{"theophilus-autolycus/1.1":{"o":"Στωμύλον μὲν οὖν στόμα καὶ φράσις εὐεπὴς τέρψιν παρέχει καὶ ἔπαινον πρὸς κενὴν δόξαν ἀθλίοις ἀνθρώποις ἔχουσι τὸν νοῦν κατεφθαρμένον· ὁ δὲ τῆς ἀληθείας ἐραστὴς οὐ προσέχει λόγοις μεμιαμμένοις, ἀλλὰ ἐξετάζει τὸ ἔργον τοῦ λόγου τί καὶ ὁποῖόν ἐστιν. Ἐπειδὴ οὖν, ὦ ἑταῖρε, κατέπληξάς με λόγοις κενοῖς καυχησάμενος ἐν τοῖς θεοῖς σου τοῖς λιθίνοις καὶ ξυλίνοις, ἐλατοῖς τε καὶ χωνευτοῖς καὶ πλαστοῖς καὶ γραπτοῖς, οἳ οὔτε βλέπουσιν οὔτε ἀκούουσιν (εἰσὶ γὰρ εἴδωλα καὶ ἔργα χειρῶν ἀνθρώπων), ἔτι δὲ φῄς με καὶ Χριστιανὸν ὡς κακὸν τοὔνομα φοροῦντα, ἐγὼ μὲν οὖν ὁμολογῶ εἶναι Χριστιανός, καὶ φορῶ τὸ θεοφιλὲς ὄνομα τοῦτο ἐλπίζων εὔχρηστος εἶναι τῷ θεῷ. Οὐ γὰρ ὡς σὺ ὑπολαμβάνεις, χαλεπὸν εἶναι τοὔνομα τοῦ θεοῦ, οὕτως ἔχει· ἴσως δὲ ἔτι αὐτὸς σὺ ἄχρηστος ὢν τῷ θεῷ περὶ τοῦ θεοῦ οὕτως φρονεῖς.","t":"A glib tongue and elegant phrasing give pleasure, and win praise for empty glory, among wretched people whose minds are corrupted; but the lover of truth pays no attention to defiled words, and examines instead what the reality behind the words is, and of what kind. Since, then, my friend, you have assailed me with empty words, boasting of your gods of stone and wood, hammered and cast, modeled and painted, which neither see nor hear (for they are idols and the works of human hands), and since you also call me a Christian as though I bore an evil name: I for my part confess that I am a Christian, and I bear this name beloved of God, hoping to be useful to God. For it is not as you suppose, that the name of God is a grievous thing; perhaps it is because you yourself are still useless to God that you think this way about God."},"theophilus-autolycus/1.10":{"o":"Τί μοι λοιπὸν καταλέγειν τὸ πλῆθος ὧν σέβονται ζώων Αἰγύπτιοι, ἑρπετῶν τε καὶ κτηνῶν καὶ θηρίων καὶ πετεινῶν καὶ ἐνύδρων νηκτῶν, ἔτι δὲ καὶ ποδόνιπτρα καὶ ἤχους αἰσχύνης; Εἰ δὲ καὶ Ἕλληνας εἴποις καὶ τὰ λοιπὰ ἔθνη, σέβονται λίθους καὶ ξύλα καὶ τὴν λοιπὴν ὕλην, ὡς ἔφθημεν εἰρηκέναι, ἀπεικονίσματα νεκρῶν ἀνθρώπων. Φειδίας μὲν γὰρ εὑρίσκεται ἐν Πείσῃ ποιῶν Ἠλείοις τὸν Ὀλύμπιον Δία, καὶ Ἀθηναίοις ἐν ἀκροπόλει τὴν Ἀθηνᾶν. Πεύσομαι δέ σου κἀγώ, ὦ ἄνθρωπε, πόσοι Ζῆνες εὑρίσκονται· Ζεὺς μὲν γὰρ ἐν πρώτοις προσαγορεύεται Ὀλύμπιος καὶ Ζεὺς Λατεάριος καὶ Ζεὺς Κάσιος καὶ Ζεὺς Κεραύνιος καὶ Ζεὺς Προπάτωρ καὶ Ζεὺς Παννύχιος καὶ Ζεὺς Πολιοῦχος καὶ Ζεὺς Καπετώλιος. Καὶ ὁ μὲν Ζεὺς παῖς Κρόνου, βασιλεὺς Κρητῶν γενόμενος, ἔχει τάφον ἐν Κρήτῃ· οἱ δὲ λοιποὶ ἴσως οὐδὲ ταφῆς κατηξιώθησαν. Εἰ δὲ καὶ εἴποις τὴν μητέρα τῶν λεγομένων θεῶν, μή μοι γένοιτο διὰ στόματος τὰς πράξεις αὐτῆς ἐξειπεῖν (ἀθέμιτον γὰρ ἡμῖν τὰ τοιαῦτα καὶ ὀνομάζειν), ἢ τῶν θεραπόντων αὐτῆς τὰς πράξεις ὑφʼ ὧν θεραπεύεται, ὁπόσα τε τέλη καὶ εἰσφορὰς παρέχει τῷ βασιλεῖ αὐτή τε καὶ οἱ υἱοὶ αὐτῆς. Οὐ γάρ εἰσιν θεοί, ἀλλὰ εἴδωλα, καθὼς προειρήκαμεν, ἔργα χειρῶν ἀνθρώπων καὶ δαιμόνια ἀκάθαρτα. Γένοιντο δὲ τοιοῦτοι οἱ ποιοῦντες αὐτὰ καὶ οἱ ἐλπίζοντες ἐπʼ αὐτοῖς.","t":"Why should I go on to list the multitude of creatures the Egyptians worship: creeping things, cattle, wild beasts, birds, and fish of the waters, and even footbaths and indecent noises? And if you mention the Greeks and the other nations, they worship stones and wood and other matter, as we have said, images of dead men. Phidias is found making the Olympian Zeus for the Eleans at Pisa, and the Athena on the acropolis for the Athenians. I too will ask you, O man, how many Zeuses there are. First there is Zeus called Olympian, and Zeus Latiaris, and Zeus Casius, and Zeus of the Thunderbolt, and Zeus the Forefather, and Zeus of the All-Night Festival, and Zeus Guardian of the City, and Zeus Capitolinus. And Zeus son of Kronos, who became king of the Cretans, has a tomb in Crete; the others perhaps were not even thought worthy of burial. And if you mention the mother of the so-called gods, far be it from my lips to relate her deeds (for it is unlawful for us even to name such things), or the deeds of the attendants by whom she is served, and how many taxes and contributions she and her sons provide to the emperor. For they are not gods but idols, as we said before, the works of human hands and unclean demons. “May those who make them become like them, and all who trust in them.”"},"theophilus-autolycus/1.11":{"o":"Τοιγαροῦν μᾶλλον τιμήσω τὸν βασιλέα, οὐ προσκυνῶν αὐτῷ, ἀλλὰ εὐχόμενος ὑπὲρ αὐτοῦ. Θεῷ δὲ τῷ ὄντως θεῷ καὶ ἀληθεῖ προσκυνῶ, εἰδὼς ὅτι ὁ βασιλεὺς ὑπʼ αὐτοῦ γέγονεν. Ἐρεῖς οὖν μοι· Διὰ τί οὐ προσκυνεῖς τὸν βασιλέα; Ὅτι οὐκ εἰς τὸ προσκυνεῖσθαι γέγονεν, ἀλλὰ εἰς τὸ τιμᾶσθαι τῇ νομίμῳ τιμῇ. Θεὸς γὰρ οὐκ ἔστιν, ἀλλὰ ἄνθρωπος ὑπὸ θεοῦ τεταγμένος, οὐκ εἰς τὸ προσκυνεῖσθαι, ἀλλὰ εἰς τὸ δικαίως κρίνειν. Τρόπῳ γάρ τινι παρὰ θεοῦ οἰκονομίαν πεπίστευται· καὶ γὰρ αὐτὸς οὓς ἔχει ὑφʼ ἑαυτὸν τεταγμένους οὐ βούλεται βασιλεῖς καλεῖσθαι· τὸ γὰρ βασιλεὺς αὐτοῦ ἐστιν ὄνομα, καὶ οὐκ ἄλλῳ ἐξόν ἐστιν τοῦτο καλεῖσθαι· οὕτως οὐδὲ προσκυνεῖσθαι ἀλλʼ ἢ μόνῳ θεῷ. Ὥστε κατὰ πάντα πλανᾶσαι, ὦ ἄνθρωπε. Τὸν δὲ βασιλέα τίμα εὐνοῶν αὐτῷ, ὑποτασσόμενος αὐτῷ, εὐχόμενος ὑπὲρ αὐτοῦ. Τοῦτο γὰρ ποιῶν ποιεῖς τὸ θέλημα τοῦ θεοῦ. Λέγει γὰρ ὁ νόμος ὁ τοῦ θεοῦ· Τίμα υἱὲ θεὸν καὶ βασιλέα, καὶ μηδενὶ αὐτῶν ἀπειθὴς ᾖς· ἐξαίφνης γὰρ τίσονται τοὺς ἐχθροὺς αὐτῶν.","t":"So I will rather honor the emperor, not by worshiping him but by praying for him. I worship God, the real and true God, knowing that the emperor was made by him. You will say to me, then, “Why do you not worship the emperor?” Because he was not made to be worshiped, but to be honored with lawful honor. For he is not God, but a man appointed by God, not to be worshiped but to judge justly. In a way he has been entrusted with a stewardship by God. He himself does not want those he has appointed under him to be called emperors, since “emperor” is his own title and no one else may be called by it; in the same way no one may be worshiped except God alone. So you are wrong in every respect, O man. Honor the emperor by being loyal to him, being subject to him, and praying for him; for by doing this you do the will of God. For the law of God says: “My son, honor God and the king, and do not disobey either of them; for they will suddenly take vengeance on their enemies.”"},"theophilus-autolycus/1.12":{"o":"Περὶ δὲ τοῦ σε καταγελᾶν μου, καλοῦντά με Χριστιανόν, οὐκ οἶδας ὃ λέγεις. Πρῶτον μὲν ὅτι τὸ χριστὸν ἡδὺ καὶ εὔχρηστον καὶ ἀκαταγέλαστόν ἐστιν. Ποῖον γὰρ πλοῖον δύναται εὔχρηστον εἶναι καὶ σώζεσθαι, ἐὰν μὴ πρῶτον χρισθῇ; Ἢ ποῖος πύργος ἢ οἰκία εὔμορφος καὶ εὔχρηστός ἐστιν, ἐπὰν οὐ κέχρισται; Τίς δὲ ἄνθρωπος εἰσελθὼν εἰς τόνδε τὸν βίον ἢ ἀθλῶν οὐ χρίεται ἐλαίῳ; Ποῖον δὲ ἔργον ἢ κόσμιον δύναται εὐμορφίαν ἔχειν, ἐὰν μὴ χρισθῇ καὶ στιλβωθῇ; Εἶτα ἀὴρ μὲν καὶ πᾶσα ἡ ὑπʼ οὐρανὸν τρόπῳ τινὶ χρίεται φωτὶ καὶ πνεύματι. Σὺ δὲ οὐ βούλει χρισθῆναι ἔλαιον θεοῦ; Τοιγαροῦν ἡμεῖς τούτου εἵνεκεν καλούμεθα Χριστιανοὶ ὅτι χριόμεθα ἔλαιον θεοῦ.","t":"As for your laughing at me and calling me a Christian, you do not know what you are saying. First, what is anointed is sweet and useful and nothing to laugh at. What ship can be useful and seaworthy unless it is first caulked with oil? What tower or house is handsome and useful unless it has been anointed? What person entering this life, or competing as an athlete, is not anointed with oil? What work or ornament can look beautiful unless it is oiled and polished? And the air and everything under heaven is, in a way, anointed with light and spirit. Will you not, then, be anointed with the oil of God? That is why we are called Christians: because we are anointed with the oil of God."},"theophilus-autolycus/1.13":{"o":"Ἀλλὰ καὶ τὸ ἀρνεῖσθαί σε νεκροὺς ἐγείρεσθαι· φῂς γὰρ Δεῖξόν μοι κἂν ἕνα ἐγερθέντα ἐκ νεκρῶν, ἵνα ἰδὼν πιστεύσω· πρῶτον μὲν τί μέγα, εἰ θεασάμενος τὸ γεγονὸς πιστεύσῃς; Εἶτα πιστεύεις μὲν Ἡρακλέα καύσαντα ἑαυτὸν ζῆν καὶ Ἀσκληπιὸν κεραυνωθέντα ἐγηγέρθαι. Τὰ δὲ ὑπὸ τοῦ θεοῦ σοι γενόμενα ἀπιστεῖς; Ἴσως καὶ ἐπιδείξω σοι νεκρὸν ἐγερθέντα καὶ ζῶντα, καὶ τοῦτο ἀπιστήσεις. Ὁ μὲν οὖν θεός σοι πολλὰ τεκμήρια ἐπιδείκνυσιν εἰς τὸ πιστεύειν αὐτῷ. Εἰ γὰρ βούλει, κατανόησον τὴν τῶν καιρῶν καὶ ἡμερῶν καὶ νυκτῶν τελευτήν, πῶς καὶ αὐτὰ τελευτᾶ καὶ ἀνίσταται. Τί δὲ καὶ οὐχὶ ἡ τῶν σπερμάτων καὶ καρπῶν γινομένη ἐξανάστασις, καὶ τοῦτο εἰς τὴν χρῆσιν τῶν ἀνθρώπων; Εἰ γὰρ τύχοι εἰπεῖν, κόκκος σίτου ἢ τῶν λοιπῶν σπερμάτων, ἐπὰν βληθῇ εἰς τὴν γῆν, πρῶτον ἀποθνήσκει καὶ λύεται, εἶτα ἐγείρεται καὶ γίνεται στάχυς. Ἡ δὲ τῶν δένδρων καὶ ἀκροδρύων φύσις, πῶς οὐχὶ κατὰ πρόσταγμα θεοῦ ἐξ ἀφανοῦς καὶ ἀοράτου κατὰ καιροὺς προφέρουσιν τοὺς καρπούς; Ἔτι μὴν ἐνίοτε καὶ στρουθίον ἢ τῶν λοιπῶν πετεινῶν, καταπιὸν σπέρμα μηλέας ἢ συκῆς ἤ τινος ἑτέρου, ἦλθεν ἐπί τινα λόφον πετρώδη ἢ τάφον καὶ ἀφώδευσεν, κἀκεῖνο δραξάμενον ἀνέφυ δένδρον, τό ποτε καταποθὲν καὶ διὰ τοσαύτης θερμασίας διελθόν. Ταῦτα δὲ πάντα ἐνεργεῖ ἡ τοῦ θεοῦ σοφία, εἰς τὸ ἐπιδεῖξαι καὶ διὰ τούτων ὅτι δυνατός ἐστιν ὁ θεὸς ποιῆσαι τὴν καθολικὴν ἀνάστασιν ἁπάντων ἀνθρώπων. Εἰ δὲ καὶ θαυμασιώτερον θέαμα θέλεις θεάσασθαι γινόμενον πρὸς ἀπόδειξιν ἀναστάσεως, οὐ μόνον τῶν ἐπιγείων πραγμάτων ἀλλὰ καὶ τῶν ἐν οὐρανῷ, κατανόησον τὴν ἀνάστασιν τῆς σελήνης τὴν κατὰ μῆνα γενομένην, πῶς φθίνει ἀποθνήσκει ἀνίσταται πάλιν. Ἔτι ἄκουσον καὶ ἐν σοὶ αὐτῷ ἔργον ἀναστάσεως γινόμενον, κἂν ἀγνοεῖς, ὦ ἄνθρωπε. Ἴσως γάρ ποτε νόσῳ περιπεσὼν ἀπώλεσάς σου τὰς σάρκας καὶ τὴν ἰσχὺν καὶ τὸ εἶδος, ἐλέους δὲ τυχὼν παρὰ θεοῦ καὶ ἰάσεως πάλιν ἀπέλαβές σου τὸ σῶμα καὶ τὸ εἶδος καὶ τὴν ἰσχύν· καὶ ὥσπερ οὐκ ἔγνως ποῦ ἐπορεύθησάν σου αἱ σάρκες ἀφανεῖς γενόμεναι, οὕτως οὐκ ἐπίστασαι οὐδὲ πόθεν ἐγένοντο ἢ πόθεν ἦλθον. Ἀλλὰ ἐρεῖς· ἐκ τροφῶν καὶ χυμῶν ἐξαιματουμένων. Καλῶς· ἀλλὰ καὶ τοῦτο ἔργον θεοῦ τοῦ οὕτω δημιουργήσαντος, καὶ οὐκ ἄλλο τινός.","t":"And as for your denying that the dead are raised, when you say, “Show me even one person raised from the dead, so that I may see and believe”: first, what great thing is it if you believe once you have seen it happen? Besides, you believe that Heracles, who burned himself, is alive, and that Asclepius, struck by lightning, was raised; and do you disbelieve what God has done for you? Perhaps I could even show you a dead man raised and alive, and you would disbelieve that too. God shows you many proofs so that you may believe him. If you wish, consider the ending of seasons and days and nights, how they too die and rise again. And what of the resurrection of seeds and fruits, which takes place for the use of human beings? For example, a grain of wheat or of any other seed, when it is cast into the earth, first dies and is dissolved, then is raised and becomes an ear. And the trees and fruit trees: do they not, by God's command, bring forth their fruits in their seasons out of what is hidden and invisible? Sometimes, too, a sparrow or some other bird swallows the seed of an apple or a fig or some other tree, comes to a rocky hill or a tomb and drops it there, and the seed takes hold and grows into a tree, though it had once been swallowed and had passed through so much heat. All these things the wisdom of God brings about, to show through them too that God is able to bring about the general resurrection of all human beings. And if you wish to see a still more wonderful sight that proves the resurrection, not only among earthly things but among heavenly ones too, consider the resurrection of the moon that happens every month: how it wanes, dies, and rises again. Hear, too, of a work of resurrection taking place in you yourself, O man, even if you do not know it. Perhaps you once fell ill and lost your flesh, your strength, and your looks; but receiving mercy and healing from God, you recovered your body, your looks, and your strength. And just as you did not know where your flesh went when it disappeared, so you do not know where it came from or how it came back. But you will say, “From food and juices turned into blood.” Very well; but this too is the work of God, who designed it so, and of no one else."},"theophilus-autolycus/1.14":{"o":"Μὴ οὖν ἀπίστει, ἀλλὰ πίστευε. Καὶ γὰρ ἐγὼ ἠπίστουν τοῦτο ἔσεσθαι, ἀλλὰ νῦν κατανοήσας αὐτὰ πιστεύω, ἅμα καὶ ἐπιτυχὼν ἱεραῖς γραφαῖς τῶν ἁγίων προφητῶν, οἳ καὶ προεῖπον διὰ πνεύματος θεοῦ τὰ προγεγονότα ᾧ τρόπῳ γέγονεν, καὶ τὰ ἐνεστῶτα τίνι τρόπῳ γίνεται, καὶ τὰ ἐπερχόμενα ποίᾳ τάξει ἀπαρτισθήσεται. Ἀπόδειξιν οὖν λαβὼν τῶν γινομένων καὶ προαναπεφωνημένων οὐκ ἀπιστῶ, ἀλλὰ πιστεύω πειθαρχῶν θεῷ· ᾧ, εἰ βούλει, καὶ σὺ ὑποτάγηθι πιστεύων αὐτῷ, μὴ νῦν ἀπιστήσας πεισθῇς ἀνιώμενος τότε ἐν αἰωνίοις τιμωρίαις. Ὧν τιμωριῶν προειρημένων ὑπὸ τῶν προφητῶν μεταγενέστεροι γενόμενοι οἱ ποιηταὶ καὶ φιλόσοφοι ἔκλεψαν ἐκ τῶν ἁγίων γραφῶν, εἰς τὸ δόγματα αὐτῶν ἀξιόπιστα γενηθῆναι. Πλὴν καὶ αὐτοὶ προεῖπον περὶ τῶν κολάσεων τῶν μελλουσῶν ἔσεσθαι ἐπὶ τοὺς ἀσεβεῖς καὶ ἀπίστους, ὅπως ᾖ ἐμμάρτυρα πᾶσιν, πρὸς τὸ μὴ εἰπεῖν τινας ὅτι Οὐκ ἠκούσαμεν οὐδὲ ἔγνωμεν. Εἰ δὲ βούλει, καὶ σὺ ἔντυχε φιλοτίμως ταῖς προφητικαῖς γραφαῖς· καὶ αὐταί σε τρανότερον ὁδηγήσουσιν πρὸς τὸ ἐκφυγεῖν τὰς αἰωνίους κολάσεις καὶ τυχεῖν τῶν αἰωνίων ἀγαθῶν τοῦ θεοῦ. Ὁ γὰρ δοὺς στόμα εἰς τὸ λαλεῖν καὶ πλάσας οὖς εἰς τὸ ἀκούειν καὶ ποιήσας ὀφθαλμοὺς εἰς τὸ ὁρᾶν ἐξετάσει τὰ πάντα καὶ κρινεῖ τὸ δίκαιον, ἀποδιδοὺς ἐκάστῳ κατὰ ἀξίαν τῶν μισθῶν. Τοῖς μὲν καθʼ ὑπομονὴν διὰ ἔργων ἀγαθῶν ζητοῦσιν τὴν ἀφθαρσίαν δωρήσεται ζωὴν αἰώνιον, χαράν, εἰρήνην, ἀνάπαυσιν καὶ πλήθη ἀγαθῶν, ὧν οὔτε ὀφθαλμὸς εἶδεν οὔτε οὖς ἤκουσεν οὔτε ἐπὶ καρδίαν ἀνθρώπου ἀνέβη· τοῖς δὲ ἀπίστοις καὶ καταφρονηταῖς καὶ ἀπειθοῦσιν τῇ ἀληθείᾳ, πειθομένοις δὲ τῇ ἀδικίᾳ, ἐπὰν ἐμφύρωνται μοιχείαις καὶ πορνείαις καὶ ἀρσενοκοιτίαις καὶ πλεονεξίαις καὶ ταῖς ἀθεμίτοις εἰδωλολατρείαις, ἔσται ὀργὴ καὶ θυμός, θλῖψις καὶ στενοχωρία· καὶ τὸ τέλος τοὺς τοιούτους καθέξει πῦρ αἰώνιον. Ἐπειδὴ προσέθηκας, ὦ ἑταῖρε, „Δεῖξόν μοι τὸν θεόν σου, “ οὗτός μου θεός, καὶ συμβουλεύω σοι φοβεῖσθαι αὐτὸν καὶ πιστεύειν αὐτῷ.","t":"So do not disbelieve, but believe. For I too once disbelieved that this would happen, but now, having considered these things, I believe. At the same time I came upon the sacred writings of the holy prophets, who by the Spirit of God foretold how past things happened, how present things are happening, and in what order future things will be accomplished. Having received proof, then, from events that happen as they were foretold, I do not disbelieve but believe, obeying God. Submit yourself to him too, if you will, and believe him, lest by disbelieving now you should be convinced later, in distress, in eternal punishments. These punishments were foretold by the prophets; and the poets and philosophers, who came later, stole from the holy writings in order to make their own teachings credible. Yet they too foretold the punishments that will come upon the ungodly and unbelieving, so that it might be attested to all, and no one might say, “We did not hear, and we did not know.” If you wish, read the prophetic writings eagerly yourself; they will guide you more clearly to escape the eternal punishments and to obtain the eternal good things of God. For he who gave the mouth to speak, formed the ear to hear, and made the eyes to see, will examine all things and judge with justice, rendering to each according to the worth of his deeds. To those who by patience in good works seek incorruption he will give eternal life, joy, peace, rest, and a multitude of good things “which eye has not seen, nor ear heard, nor have they entered into the heart of man.” But for the unbelievers and the scornful, who do not obey the truth but obey unrighteousness, when they are defiled with adulteries, sexual immorality, homosexual acts, greed, and unlawful idolatries, there will be wrath and fury, tribulation and distress; and in the end eternal fire will hold such people. Since you added, my friend, “Show me your God”: this is my God, and I advise you to fear him and believe him."},"theophilus-autolycus/1.2":{"o":"Ἀλλὰ καὶ ἐὰν φῇς „Δεῖξόν μοι τὸν θεόν σου“, κἀγώ σοι εἴποιμι ἄν „Δεῖξόν μοι τὸν ἄνθρωπόν σου κἀγώ σοι δείξω τὸν θεόν μου“. Ἐπεὶ δεῖξον βλέποντας τοὺς ὀφθαλμοὺς τῆς ψυχῆς σου, καὶ τὰ ὦτα τῆς καρδίας σου ἀκούοντα. Ὥσπερ γὰρ οἱ βλέποντες τοῖς ὀφθαλμοῖς τοῦ σώματος κατανοοῦσι τὴν τοῦ βίου καὶ ἐπίγειον πραγματείαν, ἅμα δοκιμάζοντες τὰ διαφέροντα, ἤτοι φῶς ἢ σκότος, ἢ λευκὸν ἢ μέλαν, ἢ ἀειδὲς ἢ εὔμορφον, ἢ εὔρυθμον καὶ εὔμετρον ἢ ἄρυθμον καὶ ἄμετρον, ἢ ὑπέρμετρον ἢ κόλουρον, ὁμοίως δὲ καὶ τὰ ὑπʼ ἀκοὴν πίπτοντα, ἢ ὀξύφωνα ἢ βαρύφωνα ἢ ἡδύφωνα, οὕτως ἔχοι ἂν καὶ περὶ τὰ ὦτα τῆς καρδίας καὶ τοὺς ὀφθαλμοὺς τοὺς τῆς ψυχῆς δύνασθαι θεὸν θεάσασθαι. Βλέπεται γὰρ θεὸς τοῖς δυναμένοις αὐτὸν ὁρᾶν, ἐπὰν ἔχωσι τοὺς ὀφθαλμοὺς ἀνεῳγμένους τῆς ψυχῆς. Πάντες μὲν γὰρ ἔχουσι τοὺς ὀφθαλμούς, ἀλλὰ ἔνιοι ὑποκεχυμένους καὶ μὴ βλέποντας τὸ φῶς τοῦ ἡλίου. Καὶ οὐ παρὰ τὸ μὴ βλέπειν τοὺς τυφλοὺς ἤδη καὶ οὐκ ἔστιν τὸ φῶς τοῦ ἡλίου φαῖνον, ἀλλὰ ἑαυτοὺς αἰτιάσθωσαν οἱ τυφλοὶ καὶ τοὺς ἑαυτῶν ὀφθαλμούς. Οὕτως καὶ σύ, ὦ ἄνθρωπε, ἔχεις ὑποκεχυμένους τοὺς ὀφθαλμοὺς τῆς ψυχῆς σου ὑπὸ τῶν ἁμαρτημάτων καὶ τῶν πράξεών σου τῶν πονηρῶν. Ὥσπερ ἔσοπτρον ἐστιλβωμένον, οὕτως δεῖ τὸν ἄνθρωπον ἔχειν καθαρὰν ψυχήν. Ἐπὰν οὖν ᾖ ἰὸς ἐν τῷ ἐσόπτρῳ, οὐ δύναται ὁρᾶσθαι τὸ πρόσωπον τοῦ ἀνθρώπου ἐν τῷ ἐσόπτρῳ· οὕτως καὶ ὅταν ᾖ ἁμαρτία ἐν τῷ ἀνθρώπῳ, οὐ δύναται ὁ τοιοῦτος ἄνθρωπος θεωρεῖν τὸν θεόν. Δεῖξον οὖν καὶ σὺ σεαυτόν, εἰ οὐκ εἶ μοιχός, εἰ οὐκ εἶ πόρνος, εἰ οὐκ εἶ κλέπτης, εἰ οὐκ εἶ ἅρπαξ, εἰ οὐκ εἶ ἀποστερητής, εἰ οὐκ εἶ ἀρσενοκοίτης, εἰ οὐκ εἶ ὑβριστής, εἰ οὐκ εἶ λοίδορος, εἰ οὐκ ὀργίλος, εἰ οὐ φθονερός, εἰ οὐκ ἀλαζών, εἰ οὐχ ὑπερόπτης, εἰ οὐ πλήκτης, εἰ οὐ φιλάργυρος, εἰ οὐ γονεῦσιν ἀπειθής, εἰ οὐ τὰ τέκνα σου πωλεῖς. Τοῖς γὰρ ταῦτα πράσσουσιν ὁ θεὸς οὐκ ἐμφανίζεται, ἐὰν μὴ πρῶτον ἑαυτοὺς καθαρίσωσιν ἀπὸ παντὸς μολυσμοῦ. Καὶ σοὶ οὖν ἅπαντα ἐπισκοτεῖ, καθάπερ ὕλης ἐπιφορὰ ἐπὰν γένηται τοῖς ὀφθαλμοῖς πρὸς τὸ μὴ δύνασθαι ἀτενίσαι τὸ φῶς τοῦ ἡλίου· οὕτως καὶ σοί, ὦ ἄνθρωπε, ἐπισκοτοῦσιν αἱ ἀσέβειαι πρὸς τὸ μὴ δύνασθαί σε ὁρᾶν τὸν θεόν.","t":"But if you say, “Show me your God,” I would say to you, “Show me your man, and I will show you my God.” Show me, that is, that the eyes of your soul see and the ears of your heart hear. For just as those who see with the eyes of the body perceive the business of this earthly life and at the same time tell apart what differs, light or darkness, white or black, ugly or beautiful, well proportioned and well measured or ill proportioned and ill measured, oversized or stunted, and likewise what falls on the ear, sounds high or low or sweet: so it is with the ears of the heart and the eyes of the soul, and their power to see God. For God is seen by those who are able to see him, when they have the eyes of their soul opened. All people have eyes, but in some they are clouded over and do not see the light of the sun. Yet it is not because the blind do not see that the light of the sun does not shine; the blind must blame themselves and their own eyes. So you too, O man, have the eyes of your soul clouded over by your sins and your evil deeds. A person must have a pure soul, like a polished mirror. When there is rust on the mirror, a person's face cannot be seen in it; so too when there is sin in a person, such a one cannot behold God. So show me yourself: that you are not an adulterer, not sexually immoral, not a thief, not a robber, not a swindler, not a man who lies with males, not insolent, not a slanderer, not given to anger, not envious, not boastful, not arrogant, not violent, not a lover of money, not disobedient to parents, not one who sells his children. For to those who do these things God does not show himself, unless they first cleanse themselves from all defilement. All these things, then, darken your sight, as when a discharge of matter comes over the eyes so that they cannot look at the light of the sun; so, O man, your impieties darken you so that you cannot see God."