φρυγανικῶν βλαστημάτων] ex huiusmodi rebus Dion ἐγένετο] ἐπεγένετο R T

for the growth of a living being, in the workshop of nature. [29.11] Moreover, we sow in the earth kernels of fruits and portions torn from roots, not deadened [by being deprived] of the vital power naturally residing in them, but preserving in themselves—hidden indeed, but certainly living—the property of their prototype; the surrounding earth does not implant such a power from without, introducing it from itself (for then even dead wood would proceed to growth), but it makes manifest that which resides within them, nourishing by its own moisture, perfecting the plant into root and bark and pith and the shoots of branches. This could not happen were not some natural power implanted within, which, drawing to itself its natural and appropriate nourishment from the surroundings, becomes a bush or a tree or an ear of grain or one of the sprouting shrubs.

[30.1] Ἀλλὰτὴν μὲν ἀκριβῆτοῦσώματος ἡμῶν διασκευὴν διδάσκει μὲν ἕκαστος ἑαυτὸν ἐξ ὧν ὁρᾷτε καὶζῇκαὶαἰσθάνεται, τὴν ἰδίαν ἑαυτοῦφύσιν διδάσκαλον ἔχων.

Ἔξεστι δὲκαὶτὴν ἐν βίβλοις φιλοπονηθεῖσαν τοῖς τὰτοιαῦτα σοφοῖς περὶτούτων ἱστορίαν ἀναλαβόντι, πάντα δι᾽ἀκριβείας μαθεῖν· ὧν οἱμὲν ὅπως ἔχει θέσεως τὰκαθ᾽ ἕκαστον τῶν ἐν ἡμῖν, διὰτῆς ἀνατομῆς ἐδιδάχθησαν· οἱδὲκαὶπρὸς ὅτι γέγονε πάντα τὰτοῦσώματος μόρια κατενόησάν τε καὶδιηγήσαντο· ὡς ἀρκοῦσαν ἐντεῦθεν τῆς ἀνθρωπίνης κατασκευῆς τὴν γνῶσιν τοῖς φιλοπόνοις γενέσθαι. Εἰδέτις ἐπιζητοίη πάντων αὐτῶν τὴν ἐκκλησίαν διδάσκαλον γίνεσθαι, ὡς εἰς μηδὲν τῆς ἔξωθεν φωνῆς ἐπιδέεσθαι (οὗτος γὰρ τῶν πνευματικῶν [D] προβάτων ὁνόμος, καθώς φησιν ὁΚύριος, τὸἀλλοτρίας φωνῆς μὴἀκούειν), διὰβραχέων καὶτὸν περὶ τούτων λόγον διαληψόμεθα.

[30.2] Τρία περὶτὴν τοῦσώματος ἐνοήσαμεν φύσιν, ὧν χάριν τὰκαθ᾽ἕκαστον τῶν ἐν ἡμῖν κατεσκεύασται. Τὰμὲν γὰρ διὰτὸζῆν, τὰδὲδιὰτὸκαλῶς ζῆν, ἕτερα δὲπρὸς τὴν διαδοχὴν τῶν ἐπιγινομένων ἐπιτηδείως ἔχει. Ὅσα μὲν οὖν ἐν ἡμῖν τοιαῦτάἐστιν ὧν ἄνευ συστῆναι τὴν ἀνθρωπίνην ζωὴν οὐκ ἐνδέχεται, ἐν τρισὶμορίοις κατενοήσαμεν· ἐν ἐγκεφάλῳκαὶκαρδίᾳκαὶἥπατι. Ὅσα δὲπροσθήκη τις ἐστὶτῶν ἀγαθῶν καὶφιλοτιμία, τῆς φύσεως τὸεὖζῆν δι᾽ἐκείνων τῷἀνθρώπῳχαριζομένης,

[241] τὰπερὶτὴν αἴσθησίν ἐστιν ὄργανα· τὰγὰρ τοιαῦτα τὴν μὲν ζωὴν ἡμῖν οὐ συνίστησιν, ἐπεὶκαὶλειπόντων τινῶν πολλάκις, οὐδὲν ἧττον ἐν τῷζῆν ἐστιν ὁ ἄνθρωπος· ἀλλ᾽ἀμήχανον δίχα τούτων τῶν ἐνεργειῶν, τῶν κατὰτὴν ζωὴν ἡδέων τὴν μετουσίαν ἔχειν. Ὁδὲτρίτος σκοπὸς πρὸς τὸἐφεξῆς τε καὶτὴν διαδοχὴν βλέπει.

Ἔστι δὲκαὶἄλλα τινὰπαρὰταῦτα, ἃπρὸς διαμονὴν κοινὰτοῖς πᾶσιν ὑπόκειται, τὰς καταλλήλους προσθήκας δι᾽ἑαυτῶν ἐπεισάγοντα, ὡς κοιλία καὶπνεύμων, ὁμὲν τῷ

Cap. 31 Æ I N O Q R T Dion 30.90–6 (ἐπειδὴ—πνεῦμα): John (of Damascus), Sacra Parallela II¹1218 / K cap K 1, 19 (Thum,

687.3–11) 30.250–1 (ἀλλὰ— φύσεως): John (of Damascus), Sacra Parallela II¹40 / K cap. 1, 40 (Thum,

74.24–5) 30.253–78 (τὸγὰρ προκείμενον—τέλειον): John (of Damascus), Sacra Parallela II¹40 /

K cap. 1, 40 (Thum, 74.25–75.27) 1 θεωρία—ὀλίγων] de triplici natura corporis Λ 1 τις om. D H P X ἱστορικωτέρα K O δι᾽ὀλίγων om. N 2 διασκευὴν] κατασκευὴν M 3 ὁρᾷ τε] ὁρᾶται M Q Rac φύσιν ἑαυτοῦÆ B M N Q R S T W 4 ἐν] ἐν τοῖς B 5 ἱστορίαν] ἰατρείαν H ἀναλαμβάνοντι N Rac δι᾽] μετὰA (sed non Æ) D E F H L P S W X ὅπως] πῶς M ἔχῃK O Q Rac? T 5–6 καθ᾽ἕκαστιν K M S : καθέκαστα B : καθέκαστον Ald Mign

6 καὶom. I K O 7 τὰom.

T 9 αὐτῶν] αὐτῷÆ B C I K M O Q T γενέσθαι Æ B C H I K O W 9–10 ὡς εἰς—ἐπιδέεσθαι] om.

Eri 9 εἰς] ἂν Rac? : om. B I M τῆς om. B 10 ἐπιδέεσθαι] ἐπιδέσθαι T : ἐπιδύεσθαι Ald : ἐπιδεῖσθαι

Mign οὗτος] οὕτως Q Rac ὁνόμος om. X 11 φωνῆς μὴἀκούειν] ita A B D E F H L P S X Forb : μὴ ἀκούειν φωνῆς Æ O W Ald Mign 13 ἐνενοήσαμεν Q καθέκαστον Æ H L M R : καθέκαστα B

ζῆν¹] ζῇν Mign διὰ] πρὸς N ζῇν καλῶς M ζῆν²] ζῇν Mign πρὸς] περὶN 15 ἐπιγιγνομένων N ἔχειν Æ L Pac S οὖν—διαθάλπει (l. 39) def. K O 16 συστῆναι] στῆναι T τὴν ἀνθρωπίνην συστῆναι ζωὴν A (non Æ) D E F H L P S X : τὴν ἀνθρωπίνην ζωὴν συστῆναι I 18 ἐν om. N καὶ¹ om.

N τῶν om. D H L P S X 18–19 καὶφιλοτιμία τῶν ἀγαθῶν I 18 τῆς φύσεως om. D ζῆν] ζῆν καὶ D H P X τῷἀνθρώπῳδι᾽ἐκείνων B τῷἀνθρώπῳom. Nac 19 τὴν μὲν ζωὴν ἡμῖν] ita Æ B D H I M N P Q R T W X Forb : τὴν ζωὴν μὲν Ald Mign μὲν om. L S 20 λειπόντων] ita Æ ß D H I M N Q R S (ι add. sup. l.) T W X Forb : λιπόντων Ald Mign ὁom. T 21 ἀλλ᾽] ὅμως R : ἀλλὰκαὶS δίχα τούτων τῶν ἐνεργειῶν] ex his quae operantur Eri

22 σκοπὸς] τρόπος R πρὸς om. D T 23 διαμονὴν] διαμονὴν καὶD H L P R² S W X τοῖς πᾶσιν κοινὰN 24 μὲν] μὲν ἐν L S W

A brief, more medical, contemplation regarding the formation of our body.¹ [30.1] Now the exact structure of our body each one teaches himself from what he sees and lives and perceives, having his own proper nature as a teacher. It is also possible to learn everything with accuracy by taking up the research, contained in books, concerning these things laboured over by those wise in such matters. Some of these learnt by dissection the position of the individual organs in us; others also considered and expounded the reason for which all the parts of the body came to be; so that the knowledge of the human formation gathered thus sufﬁces for the industrious. But if anyone further seeks that the Church should be his teacher on all these points, so that he may not be in need of anything from the voice of those outside (for this is the law of the spiritual sheep, as the Lord says, that they do not hear another voice²), we shall brieﬂy take in hand the account of these matters also.

[30.2] There are three things we conceive of regarding the nature of the body, for the sake of which each of our particular parts were formed. Some are for the sake of living, others for living well, others are adapted towards the succession of descendants. All things, then, in us which are of such a kind that without them it is not possible to sustain human life, we consider as being in three parts: in the brain and the heart and the liver. On the other hand, all that are a kind of an addition of goods and bounties on the part of nature, bestowing on the human being the gift of living well through them, are the organs of sense-perception; for such things do not constitute our life, since even where some are often lacking the human being is none the less living; but without these activities it is impossible to have a share in the pleasures of life. The third looks to what comes after and the succession of life.³ There are also certain other organs besides these, which, in common with the others, are subordinated to purpose of the continuance of life, importing by their own means the appropriate supplements, such as the stomach and the lungs, the latter fanning by breath the ﬁre in the heart, the former

¹ Bodl. 238 (as Chap. 31): 'Of the threefold nature of the body'.

² Cf. John 10:5.

³ Cf. Gregory of Nyssa, An. et res. 10.57 (Spira, 100.9–14); Galen, De usu part. 6.7 (Helmreich, 1,

318.8–15, ET 1, 292), 14.1 (Helmreich, 2, 283.142–285.6; ET 620–1).

πνεύματι τὸἐγκάρδιον πῦρ ἀναρριπίζων, ἡδὲτοῖς σπλάγχνοις τὴν τροφὴν εἰσοικίζουσα. [30.3] Οὕτω τοίνυν τῆς ἐν ἡμῖν κατασκευῆς διῃρημένης, ἔστιν ἀκριβῶς κατανοῆσαι, ὅτι οὐμονοειδῶς ἡμῖν δι᾽ἑνός τινος ἡπρὸς τὸζῆν δύναμις διεξάγεται, ἀλλὰπλείοσι μορίοις ἡφύσις [B] τὰς πρὸς τὴν σύστασιν ἡμῶν ἀφορμὰς ἐπινείμασα, ἀναγκαίαν ποιεῖπρὸς τὸὅλον τὴν παρ᾽ἑκάστου συνεισφοράν· ὥστε καὶ ὅσα πρὸς ἀσφάλειαν τῆς ζωῆς καὶκάλλος ἡφύσις ἐπετεχνάσατο, πλείω τε ἐστὶ ταῦτα καὶπολλὴν πρὸς ἄλληλα τὴν διαφορὰν ἔχει. [30.4] Ἀλλ᾽οἶμαι διελέσθαι πρότερον ἐν ὀλίγῳχρῆναι τῶν πρὸς τὴν σύστασιν τῆς ζωῆς συντελούντων ἡμῖν τὰς πρώτας ἀρχάς. Ἡμὲν οὖν τοῦπαντὸς σώματος ὕλη, κοινὴτοῖς καθ᾽ἕκαστον μέλεσιν ὑποκειμένη, σιγάσθω τανῦν· οὐδὲν γὰρ ἡμῖν πρὸς τὸν σκοπὸν συντελέσει ἡ καθόλου φυσιολογία πρὸς τὴν μερικὴν θεωρίαν. [30.5] Ὁμολογουμένου τοίνυν παρὰ πᾶσι τοῦπάντων ἐν ἡμῖν εἶναι τῶν στοιχειωδῶς ἐν τῷκόσμῳθεωρουμένων τὴν μοῖραν, τοῦτε θερμοῦκαὶτοῦψύχοντος καὶτῆς ἑτέρας συζυγίας τῆς κατὰτὸὑγρόν

[30.6] Οὐκοῦν ὁρῶμεν τρεῖς τὰς διοικητικὰς τῆς ζωῆς δυνάμεις· ὧν ἡμὲν διαθάλπει τὸπᾶν τῇθερμότητι, ἡδὲὑπονοτίζει τῇἰκμάδι τὸθερμαινόμενον, ὡς ἂν τῇ ἰσοκρατίᾳτῆς τῶν ἐναντίων ποιότητος ἐπὶτοῦμέσου συντηροῖτο τὸζῶον, μήτε τοῦὑγροῦκαταφρυγομένου τῷπλεονασμῷτῆς θερμότητος μήτε τοῦθερμοῦ σβεννυμένου τῇἐπικρατείᾳτοῦκαθυγραίνοντος· ἡδὲτρίτη δύναμις συνέχει δι᾽ ἑαυτῆς κατάτινα συμβολήν τε καὶἁρμονίαν τὰδιακεκριμένα τῶν ἄρθρων, τοῖς παρ᾽ἑαυτῆς συνδέσμοις ἁρμόζουσα [D] καὶπᾶσιν ἐπιπέμπουσα τὴν αὐτοκίνητόν τε καὶπροαιρετικὴν δύναμιν, ἧς ἐπιλειπούσης, πάρετον γίνεται καὶνεκρῶδες τὸμέρος, τοῦπροαιρετικοῦπνεύματος ἀμοιρῆσαν. [30.7] Μᾶλλον δὲ, πρὸτούτων ἄξιον κατανοῆσαι τὸτεχνικὸν τῆς φύσεως ἡμῶν ἐν αὐτῇτῇδημιουργίᾳτοῦσώματος.