},"theophilus-autolycus/1.3":{"o":"Ἐρεῖς οὖν μοι· Σὺ ὁ βλέπων διήγησαί μοι τὸ εἶδος τοῦ θεοῦ. Ἄκουε, ὦ ἄνθρωπε· Τὸ μὲν εἶδος τοῦ θεοῦ ἄῤῥητον καὶ ἀνέκφραστόν ἐστιν, μὴ δυνάμενον ὀφθαλμοῖς σαρκίνοις ὁραθῆναι. Δόξῃ γάρ ἐστιν ἀχώρητος, μεγέθει ἀκατάληπτος, ὕψει ἀπερινόητος, ἰσχύϊ ἀσύγκριτος, σοφίᾳ ἀσυμβίβαστος, ἀγαθοσύνῃ ἀμίμητος, καλοποιΐᾳ ἀνεκδιήγητος. Εἰ γὰρ φῶς αὐτὸν εἴπω, ποίημα αὐτοῦ λέγω· εἰ λόγον εἴπω, ἀρχὴν αὐτοῦ λέγω· νοῦν ἐὰν εἴπω, φρόνησιν αὐτοῦ λέγω· πνεῦμα ἐὰν εἴπω, ἀναπνοὴν αὐτοῦ λέγω· σοφίαν ἐὰν εἴπω, γέννημα αὐτοῦ λέγω· ἰσχὺν ἐὰν εἴπω, κράτος αὐτοῦ λέγω· δύναμιν ἐὰν εἴπω, ἐνέργειαν αὐτοῦ λέγω· πρόνοιαν ἐὰν εἴπω, ἀγαθοσύνην αὐτοῦ λέγω· βασιλείαν ἐὰν εἴπω, δόξαν αὐτοῦ λέγω· κύριον ἐὰν εἴπω, κριτὴν αὐτὸν λέγω· κριτὴν ἐὰν εἴπω, δίκαιον αὐτὸν λέγω· πατέρα ἐὰν εἴπω, τὰ πάντα αὐτὸν λέγω· πῦρ ἐὰν εἴπω, τὴν ὀργὴν αὐτοῦ λέγω. Ἐρεῖς οὖν μοι· Ὀργίζεται θεός; Μάλιστα· ὀργίζεται τοῖς τὰ φαῦλα πράσσουσιν, ἀγαθὸς δὲ καὶ χρηστὸς καὶ οἰκτίρμων ἐστὶν ἐπὶ τοὺς ἀγαπῶντας καὶ φοβουμένους αὐτόν· παιδευτὴς γάρ ἐστιν τῶν θεοσεβῶν καὶ πατὴρ τῶν δικαίων, κριτὴς δὲ καὶ κολαστὴς τῶν ἀσεβῶν.","t":"You will say to me, then, “You who see, describe to me the form of God.” Listen, O man. The form of God is unspeakable and inexpressible, and cannot be seen with eyes of flesh. In glory he is beyond containing, in greatness beyond grasping, in height beyond conceiving, in strength beyond comparing, in wisdom beyond rivaling, in goodness beyond imitating, in beneficence beyond describing. If I call him Light, I am speaking of his handiwork; if I call him Word, I am speaking of his sovereignty; if I call him Mind, I am speaking of his wisdom; if I call him Spirit, I am speaking of his breath; if I call him Wisdom, I am speaking of his offspring; if I call him Strength, I am speaking of his might; if I call him Power, I am speaking of his activity; if I call him Providence, I am speaking of his goodness; if I call him Kingdom, I am speaking of his glory; if I call him Lord, I am speaking of him as Judge; if I call him Judge, I am speaking of him as just; if I call him Father, I am speaking of all things as coming from him; if I call him Fire, I am speaking of his wrath. You will say to me, then, “Is God angry?” Indeed he is: he is angry with those who do evil; but to those who love and fear him he is good and kind and merciful. For he is the teacher of the godly and the father of the righteous, but the judge and punisher of the ungodly."},"theophilus-autolycus/1.4":{"o":"Ἄναρχος δέ ἐστιν, ὅτι ἀγένητός ἐστιν· ἀναλλοίωτος δέ, καθότι ἀθάνατός ἐστιν. Θεὸς δὲ λέγεται διὰ τὸ τεθεικέναι τὰ πάντα ἐπὶ τῇ ἑαυτοῦ ἀσφαλείᾳ, καὶ διὰ τὸ θέειν· τὸ δὲ θέειν ἐστὶν τὸ τρέχειν καὶ κινεῖν καὶ ἐνεργεῖν καὶ τρέφειν καὶ προνοεῖν καὶ κυβερνᾶν καὶ ζωοποιεῖν τὰ πάντα. Κύριος δέ ἐστιν διὰ τὸ κυριεύειν αὐτὸν τῶν ὅλων, πατὴρ δὲ διὰ τὸ εἶναι αὐτὸν πρὸ τῶν ὅλων, δημιουργὸς δὲ καὶ ποιητὴς διὰ τὸ αὐτὸν εἶναι κτίστην καὶ ποιητὴν τῶν ὅλων, ὕψιστος δὲ διὰ τὸ εἶναι αὐτὸν ἀνώτερον τῶν πάντων, παντοκράτωρ δὲ ὅτι αὐτὸς τὰ πάντα κρατεῖ καὶ ἐμπεριέχει. Τὰ γὰρ ὕψη τῶν οὐρανῶν καὶ τὰ βάθη τῶν ἀβύσσων καὶ τὰ πέρατα τῆς οἰκουμένης ἐν τῇ χειρὶ αὐτοῦ ἐστιν, καὶ οὐκ ἔστιν τόπος τῆς καταπαύσεως αὐτοῦ. Οὐρανοὶ μὲν γὰρ ἔργον αὐτοῦ εἰσιν, γῆ ποίημα αὐτοῦ ἐστιν, θάλασσα κτίσμα αὐτοῦ ἐστιν, ἄνθρωπος πλάσμα καὶ εἰκὼν αὐτοῦ ἐστιν, ἥλιος καὶ σελήνη καὶ ἀστέρες στοιχεῖα αὐτοῦ εἰσιν, εἰς σημεῖα καὶ εἰς καιροὺς καὶ εἰς ἡμέρας καὶ εἰς ἐνιαυτοὺς γεγονότα, πρὸς ὑπηρεσίαν καὶ δουλείαν ἀνθρώπων· καὶ τὰ πάντα ὁ θεὸς ἐποίησεν ἐξ οὐκ ὄντων εἰς τὸ εἶναι, ἵνα διὰ τῶν ἔργων γινώσκηται καὶ νοηθῇ τὸ μέγεθος αὐτοῦ.","t":"He is without beginning because he is uncreated; he is unchangeable because he is immortal. He is called God (θεός) because he has set (τεθεικέναι) all things on his own secure foundation, and because of θέειν; and θέειν means to run, to move, to act, to nourish, to provide, to govern, and to give life to all things. He is Lord because he rules over the universe; Father because he is before all things; Creator and Maker because he is the founder and maker of all things; Most High because he is above all things; Almighty because he himself rules and encompasses all things. For the heights of the heavens and the depths of the abysses and the ends of the world are in his hand, and there is no place of his rest. The heavens are his work, the earth is his creation, the sea is his handiwork, the human being is his formation and his image; sun, moon, and stars are his elements, made for signs and seasons and days and years, for the service and use of human beings. And God made all things out of what did not exist into being, so that through his works his greatness might be known and understood."},"theophilus-autolycus/1.5":{"o":"Καθάπερ γὰρ ψυχὴ ἐν ἀνθρώπῳ οὐ βλέπεται, ἀόρατος οὖσα ἀνθρώποις, διὰ δὲ τῆς κινήσεως τοῦ σώματος νοεῖται ἡ ψυχή, οὕτως ἔχοι ἂν καὶ τὸν θεὸν μὴ δύνασθαι ὁραθῆναι ὑπὸ ὀφθαλμῶν ἀνθρωπίνων, διὰ δὲ τῆς προνοίας καὶ τῶν ἔργων αὐτοῦ βλέπεται καὶ νοεῖται. Ὃν τρόπον γὰρ καὶ πλοῖον θεασάμενός τις ἐν θαλάσσῃ κατηρτισμένον καὶ τρέχον καὶ κατερχόμενον εἰς λιμένα δῆλον ὅτι ἡγήσεται εἶναι ἐν αὐτῷ κυβερνήτην τὸν κυβερνῶντα αὐτό, οὕτως δεῖ νοεῖν εἶναι τὸν θεὸν κυβερνήτην τῶν ὅλων, εἰ καὶ οὐ θεωρεῖται ὀφθαλμοῖς σαρκίνοις διὰ τὸ αὐτὸν ἀχώρητον εἶναι. Εἰ γὰρ τῷ ἡλίῳ ἐλαχίστῳ ὄντι στοιχείῳ οὐ δύναται ἄνθρωπος ἀτενίσαι διὰ τὴν ὑπερβάλλουσαν θέρμην καὶ δύναμιν, πῶς οὐχὶ μᾶλλον τῇ τοῦ θεοῦ δόξῃ ἀνεκφράστῳ οὔσῃ ἄνθρωπος θνητὸς οὐ δύναται ἀντωπῆσαι; Ὃν τρόπον γὰρ ῥοά, ἔχουσα φλοιὸν τὸν περιέχοντα αὐτήν, ἔνδον ἔχει μονὰς καὶ θήκας πολλὰς διαχωριζομένας διὰ ὑμένων καὶ πολλοὺς κόκκους ἔχει τοὺς ἐν αὐτῇ κατοικοῦντας, οὕτως ἡ πᾶσα κτίσις περιέχεται ὑπὸ πνεύματος θεοῦ, καὶ τὸ πνεῦμα τὸ περιέχον σὺν τῇ κτίσει περιέχεται ὑπὸ χειρὸς θεοῦ· ὥσπερ οὖν ὁ κόκκος τῆς ῥοᾶς ἔνδον κατοικῶν οὐ δύναται ὁρᾶν τὰ ἔξω τοῦ λέκους, αὐτὸς ὢν ἔνδον, οὕτως οὐδὲ ἄνθρωπος ἐμπεριεχόμενος μετὰ πάσης τῆς κτίσεως ὑπὸ χειρὸς θεοῦ οὐ δύναται θεωρεῖν τὸν θεόν. Εἶτα βασιλεὺς μὲν ἐπίγειος πιστεύεται εἶναι, καίπερ μὴ πᾶσιν βλεπόμενος, διὰ δὲ νόμων καὶ διατάξεων αὐτοῦ καὶ ἐξουσιῶν καὶ δυνάμεων καὶ εἰκόνων νοεῖται. Τὸν δὲ θεὸν οὐ βούλει σὺ νοεῖσθαι διὰ ἔργων καὶ δυνάμεων;","t":"For just as the soul in a human being is not seen, being invisible to people, but is perceived through the movement of the body, so God cannot be seen by human eyes, but is seen and perceived through his providence and his works. When someone sees a ship on the sea, fitted out, running before the wind and making for harbor, he will plainly conclude that there is a pilot on board steering it; so we must conclude that God is the pilot of the universe, even though he is not seen with eyes of flesh, since he is beyond containing. If a human being cannot look at the sun, though it is a very small element, because of its surpassing heat and power, how much less can a mortal face the glory of God, which is beyond expression? A pomegranate, enclosed by its rind, has within it many cells and compartments separated by membranes, and many seeds that dwell in it. In the same way the whole creation is enclosed by the spirit of God, and the enclosing spirit, together with the creation, is enclosed by the hand of God. And just as the pomegranate seed, dwelling within, cannot see what is outside the rind, since it is inside, so the human being, enclosed with the whole creation by the hand of God, cannot behold God. Again, an earthly king is believed to exist even though he is not seen by everyone, and is known through his laws and ordinances, his officials and forces and statues; and will you not allow God to be known through his works and mighty deeds?"},"theophilus-autolycus/1.6":{"o":"Κατανόησον, ὦ ἄνθρωπε, τὰ ἔργα αὐτοῦ, καιρῶν μὲν κατὰ χρόνους ἀλλαγὴν καὶ ἀέρων τροπάς, στοιχείων τὸν εὔτακτον δρόμον, ἡμερῶν τε καὶ νυκτῶν καὶ μηνῶν καὶ ἐνιαυτῶν τὴν εὔτακτον πορείαν, σπερμάτων τε καὶ φυτῶν καὶ καρπῶν τὴν διάφορον καλλονήν, τήν τε πολυποίκιλον γονὴν κτηνῶν τετραπόδων καὶ πετεινῶν καὶ ἑρπετῶν καὶ νηκτῶν, ἐνύδρων τε καὶ ἐναλίων, ἢ τὴν ἐν αὐτοῖς τοῖς ζώοις δεδομένην σύνεσιν πρὸς τὸ γεννᾶν καὶ ἐκτρέφειν, οὐκ εἰς ἰδίαν χρῆσιν ἀλλὰ εἰς τὸ ἔχειν τὸν ἄνθρωπον, τήν τε πρόνοιαν ἣν ποιεῖται ὁ θεὸς ἑτοιμάζων τροφὴν πάσῃ σαρκί, ἢ τὴν ὑποταγὴν ἣν ὥρικεν ὑποτάσσεσθαι τὰ πάντα τῇ ἀνθρωπότητι, πηγῶν τε γλυκερῶν καὶ ποταμῶν ἀενάων ῥύσιν, δρόσων τε καὶ ὄμβρων καὶ ὑετῶν τὴν κατὰ καιροὺς γινομένην ἐπιχορηγίαν, τὴν οὐρανίων παμποίκιλον κίνησιν, Ἑωσφόρον ἀνατέλλοντα μὲν καὶ προσημαίνοντα ἔρχεσθαι τὸν τέλειον φωστῆρα, σύνδεσμόν τε Πλειάδος καὶ Ὠρίωνος, Ἀρκτοῦρόν τε καὶ τὴν τῶν λοιπῶν ἄστρων χορείαν γινομένην ἐν τῷ κύκλῳ τοῦ οὐρανοῦ, οἷς ἡ πολυποίκιλος σοφία τοῦ θεοῦ πᾶσιν ἴδια ὀνόματα κέκληκεν. Οὗτος θεὸς μόνος ὁ ποιήσας ἐκ σκότους φῶς, ταμεῖά τε νότου καὶ θησαυροὺς ἀβύσσου καὶ ὅρια θαλασσῶν χιόνων τε καὶ χαλαζῶν θησαυρούς, συνάγων ὕδατα ἐν θησαυροῖς ἀβύσσου καὶ τὸ σκότος ἐν θησαυροῖς αὐτοῦ καὶ ἐξάγων τὸ φῶς τὸ γλυκὺ καὶ τὸ ποθεινὸν καὶ ἐπιτερπὲς ἐκ θησαυρῶν αὐτοῦ, ἀνάγων νεφέλας ἐξ ἐσχάτου τῆς γῆς καὶ ἀστραπὰς πληθύνων εἰς ὑετόν, ὁ ἀποστέλλων τὴν βροντὴν εἰς φόβον καὶ προκαταγγέλλων τὸν κτύπον τῆς βροντῆς διὰ τῆς ἀστραπῆς, ἵνα μὴ ψυχὴ αἰφνιδίως ταραχθεῖσα ἐκψύξῃ, ἀλλὰ μὴν καὶ τῆς ἀστραπῆς τῆς κατερχομένης ἐκ τῶν οὐρανῶν τὴν αὐτάρκειαν ἐπιμετρῶν πρὸς τὸ μὴ ἐκκαῦσαι τὴν γῆν· εἰ γὰρ λάβοι τὴν κατεξουσίαν ἡ ἀστραπή, ἐκκαύσει τὴν γῆν, εἰ δὲ καὶ ἡ βροντή, καταστρέψει τὰ ἐν αὐτῇ.","t":"Consider, O man, his works: the change of the seasons in their times and the turning of the weather; the orderly course of the elements; the orderly progress of days and nights, months and years; the varied beauty of seeds, plants, and fruits; the manifold brood of four-footed beasts, birds, creeping things, and swimming creatures of fresh water and sea; the instinct given to the animals themselves to beget and rear their young, not for their own use but so that human beings may have them; the providence God exercises in preparing food for all flesh; the subjection he has decreed, by which all things are subject to humankind; the flow of sweet springs and ever-flowing rivers; the supply of dews, showers, and rains in their seasons; the manifold movement of the heavenly bodies; the morning star rising and announcing the coming of the perfect light; the bonds of the Pleiades and Orion, and Arcturus, and the dance of the other stars in the circle of the heaven, all of which the manifold wisdom of God has called by their own names. He alone is God who made light out of darkness, the chambers of the south, the treasuries of the deep, the boundaries of the seas, and the treasuries of snow and hail; who gathers the waters into the storehouses of the deep and the darkness into his storehouses, and brings out the sweet, longed-for, and delightful light from his storehouses; who brings up clouds from the ends of the earth and makes lightnings for the rain; who sends out the thunder to bring fear, and announces the crash of the thunder beforehand by the lightning, so that no soul may faint from sudden terror; and who measures out the strength of the lightning that comes down from heaven so that it does not burn up the earth. For if the lightning were given full power, it would burn up the earth, and if the thunder were, it would overturn everything on it."},"theophilus-autolycus/1.7":{"o":"Οὗτός μου θεὸς ὁ τῶν ὅλων κύριος, ὁ τανύσας τὸν οὐρανὸν μόνος καὶ θεὶς τὸ εὖρος τῆς ὑπʼ οὐρανόν, ὁ συνταράσσων τὸ κύτος τῆς θαλάσσης καὶ ἠχῶν τὰ κύματα αὐτῆς, ὁ δεσπόζων τοῦ κράτους αὐτῆς καὶ τὸν σάλον τῶν κυμάτων καταπραΰνων, ὁ θεμελιώσας τὴν γῆν ἐπὶ τῶν ὑδάτων καὶ δοὺς πνεῦμα τὸ τρέφον αὐτήν, οὗ ἡ πνοὴ ζωογονεῖ τὸ πᾶν, ὃς ἐὰν συσχῇ τὸ πνεῦμα παρʼ ἑαυτῷ ἐκλείψει τὸ πᾶν. Τοῦτον λαλεῖς, ἄνθρωπε, τούτου τὸ πνεῦμα ἀναπνεῖς, τοῦτον ἀγνοεῖς. Τοῦτο δέ σοι συμβέβηκεν διὰ τὴν τύφλωσιν τῆς ψυχῆς καὶ πώρωσιν τῆς καρδίας σου. Ἀλλὰ εἰ βούλει, δύνασαι θεραπευθῆναι· ἐπίδος σεαυτὸν τῷ ἰατρῷ, καὶ παρακεντήσει σου τοὺς ὀφθαλμοὺς τῆς ψυχῆς καὶ τῆς καρδίας. Τίς ἐστιν ὁ ἰατρός; Ὁ θεός, ὁ θεραπεύων καὶ ζωοποιῶν διὰ τοῦ λόγου καὶ τῆς σοφίας. Ὁ θεὸς διὰ τοῦ λόγου αὐτοῦ καὶ τῆς σοφίας ἐποίησε τὰ πάντα· τῷ γὰρ λόγῳ αὐτοῦ ἐστερεώθησαν οἱ οὐρανοὶ καὶ τῷ πνεύματι αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν. Κρατίστη ἐστὶν ἡ σοφία αὐτοῦ· ὁ θεὸς τῇ σοφίᾳ ἐθεμελίωσε τὴν γῆν, ἡτοίμασε δὲ οὐρανοὺς φρονήσει, ἐν αἰσθήσει ἄβυσσοι ἐῤῥάγησαν, νέφη δὲ ἐῤῥύησαν δρόσους. Εἰ ταῦτα νοεῖς, ἄνθρωπε, ἁγνῶς καὶ ὁσίως καὶ δικαίως ζῶν, δύνασαι ὁρᾶν τὸν θεόν. Πρὸ παντὸς δὲ προηγείσθω σου ἐν τῇ καρδίᾳ πίστις καὶ φόβος ὁ τοῦ θεοῦ, καὶ τότε συνήσεις ταῦτα. Ὅταν ἀπόθῃ τὸ θνητὸν καὶ ἐνδύσῃ τὴν ἀφθαρσίαν, τότε ὄψῃ κατὰ ἀξίαν τὸν θεόν. Ἀνεγείρει γάρ σου τὴν σάρκα ἀθάνατον σὺν τῇ ψυχῇ ὁ θεός· καὶ τότε ὄψῃ γενόμενος ἀθάνατος τὸν ἀθάνατον, ἐὰν νῦν πιστεύσῃς αὐτῷ, καὶ τότε ἐπιγνώσῃ ὅτι ἀδίκως κατελάλησας αὐτοῦ.","t":"This is my God, the Lord of all, who alone stretched out the heaven and set in place the breadth of the earth under heaven; who stirs up the depths of the sea and makes its waves roar; who rules its might and calms the tossing of its waves; who founded the earth upon the waters and gave a spirit to nourish it, whose breath gives life to all things, and who, if he held back his breath, would make all things fail. Him you speak of, O man; his breath you breathe; him you do not know. This has happened to you because of the blindness of your soul and the hardness of your heart. But if you wish, you can be healed. Entrust yourself to the physician, and he will operate on the eyes of your soul and of your heart. Who is the physician? God, who heals and gives life through his Word and his Wisdom. God made all things through his Word and his Wisdom; for “by his Word the heavens were made firm, and all their host by his Spirit.” His Wisdom is supreme: “God by Wisdom founded the earth, and by understanding he prepared the heavens; by his knowledge the depths broke open, and the clouds poured down dew.” If you understand these things, O man, living purely, holily, and justly, you can see God. But before everything else let faith and the fear of God lead the way in your heart, and then you will understand these things. When you have put off mortality and put on incorruption, then you will see God as you deserve. For God raises your flesh immortal together with your soul; and then, having become immortal, you will see the Immortal, if you believe him now; and then you will know that you spoke against him unjustly."},"theophilus-autolycus/1.8":{"o":"Ἀλλὰ ἀπιστεῖς νεκροὺς ἐγείρεσθαι. Ὅταν ἔσται, τότε πιστεύσεις θέλων καὶ μὴ θέλων· καὶ ἡ πίστις σου εἰς ἀπιστίαν λογισθήσεται, ἐὰν μὴ νῦν πιστεύσῃς. Πρὸς τί δὲ καὶ ἀπιστεῖς; Ἢ οὐκ οἶδας ὅτι ἁπάντων πραγμάτων ἡ πίστις προηγεῖται; Τίς γὰρ δύναται θερίσαι γεωργός, ἐὰν μὴ πρῶτον πιστεύσῃ τὸ σπέρμα τῇ γῇ; Ἢ τίς δύναται διαπερᾶσαι τὴν θάλασσαν, ἐὰν μὴ πρῶτον ἑαυτὸν πιστεύσῃ τῷ πλοίῳ καὶ τῷ κυβερνήτῃ; Τίς δὲ κάμνων δύναται θεραπευθῆναι, ἐὰν μὴ πρῶτον ἑαυτὸν πιστεύσῃ τῷ ἰατρῷ; Ποίαν δὲ τέχνην ἢ ἐπιστήμην δύναταί τις μαθεῖν, ἐὰν μὴ πρῶτον ἐπιδῷ ἑαυτὸν καὶ πιστεύσῃ τῷ διδασκάλῳ; Εἰ οὖν γεωργὸς πιστεύει τῇ γῇ καὶ ὁ πλέων τῷ πλοίῳ καὶ ὁ κάμνων τῷ ἰατρῷ, σὺ οὐ βούλει ἑαυτὸν πιστεῦσαι τῷ θεῷ, τοσούτους ἀῤῥαβῶνας ἔχων παρʼ αὐτοῦ; Πρῶτον μὲν ὅτι ἐποίησέν σε ἐξ οὐκ ὄντος εἰς τὸ εἶναι. Εἰ γὰρ ὁ πατήρ σου οὐκ ἦν οὐδὲ ἡ μήτηρ, πολὺ μᾶλλον οὐδὲ σὺ ἦς ποτε. Καὶ ἔπλασέν σε ἐξ ὑγρᾶς οὐσίας μικρᾶς καὶ ἐλαχίστης ῥανίδος, ἥτις οὐδὲ αὐτὴ ἦν ποτε· καὶ προήγαγέν σε ὁ θεὸς εἰς τόνδε τὸν βίον. Εἶτα πιστεύεις τὰ ὑπὸ ἀνθρώπων γινόμενα ἀγάλματα θεοὺς εἶναι καὶ ἀρετὰς ποιεῖν. Τῷ δὲ ποιήσαντί σε θεῷ ἀπιστεῖς δύνασθαί σε καὶ μεταξὺ ποιῆσαι;","t":"But you do not believe that the dead are raised. When it happens, you will believe, whether you want to or not; and your faith will be counted as unbelief, unless you believe now. Why do you disbelieve? Do you not know that faith leads the way in all things? What farmer can reap unless he first entrusts the seed to the earth? Who can cross the sea unless he first entrusts himself to the ship and the pilot? What sick person can be healed unless he first entrusts himself to the physician? What art or science can anyone learn unless he first gives himself up and entrusts himself to the teacher? If, then, the farmer trusts the earth, the sailor the ship, and the sick man the physician, will you not entrust yourself to God, when you have received so many pledges from him? First, he made you out of nothing into being. For if at one time your father did not exist, nor your mother, much more did you once not exist. And he formed you from a small moist substance, a tiny drop, which itself once did not exist; and God brought you into this life. Then you believe that statues made by human beings are gods and work wonders, and yet you do not believe that the God who made you can make you again hereafter?"},"theophilus-autolycus/1.9":{"o":"Καὶ τὰ μὲν ὀνόματα ὧν φῂς σέβεσθαι θεῶν ὀνόματά ἐστιν νεκρῶν ἀνθρώπων. Καὶ τούτων τίνων καὶ ποταπῶν; Οὐχὶ Κρόνος μὲν τεκνοφάγος εὑρίσκεται καὶ τὰ ἑαυτοῦ τέκνα ἀναλίσκων; Εἰ δὲ καὶ Δία τὸν παῖδα αὐτοῦ εἴποις, κατάμαθε κἀκείνου τὰς πράξεις καὶ τὴν ἀναστροφήν. Πρῶτον μὲν ὅτι ἐν Ἴδῃ ὑπὸ αἰγὸς ἀνετράφη, καὶ ταύτην σφάξας κατὰ τοὺς μύθους καὶ ἐκδείρας ἐποίησεν ἑαυτῷ ἔνδυμα. Τάς τε λοιπὰς πράξεις αὐτοῦ, περί τε ἀδελφοκοιτίας μοιχείας καὶ παιδοφθορίας, ἄμεινον Ὅμηρος καὶ οἱ λοιποὶ ποιηταὶ περὶ αὐτοῦ ἐξηγοῦνται. Τί μοι τὸ λοιπὸν καταλέγειν περὶ τῶν υἱῶν αὐτοῦ, Ἡρακλέα μὲν ἑαυτὸν καύσαντα, Διόνυσον δὲ μεθύοντα καὶ μαινόμενον, καὶ Ἀπόλλωνα τὸν Ἀχιλλέα δεδιότα καὶ φεύγοντα καὶ τῆς Δάφνης ἐρῶντα καὶ τὸν Ὑακίνθου μόρον ἀγνοοῦντα, ἢ Ἀφροδίτην τὴν τιτρωσκομένην, καὶ Ἄρεα τὸν βροτολοιγόν, ἔτι δὲ καὶ ἰχῶρα ῥέοντα τούτων τῶν λεγομένων θεῶν; Καὶ ταῦτα μὲν μέτριον εἰπεῖν, ὅπου γε θεὸς εὑρίσκεται μεμελισμένος ὁ καλούμενος Ὄσιρις, οὗ καὶ κατʼ ἔτος γίνονται τελεταὶ ὡς ἀπολλυμένου καὶ εὑρισκομένου καὶ κατὰ μέλος ζητουμένου· οὔτε γὰρ εἰ ἀπόλλυται νοεῖται, οὔτε εἰ εὑρίσκεται δείκνυται. Τί δέ μοι λέγειν Ἄττην ἀποκοπτόμενον, ἢ Ἄδωνιν ἐν ὕλῃ ῥεμβόμενον καὶ κυνηγετοῦντα καὶ τιτρωσκόμενον ὑπὸ συός, ἢ Ἀσκληπιὸν κεραυνούμενον, καὶ Σάραπιν τὸν ἀπὸ Σινώπης φυγάδα εἰς Ἀλεξάνδρειαν γεγονότα, ἢ τὴν Σκυθίαν Ἄρτεμιν καὶ αὐτὴν φυγάδα γεγονυῖαν καὶ ἀνδροφόνον καὶ κυνηγέτιν καὶ τοῦ Ἐνδυμίωνος ἐρασθεῖσαν; Ταῦτα γὰρ οὐχ ἡμεῖς φαμεν, ἀλλὰ οἱ καθʼ ὑμᾶς συγγραφεῖς καὶ ποιηταὶ κηρύσσουσιν.","t":"The names of the gods you say you worship are the names of dead men. And what men, and of what kind? Is not Kronos found to be a devourer of children, consuming his own offspring? And if you mention Zeus his son, learn his deeds and his conduct too. First, he was nursed on Ida by a goat, and, according to the myths, he killed her, flayed her, and made himself a garment of her skin. His other deeds, his incest with his sister, his adulteries, and his corruption of boys, are better told by Homer and the other poets. Why should I list the rest, about his sons: Heracles who burned himself, Dionysus drunk and raving, Apollo who feared Achilles and fled from him, who loved Daphne and did not foresee the death of Hyacinthus; or Aphrodite wounded, and Ares the bane of mortals, and even the ichor flowing from these so-called gods? And these are mild things to mention, when a god called Osiris is found torn limb from limb, for whom rites are held every year as though he were lost and found and sought limb by limb; for no one knows whether he is lost, and no one shows whether he is found. Why should I speak of Attis castrated, or Adonis roaming the woods and hunting and wounded by a boar, or Asclepius struck by lightning, and Sarapis who fled from Sinope to Alexandria, or the Scythian Artemis, herself a fugitive, a murderess and a huntress, who fell in love with Endymion? It is not we who say these things; your own historians and poets proclaim them."},"theophilus-autolycus/2.1":{"o":"Ἐπειδὴ πρὸ τούτων τῶν ἡμερῶν ἐγένετο λόγος ἡμῖν, ὦ ἀγαθώτατε Αὐτόλυκε, πυθομένου σου τίς μου ὁ θεὸς καὶ διʼ ὀλίγου παρασχόντος σου τὰ ὦτα τῇ ὁμιλίᾳ ἡμῖν, περὶ τῆς θεοσεβείας μου ἐξεθέμην σοι· ἔτι δὲ καὶ ἀποταξάμενοι ἑαυτοῖς μετὰ πλείστης φιλίας ἐπορεύθημεν ἕκαστος εἰς τὸν ἑαυτοῦ οἶκον, καίπερ σκληρῶς τὰ πρῶτά σου ἔχοντος πρὸς ἡμᾶς· οἶδας γὰρ καὶ μέμνησαι ὅτι ὑπέλαβες μωρίαν εἶναι τὸν λόγον ἡμῶν. Σοῦ οὖν μετὰ ταῦτα προτρεψαμένου με, κἂν ἰδιώτης ᾦ τῷ λόγῳ, πλὴν βούλομαί σοι καὶ νῦν διὰ τοῦδε τοῦ συγγράμματος ἀκριβέστερον ἐπιδεῖξαι τὴν ματαιοπονίαν καὶ ματαίαν θρησκείαν ἐν ᾗ κατέχῃ, ἅμα καὶ διʼ ὀλίγων τῶν κατὰ σὲ ἱστοριῶν ὧν ἀναγινώσκεις, ἴσως δὲ οὐδέπω γινώσκεις, τὸ ἀληθὲς φανερόν σοι ποιῆσαι.","t":"Some days ago, my excellent Autolycus, we had a conversation. You asked me who my God was, and gave your ears to our discussion for a little while, and I set out for you my religion. Then we said goodbye to each other with great friendliness and went each to his own house, although at first you were harsh toward us; for you know and remember that you thought our teaching foolishness. Since you have urged me since then, I wish, unskilled in speech though I am, to show you now more precisely, in this treatise, the futile labor and vain religion in which you are held fast, and at the same time to make the truth plain to you from a few of your own histories, which you read but perhaps do not yet understand."},"theophilus-autolycus/2.10":{"o":"Καὶ πρῶτον μὲν συμφώνως ἐδίδαξαν ἡμᾶς, ὅτι ἐξ οὐκ ὄντων τὰ πάντα ἐποίησεν. Οὐ γάρ τι τῷ θεῷ συνήκμασεν· ἀλλʼ αὐτὸς ἑαυτοῦ τόπος ὢν καὶ ἀνενδεὴς ὢν καὶ ὑπάρχων πρὸ τῶν αἰώνων ἠθέλησεν ἄνθρωπον ποιῆσαι ᾧ γνωσθῇ· τούτῳ οὖν προητοίμασεν τὸν κόσμον. Ὁ γὰρ γενητὸς καὶ προσδεής ἐστιν, ὁ δὲ ἀγένητος οὐδενὸς προσδεῖται. Ἔχων οὖν ὁ θεὸς τὸν ἑαυτοῦ λόγον ἐνδιάθετον ἐν τοῖς ἰδίοις σπλάγχνοις ἐγέννησεν αὐτὸν μετὰ τῆς ἑαυτοῦ σοφίας ἐξερευξάμενος πρὸ τῶν ὅλων. Τοῦτον τὸν λόγον ἔσχεν ὑπουργὸν τῶν ὑπʼ αὐτοῦ γεγενημένων, καὶ διʼ αὐτοῦ τὰ πάντα πεποίηκεν. Οὗτος λέγεται ἀρχή, ὅτι ἄρχει καὶ κυριεύει πάντων τῶν διʼ αὐτοῦ δεδημιουργημένων. Οὗτος οὖν, ὢν πνεῦμα θεοῦ καὶ ἀρχὴ καὶ σοφία καὶ δύναμις ὑψίστου, κατήρχετο εἰς τοὺς προφήτας καὶ διʼ αὐτῶν ἐλάλει τὰ περὶ τῆς ποιήσεως τοῦ κόσμου καὶ τῶν λοιπῶν ἁπάντων. Οὐ γὰρ ἦσαν οἱ προφῆται ὅτε ὁ κόσμος ἐγίνετο, ἀλλὰ ἡ σοφία ἡ ἐν αὐτῷ οὖσα ἡ τοῦ θεοῦ καὶ ὁ λόγος ὁ ἅγιος αὐτοῦ ὁ ἀεὶ συμπαρὼν αὐτῷ. Διὸ δὴ καὶ διὰ Σολομῶνος προφήτου οὕτως λέγει· Ἡνίκα δʼ ἡτοίμασεν τὸν οὐρανόν, συμπαρήμην αὐτῷ, καὶ ὡς ἰσχυρὰ ἐποίει τὰ θεμέλια τῆς γῆς, ἤμην παρʼ αὐτῷ ἁρμόζουσα. Μωσῆς δὲ ὁ καὶ Σολομῶνος πρὸ πολλῶν ἐτῶν γενόμενος, μᾶλλον δὲ ὁ λόγος ὁ τοῦ θεοῦ ὡς διʼ ὀργάνου διʼ αὐτοῦ φησιν· Ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν. Πρῶτον ἀρχὴν καὶ ποίησιν ὠνόμασεν, εἶθʼ οὕτως τὸν θεὸν συνέστησεν· οὐ γὰρ ἀργῶς χρὴ καὶ ἐπὶ κενῷ θεὸν ὀνομάζειν. Προῄδει γὰρ ἡ θεία σοφία μέλλειν φλυαρεῖν τινας καὶ πληθὺν θεῶν ὀνομάζειν τῶν οὐκ ὄντων. Ὅπως οὖν ὁ τῷ ὄντι θεὸς διὰ ἔργων νοηθῇ, καὶ ὅτι ἐν τῷ λόγῳ αὐτοῦ ὁ θεὸς πεποίηκεν τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὰ ἐν αὐτοῖς, ἔφη· Ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν. Εἶτα εἰπὼν τὴν ποίησιν αὐτῶν δηλοῖ ἡμῖν· Ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατασκεύαστος καὶ σκότος ἐπάνω τῆς ἀβύσσου, καὶ πνεῦμα θεοῦ ἐπεφέρετο ἐπάνω τοῦ ὕδατος. Ταῦτα ἐν πρώτοις διδάσκει ἡ θεία γραφή, τρόπῳ τινὶ ὕλην γενητήν, ὑπὸ τοῦ θεοῦ γεγονυῖαν, ἀφʼ ἧς πεποίηκεν καὶ δεδημιούργηκεν ὁ θεὸς τὸν κόσμον.","t":"First, then, they taught us with one voice that God made all things out of nothing. For nothing was coeval with God; but he, being his own place, lacking nothing, and existing before the ages, willed to make the human being, by whom he might be known; for him, then, he prepared the world beforehand. For what is created is also in need, but what is uncreated needs nothing. God, then, having his own Word within him, in his own heart, begot him, uttering him together with his own Wisdom before all things. This Word he had as his helper in the things made by him, and through him he made all things. He is called “Beginning” because he rules and is lord of all things made through him. He, then, being the Spirit of God, and Beginning, and Wisdom, and Power of the Most High, came down upon the prophets and through them spoke about the making of the world and about everything else. For the prophets did not exist when the world was made; but the Wisdom of God that was in him existed, and his holy Word, who is always present with him. That is why he speaks thus through Solomon the prophet: “When he prepared the heaven, I was present with him, and when he made the foundations of the earth strong, I was beside him, setting things in order.” And Moses, who lived many years before Solomon, or rather the Word of God speaking through him as through an instrument, says: “In the beginning God made the heaven and the earth.” First he named “beginning” and “making,” and only then did he bring in God; for one must not name God idly and to no purpose. For the divine Wisdom foreknew that some would talk nonsense and name a multitude of gods that do not exist. So, that the true God might be known through his works, and that God made the heaven and the earth and all that is in them by his Word, he said: “In the beginning God made the heaven and the earth.” Then, having spoken of their making, he explains to us: “And the earth was invisible and unformed, and darkness was over the abyss, and the Spirit of God was moving over the water.” This is what the divine Scripture teaches first: in a sense, a created matter, made by God, from which God made and fashioned the world."},"theophilus-autolycus/2.11":{"o":"Ἀρχὴ δὲ τῆς ποιήσεως φῶς ἐστιν, ἐπειδὴ τὰ κοσμούμενα τὸ φῶς φανεροῖ. Διὸ λέγει· Καὶ εἶπεν ὁ θεός· Γενηθήτω φῶς. [Καὶ ἐγένετο φῶς. Καὶ εἶδεν ὁ θεὸς τὸ φῶς ὅτι καλόν.] Δηλονότι καλὸν ἀνθρώπῳ γεγονός. Καὶ διεχώρισεν ἀνὰ μέσον τοῦ φωτὸς καὶ ἀνὰ μέσον τοῦ σκότους. Καὶ ἐκάλεσεν ὁ θεὸς τὸ φῶς ἡμέραν, καὶ τὸ σκότος ἐκάλεσε νύκτα. Καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡμέρα μία. Καὶ εἶπεν ὁ θεός· Γενηθήτω στερέωμα ἐν μέσῳ τοῦ ὕδατος, καὶ ἔστω διαχωρίζον ἀνὰ μέσον ὕδατος καὶ ὕδατος. Καὶ ἐγένετο οὕτως. Καὶ ἐποίησεν ὁ θεὸς τὸ στερέωμα, καὶ διεχώρισεν ἀνὰ μέσον τοῦ ὕδατος ὃ ἦν ὑποκάτω τοῦ στερεώματος, καὶ ἀνὰ μέσον τοῦ ὕδατος τοῦ ἐπάνω τοῦ στερεώματος. Καὶ ἐκάλεσεν ὁ θεὸς τὸ στερέωμα οὐρανόν· καὶ εἶδεν ὁ θεὸς ὅτι καλόν. Καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡμέρα δευτέρα. Καὶ εἶπεν ὁ θεός· Συναχθήτω τὸ ὕδωρ τὸ ὑποκάτω τοῦ οὐρανοῦ εἰς συναγωγὴν μίαν, καὶ ὀφθήτω ἡ ξηρά. Καὶ ἐγένετο οὕτως. Καὶ συνήχθη τὸ ὕδωρ εἰς τὰς συναγωγὰς αὐτῶν, καὶ ὤφθη ἡ ξηρά. Καὶ ἐκάλεσεν ὁ θεὸς τὴν ξηρὰν γῆν, καὶ τὰ συστήματα τῶν ὑδάτων ἐκάλεσεν θαλάσσας. Καὶ εἶδεν ὁ θεὸς ὅτι καλόν. Καὶ εἶπεν ὁ θεός· Βλαστησάτω ἡ γῆ βοτάνην χόρτου σπεῖρον σπέρμα κατὰ γένος καὶ καθʼ ὁμοιότητα, καὶ ξύλον κάρπιμον ποιοῦν καρπόν, οὗ τὸ σπέρμα αὐτοῦ ἐν αὐτῷ εἰς ὁμοιότητα. Καὶ ἐγένετο οὕτως. Καὶ ἐξήνεγκεν ἡ γῆ βοτάνην χόρτου σπεῖρον σπέρμα κατὰ γένος, καὶ ξύλον κάρπιμον ποιοῦν καρπόν, οὗ τὸ σπέρμα ἐν αὐτῷ κατὰ γένος ἐπὶ τῆς γῆς. Καὶ εἶδεν ὁ θεὸς ὅτι καλόν. Καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡμέρα τρίτη. Καὶ εἶπεν ὁ θεός· Γενηθήτωσαν φωστῆρες ἐν τῷ στερεώματι τοῦ οὐρανοῦ, εἰς φαῦσιν ἐπὶ τῆς γῆς καὶ διαχωρίζειν ἀνὰ μέσον τῆς ἡμέρας καὶ ἀνὰ μέσον τῆς νυκτός, καὶ ἔστωσαν εἰς σημεῖα καὶ εἰς καιροὺς καὶ εἰς ἡμέρας καὶ εἰς ἐνιαυτούς, καὶ ἔστωσαν εἰς φαῦσιν ἐν τῷ στερεώματι τοῦ οὐρανοῦ φαίνειν ἐπὶ τῆς γῆς. Καὶ ἐγένετο οὕτως. Καὶ ἐποίησεν ὁ θεὸς τοὺς δύο φωστῆρας τοὺς μεγάλους, τὸν φωστῆρα τὸν μέγαν εἰς ἀρχὰς τῆς ἡμέρας, καὶ τὸν φωστῆρα τὸν ἐλάσσω εἰς ἀρχὰς τῆς νυκτός, καὶ τοὺς ἀστέρας· καὶ ἔθετο αὐτοὺς ὁ θεὸς ἐν τῷ στερεώματι τοῦ οὐρανοῦ, ὥστε φαίνειν ἐπὶ τῆς γῆς, καὶ ἄρχειν τῆς ἡμέρας καὶ τῆς νυκτός, καὶ διαχωρίζειν ἀνὰ μέσον τοῦ φωτὸς καὶ ἀνὰ μέσον τοῦ σκότους. Καὶ εἶδεν ὁ θεὸς ὅτι καλόν. Καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡμέρα τετάρτη. Καὶ εἶπεν ὁ θεός· Ἐξαγαγέτω τὰ ὕδατα ἑρπετὰ ψυχῶν ζωσῶν, καὶ πετεινὰ πετόμενα ἐπὶ τῆς γῆς κατὰ τὸ στερέωμα τοῦ οὐρανοῦ. Καὶ ἐγένετο οὕτως. Καὶ ἐποίησεν ὁ θεὸς τὰ κήτη τὰ μεγάλα καὶ πᾶσαν ψυχὴν ζώων ἑρπετῶν, ἃ ἐξήγαγεν τὰ ὕδατα κατὰ γένη αὐτῶν, καὶ πᾶν πετεινὸν πτερωτὸν κατὰ γένος. Καὶ εἶδεν ὁ θεὸς ὅτι καλά. Καὶ εὐλόγησεν αὐτὰ ὁ θεὸς λέγων· Αὐξάνεσθε καὶ πληθύνεσθε, καὶ πληρώσατε τὰ ὕδατα τῆς θαλάσσης, καὶ τὰ πετεινὰ πληθυνέτω ἐπὶ τῆς γῆς. Καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡμέρα πέμπτη. Καὶ εἶπεν ὁ θεός· Ἐξαγαγέτω ἡ γῆ ψυχὴν ζῶσαν κατὰ γένος, τετράποδα καὶ ἑρπετὰ καὶ θηρία τῆς γῆς κατὰ γένος. Καὶ ἐγένετο οὕτως. Καὶ ἐποίησεν ὁ θεὸς τὰ θηρία τῆς γῆς κατὰ γένος, καὶ τὰ κτήνη κατὰ γένος, καὶ πάντα τὰ ἑρπετὰ τῆς γῆς. Καὶ εἶδεν ὁ θεὸς ὅτι καλόν. Καὶ εἶπεν ὁ θεός· Ποιήσωμεν ἄνθρωπον κατʼ εἰκόνα ἡμετέραν καὶ καθʼ ὁμοίωσιν, καὶ ἀρχέτωσαν τῶν ἰχθύων τῆς θαλάσσης καὶ τῶν πετεινῶν τοῦ οὐρανοῦ καὶ τῶν κτηνῶν καὶ πάσης τῆς γῆς καὶ πάντων τῶν ἑρπετῶν τῶν ἑρπόντων ἐπὶ τῆς γῆς. Καὶ ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον, κατʼ εἰκόνα θεοῦ ἐποίησεν αὐτόν, ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς. Καὶ εὐλόγησεν αὐτοὺς ὁ θεὸς λέγων· Αὐξάνεσθε καὶ πληθύνεσθε, καὶ πληρώσατε τὴν γῆν, καὶ κατακυριεύσατε αὐτῆς, καὶ ἄρχετε τῶν ἰχθύων τῆς θαλάσσης καὶ τῶν πετεινῶν τοῦ οὐρανοῦ καὶ πάντων τῶν κτηνῶν καὶ πάσης τῆς γῆς καὶ πάντων τῶν ἑρπετῶν τῶν ἑρπόντων ἐπὶ τῆς γῆς. Καὶ εἶπεν ὁ θεός· Ἰδοὺ δέδωκα ὑμῖν πᾶν χόρτον σπόριμον σπεῖρον σπέρμα, ὅ ἐστιν ἐπάνω πάσης τῆς γῆς, καὶ πᾶν ξύλον, ὃ ἔχει ἐν αὐτῷ καρπὸν σπέρματος σπορίμου, ὑμῖν ἔσται εἰς βρῶσιν, καὶ πᾶσιν τοῖς θηρίοις τῆς γῆς καὶ πᾶσιν τοῖς πετεινοῖς τοῦ οὐρανοῦ καὶ παντὶ ἑρπετῷ ἕρποντι ἐπὶ τῆς γῆς, ὃ ἔχει ἐν αὐτῷ πνοὴν ζωῆς, πάντα χόρτον χλωρὸν εἰς βρῶσιν. Καὶ ἐγένετο οὕτως. Καὶ εἶδεν ὁ θεὸς πάντα ὅσα ἐποίησεν, καὶ ἰδοὺ καλὰ λίαν. Καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡμέρα ἕκτη. Καὶ συνετελέσθησαν ὁ οὐρανὸς καὶ ἡ γῆ καὶ πᾶς ὁ κόσμος αὐτῶν. Καὶ συνετέλεσεν ὁ θεὸς ἐν τῇ ἡμέρᾳ τῇ ἕκτῃ τὰ ἔργα αὐτοῦ ἃ ἐποίησεν, καὶ κατέπαυσεν ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ ὧν ἐποίησεν. Καὶ εὐλόγησεν ὁ θεὸς τὴν ἡμέραν τὴν ἑβδόμην, καὶ ἡγίασεν αὐτήν, ὅτι ἐν αὐτῇ κατέπαυσεν ἀπὸ πάντων τῶν ἔργων αὐτοῦ ὧν ἤρξατο ὁ θεὸς ποιῆσαι.","t":"The beginning of creation is light, since light reveals the things that are being set in order. That is why it says: “And God said, Let there be light. [And there was light. And God saw the light, that it was good,]” that is, good for the human being, for whom it was made. “And God divided between the light and the darkness. And God called the light day, and the darkness he called night. And there was evening and there was morning, one day. And God said, Let there be a firmament in the midst of the water, and let it divide between water and water. And it was so. And God made the firmament, and God divided between the water that was under the firmament and the water above the firmament. And God called the firmament heaven; and God saw that it was good. And there was evening and there was morning, a second day. And God said, Let the water that is under the heaven be gathered into one gathering, and let the dry land appear. And it was so. And the water was gathered into its gatherings, and the dry land appeared. And God called the dry land earth, and the gatherings of the waters he called seas. And God saw that it was good. And God said, Let the earth put forth vegetation, plants yielding seed according to their kind and likeness, and fruit trees bearing fruit whose seed is in them, according to their likeness. And it was so. And the earth brought forth vegetation, plants yielding seed according to their kind, and fruit trees bearing fruit whose seed is in them, according to their kind, upon the earth. And God saw that it was good. And there was evening and there was morning, a third day. And God said, Let there be lights in the firmament of heaven to give light upon the earth and to divide between the day and the night; and let them be for signs and for seasons and for days and for years; and let them be for light in the firmament of heaven, to shine upon the earth. And it was so. And God made the two great lights, the greater light to rule the day, and the lesser light to rule the night, and the stars; and God set them in the firmament of heaven to shine upon the earth, and to rule over the day and the night, and to divide between the light and the darkness. And God saw that it was good. And there was evening and there was morning, a fourth day. And God said, Let the waters bring forth creeping things with living souls, and birds flying over the earth across the firmament of heaven. And it was so. And God made the great sea creatures and every living soul of creeping things, which the waters brought forth according to their kinds, and every winged bird according to its kind. And God saw that they were good. And God blessed them, saying, Increase and multiply, and fill the waters of the sea, and let the birds multiply upon the earth. And there was evening and there was morning, a fifth day. And God said, Let the earth bring forth living souls according to their kind, four-footed creatures and creeping things and wild beasts of the earth according to their kind. And it was so. And God made the wild beasts of the earth according to their kind, and the cattle according to their kind, and all the creeping things of the earth. And God saw that it was good. And God said, Let us make the human being according to our image and likeness, and let them rule over the fish of the sea and the birds of heaven and the cattle and all the earth and all the creeping things that creep upon the earth. And God made the human being; according to the image of God he made him; male and female he made them. And God blessed them, saying, Increase and multiply, and fill the earth and subdue it, and rule over the fish of the sea and the birds of heaven and all the cattle and all the earth and all the creeping things that creep upon the earth. And God said, See, I have given you every seed-bearing plant that yields seed, which is upon all the earth, and every tree that has in it the fruit of seed that is sown; it shall be food for you, and for all the wild beasts of the earth and all the birds of heaven and every creeping thing that creeps upon the earth, which has in it the breath of life, every green plant for food. And it was so. And God saw all that he had made, and see, it was very good. And there was evening and there was morning, a sixth day. And the heaven and the earth were finished, and all their array. And on the sixth day God finished his works that he had made, and on the seventh day he rested from all his works that he had made. And God blessed the seventh day and sanctified it, because on it he rested from all his works that God had begun to make.”"},"theophilus-autolycus/2.12":{"o":"Τῆς μὲν οὖν ἑξαημέρου οὐδεὶς ἀνθρώπων δυνατὸς κατʼ ἀξίαν τὴν ἐξήγησιν καὶ τὴν οἰκονομίαν πᾶσαν ἐξειπεῖν, οὐδὲ εἰ μυρία στόματα ἔχοι καὶ μυρίας γλώσσας· ἀλλʼ οὐδὲ εἰ μυρίοις ἔτεσιν βιώσει τις, ἐπιδημῶν ἐν τῷδε τῷ βίῳ, οὐδὲ οὕτως ἔσται ἱκανὸς πρὸς ταῦτα ἀξίως τι εἰπεῖν, διὰ τὸ ὑπερβάλλον μέγεθος καὶ τὸν πλοῦτον τῆς σοφίας τοῦ θεοῦ τῆς οὔσης ἐν ταύτῃ τῇ προγεγραμμένῃ ἑξαημέρῳ. Πολλοὶ μὲν οὖν τῶν συγγραφέων ἐμιμήσαντο καὶ ἠθέλησαν περὶ τούτων διήγησιν ποιήσασθαι, καί τοι λαβόντες ἐντεῦθεν τὰς ἀφορμάς, ἤτοι περὶ κόσμου κτίσεως ἢ περὶ φύσεως ἀνθρώπου, καὶ οὐδὲ τὸ τυχὸν ἔναυσμα ἄξιόν τι τῆς ἀληθείας ἐξεῖπον. Δοκεῖ δὲ τὰ ὑπὸ τῶν φιλοσόφων ἢ συγγραφέων καὶ ποιητῶν εἰρημένα ἀξιόπιστα μὲν εἶναι, παρὰ τὸ φράσει κεκαλλωπίσθαι· μωρὸς δὲ καὶ κενὸς ὁ λόγος αὐτῶν δείκνυται, ὅτι πολλὴ μὲν πληθὺς τῆς φλυαρίας αὐτῶν ἐστιν, τὸ τυχὸν δὲ τῆς ἀληθείας ἐν αὐτοῖς οὐχ εὑρίσκεται. Καὶ γὰρ εἴ τι δοκεῖ ἀληθὲς διʼ αὐτῶν ἐκπεφωνῆσθαι, σύγκρασιν ἔχει τῇ πλάνῃ. Καθάπερ φάρμακόν τι δηλητήριον συγκραθὲν μέλιτι ἢ οἴνῳ ἢ ἑτέρῳ τινὶ τὸ πᾶν ποιεῖ βλαβερὸν καὶ ἄχρηστον, οὕτως καὶ ἡ ἐν αὐτοῖς πολυλογία εὑρίσκεται ματαιοπονία καὶ βλάβη μᾶλλον τοῖς πειθομένοις αὐτῇ. Ἔτι μὴν καὶ περὶ τῆς ἑβδόμης ἡμέρας, ἣν πάντες μὲν ἄνθρωποι ὀνομάζουσιν, οἱ δὲ πλείους ἀγνοοῦσιν· ὅτι παρʼ Ἑβραίοις ὃ καλεῖται σάββατον ἑλληνιστὶ ἑρμηνεύεται ἑβδομάς, ἥτις εἰς πᾶν γένος ἀνθρώπων ὀνομάζεται μέν, διʼ ἣν δὲ αἰτίαν καλοῦσιν αὐτὴν οὐκ ἐπίστανται. Τὸ δὲ εἰπεῖν Ἡσίοδον τὸν ποιητὴν ἐκ Χάους γεγενῆσθαι Ἔρεβος καὶ τὴν Γῆν καὶ Ἔρωτα κυριεύοντα τῶν κατʼ αὐτόν τε θεῶν καὶ ἀνθρώπων, μάταιον καὶ ψυχρὸν τὸ ῥῆμα αὐτοῦ καὶ ἀλλότριον πάσης ἀληθείας δείκνυται· θεὸν γὰρ οὐ χρὴ ὑφʼ ἡδονῆς νικᾶσθαι, ὅπου γε καὶ οἱ σώφρονες ἄνθρωποι ἀπέχονται πάσης αἰσχρᾶς ἡδονῆς καὶ ἐπιθυμίας κακῆς.","t":"No human being can worthily set out the explanation and the whole design of the six days' work, not even if he had ten thousand mouths and ten thousand tongues. Nor, if someone lived ten thousand years, sojourning in this life, would he even so be able to say anything worthy about it, because of the surpassing greatness and the riches of the wisdom of God contained in the six days' work written above. Many writers have imitated it and tried to give an account of these things, taking their starting points from here, whether about the creation of the world or about the nature of the human being; yet they did not utter even the smallest spark of truth worthy of it. What the philosophers, historians, and poets have said seems credible because it is adorned with fine phrasing; but their teaching is shown to be foolish and empty, because the mass of their nonsense is great and not the smallest part of the truth is found in them. And if something true seems to have been said by them, it is mixed with error. Just as a deadly poison mixed with honey or wine or something else makes the whole harmful and useless, so their long-windedness turns out to be futile labor, and rather harmful to those who believe it. Again, about the seventh day, which all people name but most do not understand: what the Hebrews call the sabbath is rendered in Greek hebdomas (“the seventh”); every race of human beings names it, but they do not know why they call it so. And as for the poet Hesiod's saying that from Chaos came Erebus and Earth and Eros, lord over his gods and men, his words are shown to be vain, frigid, and foreign to all truth. For God must not be overcome by pleasure, since even temperate human beings abstain from every shameful pleasure and evil desire."