26 οὕτως Æ N 24–5 τῆς ἐν ἡμῖν κατασκευῆς] ita A Æ B D E F H I M P Q R S W X Forb : τῆς κατασκευῆς τῆς ἐν ἡμῖν Ald Mign 27 ὅτι] ὡς R 28 ἡφύσις post ἡμῶν (l. 28) pon. N φύσις] φύσις καὶM πρὸς] εἰς M τὴν om. D 29 ἐπινείμασα] inspirans Eri ποιεῖom. R ποιεῖ—συνεισφοράν] τὴν παρ᾽ἑκάστου τὴν [τὴν exp.] πρὸς τὸὅλον συνεισφορὰν ἐποιήσατο R

30 κάλος H Rmg ἐπετεχνήσατο M Q W 31 ἔχοι Q 32 ἡμῶν συντελούντων M 33 σώματος om. Nac T ὕλη om.

T καθέκαστον I R 34 τανῦν] νῦν A D E F H L P S X : τὰνῦν Æ R οὐδὲNac R ἡμῖν πρὸς τὸν σκοπὸν] ita A D E F H L M P Q R S X Forb : πρὸς τὸν σκόπον ἡμῖν W Ald Mign ἡμῖν] ἡμῶν N

πάντως R τῶν στοιχειωδῶς] στοιχείων τῶν R θεωρουμένων ἐν τῷκόσμῳH L P S X θεωρουμένων om.

D 37 τε om. M N P Q R καὶ²] καὶτοῦQ 39 οὐκοῦν] non ergo Eri τὰς om. T διοικήσεις L διαθάλπει] θάλπει K N O : διαλάμπει B 41 ἰσοκρατίᾳ] ita B D E F H I K L M O P Q S X Ald Forb : ἰσοκρασίᾳN R : ἰσοκρατείᾳMign συντηροῖD : συντηροίη R : συντηρεῖB : συρροῖτο M τὸom.

W 43 τῇἐπικρατήσει Æ B I K M O Q R T W : τῷπλεονασμῷN καθυγραίνοντος] ὑγραίνοντος R : ὑγρότητος N

ἧς—μέρος] dum administrationem artuum reliquens deﬁcit neglectum corpus Eri ἐπιλιπούσης D M S πάρετον] ita Æ ß H N O Q R S X W Forb : πάραιτον P X : περάτον Ald Mign γίνεται] τὸσῶμα γίνεται Q μέρος] μέρος τὸN : μέρος οὐQ 48 ἐν] ἐπ᾽H P S 49 τε om. Æ B I K M N O Q R T ἐνεργείας] συνεργείας O οὐκαταδέχεται] οὐκ ἀναδέχεται Æ B I K M N O Q Rac T

introducing nourishment for the internal organs.⁴ [30.3] When our formation is thus divided, then, one must understand accurately that the power for living is not conducted uniformly by any single organ in us, but that nature, by distributing the means for our existence among several parts, makes the contribution of each necessary for the whole, just as the things which nature contrives for the security and beauty of life are also numerous and differ greatly among themselves.⁵

[30.4] But I think we ought ﬁrst to discuss brieﬂy the ﬁrst principles of the things that contribute to the constitution of our life. The material of the whole body, the substratum common to each of the parts, may be left unremarked for now, for a discussion regarding natural substance in general will not contribute to our purpose regarding the consideration of the particular parts. [30.5] As, then, it is acknowledged by all that there is in us a share of everything contemplated as elements in the world—of heat and of cold, and of the other pair conceived, moisture and dryness—we must discuss them severally.⁶

[30.6] We see, then, that the powers which regulate life are three, of which one by its heat warms everything, and the other by its moisture keeps damp that which is warmed, so that the living being is held in an intermediate condition by the equal balance of the qualities of the opposing powers (with neither the moisture being dried up by the excess of heat nor the warmth being quenched by the prevalence of that which is moist), and the third power holds together, through itself, the separate members of the assemblage in a certain concord and harmony, connecting them by bonds, which it itself supplies, and sending into them all that selfmoving and self-determining faculty, lacking which the part becomes riven and deadened, left destitute of the self-determining spirit. [30.7]⁷ Or rather, before dealing with these, it is proper to consider the skilled workmanship of nature in the actual crafting of the body. For as that which is hard and resistant is not able to ⁴ Cf. Plato, Tim. 70b–d; Galen, De usu part. 4.1 (Helmreich, 1, 195, ET 1, 204), 6.2 (Helmreich, 1,

300.20–301.17; ET 1, 279–80).

⁵ Cf. Galen, De usu part. 9.8 (Helmreich, 2, 23.2–7; ET 1, 439).

⁶ Cf. Gregory of Nyssa, An. et res. 1.9–10 (Spira, 7.11–19).

⁷ For the following paragraphs, see Galen, De usu part. 5.9 (Helmreich, 1, 276.26–278.13; ET 1,

263–4), 8.5 (Helmreich, 1, 458.25–459.6; ET 1, 396–7), 8.6 (Helmreich, 1, 461.1–463.15; ET 398–400),

9.14 (Helmreich, 2, 42.6–43.2; ET 1, 453–4), 11.28 (Helmreich, 2, 172.18–173.8: ET 2, 542–3), 12.2

(Helmreich, 2, 183.17–26; ET 2, 551), 16.2 (Helmreich, 2, 380.24–381.13; ET 2, 684); Hipp. et Plat.

1.10.12–14 (De Lacy, 1, 98).

ὡς ἔστιν ἰδεῖν ἐπίτε τῶν ἐν ἡμῖν ὀστέων καὶτῶν ἐν τῇγῇφυτῶν, ἐν οἷς ζωῆς μέν τι κατανοοῦμεν εἶδος ἐν τῷαὔξειν καὶτρέφεσθαι, οὐμὴν παρεδέξατο ἡἀντιτυπία τοῦ ὑποκειμένου τὴν αἴσθησιν· τούτου χάριν ἔδει καθάπερ κηροειδῆτινα κατασκευὴν ὑποτεθῆναι ταῖς κατ᾽αἴσθησιν ἐνεργείαις, δυναμένην τοῖς ἀντιληπτικοῖς τύποις ἐνσφραγισθῆναι, μήτε συγχεομένην δι᾽ὑπερβαλλούσης ὑγρότητος (οὐγὰρ [244] ἂν διαμένοι ἐν τῷὑγρῷτὸτυπούμενον) μήτε ἀντιτυποῦσαν ἐν τῇἀμετρίᾳτῆς πήξεως

(ἀσήμαντον γὰρ πρὸς τοὺς τύπους ἐστὶτὸἀνύπεικτον) ἀλλὰμέσως ἔχουσαν μαλακότητός τε καὶστερρότητος, ὡς ἂν μὴτοῦκαλλίστου τῶν κατὰτὴν φύσιν ἐνεργημάτων, τῆς αἰσθητικῆς λέγω κινήσεως, ἀμοιροίη τὸζῶον. [30.8] Ἐπειδὴ τοίνυν τὸμαλακόν τε καὶεὔεικτον, μηδεμίαν τὴν ἐκ τῶν στερρῶν ἔχον συνεργίαν ἀκίνητον ἂν ἦν πάντως καὶἀδιάρθρωτον κατὰτοὺς θαλασσίους πνεύμονας· διὰ τοῦτο καταμίγνυσιν ἡφύσις τῷσώματι τὴν τῶν ὀστέων στερρότητα, καὶταῦτα πρὸς ἄλληλα διὰτῆς προσφυοῦς ἁρμονίας ἑνώσασα, τοῖς τε διὰτῶν νεύρων συνδέσμοις τὰς συμβολὰς αὐτῶν ἐπισφίγξασα, οὕτως αὐτοῖς τὴν δεκτικὴν τῶν αἰσθήσεων περιέφυσε σάρκα, δυσπαθεστέρᾳτε καὶεὐτονωτέρᾳτῇἐπιφανείᾳ[B] διειλημμένην.

[30.9] Ταύτῃτοίνυν τῇστερρᾷτῶν ὀστέων φύσει, οἷον στύλοις τισὶν ἀχθοφόροις, ὅλον τοῦσώματος ἐπιθεῖσα τὸβάρος, οὐκ ἀδιαίρετον ἐνέφυσε τῷπαντὶτὸὀστέον· ἦ γὰρ ἂν ἀκίνητός τε καὶἀνενέργητος ἔμεινεν, εἰοὕτω κατασκευῆς εἶχεν ὁἄνθρωπος, καθάπέρ τι δένδρον ἐφ᾽ἑνὸς τόπου μένον, μήτε τῆς τῶν σκελῶν διαδοχῆς ἐπὶτὸ πρόσω προαγούσης τὴν κίνησιν μήτε τῆς τῶν χειρῶν ὑπουργίας χρησιμευούσης τῷ βίῳ· νυνὶδὲμεταβατικὸν εἶναι καὶπρακτικὸν τὸὄργανον διὰτῆς ἐπινοίας ταύτης

50 οἷς] οἷς καὶM μέν τι ζωῆς N 51 κατανοούμενον N : κατὰτὸνοούμενον T αὔξειν] αὔξειν τε M παρεδέξατο] ita A Æ B C D E H I K M N O P Q R T W X Forb : ἐδέξατο M : παρεδέξατο ἐναντίως

Nmg S Ald Mign ἀντιτυπία] σκληρότης Fsup.l. Pmg 52 ἔδει] δεῖN καθάπερ ἔδει Rac τινα κηροειδῆ M τινα] τὴν N 53 τὰς . . . ἐνεργείας Q κατ᾽] κατὰτὴν P ἀντιληπτικοῖς] ἀντιτυπικοῖς B 54 οὐ] οὐδὲA ἂν om. A 55 διαμένοι] ita Æ C I K L N O Q S T W Forb : διαμείνοι M R Ald Mign : διαμείνῃD E H : διαμείνει P X : διαμήνει A : διαμένει B : διαμένῃF² : ἀναμένῃF¹ ἐν² om. N 55–6 πήξεως] πήξεως ἀσήμαντον εἶναι Æ B C E I K O

56 ἀσήμαντον—ἀνύπεικτον] quia quod nescit cedere imaginem nequit impressione excipere Dion πρὸς τοὺς τύπους] ad characteres Eri 57 ἂν om.

B τὴν om. D H N P S T X 59 τὴν] τῶν L Tac : om. B D E στερρῶν] ἑτέρων T συνεργίαν] ita Æ C D E F H I K L M N O P² R S Forb : συνέργειαν A Pac Q X : ἐνέργειαν W Ald Mign

60 ἂν om. Nac ἦν] εἴη R θαλαττίους L M 61 ὀστέων] ὀστέων ἀντιτυπίαν τε καὶN 62 πρὸς ἄλληλα om. N ἁρμονίας] συμφυοῦς M ἑνώσασα] ἡνώσατο B 63 οὕτω H L P S X αὐτοῖς] τοῖς αὐτοῖς A D E F H L P S X

δυσπαθεστέρᾳτε καὶεὐτονωτέρᾳ] ita A C D E F I K O P R S² T W (δυσπαθετέρᾳ) X Forb : δυσπαθεστέραν τε καὶεὐτονωτέραν ß H Ald Mign τῇἐπιφανείᾳ] τῆς ἐπιφανείας Pac : om. T

ἐνέφυσε] ἐπέφυσε M : ἀνέφυσε L ἦ] ἢH N P 68 τε om. Q οὕτως Æ N Rac 69 ἐφ'] ἀφ᾽I² K μένων B L M 70 προαγούσης] προαγούσης τῆς φύσεως Bac (sed non ß)

contain the activity of the senses (as one can see in the case of our own bones, and in that of plants in the earth, in which we can indeed perceive a certain form of life, in that they grow and receive nourishment, yet in reverse the resistant character of their substrate does not allow them sense-perception), for this reason it was necessary that some wax-like formation, as it were, should be supplied for the activities of the senses, capable of being impressed with the stamp of things able to be apprehended, neither becoming confused by the excess of moisture (for the impress would not remain in moist substance), nor resisting by disproportionate solidity (for that which is unyielding is unmarked by the impresses), but holding a middle state between softness and hardness, so that the living being might not be destitute of the most beautiful of all the activities of nature, I mean the movement of sense-perception. [30.8] Since, then, something soft and yielding, having no assistance from the hard parts, would certainly be unmoving and without articulation, like sea molluscs,⁸ for this reason nature mixes into the body the hardness of the bones, and uniting these by close connection one to another, knitting their joints together by the bonds of the sinews, and thus makes the ﬂesh, which is receptive to the senses, grow around them, furnished with a harder and tauter appearance.

[30.9] While placing, then, the whole weight of the body on the ﬁrm nature of the bones, as on columns bearing something, [nature] did not implant the bones undivided through the whole structure, for in that case the human being would have remained without movement or activity, if he had been so constructed, just like a tree remaining on one spot, with neither the alternating of legs to advance its movement further, nor the ministry of the hands serving the mode of life. But as it is she contrived that the organism should be made capable of walking and working by means of this device, by the self-determining spirit which extends through the ⁸ Cf. Aristotle, De part. an. 4.5 (681a18–20).