},"theophilus-autolycus/2.13":{"o":"Ἀλλὰ καὶ τὸ ἐκ τῶν ἐπιγείων κάτωθεν ἄρξασθαι καὶ λέγειν τὴν ποίησιν τῶν γεγενημένων ἀνθρώπινον καὶ ταπεινὸν καὶ πάνυ ἀσθενὲς τὸ ἐννόημα αὐτοῦ, ὡς πρὸς θεόν, ἐστίν. Ἄνθρωπος γὰρ κάτω ὢν ἄρχεται ἐκ τῆς γῆς οἰκοδομεῖν, καὶ οὐ πρὸς τάξιν δύναται καὶ τὴν ὀροφὴν ποιῆσαι ἐὰν μὴ τὸν θεμέλιον ὑπόθηται. Θεοῦ δὲ τὸ δυνατὸν ἐν τούτῳ δείκνυται ἵνα πρῶτον μὲν ἐξ οὐκ ὄντων ποιῇ τὰ γινόμενα, καὶ ὡς βούλεται. Τὰ γὰρ παρὰ ἀνθρώποις ἀδύνατα δυνατά ἐστιν παρὰ θεῷ. Διὸ καὶ ὁ προφήτης πρῶτον εἴρηκεν τὴν ποίησιν τοῦ οὐρανοῦ γεγενῆσθαι τρόπον ἐπέχοντα ὀροφῆς, λέγων· Ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανόν, τουτέστιν διὰ τῆς ἀρχῆς γεγενῆσθαι τὸν οὐρανόν, καθὼς ἔφθημεν δεδηλωκέναι. Γῆν δὲ λέγει δυνάμει ἔδαφος καὶ θεμέλιον, ἄβυσσον δὲ τὴν πληθὺν τῶν ὑδάτων, καὶ σκότος διὰ τὸ τὸν οὐρανὸν γεγονότα ὑπὸ τοῦ θεοῦ ἐσκεπακέναι καθαπερεὶ πῶμα τὰ ὕδατα σὺν τῇ γῇ, πνεῦμα δὲ τὸ ἐπιφερόμενον ἐπάνω τοῦ ὕδατος ὃ ἔδωκεν ὁ θεὸς εἰς ζωογόνησιν τῇ κτίσει, καθάπερ ἀνθρώπῳ ψυχήν, τῷ λεπτῷ τὸ λεπτὸν συγκεράσας (τὸ γὰρ πνεῦμα λεπτὸν καὶ τὸ ὕδωρ λεπτόν), ὅπως τὸ μὲν πνεῦμα τρέφῃ τὸ ὕδωρ, τὸ δὲ ὕδωρ σὺν τῷ πνεύματι τρέφῃ τὴν κτίσιν διϊκνούμενον πανταχόσε. Ἓν μὲν τὸ πνεῦμα φωτὸς τύπον ἐπέχον ἐμεσίτευεν τοῦ ὕδατος καὶ τοῦ οὐρανοῦ, ἵνα τρόπῳ τινὶ μὴ κοινωνῇ τὸ σκότος τῷ οὐρανῷ ἐγγυτέρῳ ὄντι τοῦ θεοῦ, πρὸ τοῦ εἰπεῖν τὸν θεόν· Γενηθήτω φῶς. Ὥσπερ οὖν καμάρα ὁ οὐρανὸς ὢν συνεῖχε τὴν ὕλην βώλῳ ἐοικυῖαν. Καὶ γὰρ εἴρηκεν περὶ τοῦ οὐρανοῦ ἕτερος προφήτης ὀνόματι Ἠσαΐας, λέγων· Θεὸς οὗτος ὁ ποιήσας τὸν οὐρανὸν ὡς καμάραν καὶ διατείνας ὡς σκηνὴν κατοικεῖσθαι. Ἡ διάταξις οὖν τοῦ θεοῦ, τοῦτό ἐστιν ὁ λόγος αὐτοῦ, φαίνων ὥσπερ λύχνος ἐν οἰκήματι συνεχομένῳ, ἐφώτισεν τὴν ὑπʼ οὐρανόν, χωρὶς μὲν τοῦ κόσμου ποιήσας. Καὶ τὸ μὲν φῶς ὁ θεὸς ἐκάλεσεν ἡμέραν, τὸ δὲ σκότος νύκτα· ἐπεί τοί γε ἄνθρωπος οὐκ ἂν ᾔδει καλεῖν τὸ φῶς ἡμέραν ἢ τὸ σκότος νύκτα, ἀλλʼ οὐδὲ μὲν τὰ λοιπά, εἰ μὴ τὴν ὀνομασίαν εἰλήφει ἀπὸ τοῦ ποιήσαντος αὐτὰ θεοῦ. Τῇ μὲν οὖν πρώτῃ ὑποθέσει τῆς ἱστορίας, καὶ γενέσεως τοῦ κόσμου, εἴρηκεν ἡ ἁγία γραφὴ οὐ περὶ τούτου τοῦ στερεώματος, ἀλλὰ περὶ ἑτέρου οὐρανοῦ τοῦ ἀοράτου ἡμῖν ὄντος, μεθʼ ὃν οὗτος ὁ ὁρατὸς ἡμῖν οὐρανὸς κέκληται στερέωμα, ἐφʼ ᾧ ἀνείληπται τὸ ἥμισυ τοῦ ὕδατος, ὅπως ᾖ τῇ ἀνθρωπότητι εἰς ὑετοὺς καὶ ὄμβρους καὶ δρόσους. Τὸ δὲ ἥμισυ ὕδατος ὑπελείφθη ἐν τῇ γῇ εἰς ποταμοὺς καὶ πηγὰς καὶ θαλάσσας. Ἔτι οὖν συνέχοντος τοῦ ὕδατος τὴν γῆν, μάλιστα κοίλους τόπους, ἐποίησεν ὁ θεὸς διὰ τοῦ λόγου αὐτοῦ τὸ ὕδωρ συναχθῆναι εἰς συναγωγὴν μίαν, καὶ ὁρατὴν γενηθῆναι τὴν ξηράν, πρότερον γεγονυῖαν αὐτὴν ἀόρατον. Ὁρατὴ οὖν ἡ γῆ γενομένη ἔτι ὑπῆρχεν ἀκατασκεύαστος. Κατεσκεύασεν οὖν αὐτὴν καὶ κατεκόσμησεν ὁ θεὸς διὰ παντοδαπῶν χλοῶν καὶ σπερμάτων καὶ φυτῶν.","t":"To begin from below, from earthly things, and so to tell of the making of what came into being, is a human, lowly, and very feeble way of thinking, as far as God is concerned. A man, being below, begins to build from the ground, and cannot make the roof in its proper order unless he first lays the foundation. But God's power is shown in this, that first he makes what comes into being out of nothing, and as he wills. For what is impossible with human beings is possible with God. That is why the prophet said first that the heaven was made, in the manner of a roof, saying, “In the beginning God made the heaven,” that is, the heaven was made through the Beginning, as we have already shown. By “earth” he means the ground and foundation, as it was in potential; by “abyss,” the mass of the waters; and “darkness,” because the heaven made by God covered the waters together with the earth like a lid. And the Spirit moving over the water is the one God gave to bring life to the creation, as he gave a soul to the human being, mixing the fine with the fine (for the spirit is fine and the water is fine), so that the spirit might nourish the water, and the water with the spirit might nourish the creation, penetrating everywhere. The Spirit, being one and holding the place of light, stood between the water and the heaven, so that the darkness might in a way have no fellowship with the heaven, which is nearer to God, before God said, “Let there be light.” The heaven, then, being like a vault, held matter together, which was like a clod. For another prophet, called Isaiah, has spoken of the heaven thus: “This is God, who made the heaven like a vault and stretched it out like a tent to dwell in.” The command of God, that is, his Word, shining like a lamp in a closed room, lit up the region under heaven, making light apart from the world's luminaries. And God called the light day and the darkness night; for man would not have known to call the light day or the darkness night, nor the other things either, unless he had received their names from God who made them. At the very start of the history and of the genesis of the world, then, holy Scripture spoke not of this firmament but of another heaven, which is invisible to us; after it this heaven, which is visible to us, was called the firmament, on which half of the water was taken up, to serve humankind for rains, showers, and dews. The other half of the water was left on the earth for rivers, springs, and seas. Since the water still covered the earth, especially the hollow places, God through his Word made the water gather into one gathering, and made the dry land visible, which before had been invisible. The earth, then, having become visible, was still unformed; so God formed and adorned it with all kinds of herbs, seeds, and plants."},"theophilus-autolycus/2.14":{"o":"Σκόπει τὸ λοιπὸν τὴν ἐν τούτοις ποικιλίαν καὶ διάφορον καλλονὴν καὶ πληθύν, καὶ ὅτι διʼ αὐτῶν δείκνυται ἡ ἀνάστασις, εἰς δεῖγμα τῆς μελλούσης ἔσεσθαι ἀναστάσεως ἁπάντων ἀνθρώπων. Τίς γὰρ κατανοήσας οὐ θαυμάσει ἐκ συκῆς κεγχραμίδος γίνεσθαι συκῆν, ἢ τῶν λοιπῶν σπερμάτων ἐλαχίστων φύειν παμμεγέθη δένδρα; Τὸν δὲ κόσμον ἐν ὁμοιώματι ἡμῖν λέγομεν εἶναι τῆς θαλάσσης. Ὥσπερ γὰρ θάλασσα, εἰ μὴ εἶχεν τὴν τῶν ποταμῶν καὶ πηγῶν ἐπίῤῥυσιν καὶ ἐπιχορηγίαν εἰς τροφήν, διὰ τὴν ἁλμυρότητα αὐτῆς πάλαι ἂν ἐκπεφρυγμένη ἦν, οὕτως καὶ ὁ κόσμος, εἰ μὴ ἐσχήκει τὸν τοῦ θεοῦ νόμον καὶ τοὺς προφήτας ῥέοντας καὶ πηγάζοντας τὴν γλυκύτητα καὶ εὐσπλαγχνίαν καὶ δικαιοσύνην καὶ διδαχὴν τῶν ἁγίων ἐντολῶν τοῦ θεοῦ, διὰ τὴν κακίαν καὶ ἁμαρτίαν τὴν πληθύουσαν ἐν αὐτῷ ἤδη ἂν ἐκλελοίπει. Καὶ καθάπερ ἐν θαλάσσῃ νῆσοί εἰσιν αἱ μὲν οἰκηταὶ καὶ εὔυδροι καὶ καρποφόροι, ἔχουσαι ὅρμους καὶ λιμένας πρὸς τὸ τοὺς χειμαζομένους ἔχειν ἐν αὐτοῖς καταφυγάς, οὕτως δέδωκεν ὁ θεὸς τῷ κόσμῳ κυμαινομένῳ καὶ χειμαζομένῳ ὑπὸ τῶν ἁμαρτημάτων τὰς συναγωγάς, λεγομένας δὲ ἐκκλησίας ἁγίας, ἐν αἷς καθάπερ λιμέσιν εὐόρμοις ἐν νήσοις αἱ διδασκαλίαι τῆς ἀληθείας εἰσίν, πρὸς ἃς καταφεύγουσιν οἱ θέλοντες σώζεσθαι, ἐρασταὶ γινόμενοι τῆς ἀληθείας καὶ βουλόμενοι ἐκφυγεῖν τὴν ὀργὴν καὶ κρίσιν τοῦ θεοῦ. Καὶ ὥσπερ αὖ νῆσοί εἰσιν ἕτεραι πετρώδεις καὶ ἄνυδροι καὶ ἄκαρποι καὶ θηριώδεις καὶ ἀοίκητοι ἐπὶ βλάβῃ τῶν πλεόντων καὶ χειμαζομένων, ἐν αἷς περιπείρεται τὰ πλοῖα καὶ ἐξαπόλλυνται ἐν αὐταῖς οἱ κατερχόμενοι, οὕτως εἰσὶν αἱ διδασκαλίαι τῆς πλάνης, λέγω δὲ τῶν αἱρέσεων, αἳ ἐξαπολλύουσιν τοὺς προσιόντας αὐταῖς. Οὐ γὰρ ὁδηγοῦνται ὑπὸ τοῦ λόγου τῆς ἀληθείας, ἀλλὰ καθάπερ πειραταί, ἐπὰν πληρώσωσι τὰς ναῦς, ἐπὶ τοὺς προειρημένους τόπους περιπείρουσιν ὅπως ἐξαπολέσωσιν αὐτάς, οὕτως συμβαίνει καὶ τοῖς πλανωμένοις ἀπὸ τῆς ἀληθείας ἐξαπόλλυσθαι ὑπὸ τῆς πλάνης.","t":"Consider, then, the variety in these things, their different beauty and their abundance, and how through them the resurrection is shown, as a sign of the resurrection of all human beings that is to come. Who, if he thinks about it, will not marvel that a fig tree grows from a fig seed, or that enormous trees grow from the other tiniest seeds? We say that the world is like the sea. For just as the sea, if it did not have the inflow and supply of rivers and springs to feed it, would long ago have dried up because of its saltiness, so the world, if it had not had the law of God and the prophets flowing and welling up with sweetness, compassion, righteousness, and the teaching of God's holy commandments, would already have perished because of the wickedness and sin that abound in it. And just as in the sea there are islands, some inhabited, well watered, and fruitful, with anchorages and harbors, so that those caught in storms may find refuge in them, so God has given to the world, tossed and battered by the storms of sin, the assemblies called holy churches. In them, as in islands with good harbors, are the teachings of the truth, and to them flee those who wish to be saved, who become lovers of the truth and wish to escape the wrath and judgment of God. And just as there are other islands, rocky, waterless, barren, full of wild beasts, and uninhabited, to the harm of those who sail and are caught in storms, on which ships are wrecked and those who put in there are destroyed, so there are the teachings of error, I mean the heresies, which destroy those who come to them. For they are not guided by the word of truth; but just as pirates, when they have filled their ships, run them onto such places in order to destroy them, so it happens to those who stray from the truth: they are destroyed by error."},"theophilus-autolycus/2.15":{"o":"Τετάρτῃ ἡμέρᾳ ἐγένοντο οἱ φωστῆρες. Ἐπειδὴ ὁ θεὸς προγνώστης ὢν ἠπίστατο τὰς φλυαρίας τῶν ματαίων φιλοσόφων, ὅτι ἤμελλον λέγειν ἀπὸ τῶν στοιχείων εἶναι τὰ ἐπὶ τῆς γῆς φυόμενα, πρὸς τὸ ἀθετεῖν τὸν θεόν· ἵνʼ οὖν τὸ ἀληθὲς δειχθῇ, προγενέστερα γέγονεν τὰ φυτὰ καὶ τὰ σπέρματα τῶν στοιχείων· τὰ γὰρ μεταγενέστερα οὐ δύναται ποιεῖν τὰ αὐτῶν προγενέστερα. Ταῦτα δὲ δεῖγμα καὶ τύπον ἐπέχει μεγάλου μυστηρίου. Ὁ γὰρ ἥλιος ἐν τύπῳ θεοῦ ἐστιν, ἡ δὲ σελήνη ἀνθρώπου. Καὶ ὥσπερ ὁ ἥλιος πολὺ διαφέρει τῆς σελήνης δυνάμει καὶ δόξῃ, οὕτως πολὺ διαφέρει ὁ θεὸς τῆς ἀνθρωπότητος· καὶ καθάπερ ὁ ἥλιος πλήρης πάντοτε διαμένει μὴ ἐλάσων γινόμενος, οὕτως πάντοτε ὁ θεὸς τέλειος διαμένει, πλήρης ὢν πάσης δυνάμεως καὶ συνέσεως καὶ σοφίας καὶ ἀθανασίας καὶ πάντων τῶν ἀγαθῶν. Ἡ δὲ σελήνη κατὰ μῆνα φθίνει καὶ δυνάμει ἀποθνήσκει, ἐν τύπῳ οὖσα ἀνθρώπου, ἔπειτα ἀναγεννᾶται καὶ αὔξει εἰς δεῖγμα τῆς μελλούσης ἔσεσθαι ἀναστάσεως. Ὡσαύτως καὶ αἱ τρεῖς ἡμέραι πρὸ τῶν φωστήρων γεγονυῖαι τύποι εἰσὶν τῆς τριάδος, τοῦ θεοῦ καὶ τοῦ λόγου αὐτοῦ καὶ τῆς σοφίας αὐτοῦ. Τετάρτῳ δὲ τύπῳ ἐστὶν ἄνθρωπος ὁ προσδεὴς τοῦ φωτός, ἵνα ᾖ θεός, λόγος, σοφία, ἄνθρωπος. Διὰ τοῦτο καὶ τετάρτῃ ἡμέρᾳ ἐγενήθησαν φωστῆρες. Ἡ δὲ τῶν ἄστρων θέσις οἰκονομίαν καὶ τάξιν ἔχει τῶν δικαίων καὶ εὐσεβῶν καὶ τηρούντων τὸν νόμον καὶ τὰς ἐντολὰς τοῦ θεοῦ. Οἱ γὰρ ἐπιφανεῖς ἀστέρες καὶ λαμπροί εἰσιν εἰς μίμησιν τῶν προφητῶν· διὰ τοῦτο καὶ μένουσιν ἀκλινεῖς, μὴ μεταβαίνοντες εἰς τόπον ἐκ τόπου. Οἱ δὲ ἑτέραν ἔχοντες τάξιν τῆς λαμπρότητος τύποι εἰσὶν τοῦ λαοῦ τῶν δικαίων. Οἱ δʼ αὖ μεταβαίνοντες καὶ φεύγοντες τόπον ἐκ τόπου, οἱ καὶ πλάνητες καλούμενοι, καὶ αὐτοὶ τύπος τυγχάνουσιν τῶν ἀφισταμένων ἀνθρώπων ἀπὸ τοῦ θεοῦ, καταλιπόντων τὸν νόμον καὶ τὰ προστάγματα αὐτοῦ.","t":"On the fourth day the lights came into being. For God, knowing things beforehand, knew the nonsense of the foolish philosophers, who were going to say that the things that grow on the earth come from the heavenly bodies, so as to set God aside. So, that the truth might be shown, the plants and seeds were made before the heavenly bodies; for what comes later cannot produce what is earlier than itself. These things contain a pattern and type of a great mystery. The sun is a type of God, and the moon of the human being. And as the sun far surpasses the moon in power and glory, so God far surpasses humankind; and as the sun always remains full, never growing less, so God always remains perfect, full of all power, understanding, wisdom, immortality, and every good thing. But the moon wanes every month and in effect dies, being a type of the human being; then it is born again and waxes, as a pattern of the resurrection that is to come. Likewise the three days that came before the lights are types of the Triad: of God, and of his Word, and of his Wisdom. And the fourth type is the human being, who needs the light, so that there are God, Word, Wisdom, human being. That is why the lights came into being on the fourth day. The arrangement of the stars represents the order and rank of the righteous and godly, who keep the law and the commandments of God. The conspicuous and bright stars are an image of the prophets; that is why they stay fixed, not moving from place to place. Those of a lesser degree of brightness are types of the people of the righteous. And those that move and flee from place to place, which are called planets (“wanderers”), are a type of the people who depart from God, abandoning his law and his commandments."},"theophilus-autolycus/2.16":{"o":"Τῇ δὲ πέμπτῃ ἡμέρᾳ τὰ ἐκ τῶν ὑδάτων ἐγενήθη ζῶα, διʼ ὧν καὶ ἐν τούτοις δείκνυται ἡ πολυποίκιλος σοφία τοῦ θεοῦ. Τίς γὰρ δύναιτʼ ἂν τὴν ἐν αὐτοῖς πληθὺν καὶ γονὴν παμποίκιλον ἐξαριθμῆσαι; Ἔτι μὴν καὶ εὐλογήθη ὑπὸ τοῦ θεοῦ τὰ ἐκ τῶν ὑδάτων γενόμενα, ὅπως ᾖ καὶ τοῦτο εἰς δεῖγμα τοῦ μέλλειν λαμβάνειν τοὺς ἀνθρώπους μετάνοιαν καὶ ἄφεσιν ἁμαρτιῶν διὰ ὕδατος καὶ λουτροῦ παλιγγενεσίας πάντας τοὺς προσιόντας τῇ ἀληθείᾳ καὶ ἀναγεννωμένους καὶ λαμβάνοντας εὐλογίαν παρὰ τοῦ θεοῦ. Ἀλλὰ καὶ τὰ κήτη καὶ τὰ πετεινὰ τὰ σαρκοβόρα ἐν ὁμοιώματι τυγχάνει τῶν πλεονεκτῶν καὶ παραβατῶν. Ὥσπερ γὰρ ἐκ μιᾶς φύσεως ὄντα τὰ ἔνυδρα καὶ τὰ πετεινά, ἔνια μὲν μένει ἐν τῷ κατὰ φύσιν μὴ ἀδικοῦντα τὰ ἑαυτῶν ἀσθενέστερα, ἀλλὰ τηρεῖ νόμον τοῦ θεοῦ καὶ ἀπὸ τῶν σπερμάτων τῆς γῆς ἐσθίει, ἔνια δὲ ἐξ αὐτῶν παραβαίνει τὸν νόμον τοῦ θεοῦ σαρκοβοροῦντα καὶ ἀδικεῖ τὰ ἑαυτῶν ἀσθενέστερα, οὕτως καὶ οἱ δίκαιοι φυλάσσοντες τὸν νόμον τοῦ θεοῦ οὐδένα δάκνουσιν ἢ ἀδικοῦσιν, ὁσίως καὶ δικαίως ζῶντες, οἱ δὲ ἅρπαγες καὶ φονεῖς καὶ ἄθεοι ἐοίκασιν κήτεσιν καὶ θηρίοις καὶ πετεινοῖς τοῖς σαρκοβόροις· δυνάμει γὰρ καταπίνουσιν τοὺς ἀσθενεστέρους ἑαυτῶν. Ἡ μὲν οὖν τῶν ἐνύδρων καὶ ἑρπετῶν γονή, μετεσχηκυῖα τῆς εὐλογίας τοῦ θεοῦ, οὐδὲν ἴδιον πάνυ κέκτηται.","t":"On the fifth day the living creatures of the waters came into being, and through them too the manifold wisdom of God is shown. For who could count their multitude and their endlessly varied offspring? Moreover, the creatures that came from the waters were blessed by God, so that this too might be a sign that human beings would receive repentance and forgiveness of sins through water and the washing of regeneration: all who come to the truth, are born again, and receive a blessing from God. But the sea monsters and the birds that eat flesh are an image of the greedy and the lawbreakers. For though the water creatures and the birds are of one nature, some of them remain in their natural state and do not harm those weaker than themselves, but keep the law of God and eat of the seeds of the earth; while others transgress the law of God by eating flesh, and harm those weaker than themselves. So too the righteous, keeping the law of God, bite no one and harm no one, but live holy and righteous lives; while robbers, murderers, and the godless are like sea monsters and wild beasts and flesh-eating birds, for by their strength they devour those weaker than themselves. The brood of water creatures and creeping things, then, though it shared in God's blessing, received no distinctive property of its own."},"theophilus-autolycus/2.17":{"o":"Ἕκτῃ δὲ ἡμέρᾳ ὁ θεὸς ποιήσας τὰ τετράποδα καὶ τὰ θηρία καὶ ἑρπετὰ τὰ χερσαῖα τὴν πρὸς αὐτὰ εὐλογίαν παρασιωπᾷ, τηρῶν τῷ ἀνθρώπῳ τὴν εὐλογίαν, ὃν ἤμελλεν ἐν τῇ ἕκτῃ ἡμέρᾳ ποιεῖν. Ἅμα καὶ εἰς τύπον ἐγένοντο τά τε τετράποδα καὶ θηρία ἐνίων ἀνθρώπων τῶν τὸν θεὸν ἀγνοούντων καὶ ἀσεβούντων καὶ τὰ ἐπίγεια φρονούντων καὶ μὴ μετανοούντων. Οἱ γὰρ ἐπιστρέφοντες ἀπὸ τῶν ἀνομιῶν καὶ δικαίως ζῶντες ὥσπερ πετεινὰ ἀνίπτανται τῇ ψυχῇ, τὰ ἄνω φρονοῦντες καὶ εὐαρεστοῦντες τῷ θελήματι τοῦ θεοῦ. Οἱ δὲ τὸν θεὸν ἀγνοοῦντες καὶ ἀσεβοῦντες ὅμοιοί εἰσιν ὀρνέοις τοῖς πτερὰ μὲν ἔχουσιν, μὴ δυναμένοις δὲ ἀνίπτασθαι καὶ τὰ ἄνω τρέχειν τῆς θειότητος. Οὕτως καὶ οἱ τοιοῦτοι ἄνθρωποι μὲν λέγονται, τὰ δὲ χαμαιφερῆ καὶ τὰ ἐπίγεια φρονοῦσιν, καταβαρούμενοι ὑπὸ τῶν ἁμαρτιῶν. Θηρία δὲ ὠνόμασται τὰ ζῶα ἀπὸ τοῦ θηριοῦσθαι, οὐχ ὡς κακὰ ἀρχῆθεν γεγενημένα ἢ ἰοβόλα, οὐ γάρ τι κακὸν ἀρχῆθεν γέγονεν ἀπὸ θεοῦ ἀλλὰ τὰ πάντα καλὰ καὶ καλὰ λίαν, ἡ δὲ ἁμαρτία ἡ περὶ τὸν ἄνθρωπον κεκάκωκεν αὐτά· τοῦ γὰρ ἀνθρώπου παραβάντος καὶ αὐτὰ συμπαρέβη. Ὥσπερ γὰρ δεσπότης οἰκίας ἐὰν αὐτὸς εὖ πράσσῃ, ἀναγκαίως καὶ οἱ οἰκέται εὐτάκτως ζῶσιν, ἐὰν δὲ ὁ κύριος ἁμαρτάνῃ, καὶ οἱ δοῦλοι συναμαρτάνουσιν, τῷ αὐτῷ τρόπῳ γέγονεν καὶ τὰ περὶ τὸν ἄνθρωπον κύριον ὄντα ἁμαρτῆσαι, καὶ τὰ δοῦλα συνήμαρτεν. Ὁπόταν οὖν πάλιν ὁ ἄνθρωπος ἀναδράμῃ εἰς τὸ κατὰ φύσιν μηκέτι κακοποιῶν, κἀκεῖνα ἀποκατασταθήσεται εἰς τὴν ἀρχῆθεν ἡμερότητα.","t":"On the sixth day, when God made the four-footed creatures, the wild beasts, and the creeping things of the land, he passed over their blessing in silence, reserving the blessing for the human being, whom he was about to make on the sixth day. At the same time the four-footed creatures and the wild beasts were made as a type of some people who do not know God, who are godless and set their minds on earthly things and do not repent. For those who turn from their lawless deeds and live righteously fly upward in soul like birds, setting their minds on things above and pleasing the will of God. But those who do not know God and are godless are like birds that have wings yet cannot fly up and reach the heights of the divine. So such people are called human beings, but they set their minds on what is low and earthly, weighed down by their sins. Wild beasts (θηρία) are so called from their becoming savage (θηριοῦσθαι). They were not made evil or venomous from the beginning, for nothing was made evil by God from the beginning, but all things were good, and very good; it was the sin of the human being that made them evil. When the human being transgressed, they transgressed with him. Just as, when the master of a house does well, the servants too necessarily live in good order, but when the master sins, the slaves sin with him, so it happened with the creatures of the human being: when he, their lord, sinned, his servants sinned with him. When, then, the human being returns again to his natural state and no longer does evil, they too will be restored to their original gentleness."},"theophilus-autolycus/2.18":{"o":"Τὰ δὲ περὶ τῆς τοῦ ἀνθρώπου ποιήσεως, ἀνέκφραστός ἐστιν ὡς πρὸς ἄνθρωπον ἡ κατʼ αὐτὸν δημιουργία, καίπερ σύντομον ἔχει ἡ θεία γραφὴ τὴν κατʼ αὐτὸν ἐκφώνησιν. Ἐν τῷ γὰρ εἰπεῖν τὸν θεὸν Ποιήσωμεν ἄνθρωπον κατʼ εἰκόνα καὶ καθʼ ὁμοίωσιν τὴν ἡμετέραν πρῶτον μηνύει τὸ ἀξίωμα τοῦ ἀνθρώπου. Πάντα γὰρ λόγῳ ποιήσας ὁ θεὸς καὶ τὰ πάντα πάρεργα ἡγησάμενος μόνον ἀΐδιον ἔργον χειρῶν ἄξιον ἡγεῖται τὴν ποίησιν τοῦ ἀνθρώπου. Ἔτι μὴν καὶ ὡς βοηθείας χρῄζων ὁ θεὸς εὑρίσκεται λέγων· Ποιήσωμεν ἄνθρωπον κατʼ εἰκόνα καὶ καθʼ ὁμοίωσιν. Οὐκ ἄλλῳ δέ τινι εἴρηκεν Ποιήσωμεν, ἀλλʼ ἢ τῷ ἑαυτοῦ λόγῳ καὶ τῇ ἑαυτοῦ σοφίᾳ. Ποιήσας δὲ αὐτὸν καὶ εὐλογήσας εἰς τὸ αὐξάνεσθαι καὶ πληρῶσαι τὴν γῆν ὑπέταξεν αὐτῷ ὑποχείρια καὶ ὑπόδουλα τὰ πάντα, προσέταξεν δὲ καὶ ἔχειν τὴν δίαιταν αὐτὸν ἀρχῆθεν ἀπὸ τῶν καρπῶν τῆς γῆς καὶ τῶν σπερμάτων καὶ χλοῶν καὶ ἀκροδρύων, ἅμα καὶ συνδίαιτα κελεύσας εἶναι τὰ ζῶα τῷ ἀνθρώπῳ εἰς τὸ καὶ αὐτὰ ἐσθίειν ἀπὸ τῶν σπερμάτων ἁπάντων τῆς γῆς.","t":"As for the making of the human being, his creation is beyond human power to express, although the divine Scripture gives only a brief account of it. For when God says, “Let us make the human being according to our image and likeness,” he first shows the dignity of the human being. God made all things by a word and regarded them all as secondary works; but the making of the human being alone he considers an eternal work worthy of his own hands. Moreover, God is found as if he needed help, saying, “Let us make the human being according to our image and likeness.” But he said “Let us make” to no one else than to his own Word and his own Wisdom. When he had made him and blessed him, to increase and fill the earth, he subjected all things to him as subject to his hand and his servants. And he commanded him to take his food from the beginning from the fruits of the earth, from seeds and herbs and the fruit of trees; and he ordered the animals to share the human being's diet, so that they too might eat of all the seeds of the earth."},"theophilus-autolycus/2.19":{"o":"Οὕτως συντελέσας ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ πάντα ὅσα ἐν αὐτοῖς ἐν τῇ ἕκτῃ ἡμέρᾳ κατέπαυσεν ἐν τῇ ἑβδόμῃ ἡμέρᾳ ἀπὸ πάντων τῶν ἔργων αὐτοῦ ὧν ἐποίησεν. Εἶθʼ οὕτως ἀνακεφαλαιοῦται λέγουσα ἡ ἁγία γραφή· Αὕτη βίβλος γενέσεως οὐρανοῦ καὶ τῆς γῆς, ὅτε ἐγένετο ἡμέρᾳ ᾗ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν, καὶ πᾶν χλωρὸν ἀγροῦ πρὸ τοῦ γενέσθαι, καὶ πάντα χόρτον ἀγροῦ πρὸ τοῦ ἀνατεῖλαι· οὐ γὰρ ἔβρεξεν ὁ θεὸς ἐπὶ τὴν γῆν, καὶ ἄνθρωπος οὐκ ἦν ἐργάζεσθαι τὴν γῆν. Διὰ τούτου ἐμήνυσεν ἡμῖν ὅτι καὶ ἡ γῆ πᾶσα κατʼ ἐκεῖνο καιροῦ ἐποτίζετο ὑπὸ πηγῆς θείας, καὶ οὐκ εἶχεν χρείαν ἐργάζεσθαι αὐτὴν ἄνθρωπον, ἀλλὰ τὰ πάντα αὐτοματισμῷ ἀνέφυεν ἡ γῆ κατὰ τὴν ἐντολὴν τοῦ θεοῦ, πρὸς τὸ μὴ κοπιᾶν ἐργαζόμενον τὸν ἄνθρωπον. Ὅπως δὲ καὶ ἡ πλάσις δειχθῇ, πρὸς τὸ μὴ δοκεῖν εἶναι ζήτημα ἐν ἀνθρώποις ἀνεύρετον, ἐπειδὴ εἴρητο ὑπὸ τοῦ θεοῦ Ποιήσωμεν ἄνθρωπον καὶ οὔπω ἡ ποίησις αὐτοῦ πεφανέρωται, διδάσκει ἡμᾶς ἡ γραφὴ λέγουσα· Πηγὴ δὲ ἀνέβαινεν ἐκ τῆς γῆς καὶ ἐπότιζεν πᾶν τὸ πρόσωπον τῆς γῆς, καὶ ἔπλασεν ὁ θεὸς τὸν ἄνθρωπον χοῦν ἀπὸ τῆς γῆς, καὶ ἐνεφύσησεν εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς, καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν. Ὅθεν καὶ ἀθάνατος ἡ ψυχὴ ὠνόμασται παρὰ τοῖς πλείοσι. Μετὰ δὲ τὸ πλάσαι τὸν ἄνθρωπον ὁ θεὸς ἐξελέξατο αὐτῷ χωρίον ἐν τοῖς τόποις τοῖς ἀνατολικοῖς, διάφορον φωτί, διαυγὲς ἀέρι λαμπροτέρῳ, φυτοῖς παγκάλοις, ἐν ᾧ ἔθετο τὸν ἄνθρωπον.","t":"So God, having finished the heaven and the earth and the sea and all that is in them on the sixth day, rested on the seventh day from all his works that he had made. Then holy Scripture sums up, saying: “This is the book of the genesis of heaven and earth, when it came into being, on the day God made the heaven and the earth, and every green thing of the field before it came to be, and every plant of the field before it sprang up; for God had not sent rain upon the earth, and there was no man to work the earth.” By this it has shown us that at that time the whole earth was watered by a divine spring and had no need of a man to work it; the earth brought forth all things of itself at the command of God, so that the man would not have to toil at working it. And so that the formation of the human being might also be made known, and not seem to people a question impossible to answer, since God had said “Let us make the human being” but had not yet shown how he was made, Scripture teaches us, saying: “And a spring went up from the earth and watered the whole face of the earth; and God formed the man, dust from the earth, and breathed into his face the breath of life, and the man became a living soul.” That is why most people call the soul immortal. After forming the man, God chose for him a place in the regions of the east, excelling in light, radiant with brighter air, and with the loveliest plants, and there he put the man."