ἐμηχανήσατο, τῷπροαιρετικῷπνεύματι τῷδιὰτῶν νεύρων διήκοντι τὴν πρὸς τὰς κινήσεις ὁρμήν τε καὶδύναμιν ἐνθεῖσα τῷσώματι· [C] ἐντεῦθεν ἡτῶν χειρῶν ὑπουργία, ἡποικίλη τε καὶπολύστροφος καὶπρὸς πᾶσαν ἐπίνοιαν ἐπιτηδεία· ἐντεῦθεν αἱτοῦαὐχένος περιστροφαὶκαὶτῆς κεφαλῆς ἐπικλίσεις τε καὶἀνανεύσεις καὶἡκατὰτὴν γένην ἐνέργεια καὶἡτῶν βλεφάρων διαστολὴἅμα νοήματι γινομένη καὶτῶν λοιπῶν ἄρθρων αἱκινήσεις, νεύροις μέν τισιν ἀνασπωμένοις ἢχαλωμένοις, καθάπερ ἐκ μηχανῆς τινος ἐνεργοῦνται· ἡδὲδιὰτούτων διεξιοῦσα δύναμις αὐτοκέλευστον ἔχει τινὰτὴν ὁρμὴν, προαιρετικῷπνεύματι κατάτινα φύσεως οἰκονομίαν ἐν τοῖς καθ᾽ἕκαστον ἐνεργουμένη· ῥίζα δὲπάντων ἀπεδείχθη καὶἀρχὴ τῶν κατὰτὰνεῦρα κινήσεων, ὁτὸν ἐγκέφαλον περιέχων νευρώδης ὑμήν.

[30.10] Οὐκέτι οὖν ἡγούμεθα δεῖν πολυπραγμονεῖν, περίτι [D] τῶν ζωτικῶν μορίων τὸτοιοῦτόν ἐστιν, ἐν τούτῳδειχθείσης τῆς κινητικῆς ἐνεργείας· ὅτι δὲ μέγιστόν τι συντελεῖπρὸς τὴν ζωὴν ὁἐγκέφαλος, ἐναργῶς τὸἐξ ἐναντίου συμβαῖνον δηλοῖ· εἰγάρ τινα τρῶσιν ἢῥῆξιν ὁπερὶαὐτὸν ὑμὴν πάθοι, εὐθὺς ἐπηκολούθησε τῷπάθει ὁθάνατος, οὐδὲπρὸς τὸἀκαρὲς τῆς φύσεως ἀντισχούσης τῇ τρώσει, ὥσπερ, θεμελίου τινὸς ὑποσπασθέντος, ὅλον τὸ οἰκοδόμημα συγκατεσείσθη τῷμέρει· οὗτοίνυν παθόντος πρόδηλός ἐστιν ἡτοῦπαντὸς ζώου διαφθορὰ, τοῦτο κυρίως ἂν τῆς ζωῆς τὴν αἰτίαν ἔχειν ὁμολογοῖτο.

[30.11] Ἐπειδὴδὲκαὶτῶν παυσαμένων τοῦζῆν, κατασβεσθείσης τῆς ἐγκειμένης τῇ φύσει θερμότητος, τὸνεκρωθὲν καταψύχεται, [245] διὰτοῦτο καὶἐν τῷθερμῷτὴν ζωτικὴν αἰτίαν κατενοήσαμεν· οὗγὰρ ἐπιλελοιπότος ἡνεκρότης ἐπηκολούθησεν, ἀνάγκη πᾶσα τῇπαρουσίᾳτούτου συνεστάναι τὸζῶον ὁμολογεῖσθαι· τῆς δὲ τοιαύτης δυνάμεως οἱονεὶπηγήν τινα καὶἀρχὴν τὴν καρδίαν κατενοήσαμεν, ἀφ᾽ἧς αὐλοειδεῖς πόροι πολυσχιδῶς ἄλλος ἐξ ἄλλου διαφυόμενοι, παντὶτῷσώματι τὸ θερμόν τε καὶπυρῶδες διαχέουσι πνεῦμα. [30.12] Ἐπεὶδὲπάντως καὶτροφὴν ἔδει τινὰτῷθερμῷσυμπαρεῖναι παρὰτῆς φύσεως—οὐγὰρ ἐνδέχεται τὸπῦρ ἐφ᾽ἑαυτοῦ

72 τῷπροαιρετικῷπνεύματι τῷ] τοῦπροσηνῶσαι πνεύματι γὰρ B (sed non ß) 73 ἡom. L ἡτῶν χειρῶν om. Nac 74 πολύστροφος] περίστροφος B C I K O πᾶσαν] ἅπασαν M 75 περιστροφαὶ] ἐπιστροφαὶN Rac ἐπικλήσεις P Q Rac Sac X τε om. N T καὶἀνανεύσεις om. T 76 ἐνέργεια om.

Nac διαστολὴ] διατροφὴL νοήματι] νεύματι Ald Mign γιγνομένη N : γενομένη B 77 νεύροις] ita Æ B H I K L M N O Q R S T X Forb : ἐν νεύροις W Ald Mign μὲν om. N Q ἀνασπωμένοις] ἀναπεμπομένοις N 78 ἐνεργοῦσιν Tpc διεξιοῦσα] ἐξιοῦσα D E R : ἐξουσιάζουσα N : ἐξ ἴσου Q : digna Eri 79 τινὰἔχει R τινὰ] ἀεὶQ προαιρετικῷπνεύματι] prompto spiritu Eri πνεύματι] πνεύματι τῷδιὰτῶν νεύρων διήκοντι I L 80 καθ᾽ἕκαστον] ita K O P S X Forb : καθέκαστον W Ald

Mign ἐνεργουμένην Æ C E I K O R T : ἐνεργουμένοις B : ἐνεργοῦσαν N ἀπεδείχθη] ἀνεδείχθη Æ καὶ ἀρχὴἀπεδείχθη B 82 οὐκέτ᾽D H P R S X : οὐκ ἔτ᾽L M : οὐκ ἔτι K τι] ita Æ B D H I K L M N O R S T W X Ald Forb : τε Mign : om. P Q 83 τὸτοιοῦτον] τίτοιοῦτον M : τοῦτο K O : om. I ἐστιν om.

I R τούτῳ] τούτοις H P ἐνεργίας K δὲom. K 84 μέγιστόν iterum inc. G ἐξ ἐναντίας R T : ἐξεναντίας N 86 ἀκερὲς Wac 87 τῇτρώσει] τῷπάθει τῆς τρώσεως N ὥσπερ] ὥσπερ δὲN Q

παντὸς om. N 89 τὰς αἰτίας D E F G H L P S X ὁμολογεῖτο B I G 90 ἐπεὶB I M Q T : ἐπὶK δὲom.

Nac SP 91 τὸ] τὸσῶμα Q SP : τὸἐν ἐκείνῃT καταψύγεται B 92 αἰτίαν] ἐνέργειαν D E R² 93 συνεστᾶναι G N P : συστῆναι SP ὁμολογεῖται X 94 οἱονεὶ] εἰονεὶB (non ß) : οἷον Ald Mign κατανοεῖσθαι B ἀφ'] ἐφ' W 95 αὐλοειδῶς I : αὐλοειδῶς τινὲς N : αὐλώδεις

SP πολυσχεδῶς H S διαφυομέναι Wac : διαφυομένος Rac? τῷom. SP 96 θερμόν τε καὶπυρῶδες] πυρῶδες καὶθερμόν Ald Mign ἐπεὶ] ἐπειδὴÆ I K N O πάντως om. B 97 τῷθερμῷom. Q παρὰ om. Rac ἐνδέχηται K ἑαυτὸT

nerves implanting in the body the impulse and power for movement, and hence the service of the hands, so varied and so versatile and adapted for every thought; from this comes, as by some mechanism, the turnings of the neck and the bending and raising of the head and the action of the chin and the separation of the eyelids, occurring with a thought, and the movements of the other joints, by the tightening or relaxing of certain nerves. The power that extends through these has a sort of self-bidden impulse, working with the self-determining spirit by a sort of economy of nature in each particular part; but the root of all and the principle of the movements of the nerves is shown to be the nervous tissue that surrounds the brain. [30.10] We suppose, then, that it is no longer necessary to concern ourselves regarding which of the vital members is such a thing, when the energy of movement is shown to be in this. But that the brain contributes a great amount to life is shown clearly by the occurrence of the opposite: for if the tissue surrounding it suffers any wound or lesion, death immediately follows the injury, nature not being able to endure the wound even for a moment, just as, when a foundation is removed, the whole building collapses with the part; as, then, when this member suffers it is clearly the destruction of the whole living being, it may properly be acknowledged to contain the cause of life.

[30.11] And, since, in those who have ceased to live, when the heat implanted in our nature is quenched, what has died grows cold, for this reason we recognize the vital cause also in the heat, for we must by all necessity acknowledge that the living being subsists by the presence of that which when it has failed the condition of death follows. And we understand the heart to be, as it were, the spring and principle of such a force, as from it pipe-like passages, growing one from another split into many parts, diffuse the warm and ﬁery spirit to the whole body.⁹

[30.12] And since certainly some nourishment must also be provided by nature for the element of heat—for it is not possible for the ﬁre to continue by itself, without being nourished by what is appropriate¹⁰—therefore the channels of the ⁹ Cf. Plato, Tim. 70ab; Galen, De usu part. 6.7 (Helmreich, 1, 318.15–319.14; ET 1, 292–3).

¹⁰ Cf. Gregory of Nyssa, Hex. 53 (Drobner, 64.12).

μένειν, μὴδιὰτοῦκαταλλήλου τρεφόμενον—διὰτοῦτο οἱτοῦαἵματος ὀχετοὶ, καθάπερ ἐκ πηγῆς τινος τοῦἥπατος ἀφορμηθέντες, τῷθερμῷπνεύματι πανταχῆ κατὰτὸσῶμα συμπαροδεύουσιν, ὡς ἂν μὴ, μονωθὲν τοῦἑτέρου τὸἕτερον, διαφθείρῃ τὴν φύσιν, [B] πάθος γενόμενον. Παιδευέτω τοῦτο τοὺς ἀτακτοῦντας περὶτὸἶσον, διδαχθέντας παρὰτῆς φύσεως ὅτι ἡπλεονεξία φθοροποιόν τι πάθος ἐστίν.

[30.13] Ἀλλ᾽ἐπειδὴμόνον ἀπροσδεές ἐστι τὸθεῖον, ἡδὲἀνθρωπίνη πτωχεία τῶν ἔξωθεν πρὸς τὴν ἰδίαν σύστασιν ἐπιδέεται, διὰτοῦτο ταῖς τρισὶταύταις δυνάμεσι δι᾽ ὧν ἔφαμεν ἅπαν οἰκονομεῖσθαι τὸσῶμα, ἐπίρρυτον ἔξωθεν ἐπεισάγει τὴν ὕλην, διαφόροις εἰσόδοις τὸκατάλληλον αὐταῖς εἰσοικίζουσα. [30.14] Τῇμὲν γὰρ πηγῇ τοῦαἵματος, ἥτις τὸἥπάρ ἐστι, τὴν διὰτῆς τροφῆς χορηγίαν ὑπέθηκε· τὸγὰρ ἐπεισαγόμενον ἀεὶδιὰταύτης τὰς τοῦαἵματος πηγὰς βρύειν ἐκ τοῦἥπατος παρασκευάζει, καθάπερ ἡἐπὶτοῦὄρους χιὼν διὰτῆς οἰκείας ἰκμάδος τὰς κατὰ τὴν ὑπώρειαν αὔξει πηγὰς, διὰτοῦβάθους [C] τὸοἰκεῖον ὑγρὸν ἐπὶτὰς κάτω φλέβας συνθλίβουσα. [30.15] Τὸδὲἐγκάρδιον πνεῦμα διὰτοῦγείτονος ἐπεισάγεται σπλάγχνου, ὃκαλεῖται μὲν πνεύμων, ἔστι δὲτοῦἀέρος δοχεῖον, διὰτῆς ἐγκειμένης ἀρτηρίας τῆς ἐπὶτὸστόμα διηκούσης τὸἔξωθεν πνεῦμα ταῖς ἀναπνοαῖς ἐφελκόμενον· ᾧκατὰτὸμέσον ἡκαρδία ἐνειλημμένη, (κατὰμίμησιν τῆς τοῦ ἀεικινήτου πυρὸς ἐνεργείας ἀδιαλείπτως καὶαὐτὴκινουμένη) οἷόν τι ποιοῦσιν ἐν τοῖς χαλκείοις αἱφύσαι, ἕλκει τε πρὸς ἑαυτὴν ἐκ τοῦπαρακειμένου πνεύματος πληροῦσα τῇδιαστολῇτὰς κοιλότητας, καὶ, τὸπυρῶδες ἑαυτῆς ἐκριπίζουσα, ταῖς ἐχομέναις ἀρτηρίαις ἐμπνεῖ· καὶτοῦτο ποιοῦσα οὐδιαλείπει, τὸμὲν ἔξωθεν διὰτῆς διαστολῆς εἰς τὰς ἰδίας κοιλότητας ἕλκουσα, τὸδὲπαρ᾽ἑαυτῆς διὰτῆς συμπτώσεως

[30.16] Ὅμοι δοκεῖκαὶτῆς αὐτομάτου ταύτης ἀναπνοῆς αἴτιον ἡμῖν γίνεσθαι· πολλάκις γὰρ ὁμὲν νοῦς ἄσχολός ἐστι πρὸς ἑτέρους ἢκαὶπαντάπασιν ἠρεμεῖ, λυθέντος ἐν τῷὕπνῳτοῦσώματος, ἡδὲἀναπνοὴτοῦἀέρος οὐδιαλείπει, μηδ᾽

98 μένειν om. B ὀχετοὶ] ὑδραγωγοὶR 99 ἐκ om. Æ ß I K M N O T τινος πηγῆς Æ B I K O τινὸς

H M N P R

X ἴσον H I X 102 διδαχθέντες I Sac 103 ἐστι] τι Æ I O Q 105 σῶμα] ζῶον L ἐπεισάγει ἔξωθεν Æ

B I K O R

106 εἰσόδοις] ὁδοῖς A D E G H M P Q X αὐταῖς] αὐτοῖς I : αὐτῆς M 107 χορηγείαν W ἐπέθηκε D E 108 ἐκ] ita codd. Forb : διὰW Ald Mign 109 παρασκευάζει] κατασκευάζει T ἡ om. Æ οἰκίας W 112 ἔστι] ita Æ ß H I K L M O P R S W X Ald Forb : ἐστὶMign δοχεῖον] τὸδοχεῖον B ἀρτηρίας] 113 αὐτηρίας W τῆς om. A (non Æ) B D E G H P X 114 ἐνειλημμένη] συνειλημμένη N κατὰ] κατὰτὴν M 109 τοῦom. Mac 114–15 ἀεικινήτου τοῦD E G H L P Q R S X 115 αὕτη K 116 φῦσσαι L : φῦσαι Æ R W S ἕλκεται T τε om. N T ἐκ om. Q πνεύματος] ita codd. Ald Forb : πνεύμονος Mign 117 ἑαυτῆς] αὐτῆς G H ἐκρίπτουσα R 118 ἐχομέναις] ἐγκειμέναις D E R² : ἐπιχεομέναις Rac 119 συμπτώσεως] concasum hoc est per contractionem Eri

122 μὲν γὰρ ὁ B ἄσχολος] ἄσχολος τε R πρὸς om. B ἑτέρους] ἑτέροις M N Q R : ἑτέραις G H P X : ἕτερα I : om.

blood, issuing from the liver as from a spring, accompany the warm spirit everywhere in its way throughout the body, that the one may not by isolation from the other destroy the nature, becoming a disease.¹¹ Let this instruct the undisciplined regarding fairness, as they learn from nature that covetousness is a destructive disease.