},"theophilus-autolycus/2.2":{"o":"Καὶ γὰρ γέλοιόν μοι δοκεῖ λιθοξόους μὲν καὶ πλάστας ἢ ζωγράφους ἢ χωνευτὰς πλάσσειν τε καὶ γράφειν καὶ γλύφειν καὶ χωνεύειν καὶ θεοὺς κατασκευάζειν, οἵ, ἐπὰν γένωνται ὑπὸ τῶν τεχνιτῶν, οὐδὲν αὐτοὺς ἡγοῦνται· ὅταν δὲ ἀγορασθῶσιν ὑπό τινων καὶ ἀνατεθῶσιν εἰς ναὸν καλούμενον ἢ οἶκόν τινα, τούτοις οὐ μόνον θύουσιν οἱ ὠνησάμενοι, ἀλλὰ καὶ οἱ ποιήσαντες καὶ πωλήσαντες ἔρχονται μετὰ σπουδῆς καὶ παρατάξεως θυσιῶν τε καὶ σπονδῶν εἰς τὸ προσκυνεῖν αὐτοῖς καὶ ἡγοῦνται θεοὺς αὐτούς, οὐκ εἰδότες ὅτι τοιοῦτοί εἰσιν ὁποῖοι καὶ ὅτε ἐγένοντο ὑπʼ αὐτῶν, ἤτοι λίθος ἢ χαλκὸς ἢ ξύλον ἢ χρῶμα, ἢ καὶ ἑτέρα τις ὕλη. Τοῦτο δὴ καὶ ὑμῖν συμβέβηκεν τοῖς ἀναγινώσκουσι τὰς ἱστορίας καὶ γενεαλογίας τῶν λεγομένων θεῶν. Ὁπόταν γὰρ ἐντυγχάνετε ταῖς γενέσεσιν αὐτῶν, ὡς ἀνθρώπους αὐτοὺς νοεῖτε· ὕστερον δὲ θεοὺς προσαγορεύετε καὶ θρησκεύετε αὐτοῖς, οὐκ ἐφιστάνοντες οὐδὲ συνιέντες ὅτι οἵους αὐτοὺς ἀνέγνωτε γεγονέναι τοιοῦτοι καὶ ἐγεννήθησαν.","t":"It seems ridiculous to me that stonecutters, modelers, painters, and metal-casters should model and paint and carve and cast and so fashion gods. When the craftsmen have made them, they think nothing of them. But when they have been bought by someone and set up in a so-called temple or in some house, not only do those who bought them sacrifice to them, but even those who made and sold them come eagerly, with a parade of sacrifices and libations, to worship them, and hold them to be gods. They do not realize that the images are just what they were when they made them: stone or bronze or wood or paint or some other matter. The same thing has happened to you who read the histories and genealogies of the so-called gods. When you read of their births, you think of them as human beings; but afterward you call them gods and worship them, not noticing or understanding that they were born just such as you read they were."},"theophilus-autolycus/2.20":{"o":"Τὰ δὲ ῥητὰ τῆς ἱστορίας τῆς ἱερᾶς ἡ γραφὴ οὕτως περιέχει· Καὶ ἐφύτευσεν ὁ θεὸς τὸν παράδεισον ἐν Ἐδὲμ κατὰ ἀνατολάς, καὶ ἔθετο ἐκεῖ τὸν ἄνθρωπον ὃν ἔπλασεν. Καὶ ἐξανέτειλεν ὁ θεὸς ἐκ τῆς γῆς πᾶν ξύλον, ὡραῖον εἰς ὅρασιν καὶ καλὸν εἰς βρῶσιν, καὶ τὸ ξύλον τῆς ζωῆς ἐν μέσῳ τοῦ παραδείσου καὶ τὸ ξύλον τοῦ εἰδέναι γνωστὸν καλοῦ καὶ πονηροῦ. Ποταμὸς δὲ ἐκπορεύεται ἐξ Ἐδὲμ ποτίζειν τὸν παράδεισον· ἐκεῖθεν ἀφορίζεται εἰς τέσσαρας ἀρχάς. Ὄνομα τῷ ἑνὶ Φεισών· οὗτος ὁ κυκλῶν πᾶσαν τὴν γῆν Εὐιλάτ· ἐκεῖ οὖν ἐστιν τὸ χρυσίον. Τὸ δὲ χρυσίον τῆς γῆς ἐκείνης καλόν· κἀκεῖ ἐστιν ὁ ἄνθραξ καὶ ὁ λίθος ὁ πράσινος. Καὶ ὄνομα τῷ ποταμῷ τῷ δευτέρῳ Γεών· οὗτος κυκλοῖ πᾶσαν τὴν γῆν Αἰθιοπίας. Καὶ ὁ ποταμὸς ὁ τρίτος Τίγρις· οὗτος ὁ πορευόμενος κατέναντι Ἀσσυρίων. Ὁ δὲ ποταμὸς ὁ τέταρτος Εὐφράτης. Καὶ ἔλαβεν κύριος ὁ θεὸς τὸν ἄνθρωπον ὃν ἔπλασεν, καὶ ἔθετο αὐτὸν ἐν τῷ παραδείσῳ ἐργάζεσθαι αὐτὸν καὶ φυλάσσειν. Καὶ ἐνετείλατο ὁ θεὸς τῷ Ἀδάμ, λέγων· Ἀπὸ παντὸς ξύλου τοῦ ἐν τῷ παραδείσῳ βρώσει φαγεῖ· ἀπὸ δὲ τοῦ ξύλου τοῦ γινώσκειν καλὸν καὶ πονηρὸν οὐ φάγησθε ἀπʼ αὐτοῦ· ᾗ δʼ ἂν ἡμέρᾳ φάγεσθε ἀπʼ αὐτοῦ θανάτῳ ἀποθανεῖσθε. Καὶ εἶπεν κύριος ὁ θεὸς Οὐ καλὸν εἶναι τὸν ἄνθρωπον μόνον· ποιήσωμεν αὐτῷ βοηθὸν κατʼ αὐτόν. Καὶ ἔπλασεν ὁ θεὸς ἔτι ἐκ τῆς γῆς πάντα τὰ θηρία τοῦ ἀγροῦ καὶ πάντα τὰ πετεινὰ τοῦ οὐρανοῦ, καὶ ἤγαγεν αὐτὰ πρὸς τὸν Ἀδάμ. Καὶ πᾶν ὃ ἂν ἐκάλεσεν αὐτὰ Ἀδάμ, ψυχὴν ζῶσαν, τοῦτο ὄνομα αὐτοῦ. Καὶ ἐκάλεσεν Ἀδὰμ ὀνόματα πᾶσι τοῖς κτήνεσιν καὶ πᾶσι τοῖς πετεινοῖς τοῦ οὐρανοῦ καὶ πᾶσι τοῖς θηρίοις τοῦ ἀγροῦ· τῷ δὲ Ἀδὰμ οὐχ εὑρέθη βοηθὸς ὅμοιος αὐτῷ. Καὶ ἐπέβαλεν ὁ θεὸς ἔκστασιν ἐπὶ τὸν Ἀδάμ, καὶ ὕπνωσεν· καὶ ἔλαβεν μίαν τῶν πλευρῶν αὐτοῦ, καὶ ἐνεπλήρωσεν σάρκα ἀντʼ αὐτῆς. Καὶ ᾠκοδόμησεν κύριος ὁ θεὸς τὴν πλευράν, ἣν ἔλαβεν ἀπὸ τοῦ Ἀδάμ, εἰς γυναῖκα, καὶ ἤγαγεν αὐτὴν πρὸς τὸν Ἀδάμ. Καὶ εἶπεν Ἀδάμ· Τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστῶν μου καὶ σὰρξ ἐκ τῆς σαρκός μου· αὕτη κληθήσεται γυνή, ὅτι ἐκ τοῦ ἀνδρὸς αὐτῆς ἐλήφθη αὐτή. Ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα αὐτοῦ καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν. Καὶ ἦσαν οἱ δύο γυμνοί, ὅ τε Ἀδὰμ καὶ ἡ γυνὴ αὐτοῦ, καὶ οὐκ ᾐσχύνοντο.","t":"The words of the sacred history in Scripture run as follows: “And God planted the garden in Eden, toward the east, and put there the man whom he had formed. And God made every tree spring up out of the ground, beautiful to look at and good for food, and the tree of life in the middle of the garden, and the tree of knowing what may be known of good and evil. A river flows out of Eden to water the garden; from there it divides into four heads. The name of the first is Pheison; it is the one that flows around the whole land of Evilat, where there is gold; and the gold of that land is good, and there are the carbuncle and the green stone. And the name of the second river is Geon; it flows around the whole land of Ethiopia. And the third river is the Tigris; it is the one that flows opposite Assyria. And the fourth river is the Euphrates. And the Lord God took the man whom he had formed and put him in the garden to work it and to keep it. And God commanded Adam, saying: From every tree in the garden you may eat for food; but from the tree of knowing good and evil you shall not eat; on the day you eat from it you shall surely die. And the Lord God said: It is not good for the man to be alone; let us make for him a helper corresponding to him. And God formed further out of the ground all the wild beasts of the field and all the birds of the heaven, and brought them to Adam; and whatever Adam called each living creature, that was its name. And Adam gave names to all the cattle and all the birds of the heaven and all the wild beasts of the field; but for Adam there was found no helper like him. And God cast a trance upon Adam, and he slept; and he took one of his ribs and filled up flesh in its place. And the Lord God built the rib that he had taken from Adam into a woman, and brought her to Adam. And Adam said: This at last is bone of my bones and flesh of my flesh; she shall be called woman, because she was taken out of her husband. Therefore a man shall leave his father and his mother and be joined to his wife, and the two shall become one flesh. And the two were naked, Adam and his wife, and they were not ashamed.”"},"theophilus-autolycus/2.21":{"o":"Ὁ δὲ ὄφις ἦν φρονιμώτερος πάντων τῶν θηρίων τῶν ἐπὶ τῆς γῆς, ὧν ἐποίησεν κύριος ὁ θεός. Καὶ εἶπεν ὁ ὄφις τῇ γυναικί· Τί ὅτι εἶπεν ὁ θεὸς Οὐ μὴ φάγητε ἀπὸ παντὸς ξύλου τοῦ παραδείσου; Καὶ εἶπεν ἡ γυνὴ τῷ ὄφει· Ἀπὸ παντὸς ξύλου τοῦ παραδείσου φαγόμεθα, ἀπὸ δὲ καρποῦ τοῦ ξύλου, ὅ ἐστιν ἐν μέσῳ τοῦ παραδείσου, εἶπεν ὁ θεὸς Οὐ μὴ φάγεσθε ἀπʼ αὐτοῦ οὐδὲ μὴ ἅψησθε αὐτοῦ, ἵνα μὴ ἀποθάνητε. Καὶ εἶπεν ὁ ὄφις τῇ γυναικί· Οὐ θανάτῳ ἀποθανεῖσθε· ᾔδει γὰρ ὁ θεὸς ὅτι ἐν ᾗ ἂν ἡμέρᾳ φάγητε ἀπʼ αὐτοῦ διανοιχθήσονται ὑμῶν οἱ ὀφθαλμοί, καὶ ἔσεσθε ὡς θεοί, γινώσκοντες καλὸν καὶ πονηρόν. Καὶ εἶδεν ἡ γυνὴ ὅτι καλὸν τὸ ξύλον εἰς βρῶσιν, καὶ ὅτι ἀρεστὸν τοῖς ὀφθαλμοῖς ἰδεῖν καὶ ὡραῖόν ἐστιν τοῦ κατανοῆσαι· καὶ λαβοῦσα τοῦ καρποῦ αὐτοῦ ἔφαγεν καὶ ἔδωκεν καὶ τῷ ἀνδρὶ αὐτῆς μεθʼ ἑαυτῆς, καὶ ἔφαγον. Καὶ διηνοίχθησαν οἱ ὀφθαλμοὶ τῶν δύο καὶ ἔγνωσαν ὅτι γυμνοὶ ἦσαν, καὶ ἔῤῥαψαν φύλλα συκῆς καὶ ἐποίησαν ἑαυτοῖς περιζώματα. Καὶ ἤκουσαν τῆς φωνῆς κυρίου τοῦ θεοῦ, περιπατοῦντος ἐν τῷ παραδείσῳ τὸ δειλινόν, καὶ ἐκρύβησαν ὅ τε Ἀδὰμ καὶ ἡ γυνὴ αὐτοῦ ἀπὸ προσώπου τοῦ θεοῦ ἐν μέσῳ τοῦ ξύλου τοῦ παραδείσου. Καὶ ἐκάλεσεν κύριος ὁ θεὸς τὸν Ἀδὰμ καὶ εἶπεν αὐτῷ· Ποῦ εἶ; Καὶ εἶπεν αὐτῷ· Τὴν φωνήν σου ἤκουσα ἐν τῷ παραδείσῳ, καὶ ἐφοβήθην ὅτι γυμνός εἰμι, καὶ ἐκρύβην. Καὶ εἶπεν αὐτῷ· Τίς ἀνήγγειλέ σοι ὅτι γυμνὸς εἶ, εἰ μὴ ἀπὸ τοῦ ξύλου, οὗ ἐνετειλάμην σοι τούτου μόνου μὴ φαγεῖν, ἀπʼ αὐτοῦ ἔφαγες; Καὶ εἶπεν Ἀδάμ· Ἡ γυνή, ἣν ἔδωκάς μοι, αὐτή μοι ἔδωκεν ἀπὸ τοῦ ξύλου, καὶ ἔφαγον. Καὶ εἶπεν ὁ θεὸς τῇ γυναικί· Τί τοῦτο ἐποίησας; Καὶ εἶπεν ἡ γυνή· Ὁ ὄφις ἠπάτησέν με, καὶ ἔφαγον. Καὶ εἶπεν κύριος ὁ θεὸς τῷ ὄφει· Ὅτι ἐποίησας τοῦτο, ἐπικατάρατος σὺ ἀπὸ πάντων τῶν θηρίων τῶν ἐπὶ τῆς γῆς, ἐπὶ τῷ στήθει καὶ τῇ κοιλίᾳ σου πορεύσῃ καὶ γῆν φαγῇ πάσας τὰς ἡμέρας τῆς ζωῆς σου. Καὶ ἔχθραν ποιήσω ἀνὰ μέσον σου καὶ ἀνὰ μέσον τῆς γυναικὸς καὶ ἀνὰ μέσον τοῦ σπέρματός σου καὶ τοῦ σπέρματος αὐτῆς· αὐτός σου τηρήσει τὴν κεφαλήν, καὶ σὺ αὐτοῦ τηρήσεις τὴν πτέρναν. Καὶ τῇ γυναικὶ εἶπεν· Πληθύνων πληθυνῶ τὰς λύπας σου καὶ τὸν στεναγμόν σου· ἐν λύπῃ τέξῃ τέκνα, καὶ πρὸς τὸν ἄνδρα σου ἡ ἀποστροφή σου, καὶ αὐτός σου κυριεύσει. Τῷ δὲ Ἀδὰμ εἶπεν· Ὅτι ἤκουσας τῆς φωνῆς τῆς γυναικός σου καὶ ἔφαγες ἀπὸ τοῦ ξύλου, οὗ ἐνετειλάμην σοι μόνου τούτου μὴ φαγεῖν, ἀπʼ αὐτοῦ ἔφαγες, ἐπικατάρατος ἡ γῆ ἐν τοῖς ἔργοις σου· ἐν λύπῃ φαγῇ αὐτὴν πάσας τὰς ἡμέρας τῆς ζωῆς σου, ἀκάνθας καὶ τριβόλους ἀνατελεῖ σοι, καὶ φαγῇ τὸν χόρτον τοῦ ἀγροῦ σου. Ἐν ἱδρῶτι τοῦ προσώπου σου φαγῇ τὸν ἄρτον σου ἕως τοῦ ἀποστρέψαι σε εἰς τὴν γῆν, ἐξ ἧς ἐλήφθης· ὅτι γῆ εἶ καὶ εἰς γῆν ἀπελεύσῃ. Τῆς μὲν οὖν ἱστορίας τοῦ ἀνθρώπου καὶ τοῦ παραδείσου τὰ ῥητὰ τῆς ἁγίας γραφῆς οὕτως περιέχει.","t":"“Now the serpent was more cunning than all the wild beasts on the earth that the Lord God had made. And the serpent said to the woman: Why is it that God said, You shall not eat from any tree of the garden? And the woman said to the serpent: We may eat from every tree of the garden; but of the fruit of the tree that is in the middle of the garden God said, You shall not eat from it, nor touch it, lest you die. And the serpent said to the woman: You will not surely die; for God knew that on the day you eat from it your eyes will be opened, and you will be like gods, knowing good and evil. And the woman saw that the tree was good for food, and pleasing to the eyes to look at, and beautiful to contemplate; and she took of its fruit and ate, and gave some also to her husband with her, and they ate. And the eyes of the two were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves loincloths. And they heard the voice of the Lord God walking in the garden in the evening, and Adam and his wife hid from the face of God among the trees of the garden. And the Lord God called Adam and said to him: Where are you? And he said to him: I heard your voice in the garden, and I was afraid because I am naked, and I hid. And he said to him: Who told you that you are naked, unless you have eaten from the tree, the only one I commanded you not to eat from? And Adam said: The woman whom you gave me, she gave me from the tree, and I ate. And God said to the woman: What is this you have done? And the woman said: The serpent deceived me, and I ate. And the Lord God said to the serpent: Because you have done this, cursed are you above all the wild beasts on the earth; on your breast and your belly you shall go, and you shall eat dust all the days of your life. And I will put enmity between you and the woman, and between your seed and her seed; he will watch for your head, and you will watch for his heel. And to the woman he said: I will greatly multiply your pains and your groaning; in pain you shall bear children, and your turning shall be toward your husband, and he shall rule over you. And to Adam he said: Because you listened to the voice of your wife and ate from the tree, the only one I commanded you not to eat from, cursed is the ground in your labors; in pain you shall eat of it all the days of your life; thorns and thistles it shall bring forth for you, and you shall eat the plants of your field. In the sweat of your face you shall eat your bread until you return to the ground from which you were taken; for earth you are, and to earth you shall go.” Such are the words of holy Scripture about the history of the human being and of paradise."},"theophilus-autolycus/2.22":{"o":"Ἐρεῖς οὖν μοι· Σὺ φῂς τὸν θεὸν ἐν τόπῳ μὴ δεῖν χωρεῖσθαι, καὶ πῶς νῦν λέγεις αὐτὸν ἐν τῷ παραδείσῳ περιπατεῖν; Ἄκουε ὅ φημι. Ὁ μὲν θεὸς καὶ πατὴρ τῶν ὅλων ἀχώρητός ἐστιν καὶ ἐν τόπῳ οὐχ εὑρίσκεται· οὐ γάρ ἐστιν τόπος τῆς καταπαύσεως αὐτοῦ. Ὁ δὲ λόγος αὐτοῦ, διʼ οὗ τὰ πάντα πεποίηκεν, δύναμις ὢν καὶ σοφία αὐτοῦ, ἀναλαμβάνων τὸ πρόσωπον τοῦ πατρὸς καὶ κυρίου τῶν ὅλων, οὗτος παρεγίνετο εἰς τὸν παράδεισον ἐν προσώπῳ τοῦ θεοῦ καὶ ὡμίλει τῷ Ἀδάμ. Καὶ γὰρ αὐτὴ ἡ θεία γραφὴ διδάσκει ἡμᾶς τὸν Ἀδὰμ λέγοντα τῆς φωνῆς ἀκηκοέναι. Φωνὴ δὲ τί ἄλλο ἐστὶν ἀλλʼ ἢ ὁ λόγος ὁ τοῦ θεοῦ, ὅς ἐστιν καὶ υἱὸς αὐτοῦ; Οὐχ ὡς οἱ ποιηταὶ καὶ μυθογράφοι λέγουσιν υἱοὺς θεῶν ἐκ συνουσίας γεννωμένους, ἀλλὰ ὡς ἀλήθεια διηγεῖται τὸν λόγον τὸν ὄντα διὰ παντὸς ἐνδιάθετον ἐν καρδίᾳ θεοῦ. Πρὸ γάρ τι γίνεσθαι τοῦτο εἶχεν σύμβουλον, ἑαυτοῦ νοῦν καὶ φρόνησιν ὄντα. Ὁπότε δὲ ἠθέλησεν ὁ θεὸς ποιῆσαι ὅσα ἐβουλεύσατο, τοῦτον τὸν λόγον ἐγέννησεν προφορικόν, πρωτότοκον πάσης κτίσεως, οὐ κενωθεὶς αὐτὸς τοῦ λόγου, ἀλλὰ λόγον γεννήσας καὶ τῷ λόγῳ αὐτοῦ διὰ παντὸς ὁμιλῶν. Ὅθεν διδάσκουσιν ἡμᾶς αἱ ἅγιαι γραφαὶ καὶ πάντες οἱ πνευματοφόροι, ἐξ ὧν Ἰωάννης λέγει· Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν· δεικνὺς ὅτι ἐν πρώτοις μόνος ἦν ὁ θεὸς καὶ ἐν αὐτῷ ὁ λόγος. Ἔπειτα λέγει· Καὶ θεὸς ἦν ὁ λόγος· πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἔν. Θεὸς οὖν ὢν ὁ λόγος καὶ ἐκ θεοῦ πεφυκώς, ὁπόταν βούληται ὁ πατὴρ τῶν ὅλων πέμπει αὐτὸν εἴς τινα τόπον, ὃς παραγινόμενος καὶ ἀκούεται καὶ ὁρᾶται, πεμπόμενος ὑπʼ αὐτοῦ, καὶ ἐν τόπῳ εὑρίσκεται.","t":"You will say to me, then: “You say that God must not be contained in a place; how can you now say that he walked in the garden?” Listen to what I say. The God and Father of all things cannot be contained, and he is not found in a place; for there is no place of his rest. But his Word, through whom he made all things, who is his Power and his Wisdom, taking on the role of the Father and Lord of all, came into the garden in the person of God and conversed with Adam. For the divine Scripture itself teaches us that Adam said he had heard the voice. And what else is the voice but the Word of God, who is also his Son? Not as the poets and mythographers speak of sons of gods born of intercourse, but as the truth describes him: the Word who was always innate in the heart of God. For before anything came into being, God had him as his counselor, since he was his own mind and understanding. But when God willed to make what he had planned, he begot this Word as uttered, the firstborn of all creation; not that he himself was emptied of the Word, but he begot the Word and is always in converse with his Word. So the holy Scriptures teach us, and all the Spirit-bearers, among whom John says: “In the beginning was the Word, and the Word was with God,” showing that at first God was alone and the Word was in him. Then he says: “And the Word was God; all things came into being through him, and without him not one thing came into being.” The Word, then, being God and born of God, is sent by the Father of all, whenever he wills, to some place; and when he comes he is both heard and seen, being sent by the Father, and he is found in a place."},"theophilus-autolycus/2.23":{"o":"Τὸν οὖν ἄνθρωπον ὁ θεὸς πεποίηκεν ἐν τῇ ἕκτῃ ἡμέρᾳ, τὴν δὲ πλάσιν αὐτοῦ πεφανέρωκεν μετὰ τὴν ἑβδόμην ἡμέραν, ὁπότε καὶ τὸν παράδεισον πεποίηκεν, εἰς τὸ ἐν κρείσσονι τόπῳ καὶ χωρίῳ διαφόρῳ αὐτὸν εἶναι. Καὶ ὅτι ταῦτά ἐστιν ἀληθῆ, αὐτὸ τὸ ἔργον δείκνυσιν. Πῶς γὰρ οὐκ ἔστιν κατανοῆσαι τὴν μὲν ὠδῖνα, ἣν πάσχουσιν ἐν τῷ τοκετῷ αἱ γυναῖκες, καὶ μετὰ τοῦτο λήθην τοῦ πόνου ποιοῦνται, ὅπως πληρωθῇ ὁ τοῦ θεοῦ λόγος εἰς τὸ αὐξάνεσθαι καὶ πληθύνεσθαι τὸ γένος τῶν ἀνθρώπων; Τί δʼ οὐχὶ καὶ τὴν τοῦ ὄφεως κατάκρισιν, πῶς στυγητὸς τυγχάνει ἕρπων ἐπὶ τῇ κοιλίᾳ καὶ ἐσθίων γῆν, ὅπως καὶ τοῦτο ᾖ εἰς ἀπόδειξιν ἡμῖν τῶν προειρημένων;","t":"God, then, made the human being on the sixth day, but made known how he was formed only after the seventh day, when he also made the garden, so that he might be in a better place and a distinct region. That these things are true, the facts themselves show. How can one fail to observe the pangs women suffer in childbirth, and how afterward they forget the pain, so that God's word might be fulfilled, that the human race should increase and multiply? And what of the condemnation of the serpent, how loathsome it is, creeping on its belly and eating dust, so that this too might be a proof to us of what was said before?"},"theophilus-autolycus/2.24":{"o":"Ἐξανατείλας οὖν ὁ θεὸς ἐκ τῆς γῆς ἔτι πᾶν ξύλον, ὡραῖον εἰς ὅρασιν καὶ καλὸν εἰς βρῶσιν. Ἐν γὰρ πρώτοις μόνα ἦν τὰ ἐν τῇ τρίτῃ ἡμέρᾳ γεγενημένα, φυτὰ καὶ σπέρματα καὶ χλόαι· τὰ δὲ ἐν τῷ παραδείσῳ ἐγενήθη διαφόρῳ καλλονῇ καὶ ὡραιότητι, ὅκου γε καὶ φυτεία ὠνόμασται ὑπὸ θεοῦ πεφυτευμένη. Καὶ τὰ μὲν λοιπὰ φυτὰ ὅμοια καὶ ὁ κόσμος ἔσχηκεν· τὰ δὲ δύο ξύλα, τὸ τῆς ζωῆς καὶ τὸ τῆς γνώσεως, οὐκ ἔσχηκεν ἑτέρα γῆ ἀλλʼ ἢ ἐν μόνῳ τῷ παραδείσῳ. Ὅτι δὲ καὶ ὁ παράδεισος γῆ ἐστιν καὶ ἐπὶ τῆς γῆς πεφύτευται, ἡ γραφὴ λέγει· Καὶ ἐφύτευσεν ὁ θεὸς παράδεισον ἐν Ἐδὲμ κατὰ ἀνατολάς, καὶ ἔθετο ἐκεῖ τὸν ἄνθρωπον· καὶ ἐξανέτειλεν ὁ θεὸς ἔτι ἀπὸ τῆς γῆς πᾶν ξύλον, ὡραῖον εἰς ὅρασιν καὶ καλὸν εἰς βρῶσιν. Τὸ οὖν ἔτι ἐκ τῆς γῆς καὶ κατὰ ἀνατολὰς σαφῶς διδάσκει ἡμᾶς ἡ θεία γραφὴ τὸν παράδεισον ὑπὸ τοῦτον τὸν οὐρανόν, ὑφʼ ὃν καὶ ἀνατολαὶ καὶ γῆ εἰσιν. Ἐδὲμ δὲ ἑβραϊστὶ τὸ εἰρημένον ἑρμηνεύεται τρυφή. Ποταμὸν δὲ σεσήμακεν ἐκπορεύεσθαι ἐξ Ἐδὲμ ποτίζειν τὸν παράδεισον, κἀκεῖθεν διαχωρίζεσθαι εἰς τέσσαρας ἀρχάς· ὧν δύο, οἱ καλούμενοι Φεισὼν καὶ Γεών, ποτίζουσιν τὰ ἀνατολικὰ μέρη, μάλιστα ὁ Γεών, ὁ κυκλῶν πᾶσαν γῆν Αἰθιοπίας, ὅν φασιν ἐν τῇ Αἰγύπτῳ ἀναφαίνεσθαι τὸν καλούμενον Νεῖλον. Οἱ δὲ ἄλλοι δύο ποταμοὶ φανερῶς γινώσκονται παρʼ ἡμῖν, οἱ καλούμενοι Τίγρις καὶ Εὐφράτης· οὗτοι γὰρ γειτνιῶσιν ἕως τῶν ἡμετέρων κλιμάτων. Θεὶς δὲ ὁ θεὸς τὸν ἄνθρωπον, καθὼς προειρήκαμεν, ἐν τῷ παραδείσῳ εἰς τὸ ἐργάζεσθαι καὶ φυλάσσειν αὐτόν, ἐνετείλατο αὐτῷ ἀπὸ πάντων τῶν καρπῶν ἐσθίειν, δηλονότι καὶ ἀπὸ τοῦ τῆς ζωῆς, μόνου δὲ ἐκ τοῦ ξύλου τοῦ τῆς γνώσεως ἐνετείλατο αὐτῷ μὴ γεύσασθαι. Μετέθηκεν δὲ αὐτὸν ὁ θεὸς ἐκ τῆς γῆς, ἐξ ἧς ἐγεγόνει, εἰς τὸν παράδεισον, διδοὺς αὐτῷ ἀφορμὴν προκοπῆς, ὅπως αὐξάνων καὶ τέλειος γενόμενος, ἔτι δὲ καὶ θεὸς ἀναδειχθείς, οὕτως καὶ εἰς τὸν οὐρανὸν ἀναβῇ (μέσος γὰρ ὁ ἄνθρωπος ἐγεγόνει, οὔτε θνητὸς ὁλοσχερῶς οὔτε ἀθάνατος τὸ καθόλου, δεκτικὸς δὲ ἑκατέρων· οὕτως καὶ τὸ χωρίον ὁ παράδεισος, ὡς πρὸς καλλονήν, μέσος τοῦ κόσμου καὶ τοῦ οὐρανοῦ γεγένηται), ἔχων ἀϊδιότητα. Τὸ δὲ εἰπεῖν ἐργάζεσθαι οὐκ ἄλλην τινὰ ἐργασίαν δηλοῖ ἀλλʼ ἢ τὸ φυλάσσειν τὴν ἐντολὴν τοῦ θεοῦ, ὅκως μὴ παρακούσας ἀπολέσῃ ἑαυτόν, καθὼς καὶ ἀπώλεσεν διὰ ἁμαρτίας.","t":"God, then, made every tree spring up out of the ground besides, beautiful to look at and good for food. For at first there were only the things made on the third day, plants, seeds, and herbs; but those in the garden were made with a distinct beauty and loveliness, since they are even called a planting planted by God. The other plants the world also has, like them; but the two trees, the tree of life and the tree of knowledge, no other land has had, but only the garden. That the garden too is earth and was planted on the earth, Scripture says: “And God planted a garden in Eden, toward the east, and put the man there; and God made every tree spring up out of the ground besides, beautiful to look at and good for food.” The words “out of the ground” and “toward the east” clearly teach us, then, that the garden is under this heaven, under which the east and the earth also lie. Eden in Hebrew is interpreted “delight.” Scripture has indicated that a river flows out of Eden to water the garden, and from there divides into four heads. Two of them, called Pheison and Geon, water the eastern regions, especially the Geon, which flows around the whole land of Ethiopia, and which, they say, appears in Egypt as the river called the Nile. The other two rivers are plainly known among us, the Tigris and the Euphrates, for they border on our own regions. When God had put the man, as we said, in the garden to work it and to keep it, he commanded him to eat of all the fruits, clearly including the fruit of the tree of life, and commanded him not to taste of the tree of knowledge alone. God moved him from the earth, from which he had been made, into the garden, giving him an opportunity for progress, so that by growing and becoming perfect, and even being declared a god, he might in this way also ascend into heaven, possessing everlasting life. For the human being had been made in between, neither wholly mortal nor altogether immortal, but capable of either; and so too the place, the garden, was made in between the world and heaven as regards its beauty. The command “to work it” means no other work than keeping the command of God, so that he might not disobey and destroy himself, as in fact he did destroy himself through sin."