[30.13] But since the divinity alone is free from needs, while human poverty requires external aid for its own subsistence, nature therefore, in addition to those three powers by which we said that the whole body is administered, brings in imported matter from without, introducing by different entrances that which is appropriate for them. [30.14] For to the spring of the blood, which is the liver, she furnishes its supply by food; for what is brought constantly in this way furnishes the springs of blood to issue from the liver, just as the snow on the mountain by its own moisture increases the springs in the lower ground, forcing its own moisture through the depths into the veins below. [30.15] The breath in the heart is supplied by means of the neighbouring organ, which is called the lungs and is a receptacle for air, drawing the breath from without through the windpipe placed in it, which extends to the mouth. The heart being placed in the midst of this organ (and itself also moving incessantly in imitation of the activity of the evermoving ﬁre), draws to itself, somewhat as the bellows do in the forges, a supply from the adjacent air, ﬁlling its recesses by dilatation and, while it fans its own ﬁery element, breathes upon the adjoining tubes; and it does not cease to do this, drawing the external air into its own recesses by dilatation and by compression infusing the air from itself into the tubes.¹²

[30.16] And this seems to me to be the cause of this spontaneous respiration of ours. For often the intellect is occupied with other matters, or is entirely at rest when the body is relaxed in sleep, but the respiration of air does not cease, even

¹¹ Cf. Galen, De usu part. 6.10 (Helmreich, 1, 324.17–20; ET 1, 296), 16.13–14 (Helmreich,

2.431.21–343.13; ET 2, 720–2).

¹² For this, and the following paragraph, see Galen, De usu part. 6.7 (Helmreich, 1, 316.14–19; ET 1,

291), 6.10 (Helmreich, 1, 324–333; ET 1, 296–304), 6.15 (Helmreich, 1, 350.15–351.5; ET 1, 316).

ὁτιοῦν συνεργούσης εἰς τοῦτο τῆς προαιρέσεως· οἶμαι γὰρ, ἐπειδὴπεριείληπται τῷ πνεύμονι ἡκαρδία καὶπροσπέφυκεν αὐτῷκατὰτὸὀπίσθιον ἑαυτῆς μέρος, ταῖς ἰδίαις διαστολαῖς καὶσυμπτώσεσι συγκινοῦσα τὸσπλάγχνον, τὴν τοῦἀέρος ὁλκήν τε καὶἐμπνοὴν ἐκμηχανᾶσθαι τῷπνεύμονι· ἀραιὸς γάρ τις ὢν καὶπολύπορος καὶ πάσας τὰς ἐν αὐτῷκοιλότητας πρὸς τὸν πυθμένα τῆς ἀρτηρίας ἀνεστομωμένας

[248] ἔχων, συστελλόμενος μὲν καὶσυμπίπτων, τὸἐναπολειφθὲν τοῖς κοίλοις πνεῦμα κατ᾽ἀνάγκην ἐκπιέζων προΐεται· ὑποχωρῶν δὲκαὶἀνοιγόμενος, ἐπισπᾶται τῇ διαστάσει πρὸς τὸκενούμενον διὰτῆς ὁλκῆς τὸν ἀέρα. [30.17] Καὶαὕτη ἐστὶτῆς ἀπροαιρέτου ταύτης ἀναπνοῆς αἰτία, ἡτοῦἀτρεμεῖν τὸπυρῶδες ἀδυναμία· ἐπειδὴ γὰρ ἴδιόν ἐστι τοῦθερμοῦἡκατὰτὴν κίνησιν ἐνέργεια, τούτου δὲτὰς ἀρχὰς ἐν τῇ καρδίᾳκατενοήσαμεν, τὸδιηνεκὲς τῆς ἐν τῷμέρει τούτῳκινήσεως τὴν ἀδιάλειπτον τοῦἀέρος ὁλκήν τε καὶἐκπνοὴν διὰτοῦπνεύμονος ἀπεργάζεται· διὸκαὶπαρὰφύσιν ἐπιταθέντος τοῦπυρώδους, τὸἄσθμα τῶν διακαιομένων τῷπυρετῷσυνεχέστερον γίνεται, ὥσπερ ἐπειγομένης τῆς καρδίας τὸν ἐγκείμενον ἐν αὐτῇφλογμὸν τῷ νεαρωτέρῳπνεύματι κατασβεννύειν.

[30.18] [B] Ἀλλ᾽ἐπειδὴπενιχράτίς ἐστιν ἡμῶν ἡφύσις καὶτῶν πρὸς τὴν ἰδίαν σύστασιν διὰπάντων ἐπιδεὴς, οὐκ ἀέρος μόνον ἰδίου πτωχεύει καὶπνεύματος τοῦτὸ θερμὸν διεγείροντος, ὅπερ ἔξωθεν πρὸς τὴν τοῦζώου συντήρησιν διηνεκῶς ἐπεισάγεται· ἀλλὰκαὶτὴν ὑπερείδουσαν τὸν τοῦσώματος ὄγκον τροφὴν ἐπίκτητον ἔχει. Διὰτοῦτο σιτίοις τε καὶποτοῖς ἀναπληροῖτὸἐνδέον, ἑλκτικήν τινα τοῦλείποντος δύναμιν καὶἀπωστικὴν τοῦπεριττεύοντος ἐνθεῖσα τῷσώματι, οὐδὲπρὸς τοῦτο τοῦἐγκαρδίου πυρὸς μικρὰν παρεχομένου τῇφύσει συνέργειαν.

[30.19] Ἐπειδὴγὰρ τὸκυριώτατον τῶν ζωτικῶν μορίων κατὰτὸν ἀποδοθέντα λόγον ἡκαρδία ἐστὶν ἡτῷθερμῷπνεύματι ζωπυροῦσα τὰκαθ᾽ἕκαστον μέρη, πανταχόθεν αὐτὴν ἐνεργὸν εἶναι [C] τῷδραστικῷτῆς δυνάμεως ὁπλάστης ἡμῶν ἐποίησεν, ὡς ἂν μηδὲν αὐτῆς μέρος ἄπρακτόν τε καὶἀνόνητον πρὸς τὴν τοῦπαντὸς

124 συνεργούσης] συναιρούσης N εἰς] πρὸς Q R προαιρέσεως] προτάσεως W περιείληπται] προείληπται Dac R² : προσείληπται D² 125 ἑαυτῆς] αὐτῆς B D K L O Q 126 συγκρινοῦσα Dac : συγκρίνουσα D² τῶν σπλάγχνων R 127 ἐμπνοὴν] ἐκπνοὴν Æ B C E I K M N O Q W Dion

Eri ἐκμηχανήσασθαι M N ἀρεὸς X 128 αὐτῷ] ἑαυτῷR ἀναστομομένας B : ἀναστομωμένας ß 129 ἐναποληφθὲν G H M Ppc S : ἐναπολυθὲν Q

130 ἐκπιέζων] ἐκπιαίζων W 131 κινούμενον Æ B C I K M N O Q Dion Eri 132 ἀπροαιρέτου] αὐτοπροαιρέτου W αἰτία] ἡαἰτία R τὸπυρῶδες] τοῦ ἀέρος D F G H L P S X 133 ἐστι om. Æ ß D(?) N O R T τὴν om. Æ κίνησιν] κίνησιν ἐστιν Æ B I

K M N O R T

ἐνέργεια] ἐνέργεια καὶM 134 μέρει τούτῳ] βάρει τούτου N 135 ὁλκήν] ὁρμὴν Ald Mign ἐκπνοὴν] ita Æ C E I K L M N O Q S T W Forb : ἀναπνοὴν B Rac : ἐμπνοὴν X Ald Mign διὰτοῦ πνεύμονος] μόνον B : μόνος ß πνεύμονος] ita codd. Ald Forb : πνεύματος Mign

136 ἐπιταθέντος] ἐπισταθέντος H : ἐπιτεθέντος Rac ἄσθμα] ita Æ G H O P R S W X Forb : ἆσθμα Ald Mign πυρετῷ] πυρετῷσωμάτων Q 137 γίγνεται N ἐν αὐτῇ] αὐτῇM : ἑαυτῇÆ B N : ἐν ἑαυτῇI : ἑαυτῆς K O

ἡμῶν ἐστὶν Æ B I K M R T ἡμῶν] om. Eri ἰδίαν] φυσικὴν R² 140 ἰδίου om. D G H P X τοῦom.

K 142 ἐνεισάγεται G H P Sac X 143 τε om. I 144 ἐλλείποντος K O 145 συνεργίαν ß D I K M N O Ppc : συνέργιαν Æ : ἐνέργειαν L S 147 πνεύματι] om. Eri ζωπυροῦσα—μέρη] τὰκαθ᾽ἕκαστον ζωπυροῦσα μερῶν I καθ᾽ἕκαστον] ita D G K S Forb : καθέκασον Ald Mign

148 ἡμῶν om. N

though the will gives no cooperation to this end. I suppose that, since the heart is surrounded by the lungs and in the back part of its own structure is attached to them, moving that organ by its own dilatations and compressions, the inhaling and exhaling of the air is brought about by the lungs; for being slight and porous and having all their recesses opening at the base of the windpipe, when they contract and are compressed the air that remains in their cavities, being squeezed, goes out, and, when they expand and open, they draw the air, by their distention, into the void by suction. [30.17] This then is the cause of this involuntary respiration, the impossibility that the ﬁery element should keep still; for since the activity of movement is proper to heat, we understand the beginnings of heat to be in the heart, the continual movement of this organ producing the incessant inspiration and exhalation of the air through the lungs. Therefore, also, when the ﬁery element is unnaturally enlarged, the breathing of those burning up with fever becomes more rapid, as though the heart were endeavouring to quench the ﬂame lying in it by fresher breath.

[30.18] But since our nature is poor and in need of supplies from all quarters for its own constitution, it not only lacks air of its own and breath which arouses heat, which it brings in from without for the preservation of the living being, but the nourishment supporting the bulk of the body is something acquired.

Therefore, it supplies the deﬁciency by food and drink, implanting in the body a certain faculty for appropriating what it requires and rejecting what is superﬂuous, and for this purpose, the ﬁre of the heart gives to nature no small assistance.¹³

[30.19] For since, according to the account given, the heart which kindles by its warm breath the individual parts is the most important of the vital organs, our

Fashioner caused it to be operative with its efﬁcacious power at all points, so that no part of it might be left ineffectual or unproﬁtable for the administration of the ¹³ Cf. Gregory of Nyssa, Orat. Cat. 37.4–5 (Mühlenberg, 94.5–95.1); Galen, De usu part. 4.7

(Helmreich, 1, 200.11–203.9; ET 208–9); De nat. fac. 3.4–8.

οἰκονομίαν καταλειφθείη· διὰτοῦτο κατόπιν μὲν ὑποβᾶσα τὸν πνεύμονα, διὰτῆς διηνεκοῦς κινήσεως, καθέλκουσάτε πρὸς ἑαυτὴν τὸσπλάγχνον, ἀνευρύνει πρὸς τὴν ὁλκὴν τοῦἀέρος τοὺς πόρους, ἀποθλίβουσάτε πάλιν, ἐκπνεῖσθαι τὸἐναπειλημμένον παρασκευάζει· ἐν δὲτοῖς ἔμπροσθεν ἑαυτῆς προσφυεῖσα τῷχωρήματι τῆς ἄνω γαστρὸς, ἔνθερμον αὐτὴν καὶπρὸς τὰς ἰδίας ἐνεργείας κινουμένην ποιεῖ· οὐκ εἰς πνεύματος ὁλκὴν ἀνεγείρουσα, ἀλλ᾽εἰς ὑποδοχὴν τῆς καταλλήλου τροφῆς· πλησίον μὲν γὰρ πεφύκασιν ἀλλήλων αἱεἴσοδοι τοῦπνεύματός τε καὶτῆς τροφῆς, ἀντιπαρεξιοῦσαι κατὰτὸπρόμηκες ἡἑτέρα πρὸς τὴν ἑτέραν, καὶτῷἴσῳμέτρῳ

[D] κατὰτὸἄνω πέρας συναπαρτίζονται, ὥστε καὶσυνεστομῶσθαι πρὸς ἀλλήλας καὶἑνὶστόματι τοὺς πόρους ἐναπολήγειν· ὅθεν τῷμὲν τῆς τροφῆς τῷδὲτοῦ πνεύματος ἡεἴσοδος γίνεται.

[30.20] Ἀλλ᾽ἐπὶτὸβάθος οὐκέτι διαπαντὸς τὸπροσφυὲς παραμένει τῆς συζυγίας τῶν πόρων· μέση γὰρ τῆς ἑκατέρων ἕδρας ἡκαρδία παρεμπεσοῦσα, τῷμὲν πρὸς ἀναπνοὴν τῷδὲπρὸς τροφὴν τὰς δυνάμεις ἐντίθησι· πέφυκε γὰρ τὸπυρῶδες ἐπιζητεῖν τὴν ὑπεκκαίουσαν ὕλην, ὃδὴκαὶπερὶτὸδοχεῖον τῆς τροφῆς κατ᾽ ἀνάγκην συμβαίνει· ὅσῳγὰρ διάπυρον διὰτῆς γείτονος γίνεται θερμασίας, τοσούτῳμᾶλλον ἐφέλκεται τὰτὸθερμὸν ὑποτρέφοντα. Τὴν δὲτοιαύτην ὁρμὴν ὄρεξιν ὀνομάζομεν. [30.21] [249] Εἰδὲπεριδράξαιτο τῆς ἀρκούσης ὕλης τὸ περιεκτικὸν τῆς τροφῆς, οὐδὲοὕτως ἠρεμεῖτοῦπυρὸς ἡἐνέργεια· ἀλλὰκαθάπερ ἐν χωνευτηρίῳσύντηξίν τινα τῆς ὕλης ποιεῖ, καὶδιαλύσασα τὰσυνεστῶτα καὶ ἀναχέασα, καθάπερ ἐκ χοάνης τινὸς μεταχεῖπρὸς τοὺς ἐφεξῆς πόρους· εἶτα τὸ παχυμερέστερον τοῦεἰλικρινοῦς διακρίνασα, τὸμὲν λεπτὸν δι᾽ὀχετῶν τινων ἐπὶ τὰς τοῦἥπατος ἄγει πύλας, τὴν δὲὑλώδη τῆς τροφῆς ὑποστάθμην εἰς τοὺς εὐρυχωροτέρους πόρους τῶν ἐντέρων ἀπώσατο, καὶ, τοῖς πολυτρόποις αὐτῶν

150 καταληφθείη B Q 151 πρὸς om. M 152 τοῦπόρου M ἀποθλίβουσα] ita A D E F(?) G H N P R² S X Forb : ἀναμοχλίζουσα Æ B C K O : ἀναμοχλεύουσα I : ἀναχλιάζουσα M : ἀναχλίζουσα Tac : ἀνακαχλάζουσα T2? : ἀποθλίβουσα ἀναχλίζουσα Rac? : ὑποθλίβουσα L : ἀνοχλίζουσα W Ald Mign τε] δε 153 χωρήματι] στόματι N (ἐν ἄλλοις χωρήματι N1mg)

154 πρὸς τὰς ἰδίας ἐνεργείας] τὰς πρὸς τᾶς ἐνεργείας τὰς ἰδίας B 155 ἀνεγείρουσα] διεγείρουσα I καταλλήλους I τρυφῆς L 156 μὲν om.

O ἀλλήλων πεφύκασιν D G H L P S W X 157 ἀντιπαρεξάγουσαι N : ἀντιπαρεξιοῦσα M κατὰ] ita D G H L M N P Rac S T W X Dion Forb : δὲκατὰO Eri Ald Mign

158 πέρας] ita Æ B C D E F G H I K L N² O P R² S X Dion Forb : om. W Ald Mign συνανεστομῶσθαι B E R 159 ἑνὶ] in Eri τὸμὲν . . . τὸδὲÆ L M Pac Q R Tac 160 πνεύματος] σώματος K O ἡom. M Q 161 τὸ² om. M παραμένῃ K O τῇσυζυγίᾳÆ B C E N O Q R T W 162 ἑκατέρωθεν M παραπεσοῦσα B N 162–3 τὸμὲν . . . τὸ δὲQ R Tac 163 ἀναπνοὴν] τὴν ἀναπνοὴν Æ B I K M N O Q R τροφὴν] τὴν τροφὴν Æ B I K M N O Q R W 164 τῆν om. B 165 ὅσῳ] ὅσον I R διάπυρον] ἄπειρον Ald : ἔμπυρον Mign θερμασία Nac : θεραπείας M 166 τοσοῦτο Nac O Q : τοσοῦτον L R : τοσούτο P

168 περιεκτικὸν] ὀρεκτικὸν Dpc L ἠρεμεῖ] ita G H L N O R X Forb : ἡρεμεῖW Ald Mign

ἀναχέασα] διαχέασα M : ἀναχύσασα B χοάνης] χώμης Æ Q R μεταχεῖ] participat Eri τοὺς om.

B post πόρους rel. des. K τὸom. I 171 εἱλικρινοῦς I M N R² διακρίνουσα L ἐπὶ] εἰς om.

N 172 τοῦom. B ἄγει] ἀπάγει A D E F G H L P S W X ὑλώδη] ἰλυώδη Æ B C E M Nac O R : λυώδη T : ξυλώδη Tmg 173 πόρους τῶν ἐντέρων] ita A D E F G H L M P Q S W X Forb : τῶν ἐντέρων πόρους O Ald Mign πόρους om. Æ καὶτοῖς] τοῖς δὲM πολυστρόφοις T²

whole organism. Therefore, standing behind the lungs and drawing that organ to itself by its continuous movement, it dilates the passages for the inhalation of the air and compressing them again it effects the exhalation of the air taken in; while, in front, attached to the space above the stomach, it warms it and sets it in motion towards its own activity, rousing it, not to inhale air, but to receive its appropriate nourishment; for the entrances for both breath and food have been produced nearby one another, extending lengthwise one alongside the other, and end together in their upper parts by the same measure, so that they are furnished with contiguous openings and the passages culminate together in one mouth, from which the entrance of food is by one opening and that of breath through the other.¹⁴ [30.20] Internally, however, the closeness of the conjunction of the passages is not maintained throughout; for the heart, intervening between the base of the two, implants in the one the faculty for respiration and in the other the faculty for nourishment. Now the ﬁery element is naturally inclined to seek the material serving as fuel, and this also necessarily happens regarding the receptacle of nourishment; for the more it becomes heated by the neighbouring warmth, the more it draws to itself what nourishes the heat. And this sort of impulse we call appetite. [30.21]¹⁵ But if the organ which contains the food should obtain sufﬁcient material, not even in this way does the activity of the ﬁre become still; it rather produces a sort of melting of the material, just as in a foundry, and, dissolving the solids and pouring them out, as it were from a funnel, it transfers them to the neighbouring passages; then, separating the coarser from the purer material, it leads the ﬁne part through certain channels to the gates of the liver, and expels the sedimentary matter of the food to the wider passages of the bowels; and, by turning it over in their manifold windings, retains the food for a time in the intestines, lest, if it were easily jettisoned by a straight passage it might

¹⁴ Cf. Plato, Tim. 78b.

¹⁵ For this paragraph, see Plato, Tim. 72c–73a; Aristotle, De part. an. 3.14 (675b22–6); Galen, De usu part. 4.1–2 (Helmreich, 1, 195–7; ET 1, 204–5), 4.17–18 (Helmreich, 1, 237–45 ; ET 1, 235–41).

ἑλιγμοῖς ἀναστρέφουσα, χρόνῳπαρακατέχει τὴν τροφὴν τοῖς σπλάγχνοις, ὡς ἂν μὴ, δι᾽εὐθύτητα τοῦπόρου ῥᾳδίως ἀποβαλλόμενον, εὐθὺς ἀνακινοίη τὸζῶον πρὸς ὄρεξιν, καὶμηδέποτε παύοιτο τῆς τοιαύτης ἀσχολίας κατὰτὴν τῶν ἀλόγων φύσιν ὁἄνθρωπος.

[30.22] [B] Ἐπεὶδὲκαὶτῷἥπατι μάλιστα τῆς τοῦθερμοῦσυνεργίας ἦν χρεία πρὸς τὴν τῶν ὑγρῶν ἐξαιμάτωσιν, ἀφέστηκε δὲτοῦτο τῆς καρδίας κατὰτὴν θέσιν (οὐδὲ γὰρ ἦν, οἶμαι, δυνατὸν, ἀρχήν τινα καὶῥίζαν ζωτικῆς οὖσαν δυνάμεως, περὶτὴν ἑτέραν ἀρχὴν στενοχωρεῖσθαι) ὡς ἂν μήτι τῆς οἰκονομίας ἐν τῇἀποστάσει τῆς θερμαντικῆς οὐσίας παραβλαβείη, πόρος νευρώδης (ἀρτηρία δὲτὸτοιοῦτον παρὰ τῶν τὰτοιαῦτα σοφῶν ὀνομάζεται) ἀναδεξάμενος τῆς καρδίας τὸἔμπυρον πνεῦμα φέρει παρὰτὸἧπαρ, αὐτοῦπου παρὰτὴν εἴσοδον τῶν ὑγρῶν συνεστομωμένος, καὶ ἀναζέσας διὰτῆς θερμότητος τὴν ὑγρασίαν, ἐναποτίθεταίτι τῷὑγρῷτῆς τοῦπυρὸς συγγενείας, τῇπυροειδεῖχρόᾳτὸτοῦαἵματος εἶδος καταφοινίξας. [30.23] Εἶτ᾽ ἐκεῖθεν ἀφορμηθέντες δίδυμοίτινες ὀχετοὶ, τὸ[C] οἰκεῖον ἑκάτερος σωληνοειδῶς περιέχοντες, πνεῦμάτε καὶαἷμα (ὡς ἂν εὐπόρευτον εἴη τὸὑγρόν, τῇτοῦθερμοῦ κινήσει συμπαροδεῦον καὶκουφιζόμενον) ἐφ᾽ἅπαν τὸσῶμα πολυσχιδῶς κατασπείρονται, εἰς μυρίας ὀχετῶν ἀρχάς τε καὶδιαφύσεις κατὰπᾶν μέρος κατασχιζόμενοι· μιχθεῖσαι δὲπρὸς ἀλλήλας τῶν ζωτικῶν δυνάμεων αἱδύο ἀρχαὶ, ἥτε τὸθερμὸν πανταχῆκατὰτὸσῶμα καὶἡτὸὑγρὸν ἐπιπέμπουσα, καθάπερ τινὰ δασμὸν ἀναγκαῖον ἐκ τῶν οἰκείων τῇἀρχηγικωτέρᾳτῆς ζωτικῆς οἰκονομίας δυνάμει δωροφοροῦσιν.

[30.24] Ἔστι δε αὕτη ἡκατὰτὰς μήνιγγας καὶτὸν ἐγκέφαλον θεωρουμένη, ἀφ᾽ἧς πᾶσα μὲν ἄρθρου κίνησις, πᾶσα δὲμυῶν συνολκὴ, πᾶν δὲπροαιρετικὸν πνεῦμα καὶ τοῖς καθ᾽ἕκαστον μορίοις ἐπιπεμπόμενον, ἐνεργόν τε καὶ[D] κινούμενον τὸν γήϊνον ἡμῶν ἀνδριάντα καθάπερ ἐκ μηχανῆς τινος ἀποδείκνυσι. Τοῦτε γὰρ θερμοῦτὸ καθαρώτατον καὶτοῦὑγροῦτὸλεπτότατον, παρ᾽ἑκατέρας δυνάμεως διάτινος

174 ἑλιγμοῖς] ita W Ald Forb Mign : ἐλιγμοῖς Æ ß H P S X : εἰλιγμοῖς R : ἰλιγμοῖς Q ἀναστρέψασα Q : ἀνατρέφουσα G : ἀποστρέφουσα Æ 175 εὐθύτητα] εὐθείας I Nac? O Q R : εὐθέος Æ M T ἀποβαλλόμενον] ita codd. Forb : ἀποβαλλομένη Q : ἀποβαλόμενον Ald Mign εὐθὺς] εὐθέως I O 178 ἐπειδὴO δὲom. B μάλιστα καὶτῷἥπατι M συνεργείας G L Pac W X 179 δὲ] γὰρ M : om. X οὐδὲ] ita codd. Forb : οὐAld Mign 181 ἑτέραν om. I O τι om. M T 182 τὸ τοιοῦτον] ita D E F G H I L M R S X Forb : τὸτοιοῦτο Q W : τῷτοιούτῷA : τῶν τοιοῦτων P : τοῦτο Æ ß

O Ald Mign 183 τὰτοιαῦτα] ita Æ B C D E F G H I L N² P R² S X Forb : εἰς ταῦτα M : ταῦτα W Ald

Mign ἀναλεξάμενος B C O : ἀναξάμενος I ἔμπυρον om. M 185 ἐναποτίθεταί] ἀποτίθεται N τι om. B I M O Q 186 χροίᾳB : χροιᾷÆ ß M R εἶτ᾽] ita ß G I L M Q S X Forb : εἰτ᾽B D H P : εἴτ᾽R : εἶτα

Æ O Ald Mign : om. T 187 σωληνοειδῶς τὸοἰκεῖον ἑκάτερος I 188 εὐπόρρυτον I εἴη] εἶναι A D F G

H L P S X

τῇ] ita Æ D G H I L M N O P Q R S W X Forb : τε Ald Mign 189 καὶ] τε καὶ I πολυσχεδῶς H Bac (ι sup. l.) 190 κατασπείρωνται I μυριάδας M ὀχετῶν om. T ἀρχὰς ὀχετῶν I τε om. I διαφύσεις] διαχύσεις A D E F G H N P R² X 191 κατασχιζόμενοι] ita A Æ B D E F G H L M N P R S T X Forb : κατασχιματιζόμενοι W : καταδιασχιζόμενοι Q : διασχιζόμενοι C O

Ald Mign αἱom. T 192 ἡom. B T W 193 δασμὸν] ita Æ B C D E F G H I L Nmg O P Q R² S T W X Ald Forb : δεσμὸν M Rac : δεσμῶν A : διαμερισμὸν N : δανεισμὸν Mign ἀρχικωτέρα Æ L N O : ἀρχηκωτέρᾳQ οἰκονομίας] ἐνεργείας D R² 194 δορυφοροῦσιν Rac 195 δε] ita B G H L N O P Q R S W X Forb : δ᾽Ald Mign αὐτὴQ μήνιγγας] membranas Eri 196 μὲν] μὲν οὖν N συνολκὴ] ὁλκὴ M καὶom. Æ ß I M N O Q Rac W Dion Eri : eras. B D

197 καθ᾽ἕκαστον] ita L O W X Forb : καθέκαστον Ald Mign μορίοις] ὁρίοις T 198 ἀποδεικνύουσι M W 199 καθαρώτερον N

immediately stir up again the living being to an appetite, and the human being, in accordance with the nature of an irrational animal, might never cease from this kind of occupation.