},"theophilus-autolycus/2.25":{"o":"Τὸ μὲν ξύλον τὸ τῆς γνώσεως αὐτὸ μὲν καλὸν καὶ ὁ καρπὸς αὐτοῦ καλός. Οὐ γάρ, ὡς οἴονταί τινες, θάνατον εἶχεν τὸ ξύλον, ἀλλʼ ἡ παρακοή. Οὐ γάρ τι ἕτερον ἦν ἐν τῷ καρπῷ ἢ μόνον γνῶσις. Ἡ δὲ γνῶσις καλή, ἐπὰν αὐτῇ οἰκείως τις χρήσηται. Τῇ δὲ οὔσῃ ἡλικίᾳ ὅδε Ἀδὰμ ἔτι νήπιος ἦν· διὸ οὔπω ἠδύνατο τὴν γνῶσιν κατʼ ἀξίαν χωρεῖν. Καὶ γὰρ νῦν, ἐπὰν γενηθῇ παιδίον, οὐκ ἤδη δύναται ἄρτον ἐσθίειν, ἀλλὰ πρῶτον γάλακτι ἀνατρέφεται, ἔπειτα κατὰ πρόσβασιν τῆς ἡλικίας καὶ ἐπὶ τὴν στερεὰν τροφὴν ἔρχεται. Οὕτως ἂν γεγόνει καὶ τῷ Ἀδάμ. Διὸ οὐχ ὡς φθονῶν αὐτῷ ὁ θεός, ὡς οἴονταί τινες, ἐκέλευσεν μὴ ἐσθίειν ἀπὸ τῆς γνώσεως. Ἔτι μὴν καὶ ἐβούλετο δοκιμάσαι αὐτόν, εἰ ὑπήκοος γίνεται τῇ ἐντολῇ αὐτοῦ. Ἅμα δὲ καὶ ἐπὶ πλείονα χρόνον ἐβούλετο ἁπλοῦν καὶ ἀκέραιον διαμεῖναι τὸν ἄνθρωπον νηπιάζοντα. Τοῦτο γὰρ ὅσιόν ἐστιν, οὐ μόνον παρὰ θεῷ ἀλλὰ καὶ παρὰ ἀνθρώποις, τὸ ἐν ἁπλότητι καὶ ἀκακίᾳ ὑποτάσσεσθαι τοῖς γονεῦσιν. Εἰ δὲ χρὴ τὰ τέκνα τοῖς γονεῦσιν ὑποτάσσεσθαι, πόσῳ μᾶλλον τῷ θεῷ καὶ πατρὶ τῶν ὅλων; Ἔτι μὴν καὶ ἄσχημόν ἐστιν τὰ παιδία τὰ νήπια ὑπὲρ ἡλικίαν φρονεῖν. Καθάπερ γὰρ τῇ ἡλικίᾳ τις πρὸς τάξιν αὔξει, οὕτως καὶ ἐν τῷ φρονεῖν. Ἄλλως τε ἐπὰν νόμος κελεύσῃ ἀπέχεσθαι ἀπό τινος καὶ μὴ ὑπακούῃ τις, δῆλον ὅτι οὐχ ὁ νόμος κόλασιν παρέχει, ἀλλὰ ἡ ἀπείθεια καὶ ἡ παρακοή. Καὶ γὰρ πατὴρ ἰδίῳ τέκνῳ ἐνίοτε προστάσσει ἀπέχεσθαί τινων, καὶ ἐπὰν οὐχ ὑπακούῃ τῇ πατρικῇ ἐντολῇ, δέρεται καὶ ἐπιτιμίας τυγχάνει διὰ τὴν παρακοήν· καὶ οὐκ ἤδη αὐτὰ τὰ πράγματα πληγαί εἰσιν, ἀλλʼ ἡ παρακοὴ τῷ ἀπειθοῦντι ὕβρεις περιποιεῖται. Οὕτως καὶ τῷ πρωτοπλάστῳ ἡ παρακοὴ περιεποιήσατο ἐκβληθῆναι αὐτὸν ἐκ τοῦ παραδείσου· οὐ μέντοι γε ὡς κακοῦ τι ἔχοντος τοῦ ξύλου τῆς γνώσεως, διὰ δὲ τῆς παρακοῆς ὁ ἄνθρωπος ἐξήντλησεν πόνον ὀδύνην λύπην, καὶ τὸ τέλος ὑπὸ θάνατον ἔπεσεν.","t":"The tree of knowledge was itself good, and its fruit was good. For it was not the tree, as some think, that held death, but the disobedience. There was nothing else in the fruit but knowledge; and knowledge is good when one uses it properly. But Adam, at the age he then was, was still an infant; so he could not yet take in knowledge worthily. Even now, when a child is born, it cannot yet eat bread; it is first nourished with milk, and then, as it grows older, it comes to solid food. So it would have been with Adam. God did not forbid him to eat of knowledge, then, out of envy, as some think. He also wished to test him, to see whether he would obey his command. And at the same time he wished the human being to remain simple and innocent for a longer time, while he was still a child. For it is a holy thing, not only before God but also before human beings, to be subject to one's parents in simplicity and innocence. And if children must be subject to their parents, how much more to the God and Father of all? Besides, it is unseemly for little children to think thoughts beyond their age; as one grows in years in due order, so one grows in understanding. Again, when a law commands someone to abstain from something and he does not obey, clearly it is not the law that brings the punishment, but the disobedience and the transgression. A father sometimes commands his own child to keep away from certain things, and when the child does not obey his father's command, he is beaten and punished because of his disobedience; it is not the things themselves that are the blows, but the disobedience that brings disgrace on the one who disobeys. So too for the first-formed man, it was his disobedience that brought about his expulsion from the garden; not that there was anything evil in the tree of knowledge, but through disobedience the human being drew upon himself toil, pain, and grief, and in the end fell under death."},"theophilus-autolycus/2.26":{"o":"Καὶ τοῦτο δὲ ὁ θεὸς μεγάλην εὐεργεσίαν παρέσχεν τῷ ἀνθρώπῳ, τὸ μὴ διαμεῖναι αὐτὸν εἰς τὸν αἰῶνα ἐν ἁμαρτίᾳ ὄντα. Ἀλλὰ τρόπῳ τινὶ ἐν ὁμοιώματι ἐξορισμοῦ ἐξέβαλλεν αὐτὸν ἐκ τοῦ παραδείσου, ὅπως διὰ τῆς ἐπιτιμίας τακτῷ ἀποτίσας χρόνῳ τὴν ἁμαρτίαν καὶ παιδευθεὶς ἐξ ὑστέρου ἀνακληθῇ. Διὸ καὶ πλασθέντος τοῦ ἀνθρώπου ἐν τῷ κόσμῳ τούτῳ μυστηριωδῶς ἐν τῇ Γενέσει γέγραπται, ὡς δὶς αὐτοῦ ἐν τῷ παραδείσῳ τεθέντος· ἵνα τὸ μὲν ἅπαξ ᾖ πεπληρωμένον ὅτε ἐτέθη, τὸ δὲ δεύτερον μέλλῃ πληροῦσθαι μετὰ τὴν ἀνάστασιν καὶ κρίσιν. Οὐ μὴν ἀλλὰ καὶ καθάπερ σκεῦός τι, ἐπὰν πλασθὲν αἰτίαν τινὰ σχῇ, ἀναχωνεύεται ἢ ἀναπλάσσεται εἰς τὸ γενέσθαι καινὸν καὶ ὁλόκληρον, οὕτως γίνεται καὶ τῷ ἀνθρώπῳ διὰ θανάτου· δυνάμει γὰρ τέθραυσται ἵνα ἐν τῇ ἀναστάσει ὑγιὴς εὑρεθῇ, λέγω δὲ ἄσπιλος καὶ δίκαιος καὶ ἀθάνατος. Τὸ δὲ καλέσαι καὶ εἰπεῖν τὸν θεόν· Ποῦ εἶ Ἀδάμ; οὐχ ὡς ἀγνοῶν τοῦτο ἐποίει ὁ θεός, ἀλλὰ μακρόθυμος ὢν ἀφορμὴν ἐδίδου αὐτῷ μετανοίας καὶ ἐξομολογήσεως.","t":"In this too God showed the human being a great kindness: he did not let him remain forever in sin. In a way, as a kind of banishment, he cast him out of the garden, so that, having paid for his sin by punishment over a fixed time and having been disciplined, he might afterward be called back. That is why, after the human being was formed in this world, it is written in Genesis, in a mysterious way, as though he had been placed in the garden twice: so that the first placing might be fulfilled when he was put there, and the second is to be fulfilled after the resurrection and the judgment. Moreover, just as a vessel that has some flaw after it is shaped is melted down or remolded so as to become new and whole, so it happens to the human being through death: he is in effect broken, so that at the resurrection he may be found sound, I mean spotless, righteous, and immortal. And when God called and said, “Where are you, Adam?”, he did not do this as if he did not know; but, being patient, he gave him an opportunity for repentance and confession."},"theophilus-autolycus/2.27":{"o":"Ἀλλὰ φήσει οὖν τις ἡμῖν· Θνητὸς φύσει ἐγένετο ὁ ἄνθρωπος; Οὐδαμῶς. Τί οὖν ἀθάνατος; Οὐδὲ τοῦτό φαμεν. Ἀλλὰ ἐρεῖ τις· Οὐδὲν οὖν ἐγένετο; Οὐδὲ τοῦτο λέγομεν. Οὔτε οὖν φύσει θνητὸς ἐγένετο οὔτε ἀθάνατος. Εἰ γὰρ ἀθάνατον αὐτὸν ἀπʼ ἀρχῆς πεποιήκει, θεὸν αὐτὸν πεποιήκει· πάλιν εἰ θνητὸν αὐτὸν πεποιήκει, ἐδόκει ἂν ὁ θεὸς αἴτιος εἶναι τοῦ θανάτου αὐτοῦ. Οὔτε οὖν ἀθάνατον αὐτὸν ἐποίησεν οὔτε μὴν θνητόν, ἀλλά, καθὼς ἐπάνω προειρήκαμεν, δεκτικὸν ἀμφοτέρων, ἵνα, εἰ ῥέψῃ ἐπὶ τὰ τῆς ἀθανασίας τηρήσας τὴν ἐντολὴν τοῦ θεοῦ, μισθὸν κομίσηται παρʼ αὐτοῦ τὴν ἀθανασίαν καὶ γένηται θεός, εἰ δʼ αὖ τραπῇ ἐπὶ τὰ τοῦ θανάτου πράγματα παρακούσας τοῦ θεοῦ, αὐτὸς ἑαυτῷ αἴτιος ᾖ τοῦ θανάτου. Ἐλεύθερον γὰρ καὶ αὐτεξούσιον ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον. Ὃ οὖν ἑαυτῷ περιεποιήσατο διʼ ἀμελείας καὶ παρακοῆς, τοῦτο ὁ θεὸς αὐτῷ νυνὶ δωρεῖται διὰ ἰδίας φιλανθρωπίας καὶ ἐλεημοσύνης, ὑπακούοντος αὐτῷ τοῦ ἀνθρώπου. Καθάπερ γὰρ παρακούσας ὁ ἄνθρωπος θάνατον ἑαυτῷ ἐπεσπάσατο, οὕτως ὑπακούσας τῷ θελήματι τοῦ θεοῦ ὁ βουλόμενος δύναται περιποιήσασθαι ἑαυτῷ τὴν αἰώνιον ζωήν. Ἔδωκεν γὰρ ὁ θεὸς ἡμῖν νόμον καὶ ἐντολὰς ἁγίας, ἃς πᾶς ὁ ποιήσας δύναται σωθῆναι καὶ τῆς ἀναστάσεως τυχὼν κληρονομῆσαι τὴν ἀφθαρσίαν.","t":"But someone will say to us: “Was the human being made mortal by nature?” Not at all. “Immortal, then?” We do not say that either. “Then was he made nothing at all?” We do not say that either. He was made by nature neither mortal nor immortal. If God had made him immortal from the beginning, he would have made him God; and if he had made him mortal, God would seem to be the cause of his death. So God made him neither immortal nor mortal, but, as we said above, capable of both: so that, if he inclined toward the things of immortality and kept the commandment of God, he would receive immortality from him as a reward and become God; but if he turned to the things of death and disobeyed God, he would himself be the cause of his own death. For God made the human being free and master of himself. What, then, the human being brought upon himself through carelessness and disobedience, God now gives him as a gift, through his own love for humankind and mercy, when the human being obeys him. For just as the human being drew death upon himself by disobedience, so whoever wishes can obtain eternal life for himself by obeying the will of God. For God has given us a law and holy commandments; everyone who keeps them can be saved, and, attaining the resurrection, inherit incorruption."},"theophilus-autolycus/2.28":{"o":"Ἐκβληθεὶς δὲ Ἀδὰμ ἐκ τοῦ παραδείσου οὕτως ἔγνω Εὔαν τὴν γυναῖκα αὐτοῦ, ἣν ὁ θεὸς ἐποίησεν αὐτῷ εἰς γυναῖκα ἐκ τῆς πλευρᾶς αὐτοῦ. Καὶ τοῦτο δὲ οὐχ ὡς μὴ δυνάμενος κατʼ ἰδίαν πλάσαι τὴν γυναῖκα αὐτοῦ, ἀλλὰ προηπίστατο ὁ θεὸς ὅτι ἤμελλον οἱ ἄνθρωποι πληθὺν θεῶν ὀνομάζειν. Προγνώστης οὖν ὢν καὶ εἰδὼς ὅτι ἡ πλάνη ἤμελλεν διὰ τοῦ ὄφεως ὀνομάζειν πληθὺν θεῶν τῶν οὐκ ὄντων (ἑνὸς γὰρ ὄντος θεοῦ, ἔκτοτε ἤδη ἐμελέτα ἡ πλάνη πληθὺν θεῶν ὑποσπείρειν καὶ λέγειν Ἔσεσθε ὡς θεοί), μήπως οὖν ὑπολημφθῇ ὡς ὅτι ὅδε μὲν ὁ θεὸς ἐποίησεν τὸν ἄνδρα, ἕτερος δὲ τὴν γυναῖκα, διὰ τοῦτο οὐκ ἐποίησεν τοὺς δύο ἄμφω. Οὐ μὴν ἀλλὰ καὶ ἵνα διὰ τούτου δειχθῇ τὸ μυστήριον τῆς μοναρχίας τῆς κατὰ τὸν θεόν, ἅμα ἐποίησεν ὁ θεὸς τὴν γυναῖκα αὐτοῦ, καὶ ἵνα πλείων ᾖ ἡ εὔνοια εἰς αὐτούς. Πρὸς μὲν οὖν τὴν Εὔαν ὁ Ἀδὰμ εἰπών· Τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστῶν μου καὶ σὰρξ ἐκ τῆς σαρκός μου, ἔτι καὶ ἐπροφήτευσεν λέγων· Τούτου ἕνεκεν καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν· ὃ δὴ καὶ αὐτὸ δείκνυται τελειούμενον ἐν ἡμῖν αὐτοῖς. Τίς γὰρ ὁ νομίμως γαμῶν οὐ καταφρονεῖ μητρὸς καὶ πατρὸς καὶ πάσης συγγενείας καὶ πάντων τῶν οἰκείων, προσκολλώμενος καὶ ἑνούμενος τῇ ἑαυτοῦ γυναικί, εὐνοῶν μᾶλλον αὐτῇ; Διὸ καὶ μέχρι θανάτου πολλάκις ὑπεύθυνοι γίνονταί τινες διὰ τὰς ἑαυτῶν γαμετάς. Ταύτην τὴν Εὔαν, διὰ τὸ ἀρχῆθεν πλανηθῆναι ὑπὸ τοῦ ὄφεως καὶ ἀρχηγὸν ἁμαρτίας γεγονέναι, ὁ κακοποιὸς δαίμων, ὁ καὶ σατὰν καλούμενος, ὁ τότε διὰ τοῦ ὄφεως λαλήσας αὐτῇ, ἕως καὶ τοῦ δεῦρο ἐνεργῶν ἐν τοῖς ἐνθουσιαζομένοις ὑπʼ αὐτοῦ ἀνθρώποις, Εὐὰν ἐκκαλεῖται. Δαίμων δὲ καὶ δράκων καλεῖται διὰ τὸ ἀποδεδρακέναι αὐτὸν ἀπὸ τοῦ θεοῦ· ἄγγελος γὰρ ἦν ἐν πρώτοις. Καὶ τὰ μὲν περὶ τούτου πολὺς ὁ λόγος· διὸ τανῦν παραπέμπομαι τὴν περὶ αὐτῶν διήγησιν· καὶ γὰρ ἐν ἑτέροις ἡμῖν γεγένηται ὁ περὶ αὐτοῦ λόγος.","t":"After Adam had been cast out of the garden, he knew Eve his wife, whom God had made for him as a wife out of his rib. God did this not because he was unable to form the man's wife separately, but because he knew beforehand that human beings would name a multitude of gods. Knowing the future, he knew that error, through the serpent, would name a multitude of gods that do not exist; for though God is one, error was already then planning to sow the idea of many gods, saying, “You will be like gods.” So, lest it be supposed that one god made the man and another the woman, he did not make the two of them separately. Moreover, God made the man's wife together with him so that the mystery of God's sole sovereignty might be shown by it, and so that their affection for each other might be the greater. When Adam said to Eve, “This at last is bone of my bones and flesh of my flesh,” he also prophesied, saying, “Therefore a man shall leave his father and his mother and be joined to his wife, and the two shall become one flesh”; and this is shown fulfilled in us ourselves. For who that marries lawfully does not set less store by mother and father and all his kindred and his whole household, being joined and united to his own wife and loving her more? That is why some even become liable to death for the sake of their wives. To this Eve, because she was deceived by the serpent at the beginning and became the originator of sin, the evil demon also called Satan, who then spoke to her through the serpent and is still at work to this day in the people possessed by him, cries out “Euan.” He is called “demon” and “dragon” (δράκων) because he ran away (ἀποδεδρακέναι) from God; for at first he was an angel. There is much to say about him, so I pass over the account for now; I have spoken about him elsewhere."},"theophilus-autolycus/2.29":{"o":"Ἐν τῷ οὖν γνῶναι τὸν Ἀδὰμ τὴν γυναῖκα αὐτοῦ Εὔαν συλλαβοῦσα ἔτεκεν υἱόν, ᾧ τοὔνομα Κάϊν. Καὶ εἶπεν· Ἐκτησάμην ἄνθρωπον διὰ τοῦ θεοῦ. Καὶ προσέθετο ἔτι τεκεῖν δεύτερον, ᾧ ὄνομα Ἄβελ. Ἤρξατο ποιμὴν εἶναι προβάτων· Κάϊν δὲ εἰργάζετο τὴν γῆν. Τὰ μὲν οὖν κατʼ αὐτοὺς πλείω ἔχει τὴν ἱστορίαν, οὐ μὴν ἀλλὰ καὶ τὴν οἰκονομίαν τῆς ἐξηγήσεως· διὸ τὰ τῆς ἱστορίας τοὺς φιλομαθεῖς δύναται ἀκριβέστερον διδάξαι αὐτὴ ἡ βίβλος ἥτις ἐπιγράφεται Γένεσις κόσμου. Ὁπότε οὖν ἐθεάσατο ὁ σατανᾶς οὐ μόνον τὸν Ἀδὰμ καὶ τὴν γυναῖκα αὐτοῦ ζῶντας, ἀλλὰ καὶ τέκνα πεποιηκότας, ἐφʼ ᾧ οὐκ ἴσχυσεν θανατῶσαι αὐτοὺς φθόνῳ φερόμενος, ἡνίκα ἑώρα τὸν Ἄβελ εὐαρεστοῦντα τῷ θεῷ, ἐνεργήσας εἰς τὸν ἀδελφὸν αὐτοῦ τὸν καλούμενον Κάϊν ἐποίησεν ἀποκτεῖναι τὸν ἀδελφὸν αὐτοῦ τὸν Ἄβελ. Καὶ οὕτως ἀρχὴ θανάτου ἐγένετο εἰς τόνδε τὸν κόσμον ὁδοιπορεῖν ἕως τοῦ δεῦρο ἐπὶ πᾶν γένος ἀνθρώπων. Ὁ δὲ θεὸς ἐλεήμων ὢν καὶ βουλόμενος ἀφορμὴν μετανοίας καὶ ἐξομολογήσεως παρασχεῖν τῷ Κάϊν, καθάπερ καὶ τῷ Ἀδάμ, εἶπεν· Ποῦ Ἄβελ ὁ ἀδελφός σου; Ὁ δὲ Κάϊν ἀπεκρίθη ἀπειθῶς τῷ θεῷ εἰπών· Οὐ γινώσκω· μὴ φύλαξ εἰμὶ τοῦ ἀδελφοῦ μου; Οὕτως ὀργισθεὶς αὐτῷ ὁ θεὸς ἔφη· Τί ἐποίησας τοῦτο; Φωνὴ αἵματος τοῦ ἀδελφοῦ σου βοᾷ πρὸς με ἐκ τῆς γῆς. Καὶ νῦν ἐπικατάρατος σὺ ἀπὸ τῆς γῆς, ἣ ἔχανεν δέξασθαι τὸ αἷμα τοῦ ἀδελφοῦ σου ἐκ χειρός σου· στένων καὶ τρέμων ἔσῃ ἐπὶ τῆς γῆς. Διὸ ἔκτοτε φοβηθεῖσα ἡ γῆ οὐκέτι ἀνθρώπου αἷμα παραδέχεται, ἀλλʼ οὐδέ τινος ζώου· ᾗ φανερὸν ὅτι οὐκ ἔστιν αὐτὴ αἰτία, ἀλλʼ ὁ παραβὰς ἄνθρωπος.","t":"When Adam knew his wife Eve, she conceived and bore a son named Cain. And she said, “I have gained a man through God.” And she bore a second son, named Abel. He became a shepherd of sheep, while Cain worked the ground. The story of these two is fuller, and so is the plan of its interpretation; so the book itself, entitled The Genesis of the World, can teach those who love learning its history more precisely. When Satan saw not only Adam and his wife alive but also that they had had children, since he had not been able to kill them, he was driven by envy; and when he saw Abel pleasing God, he worked in his brother, called Cain, and made him kill his brother Abel. And so death began to journey through this world, and it travels on to this day over every race of human beings. But God, being merciful and wishing to give Cain an opportunity for repentance and confession, as he had with Adam, said: “Where is Abel your brother?” But Cain answered God defiantly, saying: “I do not know; am I my brother's keeper?” So God, angry with him, said: “What have you done? The voice of your brother's blood cries out to me from the ground. And now cursed are you from the ground, which opened its mouth to receive your brother's blood from your hand; groaning and trembling you shall be on the earth.” That is why, from then on, the earth in its fear no longer accepts the blood of a human being, nor of any animal; which shows that the earth is not to blame, but the human being who transgressed."},"theophilus-autolycus/2.3":{"o":"Καὶ τῶν μὲν τότε θεῶν, εἴπερ ἐγεννῶντο, γένεσις πολλὴ ηὑρίσκετο. Τὸ δὲ νῦν ποῦ θεῶν γένεσις δείκνυται; Εἰ γὰρ τότε ἐγέννων καὶ ἐγεννῶντο, δῆλον ὅτι ἐχρῆν καὶ ἕως τοῦ δεῦρο γίνεσθαι θεοὺς γεννητούς· εἰ δὲ μή γε, ἀσθενὲς τὸ τοιοῦτο νοηθήσεται· ἢ γὰρ ἐγήρασαν, διὸ οὐκ ἔτι γεννῶσιν, ἢ ἀπέθανον καὶ οὐκ ἔτι εἰσίν. Εἰ γὰρ ἐγεννῶντο θεοί, ἐχρῆν καὶ ἕως τοῦ δεῦρο γεννᾶσθαι, καθάπερ γὰρ καὶ ἄνθρωποι γεννῶνται· μᾶλλον δὲ καὶ πλείονες θεοὶ ὤφειλον εἶναι τῶν ἀνθρώπων, ὥς φησιν Σίβυλλα· Εἰ δὲ θεοὶ γεννῶσι καὶ ἀθάνατοί γε μένουσι, Πλείονες ἀνθρώπων γεγεννημένοι οἱ θεοὶ ἦσαν, Οὐδὲ τόπος στῆναι θνητοῖς οὐκ ἄν ποθʼ ὑπῆρξεν. Εἰ γὰρ ἀνθρώπων θνητῶν καὶ ὀλιγοχρονίων ὄντων τὰ γεννώμενα τέκνα ἕως τοῦ δεῦρο δείκνυται, καὶ οὐ πέπαυται τὸ μὴ γεννᾶσθαι ἀνθρώπους, διὸ πληθύουσι πόλεις καὶ κῶμαι, ἔτι μὴν καὶ χῶραι κατοικοῦνται, πῶς οὐχὶ μᾶλλον ἐχρῆν θεοὺς τοὺς μὴ ἀποθνήσκοντας κατὰ τοὺς ποιητὰς γεννᾶν καὶ γεννᾶσθαι, καθώς φατε θεῶν γένεσιν γεγενῆσθαι; Πρὸς τί δὲ τότε μὲν τὸ ὄρος τὸ καλούμενον Ὄλυμπος ὑπὸ θεῶν κατῳκεῖτο, νυνὶ δὲ ἔρημον τυγχάνει; Ἢ τίνος εἵνεκεν τότε μὲν ὁ Ζεὺς ἐν τῇ Ἴδῃ κατῴκει (ἐγινώσκετο οἰκῶν ἐκεῖ κατὰ τὸν Ὅμηρον καὶ τοὺς λοιποὺς ποιητάς), νυνὶ δὲ ἀγνοεῖται; Διὰ τί δὲ καὶ οὐκ ἦν πανταχόσε, ἀλλὰ ἐν μέρει γῆς εὑρίσκετο; Ἢ γὰρ τῶν λοιπῶν ἠμέλει, ἢ ἀδύνατος ἦν τοῦ πανταχόσε εἶναι καὶ τῶν πάντων προνοεῖν. Εἰ γὰρ ἦν, εἰ τύχοι εἰπεῖν, ἐν τόπῳ ἀνατολικῷ, οὐκ ἦν ἐν τόπῳ δυτικῷ· εἰ δὲ αὖ πάλιν ἐν τοῖς δυτικοῖς ἦν, οὐκ ἦν ἐν τοῖς ἀνατολικοῖς, θεοῦ δὲ τοῦ ὑψίστου καὶ παντοκράτορος καὶ τοῦ ὄντως θεοῦ τοῦτό ἐστιν μὴ μόνον τὸ πανταχόσε εἶναι, ἀλλὰ καὶ πάντα ἐφορᾶν καὶ πάντων ἀκούειν, ἔτι μὴν μηδὲ τὸ ἐν τόπῳ χωρεῖσθαι· εἰ δὲ μή γε, μείζων ὁ χωρῶν τόπος αὐτοῦ εὑρεθήσεται· μεῖζον γάρ ἐστιν τὸ χωροῦν τοῦ χωρουμένου· θεὸς γὰρ οὐ χωρεῖται, ἀλλὰ αὐτός ἐστι τόπος τῶν ὅλων. Πρὸς τί δὲ καὶ καταλέλοιπεν ὁ Ζεὺς τὴν Ἴδην· πότερον τελευτήσας, ἢ οὐκ ἔτι ἤρεσεν αὐτῷ ἐκεῖνο τὸ ὄρος; Ποῦ δὲ καὶ ἐπορεύθη; Εἰς οὐρανούς; Οὐχί. Ἀλλὰ ἐρεῖς εἰς Κρήτην; Ναί· ὅπου καὶ τάφος αὐτῷ ἕως τοῦ δεῦρο δείκνυται. Πάλιν φήσεις εἰς Πεῖσαν, ὁ κλέων ἕως τοῦ δεῦρο τὰς χεῖρας Φειδίου. Ἔλθωμεν τοίνυν ἐπὶ τὰ συγγράμματα τῶν φιλοσόφων καὶ ποιητῶν.","t":"Of the gods of those days, if indeed they were born, many births were recorded. But now, where is any birth of gods shown? If they begot and were begotten then, clearly gods ought to be born up to the present day; if not, the whole idea will seem feeble: either they have grown old and so no longer beget, or they have died and exist no longer. For if gods were born, they ought to go on being born to this day, just as human beings are; indeed there ought to be more gods than human beings, as the Sibyl says: “If gods beget and yet remain immortal, the gods born would outnumber men, and there would never be room for mortals to stand.” The children of human beings, who are mortal and short-lived, are to be seen to this day, and human beings have not ceased to be born, so that cities and villages are full and even the countryside is inhabited. How much more, then, ought gods, who according to the poets do not die, to beget and be begotten, since you say the gods had a birth? And why was the mountain called Olympus inhabited by gods then, but deserted now? Or why did Zeus once live on Ida (he was known to live there according to Homer and the other poets), while now no one knows of him there? And why was he not everywhere, instead of being found in one part of the earth? Either he neglected the rest, or he was unable to be everywhere and provide for all. If he was, say, in the east, he was not in the west; and if he was in the west, he was not in the east. But it belongs to the Most High and Almighty God, the true God, not only to be everywhere, but also to see all things and hear all things, and not to be contained in a place; otherwise the place containing him would turn out to be greater than he, since what contains is greater than what is contained. For God is not contained; he himself is the place of all things. And why did Zeus leave Ida? Did he die, or did the mountain no longer please him? And where did he go? To heaven? No. You will say, to Crete? Yes, where his tomb is shown to this day. Or you will say, to Pisa, which to this day glories in the handiwork of Phidias. Let us come, then, to the writings of the philosophers and poets."},"theophilus-autolycus/2.30":{"o":"Ὁ οὖν Κάϊν καὶ αὐτὸς ἔσχεν υἱόν, ᾧ ὄνομα Ἐνώχ. Καὶ ᾠκοδόμησεν πόλιν, ἣν ἐπωνόμασεν ἐπὶ τῷ ὀνόματι τοῦ υἱοῦ αὐτοῦ Ἐνώχ. Ἀπὸ τότε ἀρχὴ ἐγένετο τοῦ οἰκοδομεῖσθαι πόλεις, καὶ τοῦτο πρὸ κατακλυσμοῦ· οὐχ ὡς Ὅμηρος ψεύδεται λέγων· Οὐ γάρ πω πεπόλιστο πόλις μερόπων ἀνθρώπων. Τῷ δὲ Ἐνὼχ ἐγενήθη υἱὸς ὀνόματι Γαϊδάδ· ἐγέννησεν τὸν καλούμενον Μεήλ, καὶ Μεὴλ τὸν Μαθουσάλα, καὶ Μαθουσάλα τὸν Λάμεχ. Ὁ δὲ Λάμεχ ἔλαβεν ἑαυτῷ δύο γυναῖκας, αἷς ὀνόματα Ἀδᾶ καὶ Σελᾶ. Ἔκτοτε ἀρχὴ ἐγένετο τῆς πολυμιξίας, ἀλλὰ καὶ τῆς μουσικῆς. Τῷ γὰρ Λάμεχ ἐγένοντο τρεῖς υἱοί, Ὠβὴλ Ἰουβὰλ Θοβέλ. Καὶ ὁ μὲν Ὠβὴλ ἐγένετο ἀνὴρ ἐν σκηναῖς κτηνοτροφῶν, Ἰουβὰλ δέ ἐστιν ὁ καταδείξας ψαλτήριον καὶ κιθάραν, Θοβὲλ δὲ ἐγένετο σφυροκόπος χαλκεὺς χαλκοῦ καὶ σιδήρου. Ἕως μὲν οὖν τούτου ἔσχεν τὸν κατάλογον τὸ σπέρμα τοῦ Κάϊν· καὶ τὸ λοιπὸν εἰς λήθην αὐτοῦ γέγονεν τὸ σπέρμα τῆς γενεαλογίας, διὰ τὸ ἀδελφοκτονῆσαι αὐτὸν τὸν ἀδελφόν. Εἰς τὸν τόπον δὲ τοῦ Ἄβελ ἔδωκεν ὁ θεὸς συλλαβεῖν τὴν Εὔαν καὶ τεκεῖν υἱόν, ὃς κέκληται Σήθ· ἀφʼ οὗ τὸ λοιπὸν γένος τῶν ἀνθρώπων ὁδεύει μέχρι τοῦ δεῦρο. Τοῖς δὲ βουλομένοις καὶ φιλομαθέσιν καὶ περὶ πασῶν τῶν γενεῶν εὔκολόν ἐστιν ἐπιδεῖξαι διὰ τῶν ἁγίων γραφῶν. Καὶ γὰρ ἐκ μέρους ἡμῖν γεγένηται ἤδη λόγος ἐν ἑτέρῳ λόγῳ, ὡς ἐπάνω προειρήκαμεν, τῆς γενεαλογίας ἡ τάξις ἐν τῇ πρώτῃ βίβλῳ τῇ περὶ ἱστοριῶν. Ταῦτα δὲ πάντα ἡμᾶς διδάσκει τὸ πνεῦμα τὸ ἅγιον, τὸ διὰ Μωσέως καὶ τῶν λοιπῶν προφητῶν, ὥστε τὰ καθʼ ἡμᾶς τοὺς θεοσεβεῖς ἀρχαιότερα γράμματα τυγχάνει, οὐ μὴν ἀλλὰ καὶ ἀληθέστερα πάντων συγγραφέων καὶ ποιητῶν δείκνυται ὄντα. Ἀλλὰ μὴν καὶ τὰ περὶ τῆς μουσικῆς ἐφλυάρησάν τινες εὑρετὴν Ἀπόλλωνα γεγενῆσθαι· ἄλλοι δὲ Ὄρφεα ἀπὸ τῆς τῶν ὀρνέων ἡδυφωνίας φασὶν ἐξευρηκέναι τὴν μουσικήν. Κενὸς δὲ καὶ μάταιος ὁ λόγος αὐτῶν δείκνυται· μετὰ γὰρ πολλὰ ἔτη τοῦ κατακλυσμοῦ οὗτοι ἐγένοντο. Τὰ δὲ περὶ τοῦ Νῶε, ὃς κέκληται ὑπὸ ἐνίων Δευκαλίων, ἐν τῇ βίβλῳ ᾗ προειρήκαμεν ἡ διήγησις ἡμῖν γεγένηται· ᾗ, εἰ βούλει, καὶ σὺ δύνασαι ἐντυχεῖν.","t":"Cain too had a son, named Enoch. And he built a city, which he named after his son Enoch. From then began the building of cities, and this before the flood; not as Homer falsely says: “For not yet had a city of mortal men been founded.” To Enoch was born a son named Gaidad, who begot the one called Meel; and Meel begot Mathousala, and Mathousala Lamech. And Lamech took two wives, named Ada and Sela. From then began polygamy, and music as well. For Lamech had three sons, Obel, Joubal, and Thobel. Obel became a man living in tents and raising cattle; Joubal is the one who invented the harp and the lyre; and Thobel became a hammer-smith, a worker in bronze and iron. This is as far as the line of Cain is recorded; the rest of his descendants have been left out of the genealogy and forgotten, because he murdered his brother. In place of Abel, God granted Eve to conceive and bear a son, who is called Seth; from him the rest of the human race has come down to this day. For those who wish to learn and love learning, it is easy to set out all the generations from the holy Scriptures. We have already given a partial account in another work, as we mentioned above: the order of the genealogy in the first book On Histories. All these things the Holy Spirit teaches us, who spoke through Moses and the other prophets; so that the writings of us who worship God are more ancient, and are shown to be truer, than those of all the historians and poets. As for music, some have talked nonsense, saying that Apollo invented it; others say that Orpheus discovered music from the sweet singing of birds. Their account is shown to be empty and vain, for these lived many years after the flood. We have given the account of Noah, whom some call Deucalion, in the book we mentioned; you too can read it if you wish."},"theophilus-autolycus/2.31":{"o":"Μετὰ τὸν κατακλυσμὸν ἀρχὴ πάλιν ἐγένετο πόλεων καὶ βασιλέων τὸν τρόπον τοῦτον. Πρώτη πόλις Βαβυλών, καὶ Ὀρὲχ καὶ Ἀρχὰθ καὶ Χαλανὴ ἐν τῇ γῇ Σενναάρ. Καὶ βασιλεὺς ἐγένετο αὐτῶν ὀνόματι Νεβρώθ. Ἐκ τούτων ἐξῆλθεν ὀνόματι Ἀσσούρ· ὅθεν καὶ Ἀσσύριοι προσαγορεύονται. Νεβρὼθ δὲ ᾠκοδόμησεν πόλεις τὴν Νινευὴ καὶ τὴν Ῥοβοὼμ καὶ τὴν Καλὰκ καὶ τὴν Δασὲν ἀνὰ μέσον Νινευὴ καὶ ἀνὰ μέσον Καλάκ. Ἡ δὲ Νινευὴ ἐγενήθη ἐν πρώτοις πόλις μεγάλη. Ἕτερος δὲ υἱὸς τοῦ Σὴμ υἱοῦ τοῦ Νῶε ὀνόματι Μεσραεὶν ἐγέννησεν τοὺς Λουδουεὶμ καὶ τοὺς καλουμένους Ἐνεμιγεὶμ καὶ τοὺς Λαβιεὶμ καὶ τοὺς Νεφθαλεὶμ καὶ τοὺς Πατροσωνιεὶμ καὶ τοὺς Χασλωνιεὶμ, ὅθεν ἐξῆλθεν Φυλιστιείμ. Τῶν μὲν οὖν τριῶν υἱῶν τοῦ Νῶε, καὶ τῆς συντελείας αὐτῶν καὶ γενεαλογίας, ἐγένετο ἡμῖν ὁ κατάλογος ἐν ἐπιτομῇ ἐν ᾗ προειρήκαμεν βίβλῳ. Καὶ νῦν δὲ τὰ παραλελειμμένα ἐπιμνησθησόμεθα περί τε πόλεων καὶ βασιλέων, τῶν τε γεγενημένων ὁπότε ἦν χεῖλος ἓν καὶ μία γλῶσσα. Πρὸ τοῦ τὰς διαλέκτους μερισθῆναι αὗται αἱ προγεγραμμέναι ἐγενήθησαν πόλεις. Ἐν δὲ τῷ μέλλειν αὐτοὺς διαμερίζεσθαι συμβούλιον ἐποίησαν γνώμῃ ἰδίᾳ καὶ οὐ διὰ θεοῦ οἰκοδομῆσαι πόλιν καὶ πύργον, οὗ ἡ ἄκρα φθάσῃ εἰς τὸν οὐρανὸν ἀφικέσθαι, ὅπως ποιήσωσιν ἑαυτοῖς ὄνομα δόξης. Ἐπειδὴ οὖν παρὰ προαίρεσιν θεοῦ βαρὺ ἔργον ἐτόλμησαν ποιῆσαι, κατέβαλεν αὐτῶν ὁ θεὸς τὴν πόλιν καὶ τὸν πύργον κατέστρωσεν. Ἔκτοτε ἐνήλλαξεν τὰς γλώσσας τῶν ἀνθρώπων, δοὺς ἑκάστῳ διάφορον διάλεκτον. Σίβυλλα μὲν οὕτως σεσήμακεν, καταγγέλλουσα ὀργὴν τῷ κόσμῳ μέλλειν ἔρχεσθαι. Ἔφη δὲ οὕτως· Ἀλλʼ ὁπόταν μεγάλοιο θεοῦ τελέωνται ἀπειλαί, Ἅς ποτʼ ἐπηπείλησε βροτοῖς, ὅτε πύργον ἔτευξαν Χώρῃ ἐν Ἀσσυρίῃ. Ὁμόφωνοι δʼ ἦσαν ἅπαντες, Καὶ βούλοντʼ ἀναβῆναι εἰς οὐρανὸν ἀστερόεντα. Αὐτίκα δʼ ἀθάνατος μεγάλην ἐπίθηκεν ἀνάγκην Πνεύμασιν· αὐτὰρ ἔπειτʼ ἄνεμοι μέγαν ὑψόθι πύργον Ῥίψαν, καὶ θνητοῖσιν ἐπʼ ἀλλήλοις ἔριν ὦρσαν. Αὐτὰρ ἐπεὶ πύργος τʼ ἔπεσεν, γλῶσσαί τʼ ἀνθρώπων Εἰς πολλὰς θνητῶν ἐμερίσθησαν διαλέκτους, Γαῖα βροτῶν πληροῦτο μεριζομένων βασιλήων, καὶ τὰ ἑξῆς, ταῦτα μὲν οὖν ἐγενήθη ἐν γῇ Χαλδαίων, ἐν δὲ τῇ γῇ Χαναὰν ἐγένετο πόλις, ᾗ ὄνομα Χαῤῥάν, κατʼ ἐκείνους δὲ τοὺς χρόνους πρῶτος βασιλεὺς Αἰγύπτου ἐγένετο Φαραὼ, ὃς καὶ Νεχαὼθ κατὰ Αἰγυπτίους ὠνομάσθη, καὶ οὕτως οἱ καθεξῆς βασιλεῖς ἐγένοντο, ἐν δὲ τῇ γῇ Σεναὰρ, ἐν τοῖς καλουμένοις Χαλδαίοις πρῶτος βασιλεὺς ἐγένετο Ἀριώχ· μετὰ δὲ τοῦτον ἕτερος Ἐλλάσαρ, καὶ μετὰ τοῦτον Χοδολλαγόμορ βασιλεὺς Αἰλάμ, καὶ μετὰ τοῦτον Θαργὰλ βασιλεὺς ἐθνῶν τῶν καλουμένων Ἀσσυρίων. Ἄλλαι δὲ πόλεις ἐγένοντο πέντε ἐν τῇ μερίδι τοῦ Χὰμ υἱοῦ Νῶε· πρώτη ἡ καλουμένη Σόδομα, ἔπειτα Γόμοῤῥα, Ἀδαμὰ καὶ Σεβωεὶν καὶ Βαλάκ, ἡ καὶ Σηγὼρ ἐπικληθεῖσα. Καὶ τὰ ὀνόματα τῶν βασιλέων αὐτῶν ἐστιν ταῦτα· Βαλλὰς βασιλεὺς Σοδόμων, Βαρσὰς βασιλεὺς Γομόῤῥας, Σενναὰρ βασιλεὺς Ἀδάμας, Ὑμοὸρ βασιλεὺς Σεβωείν, Βαλὰχ βασιλεὺς Σηγώρ, τῆς καὶ Βαλὰκ κεκλημένης. Οὗτοι ἐδούλευσαν τῷ Χοδολλαγόμορ βασιλεῖ τῶν Ἀσσυρίων ἕως ἐτῶν δύο καὶ δέκα. Ἐν δὲ τῷ τρισκαιδεκάτῳ ἔτει ἀπὸ τοῦ Χοδολλαγόμορ ἀπέστησαν· καὶ οὕτως ἐγένετο τότε τοὺς τέσσαρας βασιλεῖς τῶν Ἀσσυρίων συνάψαι πόλεμον πρὸς τοὺς πέντε βασιλεῖς. Αὕτη ἀρχὴ ἐγένετο πρώτη τοῦ γίνεσθαι πολέμους ἐπὶ τῆς γῆς. Καὶ κατέκοψαν τοὺς γίγαντας Καραναείν, καὶ ἔθνη ἰσχυρὰ ἅμα αὐτοῖς, καὶ τοὺς Ὀμμαίους ἐν αὐτῇ τῇ πόλει, καὶ τοὺς Χοῤῥαίους τοὺς ἐν τοῖς ὄρεσιν ἐπονομαζομένοις Σηεὶρ ἕως τῆς καλουμένης Τερεβίνθου τῆς Φαράν, ἥ ἐστιν ἐν τῇ ἐρήμῳ. Κατὰ δὲ τὸν αὐτὸν καιρὸν ἐγένετο βασιλεὺς δίκαιος ὀνόματι Μελχισεδὲκ ἐν πόλει Σαλήμ, τῇ νῦν καλουμένῃ Ἱεροσόλυμα· οὗτος ἱερεὺς ἐγένετο πρῶτος πάντων ἱερέων τοῦ θεοῦ τοῦ ὑψίστου. Ἀπὸ τούτου ἡ πόλις ὠνομάσθη Ἱερουσαλήμ, ἡ προειρημένη Ἱεροσόλυμα· ἀπὸ τούτου εὑρέθησαν καὶ ἱερεῖς γινόμενοι ἐπὶ πᾶσαν τὴν γῆν. Μετὰ δὲ τοῦτον ἐβασίλευσεν Ἀβιμέλεχ ἐν Γεράροις· μετὰ δὲ τοῦτον ἕτερος Ἀβιμέλεχ ἔπειτα ἐβασίλευσεν Ἐφρὼν καὶ ὁ Χετταῖος ἐπικληθείς. Τὰ μὲν οὖν περὶ τούτων πρότερον γεγενημένων βασιλέων οὕτως τὰ ὀνόματα περιέχει τῶν δὲ κατὰ Ἀσσυρίους πολλῶν ἐτῶν μεταξὺ οἱ λοιποὶ βασιλεῖς παρεσιγήθησαν τοῦ ἀναγραφῆναι· πάντων ἐσχάτων καθʼ ἡμᾶς χρόνων ἀπομνημονεύονται γεγονότες βασιλεῖς τῶν Ἀσσυρίων Θεγλαφάσαρ, μετὰ δὲ τοῦτον Σελαμανάσαρ, εἶτα Σενναχαρείμ. Τοῦ δὲ τρίαρχος ἐγένετο Ἀδραμέλεχ Αἰθίοψ, ὃς καὶ Αἰγύπτου ἐβασίλευσεν· καίπερ ταῦτα, ὡς πρὸς τὰ ἡμέτερα γράμματα, πάνυ νεώτερά ἐστιν.","t":"After the flood there was again a beginning of cities and kings, in this way. The first city was Babylon, and Orech and Archath and Chalane, in the land of Sennaar; and their king was named Nebroth. From these went out one named Assour, after whom the Assyrians are named. And Nebroth built the cities of Nineveh and Roboom and Calak, and Dasen between Nineveh and Calak; and Nineveh was at first a great city. Another son of Sem, the son of Noah, named Mesraein, fathered the Loudoueim and those called Enemigeim, and the Labieim, the Nephthaleim, the Patrosonieim, and the Chaslonieim, from whom came the Phylistieim. We have given the list of the three sons of Noah, their descendants and their genealogy, in summary in the book we mentioned. Now we will recall what was left out, about the cities and kings and the things that happened when there was one lip and one language. The cities described above came into being before the languages were divided. When the people were about to be divided, they took counsel by their own judgment, not through God, to build a city and a tower whose top would reach up to heaven, so as to make a glorious name for themselves. Since, then, against the will of God they dared to undertake an arrogant work, God overthrew their city and laid the tower flat. From that time he changed the languages of human beings, giving each a different language. So the Sibyl has indicated, announcing that wrath was about to come upon the world. She spoke thus: “But when the threats of the great God are fulfilled, with which he once threatened mortals, when they built a tower in the land of Assyria (they were all of one speech, and they wished to climb up to the starry heaven), at once the Immortal laid a mighty constraint on the winds; and then the winds threw down the great tower from on high and stirred up strife among mortals against one another. But when the tower had fallen, and the tongues of human beings were divided into the many languages of mortals, the earth was filled with mortals divided among kings,” and so on. These things took place in the land of the Chaldeans. In the land of Canaan there was a city named Charran. At that time the first king of Egypt was Pharaoh, who was called Nechaoth by the Egyptians; and so the kings after him followed in succession. In the land of Senaar, among those called Chaldeans, the first king was Arioch; after him another, Ellasar; after him Chodollagomor, king of Elam; and after him Thargal, king of the nations called Assyrians. Five other cities arose in the portion of Ham, the son of Noah: first the one called Sodom, then Gomorrah, Adama, Seboein, and Balak, also called Segor. The names of their kings are these: Ballas, king of Sodom; Barsas, king of Gomorrah; Sennaar, king of Adama; Hymoor, king of Seboein; and Balach, king of Segor, also called Balak. These served Chodollagomor, king of the Assyrians, for twelve years; in the thirteenth year they revolted from Chodollagomor. And so it came about that the four kings of the Assyrians made war on the five kings. This was the first beginning of wars on the earth. And they cut down the giants of Karanaein, and strong nations with them, and the Ommaeans in their city, and the Chorraeans in the mountains called Seir, as far as the place called the Terebinth of Pharan, which is in the desert. At the same time there was a righteous king named Melchizedek in the city of Salem, now called Jerusalem. He was the first priest of all the priests of God Most High. From him the city was named Hierousalem, the Jerusalem mentioned above; and from him priests came to be found over all the earth. After him Abimelech reigned in Gerar; after him another Abimelech; then Ephron reigned, also called the Hittite. Such are the names of these earlier kings. Of the Assyrian kings over many intervening years, the rest have been passed over in silence and not recorded. Last of all, in times close to our own, the kings of the Assyrians are recorded as Theglaphasar, after him Selamanasar, then Sennacherim; his commander was Adramelech the Ethiopian, who also reigned over Egypt. Yet these, compared with our Scriptures, are quite recent."},"theophilus-autolycus/2.32":{"o":"Ἐντεῦθεν οὖν κατανοεῖν τὰς ἱστορίας ἐστὶν τοῖς φιλομαθέσιν καὶ φιλαρχαίοις, εἴπου πρόσφατά ἐστιν τὰ ὑφʼ ἡμῶν λεγόμενα διὰ τῶν ἁγίων προφητῶν. Ὀλίγων γὰρ ὄντων ἐν πρώτοις τῶν τότε ἀνθρώπων ἐν τῇ Ἀραβικῇ γῇ καὶ Χαλδαϊκῇ, μετὰ τὸ διαμερισθῆναι τὰς γλώσσας αὐτῶν, πρὸς μέρος ἤρξαντο πολλοὶ γίνεσθαι καὶ πληθύνεσθαι ἐπὶ πάσης τῆς γῆς. Καὶ οἱ μὲν ἔκλιναν οἰκεῖν πρὸς ἀνατολάς, οἱ δὲ ἐπὶ τὰ μέρη τὰ τῆς μεγάλης ἠπείρου καὶ τὰ πρὸς βόρειον, ὥστε διατείνειν μέχρι τῶν Βριττανῶν ἐν τοῖς ἀρκτικοῖς κλίμασιν, ἕτεροι δὲ γῆν Χαναναίαν, καὶ Ἰουδαίαν καὶ Φοινίκην ἐπικληθεῖσαν, καὶ τὰ μέρη τῆς Αἰθιοπίας καὶ Αἰγύπτου καὶ Λιβύης καὶ τὴν καλουμένην διακεκαυμένην καὶ τὰ μέχρι δυσμῶν κλίματα παρατείνοντα, οἱ δὲ λοιποὶ τὰ ἀπὸ τῆς παραλίου καὶ τῆς Παμφυλίας καὶ τὴν Ἀσίαν καὶ τὴν Ἑλλάδα καὶ τὴν Μακεδονίαν καὶ τὸ λοιπὸν τὴν Ἰταλίαν καὶ τὰς καλουμένας Γαλλείας καὶ Σπανίας καὶ Γερμανίας, ὥστε οὕτως τὰ νῦν ἐμπεπλῆσθαι τὴν σύμπασαν τῶν κατοικούντων αὐτήν. Τριμεροῦς οὖν γεγενημένης τῆς κατοικήσεως τῶν ἀνθρώπων ἐπὶ τῆς γῆς κατʼ ἀρχάς, ἔν τε ἀνατολῇ καὶ μεσημβρίᾳ καὶ δύσει, μετέπειτα καὶ τὰ λοιπὰ μέρη κατῳκήθη τῆς γῆς, χυδαίων τῶν ἀνθρώπων γενομένων. Ταῦτα δὲ μὴ ἐπιστάμενοι οἱ συγγραφεῖς βούλονται τὸν κόσμον σφαιροειδῆ λέγειν καὶ ὡσπερεὶ κύβῳ συγκρίνειν αὐτόν. Πῶς δὲ δύνανται ταῦτα ἀληθῆ φάσκειν, μὴ ἐπιστάμενοι τὴν ποίησιν τοῦ κόσμου μήτε τὴν κατοίκησιν αὐτοῦ; Πρὸς μέρος αὐξανομένων τῶν ἀνθρώπων καὶ πληθυνομένων ἐπὶ τῆς γῆς, ὡς προειρήκαμεν, οὕτως κατῳκήθησαν καὶ αἱ νῆσοι τῆς θαλάσσης καὶ τὰ λοιπὰ κλίματα.","t":"From this, those who love learning and antiquity can consider the histories, to see whether what we say through the holy prophets is recent. At first there were only a few people, in the land of Arabia and Chaldea; after their languages were divided, they gradually began to become many and to multiply over the whole earth. Some turned to settle toward the east, others in the parts of the great continent and toward the north, so as to spread as far as the Britons in the northern regions; others in the land of Canaan, also called Judea and Phoenicia, and in the regions of Ethiopia, Egypt, and Libya, the so-called torrid zone, and the regions stretching to the west; and the rest from the coast and Pamphylia, in Asia, Greece, and Macedonia, and then in Italy and the lands called the Gauls, the Spains, and the Germanies; so that now the whole earth is filled with its inhabitants. So human settlement on the earth was at first threefold, in the east, the south, and the west; and afterward, as human beings became very numerous, the remaining parts of the earth were settled too. Not knowing these things, the writers want to call the world spherical and to compare it to a cube. How can they say anything true about it, when they know neither how the world was made nor how it was settled? As human beings gradually increased and multiplied on the earth, as we said, so the islands of the sea and the other regions were settled."},"theophilus-autolycus/2.33":{"o":"Τίς οὖν πρὸς ταῦτα ἴσχυσεν τῶν καλουμένων σοφῶν καὶ ποιητῶν καὶ ἱστοριογράφων τὸ ἀληθὲς εἰπεῖν, πολὺ μεταγενεστέρων αὐτῶν γεγενημένων καὶ πληθὺν θεῶν εἰσαγαγόντων, οἵτινες μετὰ τοσαῦτα ἔτη αὐτοὶ ἐγεννήθησαν τῶν πόλεων, ἔσχατοι καὶ τῶν βασιλέων καὶ ἐθνῶν καὶ πολέμων; Ἐχρῆν γὰρ αὐτοὺς μεμνῆσθαι πάντων καὶ τῶν πρὸ κατακλυσμοῦ γεγονότων, περί τε κτίσεως κόσμου καὶ ποιήσεως ἀνθρώπου, τά τε ἑξῆς συμβάντα ἀκριβῶς ἐξειπεῖν τοὺς παρʼ Αἰγυπτίοις προφήτας ἢ Χαλδαίους τούς τε ἄλλους συγγραφεῖς, εἴπερ θείῳ καὶ καθαρῷ πνεύματι ἐλάλησαν καὶ τὰ διʼ αὐτῶν ῥηθέντα ἀληθῆ ἀνήγγειλαν· καὶ οὐ μόνον τὰ προγενόμενα ἢ ἐνεστῶτα ἀλλὰ καὶ τὰ ἐπερχόμενα τῷ κόσμῳ ἐχρῆν αὐτοὺς προκαταγγεῖλαι. Διὸ δείκνυται πάντας τοὺς λοιποὺς πεπλανῆσθαι, μόνους δὲ Χριστιανοὺς τὴν ἀλήθειαν κεχωρηκέναι, οἵτινες ὑπὸ πνεύματος ἁγίου διδασκόμεθα, τοῦ λαλήσαντος ἐν τοῖς ἁγίοις προφήταις καὶ τὰ πάντα προκαταγγελόντος.","t":"Which of the so-called wise men, poets, and historians, then, was able to tell the truth about these things? They were born much later and brought in a multitude of gods; they were born so many years after the cities, later than the kings and the nations and the wars. They should have recalled all things, including what happened before the flood, about the creation of the world and the making of the human being; and the prophets of the Egyptians or the Chaldeans, and the other writers, should have told precisely what happened afterward, if indeed they spoke by a divine and pure spirit and proclaimed truly what was spoken through them. And they should have foretold not only what was past or present but also what is coming upon the world. This shows that all the others have gone astray, and that only the Christians have taken hold of the truth, since we are taught by the Holy Spirit, who spoke in the holy prophets and foretold all things."},"theophilus-autolycus/2.34":{"o":"Καὶ τὸ λοιπὸν ἔστω σοι φιλοφρόνως ἐρευνᾶν τὰ τοῦ θεοῦ, λέγω δὲ τὰ διὰ τῶν προφητῶν ῥηθέντα, ὅπως συγκρίνας τά τε ὑπὸ ἡμῶν λεγόμενα καὶ τὰ ὑπὸ τῶν λοιπῶν δυνήσει εὑρεῖν τὸ ἀληθές. Τὰ μὲν οὖν ὀνόματα τῶν καλουμένων θεῶν ὅτι παρʼ αὐτοῖς ὀνόματα ἀνθρώπων εὑρίσκεται, καθὼς ἐν τοῖς ἐπάνω ἐδηλώσαμεν, ἐξ αὐτῶν τῶν ἱστοριῶν ὧν συνέγραψαν ἀπεδείξαμεν. Αἱ δὲ εἰκόνες αὐτῶν τὸ καθʼ ἡμέραν ἕως τοῦ δεῦρο ἐκτυποῦνται, εἴδωλα, ἔργα χειρῶν ἀνθρώπων. Καὶ τούτοις μὲν λατρεύει τὸ πλῆθος τῶν ματαίων ἀνθρώπων· τὸν δὲ ποιητὴν καὶ δημιουργὸν τῶν ὅλων καὶ τροφέα πάσης πνοῆς ἀθετοῦσιν, πειθόμενοι δόγμασιν ματαίοις διὰ πλάνης πατροπαραδότου γνώμης ἀσυνέτου. Ὁ μέντοι γε θεὸς καὶ πατὴρ καὶ κτίστης τῶν ὅλων οὐκ ἐγκατέλιπεν τὴν ἀνθρωπότητα, ἀλλὰ ἔδωκεν νόμον καὶ ἔπεμψεν προφήτας ἁγίους πρὸς τὸ καταγγεῖλαι καὶ διδάξαι τὸ γένος τῶν ἀνθρώπων, εἰς τὸ ἕνα ἕκαστον ἡμῶν ἀνανῆψαι καὶ ἐπιγνῶναι ὅτι εἷς ἔστιν θεός· οἳ καὶ ἐδίδαξαν ἀπέχεσθαι ἀπὸ τῆς ἀθεμίτου εἰδωλολατρείας καὶ μοιχείας καὶ φόνου, πορνείας, κλοπῆς, φιλαργυρίας, ὅρκου ψεύδους, ὀργῆς καὶ πάσης ἀσελγείας καὶ ἀκαθαρσίας, καὶ πάντα ὅσα ἂν μὴ βούληται ἄνθρωπος ἑαυτῷ γίνεσθαι ἵνα μηδὲ ἄλλῳ ποιῇ, καὶ οὕτως ὁ δικαιοπραγῶν ἐκφύγῃ τὰς αἰωνίους κολάσεις καὶ καταξιωθῇ τῆς αἰωνίου ζωῆς παρὰ τοῦ θεοῦ.","t":"From now on, then, be willing to search with an open mind into the things of God, I mean what was spoken through the prophets, so that by comparing what we say with what the others say, you may be able to find the truth. That the names of the so-called gods turn out, among the pagans themselves, to be the names of men, as we showed above, we have proved from the very histories they wrote. Their images are still being molded every day, to this very day: idols, the works of human hands. And the mass of foolish people worship these, but reject the Maker and Creator of all things, who nourishes everything that breathes, following vain teachings through the error of a senseless tradition received from their fathers. Yet God, the Father and Creator of all things, did not abandon humankind, but gave a law and sent holy prophets to proclaim and teach the human race, so that each one of us might come to his senses and know that God is one. They also taught us to abstain from unlawful idolatry, adultery, murder, sexual immorality, theft, love of money, perjury, anger, and all licentiousness and uncleanness; and that whatever a person does not want done to himself, he should not do to another; so that whoever acts righteously may escape the eternal punishments and be counted worthy by God of eternal life."