[30.22]¹⁶ Since the liver has a special need of the cooperation of heat for the conversion of the ﬂuids into blood, but this organ is by position distant from the heart (for it would not be possible, I think, being a certain principle or root of the vital power, for it to be hampered by proximity to another principle), in order that it may not be damaged because of the distance from the administration of the heat-giving substance, a muscular passage (and this is called, by those skilled in such matters, the artery), receiving the heated breath from the heart, conveys it to the liver, having its opening somewhere besides the entry-point for the ﬂuids, and, as it warms the moist element by its heat, it introduces into the liquid something akin to ﬁre, reddening the form of the blood with the ﬁery tint.

[30.23] Then, giving rise to certain twin channels from there, each enclosing its own current like a pipe, dispersing air and blood (that the liquid may have free course when accompanied and lightened by the movement of heat) in many directions over the whole body, being separated at every part into countless branches and partitions of channels; while, when the two principles of the vital powers are mixed together (both that which disperses heat and that which supplies moisture to every bodily part) they make, as it were, a sort of compulsory contribution from their own nature to the supreme force of the vital economy.

[30.24] Now this force is that perceived in the cerebral membranes and the brain, from which it comes that every movement of a joint, every contraction of the muscles, and every deliberate inﬂuence exerted upon the members of each person, renders our earthen statue active and mobile as though by some mechanism. For the most pure form of heat and the most subtle form of liquid, being united by ¹⁶ For this paragraph, see Galen, De usu part. 4.2–6 (Helmreich, 1, 196–201; ET 1, 204–8), 4.14

(Helmreich, 1, 228–31; ET 1, 229–32).

μίξεώς τε καὶἀνακράσεως ἑνωθέντα, τρέφει τε καὶσυνίστησι διὰτῶν ἀτμῶν τὸν ἐγκέφαλον· ἀφ᾽οὗπάλιν ἐπὶτὸκαθαρώτατον ἐκλεπτυνομένη ἡἀπ᾽ἐκείνου ἀνάδοσις, ὑπαλείφει τὸν περιεκτικὸν τοῦἐγκεφάλου ὑμένα, ὃς ἄνωθεν ἐπὶτὸβάθος αὐλοειδῶς διήκων, διὰτῶν καθεξῆς σπονδύλων ἑαυτὸν τὲκαὶτὸν ἐγκείμενον αὐτῷμυελὸν διεξάγων, τῇβάσει συναπολήγει τῆς ῥάχεως· πάσαις ὀστέων τε καὶἁρμονιῶν συμβολαῖς καὶμυῶν ἀρχαῖς οἷόν τις ἡνίοχος αὐτὸς ἐνδιδοὺς τῆς καθ᾽ἕκαστον κινήσεώς τε καὶστάσεως τὴν ὁρμὴν καὶτὴν δύναμιν. [30.25] [252] Διὰτοῦτόμοι δοκεῖκαὶἀσφαλεστέρας ἠξιῶσθαι φρουρᾶς, κατὰμὲν τὴν κεφαλὴν διπλαῖς ὀστέων περιβολαῖς ἐν κύκλῳδιειλημμένος, ἐν δὲτοῖς σπονδύλοις ταῖς τε τῶν ἀκανθῶν προβολαῖς καὶταῖς πολυτρόποις κατὰτὸσχῆμα διαπλοκαῖς, δι᾽ὧν ἐν ἀπαθείᾳ πάσῃφυλάττεται, διὰτῆς περιεχούσης αὐτὸν φρουρᾶς τὸἀσφαλὲς ἔχων.

[30.26] Ὁμοίως δ᾽ἄν τις καὶπερὶτῆς καρδίας στοχάσαιτο, ὅτι, καθάπερ τὶς οἶκος ἀσφαλὴς, αὐτὴδιὰτῶν στερροτάτων περιηρμόσθη, ταῖς τῶν ὀστέων ἐν κύκλῳ περιοχαῖς ὠχυρωμένη· κατόπιν μὲν γάρ ἐστιν ἡῥάχις, ταῖς ὠμοπλάταις ἑκατέρωθεν ἠσφαλισμένη· καθ᾽[B] ἑκάτερον δὲπλάγιον ἡτῶν πλευρῶν θέσις περιπτύσσουσα, τὸμέσον δυσπαθὲς ἀπεργάζεται· ἐν δὲτοῖς ἔμπροσθεν, τὸστέρνον καὶἡτῆς κλειδὸς συζυγία προβέβληται, ὡς ἂν πανταχόθεν αὐτῇτὸἀσφαλὲς ἀπὸ τῶν ἔξωθεν διοχλούντων φυλάσσοιτο.

[30.27] Οἷον δὲκατὰτὴν γεωργίαν ἐστὶν ἰδεῖν, τῆς ἐκ νεφῶν ἐπομβρίας ἢτῆς τῶν ὀχετῶν ἐπιρροῆς διάβροχον ποιούσης τὸὑποκείμενον· κῆπος δέτις ὑποκείσθω τῷ λόγῳ, μυρίας μὲν δένδρων διαφορὰς παντοδαπὰς δὲτῶν ἐκ γῆς φυομένων ἰδέας ἐν

200 τὸν ἀτμὸν B 201 τὸ] ita Æ ß D G H I L M N O P Q R S W X Ald Forb : om. Mign καθαρώτερον N R 202 ὑμένα] membrana Eri 203 σφονδύλων O τὲ] ita Æ B D G H I L M N O P Q R S W X Forb : δὲAld Mign αὐτῷ] ἐαυτῷD : ἐν αὐτῷB I O 204 βάσει] φύσει M 204–5 πάσαις—ἀρχαῖς] om.

Eri 204 τε om. H N Q Rac W 205 μυῶν] medullarum Dion καθ᾽ἕκαστον] ita L O S Forb : καθέκαστον W X Ald Mign 206 ὁρμὴν] ὁρμὴν τε Æ B I O R τὴν om. Æ I O 207 φρουρᾶς] ita codd. Forb : φρουρᾶς καὶAld Mign 208 ἐν¹] ἐπὶQ 208–9 ἐν¹—προβολαῖς om. I 208 σφονδύλοις O τε om. B L W 209 τὸom. B 210 φυλάσσεται I N O Q R τὸom. L 211 ὅτι] ὅτιπερ D G H L P X τὶς] ita Ald Forb : τίς H : τις D G P S W X Mign

212 αὐτὴ] ita B D G H P Q R X Forb : αὐτῇL S : αὕτη O W Ald Mign στερροτέρων M N περιήρμοσται R 213 ὠχυρωμένος Æ Q Rac μὲν om.

D 213–14 ταῖς—ἠσφαλισμένη] aequalibus latitudinibus hinc inde munita Eri 213 τοῖς G H L M P R² S X 214 ἑκατέρωθεν] ἀμφοτέρωθεν Æ B C I M N O Q ἑκατέρωθεν ἠσφαλισμένη] ἀσφάλεια ἀμφοτέρων ἑκάτερον] ἕτερον T 215 τὸ]² τὸτε Æ ß I N O T 216 αὐτὴB : αὐτῆς N ἀπὸ] ὑπὸ N 217 φυλάττοιτο D G H P S 218 δὲ] δὴM N Q ἔστιν Æ I M O Mign 219 ἐπιρροῆς] ἐπομβρίας B 220 μὲν om. N δὲ] τε N τῶν] τὰς O ἰδέας] τὰς ἰδέας D

their respective forces through a certain mixture and combination, nourish and sustain the brain by their vapours, by which, in turn, being rareﬁed to the most pure condition, the exhalation that proceeds from that organ anoints the tissue containing the brain, which, reaching from above downwards like a pipe, extending (itself and the marrow which is contained in it) through the successive vertebrae, terminates together at the base of the spine, giving, like a charioteer, to all the meeting points of bones and joints and the branches of muscles the impulse and power of movement and rest for each particular part. [30.25] For this reason also, it seems to me, that it has been granted a more secure defence, being set apart, in the head, by a double shelter of bones around it, in the vertebrae of the neck formed by the projections of the spine, and by the diverse inter-lacings of the form of those vertebrae, by which it is kept safe in freedom from all injury, enjoying safety by the defence surrounding it.¹⁷

[30.26] Likewise one might suppose of the heart, that, like some safe house, it is itself ﬁtted with the most solid defences, fortiﬁed by the enclosing walls of the bones around it; for in the rear there is the spine, fortiﬁed on either side by the shoulder-blades, and on each side the enfolding position of the ribs makes that which is in-between difﬁcult to injure; while in front the breast-bone and the juncture of the collar-bone stand on defence, so that its safety may be guarded at all points from external troubles.

[30.27] One may see something of this in husbandry, when the heavy rain from the clouds or the overﬂow from the rivers causes the land beneath it to be sodden.

Let us suppose for our argument a garden, nourishing in it countless varieties of ¹⁷ Plato, Tim. 75c; Galen, De usu part. 8.9 (Helmreich, 1, 479.3–480.11; ET 410–11).

ἑαυτῷτρέφων, ὧν καὶτὸσχῆμα καὶἡποιότης καὶἡτῆς χρόας ἰδιότης ἐν πολλῇ διαφορᾷτοῖς καθ᾽ἕκαστον ἐνθεωρεῖται· τοσούτων τοίνυν κατὰτὸν ἕνα χῶρον τῷ ὑγρῷτρεφομένων, ἡμὲν ὑπονοτίζουσα τὰκαθ᾽ἕκαστον δύναμις μία [C] τις ἐστὶ κατὰτὴν φύσιν· ἡδὲτῶν τρεφομένων ἰδιότης εἰς διαφόρους τὸὑγρὸν μεταβάλλει ποιότητας· τὸγὰρ αὐτὸπικραίνεται μὲν ἐν τῇἀψίνθῳ, εἰς φθοροποιὸν δὲχυμὸν ἐν τῷ κωνείῳμεθίσταται· καὶἄλλο ἐν ἄλλῳγίνεται, ἐν κρόκῳ, ἐν βαλσάμῳ, ἐν μήκωνι· τῷ μὲν γὰρ ἐκθερμαίνεται, τῷδὲκαταψύχεται, τῷδὲμέσην ἔχει ποιότητα· καὶἐν δάφνῃ καὶἐν σχίνῳκαὶτοῖς τοιούτοις εὔπνουν ἐστὶν, καὶἐν συκῇδὲκαὶὄχνῃ κατεγλυκάνθη, καὶδιὰτῆς ἀμπέλου βότρυς καὶοἶνος ἐγένετο, καὶὁτοῦμήλου χυλὸς καὶτὸτοῦῥόδου ἐρύθημα καὶτὸλαμπρὸν τοῦκρίνου καὶτὸκυανίζον τοῦἴου καὶτὸπορφύρεον τῆς ὑακινθίνης βαφῆς καὶπάνθ᾽ὅσα κατὰτὴν γῆν ἔστιν ἰδεῖν, ἐκ μιᾶς καὶτῆς αὐτῆς ἰκμάδος ἀναβλαστάνοντα, εἰς τοσαύτας διαφορὰς κατάτε τὸ σχῆμα [D] καὶτὸεἶδος καὶτὰς ποιότητας διακρίνεται·—τοιοῦτόν τι καὶκατὰτὴν ἔμψυχον ἡμῶν ἄρουραν θαυματοποιεῖται παρὰτῆς φύσεως, μᾶλλον δὲπαρὰτοῦ

Δεσπότου τῆς φύσεως. Ὀστέα καὶχόνδροι, φλέβες, ἀρτηρίαι, νεῦρα, σύνδεσμοι, σάρκες, δέρμα, πιμελαὶ, τρίχες, ἀδένες, ὄνυχες, ὀφθαλμοὶ, μυκτῆρες, ὦτα—πάντα τὰτοιαῦτα καὶμυρία πρὸς τούτοις ἄλλα διαφόροις ἰδιώμασιν ἀπ᾽ἀλλήλων κεχωρισμένα μιᾷτῇτῆς τροφῆς ἰδέᾳκαταλλήλως τῇἑαυτῶν τρέφεται φύσει, ὡς ἑκάστῳτῶν ὑποκειμένων τὴν τροφὴν προσεγγίσασαν, ᾧπερ ἂν ἐμπελάσῃ, κατ᾽ ἐκεῖνο καὶἀλλοιοῦσθαι, οἰκείαν καὶσυμφυῆτῇτοῦμέρους ἰδιότητι γινομένην. Εἰ γὰρ κατὰτὸν ὀφθαλμὸν γένοιτο, τῷὁρατικῷμορίῳ[253] συγκατεκράθη, καὶτῶν περὶτὸν ὀφθαλμὸν χιτώνων ταῖς διαφοραῖς οἰκείως εἰς ἕκαστον κατεμερίσθη· εἰδὲ τοῖς κατὰτὴν ἀκοὴν μέρεσιν ἐπιρρυῇ, τῇἀκουστικῇκαταμίγνυται φύσει· καὶἐν χείλει γενόμενον χεῖλος ἐγένετο, καὶἐν ὀστέῳπήγνυται, καὶἐν μυελῷἁπαλύνεται,

221 χροιᾶς R ἰδιότης] ἰδέα M 222 καθ᾽ἕκαστον] ita G O X Forb : καθέκαστον Ald Mign θεωρεῖται

D F G H P S X

223 ἡ—ἕκαστον] ueluti singula subirrigans Eri καθέκαστον Æ M R Ald 223–4 ἐστὶ κατὰτὴν φύσιν] ita A D E F G H L M N P S X Forb : κατὰτὴν φύσιν ἐστὶν O W Ald Mign

224 τὴν om.

D E εἰς] εἰς πολλὰς καὶN 225 δὲom. L 226 ἐν κρόκῳ, ἐν βαλσάμῳ] in balsamo in croco

Dion 226–7 τῷ. . . τῷ. . . τῷ] τὸ. . . τὸ. . . τὸM N Q R T 227 ἐκθερμαίνεται] θερμαίνεται D E G H P X καταψύχεται] ψύχεται D E L ἔχει] ἴσχει Æ B C I N O Rac : infundit Eri

228 σχίνῳ] ita A Æ B C D² E F G H N O P Q R S T X Dion Ald Forb : σχοίνῳMign : schino Eri εὔπνουν] ἔμπνουν B Dac E H Rac W καὶ³] ita A Æ2? C D E F G H L N² P R S X Forb : om. O W Ald Mign δὲ] τε N R καὶ⁴] et (ΟΓΧΝΗ est species spiri quam uolemam latini uocant: hinc Virgilius grauibus uolemis) Eri [cf. Verg.

Georg. 2.88] ὄχνῃ] ὄγχνῃÆ B N R² : ὄχνῃet γ sup. l. ß P S 229 διὰ] ὁÆ B C E I O T : ὁδιὰ R² καὶ² om. Æ B C E I O T 230 χυλὸς] χυμὸς N Q Rac ἐρύθημα] ita codd. Forb : ἐρύθρημα Ald Mign τοῦκρίνου λαμπρὸν W Ald Mign τοῦ² om. T 231 πορφύρεον] ita A Æ B C D E Fac (προφυρίζον sup. l.) I M N O R S T Forb : προφύραιον G H : προφυραῖον W X Ald Mign ὑακινθίνης] ita A Æ C D E F G I L M N O Q S T W Forb : οἰακινθίνης P X : ὑακινθίνου H : ὑακίνθης B Ald : ὑακιν R (θν sup. l.) : ὑακίνθου Mign πάνθ'] πάντα Æ B I L M N O Q W 232 εἰς] καὶX τε] δὲT : om. Q

τῆς om. Mign καὶ] τε καὶN : scilicet Dion : om. Eri χόνδρος T φλέβαις O : om. Eri φλέβες ἀρτηρίαι] καὶφλέβες καὶἀρτηρίαι H 236 δέρματα M πιμελαὶ—ὄνυχες om. L πιμέλη I : aruina musculi Dion : adipes Eri ἀδένες τρίχες I ἀδένες] ἀδεναὶI : ὀδόντες Rmg : om. Dion : adenes

Eri μυκτῆρες] om. Eri 237 ἄλλα] ἄλλα καὶL ἰδιώμασιν] ita Æ B C D E F G H I O P R S T X Forb : ἰδιότησιν A Ald Mign 238 τῇom. L O Q καταλλήλῶς τῇτῆς τροφῆς ἰδέᾳN 239 ᾧπερ] ὅπερ D G H L P X ἂν] γὰρ B ἐμπελάσῃ] ἐνπελάση Q : ἐμπελάσει B : ἐν πελάσει L : πελάσῃN

240 συμφυᾶ I ἰδιότητι] οἰκειότητι N Mac (ἰδ sup. l.) 241 κατὰτὸν ὀφθαλμὸν] ἐν τῷὀφθαλμῷI τῶν ὀφθαλμῶν W X ὁρατικῷ] spectivae Eri συγκατεκρίθη B Fpc S : συνανεκράθη M : συνκράθη C : συνεκράθη

O 242 τῶν ὀφθαλμῶν D Rac : τοὺς ὀφθαλμοὺς M : ὁὀφθαλμὸν O (ω supr. l.) εἰς om. D 243 κατὰ τὴν] κατ᾽D G H P S X ἐπιρρυῇ] ἐπιρρύει B C : ἐπιρρυεῖG O Pac Rac X : ἐπιρροὴT καταμίγνυται] ἐπμίγνυται N

trees and all the forms of plants that grow from the earth, of which one can see in each the ﬁgure and the quality and the particularity of colour in great variety—so many things, then, in one place are nourished by the moisture, the power which moistens each being one in nature, but the particularity of the plants being nourished changes the moisture into different qualities: for the same moisture becomes bitter in wormwood, and is changed into a deadly juice in hemlock, and becomes different in other plants, in saffron, in balsam, in the poppy; in one it becomes hot, in another cold, in another it obtains the middle quality; and in laurel and mastic and in such things it is scented, and in the ﬁg and the pear it is sweetened; and by passing through the vine it becomes a cluster of grapes and wine; and the juice of the apple, the redness of the rose, the radiance of the lily, the blue of the violet, the purple of the hyacinthine dye, and all that one sees upon the earth, while arising from one and the same moisture, yet are separated into so many varieties in respect of ﬁgure and form and quality. The same sort of wonder is wrought in our animated soil by nature, or rather by the Lord of nature: bones and cartilages, veins, arteries, nerves, ligatures, ﬂesh, skin, fat, hair, glands, nails, eyes, nostrils, ears—all such things as these and countless others in addition, while separated from one another by different properties, are nourished by the one form of nourishment in ways appropriate to their own nature, so that the nourishment, approaching each of the subjects, is changed according to that to which it approaches, becoming suitable for and akin to the particularity of the part.¹⁸ For if it is near the eye, it blends with the visual part and is suitably distributed to each by the differences of the membranes around the eye; or, if it ﬂows to the auditory parts, it is mingled with the acoustic nature; or if it is in the lip, it becomes lip; and it grows solid in bone, and grows soft in marrow, and is made tense with the sinew,

¹⁸ Cf. Gregory of Nyssa, Hex. 49 (Drobner, 62. 7–14).

καὶτονοῦται μετὰτοῦνεύρου, καὶτῇἐπιφανείᾳσυμπεριτείνεται, καὶεἰς ὄνυχας διαβαίνει, καὶεἰς τριχῶν γένεσιν λεπτοποιεῖται τοῖς καταλλήλοις ἀτμοῖς· εἰμὲν διὰ σκολιῶν προάγοιτο πόρων, οὐλοτέρας τε καὶκατηγκυλωμένας τὰς τρίχας ἐκφύουσα, εἰδὲδι᾽εὐθείας ἡτῶν τριχοποιῶν ἀτμῶν γένοιτο πρόοδος, τετανάς τε καὶεὐθείας προάγουσα.

[30.28] Ἀλλὰπολὺτῶν προκειμένων ὁλόγος ἡμῖν ἀποπεπλάνηται, τοῖς ἔργοις ἐμβαθύνων τῆς φύσεως, καὶὑπογράφειν ἐπιχειρῶν ὅπως ἡμῖν καὶἐξ ὁποίων συνέστηκε τὰ[B] καθ᾽ἕκαστον, τάτε πρὸς τὸζῆν καὶτὰπρὸς τὸεὖζῆν καὶεἴτι μετὰτούτων ἕτερον κατὰτὴν πρώτην διαίρεσιν ἐνοήσαμεν. [30.29] Τὸγὰρ προκείμενον ἦν δεῖξαι τὴν σπερματικὴν τῆς συστάσεως ἡμῶν αἰτίαν μήτε ἀσώματον εἶναι ψυχὴν μήτε ἄψυχον σῶμα, ἀλλ᾽ἐξ ἐμψύχων τε καὶζώντων σωμάτων ζῶν καὶἔμψυχον παρὰτὴν πρώτην ἀπογεννᾶσθαι ζῶον· ἐκδεξαμένην δὲ τὴν ἀνθρωπίνην φύσιν, καθάπερ τινὰτροφὸν ταῖς οἰκείαις δυνάμεσιν αὐτὴν τιθηνήσασθαι· τὴν δὲτρέφεσθαι κατ᾽ἀμφότερα καὶκαταλλήλως ἐν ἑκατέρῳμέρει τὴν αὔξησιν ἐπίδηλον ἔχειν· εὐθὺς μὲν γὰρ διὰτῆς τεχνικῆς ταύτης καὶ ἐπιστημονικῆς διαπλάσεως τὴν συμπεπλεγμένην αὐτῇτῆς ψυχῆς ἐνδείκνυται δύναμιν, ἀμυδρότερον μὲν κατὰτὴν πρώτην ἐκφαινομένην, καθεξῆς δὲτῇτοῦ ὀργάνου τελειώσει [C] συναναλάμπουσαν.

[30.30] Οἷον δὲἐπὶτῶν λιθογλύφων ἔστιν ἰδεῖν· πρόκειται μὲν γὰρ τῷτεχνίτῃ ζώου τινὸς εἶδος ἐν λίθῳδεῖξαι· τοῦτο δὲπροθέμενος, πρῶτον μὲν τὸν λίθον τῆς συμφυοῦς ὕλης ἀπέρρηξεν, εἶτα περικόψας αὐτοῦτὰπεριττὰ, προήγαγέπως διὰτοῦ πρώτου σχήματος τῇμιμήσει τῇκατὰπρόθεσιν· ὥστε καὶτὸν ἄπειρον διὰτῶν φαινομένων τοῦσκοποῦτῆς τέχνης καταστοχάσασθαι· πάλιν ἐπεργασάμενος, προσήγγισε πλέον τῇὁμοιότητι τοῦσπουδαζομένου· εἶτα τὸτέλειον καὶἀκριβὲς εἶδος ἐγχειρουργήσας τῇὕλῃ, εἰς πέρας τὴν τέχνην προήγαγε· καὶἔστι λέων ἢ ἄνθρωπος ἢὅτι ἂν τύχῃπαρὰτοῦτεχνίτου γενόμενον, ὁπρὸβραχέος ἄσημος λίθος· οὐτῆς ὕλης πρὸς τὸεἶδος ὑπαμειφθείσης ἀλλὰτοῦεἴδους ἐπιτεχνηθέντος τῇ

245 συμπαρατείνεται D G H I N O P S T X ὄνυχα Æ B C I M O Q R T 246 τοὺς καταλλήλους ἀτμοὺς I Nac? Q 247 προάγοιντο L T W : προάγοι το N (ν forte eras.) : προάγοι τῶν Æ B C M O

Q κατηγκυκλωμένας O 248 γίνοιτο N R πρόοδος γένοιτο A D E F G H P S X τετανὰς] ita codd. Forb : τεταμένας Rac W Ald Mign 250 ἡμῖν ὁλόγος Æ I N O R ἀπεπλάνηται Dac Q

ἐμβατεύων L W 251–3 καὶὑπογράφειν—ἕτερον] et quodammodo quae in nobis constituta sunt et quae extrinsecus efﬁciunt quae per singula quae ad uiuendum sunt conantes subscribere, etiam cum his alia quaedam Eri 251 ὅπως] ὅπως τε O καὶἐξ ὁποίων ἡμῖν I O καὶ² om. W 252 καθ᾽ἕκαστον] ita L O P Forb : καθέκαστον W X Ald Mign καὶ¹] τε καὶI τὰom. D E N R T πρὸς om. N R T ζῆν εὖ L εἴτι] ἔτι L M 252–3 τι. . . ἕτερον] τινα . . . ἕτερα Q

253 τούτων] τοῦτο D G H L P S W X διαίρεσιν] αἵρεσιν Q ἐνοήσαμεν] ἐννοήσαμεν W : ἐνομίσαμεν T : ἐποιήσαμεν D E G H P X : ἐποιήσαμεν Fac

(ἐνοήσαμεν sup. l.) 255 ἀψύχων Tac : ἐμψύχων T² ἐξ om. D Nac P(?) X τε om. SP 256 σωμάτων] om. Eri ζῶν] ζῶον Q : ζῶσαν R : ζῶν τε H : animantum Eri ζῶον] ζωὴν Æ Q R : om. B I M Nac O T SP : constitutionem Eri δὲ] τε D G H L N² P S W X 257 δυνάμεσιν] τροφαῖς Q Eri αὐτὴν δυνάμεσιν

Æ B I N O R

αὐτὴν] eam (dico causam) Eri 258 τρέφεσθαι] τρέφεσθαι τε Æ B C E I L M N O R κατ᾽ ἀμφότερα] utramque uero partem (materiam uidelicet et utiam) Eri καὶom. SP ἐν om. D ἑκατέρῳ] ἑκάστῳÆ B C E I O R T 260–1 δύναμιν ἐνδείκνυται N 261 ἀμυδρωτέραν L μὲν om. O κατὰ] παρὰ

Æ B C I M N O Q R T SP

ἐκφαινομένην] ἐμφαινομένην N : ἐκφαινομένην καὶSP 263 δὲ] δὴÆ B Q : δὲ τι R 264 ἐν] ἐν τῷN 265 προσήγαγε ß H M N O Rac S T SP 266 τῇ] τὸI : τοῦB C N O Rac SP πρόθεσιν] τὴν πρόθεσιν B ἄπειρον] ἀνεπιστήμονα ἄπειρον B : ἀνεπιστήμονα καὶἄπειρον R

266–7 τοῦ φαινομένου Nac Dion 267 σκοποῦ] σκοτίου Q : κρυπτοῦM ἐπεργασάμενος] ἀπεργασάμενος L Pac : ἐπεξεργασάμενος M : προσεξεργασάμενος I : προσεργασάμενος Æ B C O

268 ἀκριβῶς T 269–70 ἢ ἄνθρωπος om. Mign 270 τύχοι M 271 ἐπιτεχνιθέντος G I : ἐπὶτεχνιτευθέντος N

and is extended with the surface, and passes into the nails; and is rendered ﬁne for the growth of hair, by the corresponding exhalations—if it proceeds through winding passages, it produces hair that is more curly and wavy, but if the course of the exhalations that produce hair is straight, it induces ﬂat and straight hair.¹⁹

[30.28] But our argument, however, has wandered far from the matters at hand, going deep into the works of nature, and endeavouring to describe how and from what our particular organs are constituted, those intended for life and those for good life, and any other category after these that we considered in the ﬁrst division. [30.29] The purpose was to show that the seminal cause of our constitution is neither a soul without body, nor a body without soul, but that, from animated and living bodies a being, living and animated from the ﬁrst, is generated, human nature receiving it to be cherished, like a nursling, with her own powers; it is nourished in both respects and makes its growth manifest appropriately in each part, for it immediately displays, by this artistic and scientiﬁc process of formation, the power of the soul interwoven with it, appearing at ﬁrst somewhat obscurely, but afterwards increasing in radiance concurrently with the perfecting of the organism.²⁰ [30.30] One may see this with stone-carvers: the artist's purpose is to produce in stone the ﬁgure of some animal; proposing this, he ﬁrst severs the stone from its kindred matter, then, by chipping away the superﬂuous parts, he advances somehow through the ﬁrst outline to the imitation that is his purpose, so that even someone inexperienced may, by what appears, conjecture the aim of the art; and again, working at it, he brings it closer to the likeness of the object in view; then, lastly, producing in the material the perfect and exact form, he brings his art to its conclusion and that which shortly before was shapeless stone is a lion, or a human, or whatever it may be that was made by the artist, not by the material being changed into the ﬁgure, but by the ﬁgure being wrought upon the matter. To suppose something similar in the case of the soul would not be far from probability; for we say that the all-contriving nature, taking from the kindred matter within herself the part that comes from the human being, crafts the statue.²¹ And ¹⁹ Cf. Plato, Tim. 76bc; Aristotle, De part. an. 2.14–15 (658ab); Galen, De usu part. 11.14

(Helmreich, 2, 155.6–15; ET 2, 531).

²⁰ Cf. Philo, Opif. 67; Origen, Princ. 1.1.6.

²¹ Cf. Gregory of Nyssa, Inscr. 1.11.131–7 (McDonough, 115–17; ET 163–5); Plato, Phaedr. 252d7;

Plotinus, Enn. 1.6.9; Gregory of Nazianzus, Or. 27.7.

ὕλῃ. [D] Τοιοῦτόν τι καὶἐπὶτῆς ψυχῆς ὁλογισάμενος, τοῦεἰκότος οὐχ ἁμαρτήσεται· τὴν γὰρ πάντα τεχνιτεύουσαν φύσιν ἐκ τῆς ὁμογενοῦς ὕλης λαβοῦσαν, ἐν ἑαυτῇτὸἐκ τοῦἀνθρώπου μέρος δημιουργεῖν ἀνδριάντα φαμέν.

Ὥσπερ δὲτῇκατ᾽ὀλίγον ἐργασίᾳτοῦλίθου τὸεἶδος ἐπηκολούθησεν, ἀμυδρότερον μὲν παρὰτὴν πρώτην, τελειότερον δὲμετὰτὴν τοῦἔργου συμπλήρωσιν· οὕτω καὶἐν τῇτοῦὀργάνου γλυφῇτὸτῆς ψυχῆς εἶδος κατὰτὴν ἀναλογίαν τοῦὑποκειμένου προφαίνεται, ἀτελὲς ἐν τῷἀτελεῖκαὶἐν τῷτελείῳτέλειον· ἀλλ᾽ἐξ ἀρχῆς ἂν τέλειον ἦν εἰμὴδιὰτῆς κακίας ἡφύσις ἐκολοβώθη· διὰτοῦτο ἡπρὸς τὴν [256] ἐμπαθῆκαὶ ζωώδη γένεσιν κοινωνία οὐκ εὐθὺς ἐκλάμπειν ἐν τῷπλάσματι τὴν θείαν εἰκόνα ἐποίησεν ἀλλ᾽ὁδῷτινι καὶἀκολουθίᾳδιὰτῶν ὑλικῶν τε καὶζωωδεστέρων τῆς ψυχῆς ἰδιωμάτων ἐπὶτὸτέλειον ἄγει τὸν ἄνθρωπον.

[30.31] Τὸδὲτοιοῦτον δόγμα καὶὁμέγας ἀπόστολος ἐν τῇπρὸς Κορινθίους διδάσκει, λέγων· Ὅτε ἤμην νήπιος, ὡς νήπιος ἐλάλουν, ὡς νήπιος ἐφρόνουν, ὡς νήπιος ἐλογιζόμην· ὅτε δὲγέγονα ἀνὴρ, κατήργηκα τὰτοῦνηπίου· οὐκ ἄλλης ἐν τῷ ἀνδρὶτῆς ψυχῆς ἐπεισελθούσης παρὰτὴν ἐν τῷμειρακίῳνοουμένην, ἡ νηπιωδεστέρα καταργεῖται διάνοια καὶἡἀνδρώδης ἐγγίνεται· ἀλλὰτῆς αὐτῆς, ἐν ἐκείνῳμὲν τὸἀτελὲς, ἐν τούτῳδὲδιαδεικνυούσης τὸτέλειον. [30.32] Ὥσπερ γὰρ τὰ φυόμενάτε καὶαὐξάνοντα ζῆν λέγομεν, πάντα δε τὰἐν μετουσίᾳζωῆς καὶφυσικῆς

[B] ὄντα κινήσεως οὐκ ἄν τις ἄψυχα φήσειεν, οὐμὴν οὐδὲτελείας ψυχῆς μετέχειν τὴν τοιαύτην ζωήν ἐστιν εἰπεῖν· γενομένη γὰρ ἐν τοῖς φυτοῖς ψυχικήτις ἐνέργεια, μέχρι τῶν κατ᾽αἴσθησιν κινημάτων οὐκ ἔφθασε· πάλιν δὲκατὰπροσθήκην δύναμίς τις ψυχικὴτοῖς ἀλόγοις ἐγγινομένη, οὐδὲαὐτὴτοῦτέλους ἐφίκετο, λόγου τε καὶδιανοίας χάριν ἐν ἑαυτῇμὴχωρήσασα. [30.33] Διὰτοῦτόφαμεν τὴν μὲν ἀληθῆκαὶτελείαν ψυχὴν τὴν ἀνθρωπίνην εἶναι, διὰπάσης ἐνεργείας γνωριζομένην· εἰδέτι ἄλλο μετέχει ζωῆς, ἐν καταχρήσει τινὶσυνηθείας ἔμψυχον λέγομεν, ὅτι μὴτελεία ἐν τούτοις ἐστὶν ἡψυχὴ, ἀλλάτινα μέρη ψυχικῆς ἐνεργείας, ἃκαὶἐν τῷἀνθρώπῳ κατὰτὴν μυστικὴν τοῦΜωϋσέως ἀνθρωπογονίαν ἐπιγεγενῆσθαι, διὰτὴν πρὸς τὸ ἐμπαθὲς οἰκειότητα μεμαθήκαμεν· [C] διὰτοῦτο συμβουλεύων ὁΠαῦλος τοῖς ἀκούειν αὐτοῦδυναμένοις, τῆς τελειότητος ἔχεσθαι, καὶτὸν τρόπον ὅπως ἂν τοῦ

272 τοιοῦτο Æ N O τι] τις B C M N O P² : τίτις I : τε A ὁom. X SP εἰκότος] εἶναι τὸT

ἁμαρτήσει B M φύσιν] φύσιν καὶX 274 λαβοῦσαν] ἀναλαβοῦσαν R ἑαυτῇ] αὐτῇL Rac ἐκ om.

N δημιουργεῖν] δημιουργεῖν τὸν N : δημιουργεῖSP 276 παρὰom. Æ 276–300 τελειότερον—τρόπον def. Eri 276 τελεώτερον H τοῦom. B L οὕτως L 277 τοῦ¹] τοῦἀνθρωπίνου L ψυχῆς] γλυφῆς M 278 τῷ¹ om. M ἀτελεῖ] ἀτελεῖὂν N τῷ² om. G M P Q R S W X : des. Q 280 γέννησιν D E F G H P S W X : γεννήσει A ἐκλάμπειν] ἀναλάμπειν R τὴν θείαν εἰκόνα ἐν τῷπλάσματι Ald Mign (repugn. codd.) 281 τε om. Ald Mign 283 τοιοῦτο Æ L N O 283–4 τῇ. . . λέγων] τῷ. . . λόγῳÆ B I M O

R 284–5 ὡς νήπιος—ἐλογιζόμην] ita A B C D E F G H L M P R S T W X Forb : ἐλάλουν ὡς νήπιος ἐφρόνουν ὡς νήπιος ἐλογιζόμενην ὡς νήπιος Æ I N O : ἐλάλουν ὡς νήπιος ἐλογιζόμενην ὡς νήπιος Ald Mign

κατήργηκα]κατήργησαAldMign τὰτοῦνηπίουκαρήργηκαGHPRSX ἄλλης]ἄλληςδὲL 286τῆς om. Æ B O R 287 κατήργηται M ἀνδρώδης] ἀνδρειότης D E : ἀνδρειώδης F G H S X γίνεται D E ἐν om. L 288 διαδεικνύσης Æ I N O : δεικνυούσης R T : δεικνούσης L

289 τε om. Æ αὔξοντα A D E F G H

M N P S X

δε] ita Æ G H I L M N O P R S X Ald Forb : τε Mign τὰom. T ζωῆς] ζωτικῆς N

ψυχικὴom. T ἐγγιγνομένηL : ἐγγενομένηM αὐτὴ] αὕτηB I N ἐφίκεται A DacF G H P S : ἐφικνεῖται D² E L T : ἀφήκεται X post καὶdes. I 294 ἀληθῆκαὶτελείαν] τελείαν τε καὶἀληθῆN

295 τὴν om.

Mign γνωριζομένην] χωριζομένην M 296 τινὶom. D ὅτι μὴ] ita codd. Ald Forb : μὴὅτι Mign

ἐστὶν] ἦν R ἡom. M P W X 298 κατὰ] μετὰL 299 Παῦλος] μέγας Παῦλος B αὐτοῦδυναμένοις] ita codd. Forb : αὐτοῦβουλομένοις Ald : βουλομένοις Mign

300 post τρόπον habet T ὁθεὸς εἰπὼν, ὅτι ποιήσωμεν ἄνθρωπον ὡς οὐκ εἶχε φύσεως τὸκακὸν ἐκ τοῦπροφανοῦς ἐπιδείξας· οὐγὰρ ἂν ἠπατήθη ὁ ἄνθρωπος τῷπροδήλῳκακῷκινήσει δοὺς· οὐκ ἀμφιβάλλει πάντως ὅπως ἂν τοῦσπουδαζομένου τύχοιεν ὑποτίθεσθαι λέγων· ἀπεκδύσασθε τὸν παλαιὸν et rel. des.

just as the form follows upon the gradual working of the stone, at ﬁrst somewhat indistinct, but more perfect after the completion of the work, so also in the carving of the organism the form of the soul, by the analogy, is displayed in the substratum, incompletely in that which is incomplete, and perfectly in that which is perfect; but it would have been perfect from the beginning had nature not been maimed by evil. For this reason our sharing in that impassioned and animal-like genesis brings it about that the divine image does not shine forth immediately in the moulded ﬁgure, but, by a certain method and sequence, through those material and more animal-like properties of the soul, brings to perfection the human being.

[30.31] Some such doctrine as this the great Apostle also teaches in his Epistle to the Corinthians, saying, When I was a child, I spoke as a child, I understood as a child, I thought as a child; but when I became an adult I put away childish things;²² not that the soul which arises in the adult is conceived otherwise than that which we know to be in the boy, [as if] the childish mind is abolished when the adult mind intervenes, but that the same soul displays its imperfect condition in that one and the perfect state in this. [30.32] For just as we say that those things which sprout and grow are alive, and no one would say that all things that participate in life and natural movement are inanimate, yet one does not say that such life partakes of a perfect soul, for although a certain animate activity exists in plants, it does not attain to the movements of sense-perception, and, again, though a certain further animate power arises in the irrational animals, neither does this reach perfection, for it does not contain in itself the grace of reason and mind.

[30.33] Therefore, we say that the true and perfect soul is the human, known by every activity. If anything else shares in life we speak of it as animate by a sort of customary misuse of language, because in these cases the soul is not perfect, but only certain parts of the animated activity, which, we have learnt, have also arisen in the human being, according to Moses' mystical anthropogony, through kinship with the impassioned. Therefore, Paul, advising those able to hear him to lay hold of perfection, proposes the way by which they may attain to that which is earnestly

²² 1 Cor. 13:11.

σπουδαζομένου τύχοιεν ὑποτίθεται, λέγων ἀπεκδύσασθαι δεῖν τὸν παλαιὸν ἄνθρωπον καὶἐνδύσασθαι τὸν ἀνακαινούμενον κατ᾽εἰκόνα τοῦκτίσαντος.

[30.34] Ἀλλ᾽ἐπανέλθωμεν πάντες ἐπὶτὴν θεοειδῆχάριν ἐκείνην ἐν ᾗἔκτισε τὸκατ᾽ ἀρχὰς τὸν ἄνθρωπον ὁΘεὸς, εἰπών· ὅτι ποιήσωμεν ἄνθρωπον κατ᾽εἰκόνα καὶ ὁμοίωσιν ἡμετέραν· ᾧἡδόξα καὶτὸκράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

301 ὑποτίθεται] ὑποδεικνύει N post ἀπεκδύσασθαι des. W 302 ἐνδύσασθαι] ita A Æ B C D E F G H L M O P S X Forb : ἐνδύσασθαι τὸν νέον R Ald Mign

303 ἐπανέλθωμεν] ἐπανέλθοιμεν Æ B C D Epc (οι sup. l.) F L N : ἐπανέλθωμεν πάλιν B N R

ὁμοίωσιν] καθ᾽ὁμοίωσιν Æ B N O καὶτὸκράτος om. Æ B N O Dion κράτος] κράτος νῦν καὶἀεὶκαὶR : potentia Patri et Filio et Sancto Spiritui Eri

desired, saying it is necessary to put off the old human being and put on the one being renewed in accordance with the image of the Creator.²³

[30.34] Now may we all ascend to that divine grace in which God at the ﬁrst created the human being, saying, Let us make the human being in accordance with our image and likeness; to whom be glory and might unto ages of ages. Amen.

²³ Col. 3:9–10.

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