},"theophilus-autolycus/2.35":{"o":"Ὁ μὲν οὖν θεῖος νόμος οὐ μόνον κωλύει τὸ εἰδώλοις προσκυνεῖν, ἀλλὰ καὶ τοῖς στοιχείοις, ἡλίῳ σελήνῃ ἢ τοῖς λοιποῖς ἄστροις, ἀλλʼ οὔτε τῷ οὐρανῷ οὔτε γῇ οὔτε θαλάσσῃ ἢ πηγαῖς ἢ ποταμοῖς θρησκεύειν· ἀλλʼ ἢ μόνῳ τῷ ὄντως θεῷ καὶ ποιητῇ τῶν ὅλων χρὴ λατρεύειν ἐν ὁσιότητι καρδίας καὶ εἰλικρινεῖ γνώμῃ. Διό φησιν ὁ ἅγιος νόμος· Οὐ μοιχεύσεις, οὐ φονεύσεις, οὐ κλέψεις, οὐ ψευδομαρτυρήσεις, οὐκ ἐπιθυμήσεις τὴν γυναῖκα τοῦ πλησίον σου. Ὁμοίως καὶ οἱ προφῆται. Σολομὼν μὲν οὖν καὶ τὸ διὰ νεύματος μὴ ἁμαρτάνειν διδάσκει ἡμᾶς, λέγων· Οἱ ὀφθαλμοί σου ὀρθὰ βλεπέτωσαν, τὰ δὲ βλέφαρά σου νευέτω δίκαια. Καὶ Μωσῆς δὲ καὶ αὐτὸς προφήτης περὶ μοναρχίας θεοῦ λέγει· Οὗτος ὁ θεὸς ὑμῶν ὁ στερεῶν τὸν οὐρανὸν καὶ κτίζων τὴν γῆν, οὗ αἱ χεῖρες κατέδειξαν πᾶσαν τὴν στρατιὰν τοῦ οὐρανοῦ, καὶ οὐ παρέδειξεν ὑμῖν αὐτὰ τοῦ ὀπίσω αὐτῶν πορεύεσθαι. Ἠσαΐας δὲ καὶ αὐτός φησιν· Οὕτως λέγει κύριος ὁ θεός, ὁ στερεώσας τὸν οὐρανὸν καὶ θεμελιώσας τὴν γῆν καὶ τὰ ἐν αὐτῇ, καὶ διδοὺς πνοὴν τῷ λαῷ τῷ ἐπʼ αὐτῆς καὶ πνεῦμα τοῖς πατοῦσιν αὐτήν· Οὗτος κύριος ὁ θεὸς ὑμῶν. Καὶ πάλιν διʼ αὐτοῦ· Ἐγώ, φησίν, ἐποίησα γῆν καὶ ἄνθρωπον ἐπʼ αὐτῇ, ἐγὼ τῇ χειρί μου ἐστερέωσα τὸν οὐρανόν. Καὶ ἐν ἑτέρῳ κεφαλαίῳ· Οὗτος ὁ θεὸς ὑμῶν ὁ κατασκευάσας τὰ ἄκρα τῆς γῆς· οὐ πεινάσει οὐδὲ κοπιάσει, οὐδέ ἐστιν ἐξεύρησις τῆς φρονήσεως αὐτοῦ. Ὁμοίως καὶ Ἱερεμίας· καί φησιν· Ὁ ποιήσας τὴν γῆν ἐπὶ τῇ ἰσχύϊ αὐτοῦ, ἀνορθώσας τὴν οἰκουμένην ἐν τῇ σοφίᾳ αὐτοῦ, καὶ ἐν τῇ φρονήσει αὐτοῦ ἐξέτεινεν τὸν οὐρανὸν καὶ πλῆθος ὕδατος ἐν οὐρανῷ, καὶ ἀνήγαγεν νεφέλας ἐξ ἐσχάτου τῆς γῆς, ἀστραπὰς εἰς ὑετὸν ἐποίησεν καὶ ἐξήγαγεν ἀνέμους ἐκ θησαυρῶν αὐτοῦ. Ὁρᾶν ἔστιν πῶς φίλα καὶ σύμφωνα ἐλάλησαν πάντες οἱ προφῆται, ἑνὶ καὶ τῷ αὐτῷ πνεύματι ἐκφωνήσαντες περί τε μοναρχίας θεοῦ καὶ τῆς τοῦ κόσμου γενέσεως καὶ τῆς ἀνθρώπου ποιήσεως. Οὐ μὴν ἀλλὰ καὶ ὤδιναν, πενθοῦντες τὸ ἄθεον γένος τῶν ἀνθρώπων, καὶ τοὺς δοκοῦντας εἶναι σοφοὺς διὰ τὴν ἐν αὐτοῖς πλάνην καὶ πώρωσιν τῆς καρδίας κατῄσχυναν. Ὁ μὲν Ἱερεμίας ἔφη· Ἐμωράνθη πᾶς ἄνθρωπος ἀπὸ γνώσεως αὐτοῦ, κατῃσχύνθη πᾶς χρυσοχόος ἀπὸ τῶν γλυπτῶν αὐτοῦ, εἰς μάτην ἀργυροκόπος ἀργυροκοπεῖ, οὐκ ἔστιν πνεῦμα ἐν αὐτοῖς, ἐν ἡμέρᾳ ἐπισκοπῆς αὐτῶν ἀπολοῦνται. Τὸ αὐτὸ καὶ ὁ Δαυὶδ λέγει· Ἐφθάρησαν καὶ ἐβδελύχθησαν ἐν ἐπιτηδεύμασιν αὐτῶν, οὐκ ἔστιν ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός· πάντες ἐξέκλιναν, ἅμα ἠχρειώθησαν. Ὁμοίως καὶ Ἀμβακούμ· Τί ὠφελεῖ γλυπτὸν ἄνθρωπον, ὅτι ἔγλυψεν αὐτὸ φαντασίαν ψευδῆ; Οὐαὶ τῷ λέγοντι τῷ λίθῳ Ἐξεγέρθητι, καὶ τῷ ξύλῳ Ὑψώθητι. Ὁμοίως εἶπον καὶ οἱ λοιποὶ τῆς ἀληθείας προφῆται. Καὶ τί μοι τὸ πλῆθος καταλέγειν τῶν προφητῶν, πολλῶν ὄντων καὶ μυρία φίλα καὶ σύμφωνα εἰρηκότων; Οἱ γὰρ βουλόμενοι δύνανται ἐντυχόντες τοῖς διʼ αὐτῶν εἰρημένοις ἀκριβῶς γνῶναι τὸ ἀληθές, καὶ μὴ παράγεσθαι ὑπὸ διανοίας καὶ ματαιοπονίας. Οὗτοι οὖν οὓς προειρήκαμεν προφῆται ἐγένοντο ἐν Ἑβραίοις, ἀγράμματοι καὶ ποιμένες καὶ ἰδιῶται.","t":"The divine law forbids worshiping not only idols but also the heavenly bodies, the sun, the moon, or the other stars; nor may one worship the heaven or the earth or the sea or springs or rivers. One must serve only the true God and Maker of all things, in holiness of heart and sincerity of mind. That is why the holy law says: “You shall not commit adultery, you shall not murder, you shall not steal, you shall not bear false witness, you shall not covet your neighbor's wife.” The prophets say the same. Solomon teaches us not to sin even by a nod, saying: “Let your eyes look straight ahead, and let your eyelids nod what is right.” And Moses, himself a prophet, says about the sole sovereignty of God: “This is your God, who makes firm the heaven and creates the earth, whose hands displayed all the host of heaven; and he did not show them to you so that you should go after them.” Isaiah himself says: “Thus says the Lord God, who made firm the heaven and founded the earth and all that is in it, who gives breath to the people on it and spirit to those who walk on it: this is the Lord your God.” And again through him: “I,” he says, “made the earth and man upon it; with my hand I made firm the heaven.” And in another chapter: “This is your God, who formed the ends of the earth; he will not hunger or grow weary, and his understanding is unsearchable.” Likewise Jeremiah says: “He made the earth by his strength, he set the world upright by his wisdom, and by his understanding he stretched out the heaven, and a mass of water in the heaven; he brought up clouds from the end of the earth, made lightnings for the rain, and brought out winds from his storehouses.” One can see how all the prophets spoke in friendship and agreement, uttering by one and the same Spirit their teaching on the sole sovereignty of God, the origin of the world, and the making of the human being. More than that: they were in anguish, grieving over the godless race of human beings, and they put to shame those who seemed to be wise, because of the error and hardness of heart in them. Jeremiah said: “Every man has become foolish, without knowledge; every goldsmith is put to shame by his carved images; in vain does the silversmith work the silver; there is no breath in them; in the day of their visitation they will perish.” David says the same: “They are corrupt and have become abominable in their deeds; there is no one who does good, not even one; all have turned aside, together they have become worthless.” Likewise Habakkuk: “What does a carved image profit the man who carved it, a false phantom? Woe to him who says to the stone, Wake up, and to the wood, Rise up.” So spoke the other prophets of truth as well. Why should I list the multitude of the prophets, who are many and have said ten thousand things in friendship and agreement? Those who wish can, by reading what was spoken through them, know the truth precisely, and not be led astray by opinion and futile labor. These prophets we have mentioned arose among the Hebrews: unlettered men, shepherds, and ordinary people."},"theophilus-autolycus/2.36":{"o":"Σίβυλλα δέ, ἐν Ἕλλησιν καὶ ἐν τοῖς λοιποῖς ἔθνεσιν γενομένη προφῆτις, ἐν ἀρχῇ τῆς προφητείας αὐτῆς ὀνειδίζει τὸ τῶν ἀνθρώπων γένος, λέγουσα· Ἄνθρωποι θνητοὶ καὶ σάρκινοι, οὐδὲν ἐόντες, Πῶς ταχέως ὑψοῦσθε, βίου τέλος οὐκ ἐσορῶντες; Οὐ τρέμετʼ, οὐδὲ φοβεῖσθε θεόν, τὸν ἐπίσκοπον ὑμῶν, Ὕψιστον γνώστην, πανεπόπτην, μάρτυρα πάντων, Παντοτρόφον κτίστην, ὅστις γλυκὺ πνεῦμʼ ἐν ἅπασι Κάτθετο, χἡγητῆρα βροτῶν πάντων ἐποίησεν; Εἶς θεός, ὃς μόνος ἄρχει, ὑπερμεγέθης, ἀγένητος, Παντοκράτωρ, ἀόρατος, ὁρῶν μόνος αὐτὸς ἅπαντα, Αὐτὸς δʼ οὐ βλέπεται θνητῆς ὑπὸ σαρκὸς ἁπάσης. Τίς γὰρ σὰρξ δύναται τὸν ἐπουράνιον καὶ ἀληθῆ Ὀφθαλμοῖσιν ἰδεῖν θεὸν ἄμβροτον, ὃς πόλον οἰκεῖ; Ἀλλʼ οὐδʼ ἀκτίνων κατεναντίον ἠελίοιο Ἄνθρωποι στῆναι δυνατοί, θνητοὶ γεγαῶτες, Ἄνδρες ἐν ὀστήεσσι, φλέβες καὶ σάρκες ἐόντες. Αὐτὸν τὸν μόνον ὄντα σέβεσθʼ ἡγήτορα κόσμου, Ὃς μόνος εἰς αἰῶνα καὶ ἐξ αἰῶνος ἐτύχθη, Αὐτογενής, ἀγένητος, ἅπαντα κρατῶν διαπαντός, Πᾶσι βροτοῖσι νέμων τὸ κριτήριον ἐν φαΐ κοινῷ. Τῆς κακοβουλοσύνης δὲ τὸν ἄξιον ἕξετε μισθόν, Ὅττι θεὸν προλιπόντες ἀληθινὸν ἀέναόν τε Δοξάζειν, αὐτῷ τε θύειν ἱερὰς ἑκατόμβας, Δαίμοσι τὰς θυσίας ἐποιήσατε τοῖσιν ἐν ᾅδῃ. Τύφῳ καὶ μανίῃ δὲ βαδίζετε, καὶ τρίβον ὀρθὴν Εὐθεῖαν προλιπόντες ἀπήλθετε, καὶ διʼ ἀκανθῶν Καὶ σκολόπων ἐπλανᾶσθε. Βροτοὶ παύσασθε μάταιοι Ῥεμβόμενοι σκοτίῃ καὶ ἀφεγγέϊ νυκτὶ μελαίνῃ, Καὶ λίπετε σκοτίην νυκτός, φωτὸς δὲ λάβεσθε. Οὗτος ἰδοὺ πάντεσσι σαφὴς ἀπλάνητος ὑπάρχει. Ἔλθετε, μὴ σκοτίην δὲ διώκετε καὶ γνόφον αἰεί· Ἠελίου γλυκυδερκὲς ἰδοὺ φάος ἔξοχα λάμπει. Γνῶτε δὲ κατθέμενοι σοφίην ἐν στήθεσιν ὑμῶν· Εἷς θεὸς ἔστι, βροχάς, ἀνέμους, σεισμοὺς ἐπιπέμπων, Ἀστεροπάς, λιμούς, λοιμοὺς καὶ κήδεα λυγρὰ Καὶ νιφετούς, κρύσταλλα. Τί δὴ καθʼ ἓν ἐξαγορεύω; Οὐρανοῦ ἡγεῖται, γαίης κρατεῖ, αὐτὸς ὑπάρχει. Καὶ πρὸς τοὺς γενητοὺς λεγομένους ἔφη· Εἰ δὲ γενητὸν ὅλως καὶ φθείρεται, οὐ δύνατʼ ἀνδρὸς Ἐκ μηρῶν μήτρας τε θεὸς τετυπωμένος εἶναι. Ἀλλὰ θεὸς μόνος εἷς πανυπέρτατος, ὃς πεποίηκεν Οὐρανὸν ἠέλιόν τε καὶ ἀστέρας ἠδὲ σελήνην, Καρποφόρον γαῖάν τε καὶ ὕδατος οἴδματα πόντου, Οὔρεά θʼ ὑψήεντα καὶ ἀέναα χεύματα πηγῶν· Τῶν, τʼ ἐνύδρων πάλι γεννᾷ ἀνήριθμον πολὺ πλῆθος· Ἑρπετὰ δὲ γαίης κινούμενα ψυχοτροφεῖται, Ποικίλα τε πτηνῶν λιγυροθρόα, τραυλίζοντα, Ξουθὰ, λιγυπτερόφωνα, ταράσσοντʼ ἀέρα ταρσοῖς· Ἐν δὲ νάπαις ὀρέων ἀγρίαν γένναν θέτο θηρῶν· Ἡμῖν τε κτήνη ὑπέταξεν πάντα βροτοῖσιν, Πάντων δʼ ἡγητῆρα κατέστησεν θεότευκτον, Ἀνδρὶ δʼ ὑπέταξεν παμποίκιλα κοὐ καταληπτά. Τίς γὰρ σὰρξ δύναται θνητῶν γνῶναι τάδʼ ἅπαντα; Ἀλλʼ αὐτὸς μόνος οἶδεν ὁ ποιήσας τάδʼ ἀπʼ ἀρχῆς, Ἄφθαρτος κτίστης αἰώνιος, αἰθέρα ναίων, Τοῖς ἀγαθοῖς ἀγαθὸν προφέρων πολὺ πλείονα μισθόν, Τοῖς δὲ κακοῖς ἀδίκοις τε χόλον καὶ θυμὸν ἐγείρων, Καὶ πόλεμον καὶ λοιμὸν ἰδʼ ἄλγεα δακρυόεντα. Ἄνθρωποι, τί μάτην ὑψούμενοι ἐκριζοῦσθε; Αἰσχύνθητε γαλᾶς καὶ κνώδαλα θειοποιοῦντες. Οὐ μανίη καὶ λύσσα φρενῶν αἴσθησιν ἀφαιρεῖ, Εἰ λοπάδας κλέπτουσι θεοί, συλοῦσι δὲ χύτρας; Ἀντὶ δὲ χρυσήεντα πόλον κατὰ πίονα ναίειν Σητόβρωτα δέδορκε, πυκναῖς δʼ ἀράχναις δεδίασται ! Προσκυνέοντες ὄφεις κύνας αἰλούρους, ἀνόητοι, Καὶ πετεηνὰ σέβεσθε καὶ ἑρπετὰ θηρία γαίης Καὶ λίθινα ξόανα καὶ ἀγάλματα χειροποίητα, Κἀν παρόδοισι λίθων συγχώματα· ταῦτα σέβεσθε Ἄλλα τε πολλὰ μάταια, ἃ δὴ κʼ αἰσχρὸν ἀγορεύειν. Εἰσὶ θεοὶ μερόπων δολοήτορες [οὗτοι] ἀβούλων, Τῶν δὴ κἀκ στόματος χεῖται θανατηφόρος ἰός. Οὗ δʼ ἔστι ζωή τε καὶ ἄφθιτον ἀέναον φῶς, Καὶ μέλιτος [γλυκεροῦ] γλυκερώτερον ἀνδράσι χάρμα Ἐκπροχέει—, τῷ δεῖ μόνῳ αὐχένα κάμπτειν, Καὶ τρίβον αἰώνεσσιν ἐν εὐσεβέεσσʼ ἀνακλίνειν. Ταῦτα λιπόντες ἅπαντα, δίκης μεστὸν τὸ κύπελλον, Ζωρότερον, στιβαρόν, βεβαρημένον, εὖ μάλʼ ἄκρητον, Εἱλκύσατʼ ἀφροσύνῃσι μεμηνότι πνεύματι πάντες· Κοὐ θέλετʼ ἐκνῆψαι καὶ σώφρονα πρὸς νόον ἐλθεῖν, Καὶ γνῶναι βασιλῆα θεόν, τὸν πάντʼ ἐφορῶντα. Τοὔνεκεν αἰθομένοιο πυρὸς σέλας ἔρχετʼ ἐφʼ ὑμᾶς· Λαμπάσι καυθήσεσθε διʼ αἰῶνος τὸ πανῆμαρ, Ψεύδεσιν αἰσχυνθέντες ἐπʼ εἰδώλοισιν ἀχρήστοις. Οἱ δὲ θεὸν τιμῶντες ἀληθινὸν ἀέναόν τε Ζωὴν κληρονομοῦσι, τὸν αἰῶνος χρόνον αὐτοὶ Οἰκοῦντες παραδείσου [ὁμῶς] ἐριθηλέα κῆπον, Δαινύμενοι γλυκὺν ἄρτον ἀπʼ οὐρανοῦ ἀστερόεντος. Ὅτι μὲν οὖν ταῦτα ἀληθῆ καὶ ὠφέλιμα καὶ δίκαια καὶ προσφιλῆ πᾶσιν ἀνθρώποις τυγχάνει, δῆλόν ἐστιν, καὶ ὅτι οἱ κακῶς δράσαντες ἀναγκαίως ἔχουσιν κατʼ ἀξίαν τῶν πράξεων κολασθῆναι.","t":"The Sibyl, who was a prophetess among the Greeks and the other nations, at the beginning of her prophecy reproaches the human race, saying: “Mortal men of flesh, who are nothing, how quickly you exalt yourselves, not looking to the end of life! Do you not tremble, and do you not fear God, your overseer, the Most High, who knows and sees all things, witness of all, Creator who nourishes all, who has put his sweet spirit in all things and made it the guide of all mortals? There is one God, who alone rules, exceedingly great, unbegotten, almighty, invisible, who alone sees all things, but is not seen by any mortal flesh. For what flesh can see with its eyes the heavenly and true God, the immortal, who dwells in the heavens? Men cannot even stand facing the rays of the sun, being born mortal, men of bones, of veins and flesh. Worship him who alone exists, the ruler of the world, who alone has been from age to age, self-begotten, unbegotten, ruling all things forever, allotting judgment to all mortals in the light common to all. You will have the reward you deserve for your evil counsel, because you have given up glorifying the true and everlasting God and offering him holy hecatombs, and have made your sacrifices to the demons in Hades. You walk in conceit and madness; you have left the straight and right path and gone astray among thorns and stakes. Stop, foolish mortals, roaming in darkness and lightless black night; leave the darkness of night and take hold of the light. See, he is plain to all and does not deceive. Come, do not forever pursue darkness and gloom; see, the sweet light of the sun shines surpassingly bright. Store up wisdom in your breasts and know: there is one God, who sends rains, winds, earthquakes, lightnings, famines, plagues, and grievous sorrows, and snows and ice. Why should I tell them one by one? He rules heaven, he governs earth, he himself exists.” And to those who are said to be born gods she said: “If what is born must surely also perish, then a god cannot be formed from a man's loins and a womb. But God is one alone, most high, who made the heaven and the sun and the stars and the moon, the fruitful earth and the swelling waves of the sea, the lofty mountains and the ever-flowing streams of springs. He also brings forth the countless multitude of creatures in the waters; the creeping things that move on the earth are given life; and the many-colored birds, clear-voiced, twittering, tawny, shrill-winged, beating the air with their wings; in the mountain glens he placed the wild race of beasts. He subjected all the cattle to us mortals, and appointed a ruler of all, fashioned by God, and subjected to man things manifold and beyond comprehension. For what mortal flesh can know all these things? He alone knows who made them from the beginning, the incorruptible and eternal Creator, dwelling in the ether, who offers the good a far greater reward of good, but rouses wrath and fury against the wicked and unjust, and war and plague and tearful pains. O men, why do you exalt yourselves in vain and tear yourselves up by the roots? Be ashamed of making gods of weasels and vermin. Is it not madness and frenzy that takes away the sense from your minds, if gods steal dishes and plunder pots? Instead of dwelling in the rich golden heaven, they look out on moth-eaten things and are hung about with thick spiders' webs! You worship snakes, dogs, and cats, you fools, and you revere birds and creeping beasts of the earth, and stone figures and images made by hands, and heaps of stones by the roadsides; these you revere, and many other vain things, which it is shameful even to mention. These are gods that deceive thoughtless mortals, and from their mouth pours deadly poison. But he in whom is life and imperishable, everlasting light, who pours out for men a joy sweeter than [sweet] honey: to him alone must you bend your neck, and turn your path toward the ages of the godly. Leaving all these things, you have all, in your folly and with raving spirit, drained the cup full of justice, strong, heavy, weighty, quite unmixed; and you will not become sober and return to a sound mind, and know God the King, who oversees all things. Therefore the gleam of blazing fire is coming upon you; you will be burned with torches forever, all the day long, put to shame for your lies about useless idols. But those who honor the true and everlasting God inherit life, dwelling for the length of eternity in the flourishing garden of paradise, feasting on sweet bread from the starry heaven.” That these things are true, useful, just, and welcome to all people is clear; and that those who have done evil must necessarily be punished according to the worth of their deeds."},"theophilus-autolycus/2.37":{"o":"Ἤδη δὲ καὶ τῶν ποιητῶν τινες ὡσπερεὶ λόγια ἑαυτοῖς ἐξεῖπον ταῦτα καὶ εἰς μαρτύριον τοῖς τὰ ἄδικα πράσσουσιν, λέγοντες ὅτι μέλλουσιν κολάζεσθαι. Αἰσχύλος ἔφη· Δράσαντι γάρ τοι καὶ παθεῖν ὀφείλεται. Πίνδαρος δὲ καὶ αὐτὸς ἔφη Ἐπεὶ Ῥέζοντά τι καὶ παθεῖν ἔοικεν. Ὡσαύτως καὶ Εὐριπίδης· Ἀνάσχου πάσχων· δρῶν γὰρ ἔχαιρες. Νόμου τὸν ἐχθρὸν δρᾶν, ὅπου λάβῃς, κακῶς. Καὶ πάλιν ὁ αὐτός· Ἐχθροὺς κακῶς δρᾶν ἀνδρὸς ἡγοῦμαι μέρος. Ὁμοίως καὶ Ἀρχίλοχος· Ἓν δʼ ἐπίσταμαι μέγα, Τὸν κακῶς [τι] δρῶντα δεινοῖς ἀνταμείβεσθαι κακοῖς. Καὶ ὅτι ὁ θεὸς τὰ πάντα ἐφορᾷ καὶ οὐδὲν αὐτὸν λανθάνει, μακρόθυμος δὲ ὢν ἀνέχεται ἕως οὗ μέλλει κρίνειν, καὶ περὶ τούτου Διονύσιος εἴρηκεν· Ὁ τῆς Δίκης ὀφθαλμὸς ὡς διʼ ἡσύχου Λεύσσων προσώπου πάνθʼ ὁμῶς ἀεὶ βλέπει. Καὶ ὅτι μέλλει ἡ τοῦ θεοῦ κρίσις γίνεσθαι καὶ τὰ κακὰ τοὺς πονηροὺς αἰφνιδίως καταλαμβάνειν, καὶ τοῦτο Αἰσχύλος ἐσήμανεν λέγων· Τό τοι κακὸν ποδῶκες ἔρχεται βροτοῖς, Κατʼ ἀμπλάκημα τῷ περῶντι τὴν θέμιν. Ὁρᾷς Δίκην ἄναυδον, οὐχ ὁρωμένην Εὕδοντι καὶ στείχοντι καὶ καθημένῳ· Ἑξῆς ὀπάζει δόχμιον, ἄλλοθʼ ὕστερον. Οὐκ ἐγκαλύπτει νὺξ κακῶς εἰργασμένον· Ὅ τι δʼ ἂν ποιῇς δεινόν, νόμιζʼ ὁρᾶν τινά. Τί δʼ οὐχὶ καὶ ὁ Σιμωνίδης Οὐκ ἔστιν κακὸν Ἀνεπιδόκητον ἀνθρώποις· ὀλίγῳ δὲ χρόνῳ Πάντα μεταῤῥίπτει θεός; Πάλιν Εὐριπίδης· Οὐδέποτʼ εὐτυχίαν κακοῦ ἀνδρὸς ὑπέρφρονά τʼ ὄλβον Βέβαιον εἰκάσαι χρεών, Οὐδʼ ἀδίκων γενεάν· ὁ γὰρ οὐδενὸς ἐκφὺς χρόνος Δείκνυσιν ἀνθρώπων κακότητας. Ἔτι ὁ Εὐριπίδης· Οὐ γὰρ ἀσύνετον τὸ θεῖον, ἀλλʼ ἔχει συνιέναι Τοὺς κακῶς παγέντας ὅρκους καὶ κατηναγκασμένους. Καὶ ὁ Σοφοκλῆς· Εἰ δείνʼ ὄρεξας, δεινὰ καὶ παθεῖν σε δεῖ. Ἤτοι οὖν περὶ ἀδίκου ὅρκου ἢ καὶ περὶ ἄλλου τινὸς πταίσματος ὅτι μέλλει ὁ θεὸς ἐξετάζειν, καὶ αὐτοὶ σχεδὸν προειρήκασιν, ἢ καὶ περὶ ἐκπυρώσεως κόσμου θέλοντες καὶ μὴ θέλοντες ἀκόλουθα ἐξεῖπαν τοῖς προφήταις, καίπερ πολὺ μεταγενέστεροι γενόμενοι καὶ κλέψαντες ταῦτα ἐκ τοῦ νόμου καὶ τῶν προφητῶν.","t":"Some of the poets, too, have already uttered these things, as if speaking oracles against themselves and as a testimony to those who do wrong, saying that they will be punished. Aeschylus said: “For the doer it is due also to suffer.” Pindar too said: “Since for one who does something it is fitting also to suffer.” Likewise Euripides: “Bear your suffering; you rejoiced in doing. It is lawful to do harm to an enemy wherever you catch him.” And again the same poet: “I hold it a man's part to harm his enemies.” Likewise Archilochus: “One great thing I know: to repay with terrible evils the one who does me [any] evil.” And that God sees all things and nothing escapes him, but being patient he holds back until he is about to judge, Dionysius has said this too: “The eye of Justice, looking out as with a calm face, always sees all things alike.” And that the judgment of God will come and evils will suddenly overtake the wicked, Aeschylus also indicated, saying: “Evil comes swift-footed upon mortals, in return for the offense, upon one who transgresses what is right. You see Justice voiceless, unseen by one who sleeps or walks or sits; she follows next, from the side, or at another time later. Night does not hide one who has done evil; whatever terrible thing you do, think that someone sees.” And does not Simonides say: “There is no evil that men may not expect; in a short time God overturns all things”? Again Euripides: “Never should one think the good fortune of an evil man, or his arrogant wealth, secure, nor the race of the unjust; for time, born of no one, shows up the wickedness of men.” And again Euripides: “For the divine is not without understanding, but can discern oaths that were wrongly sworn and forced.” And Sophocles: “If you have done terrible things, you must also suffer terrible things.” So whether about an unjust oath or about any other offense, they themselves have all but foretold that God will examine it; and about the conflagration of the world, willingly or unwillingly, they spoke in agreement with the prophets, although they came much later and stole these things from the law and the prophets."},"theophilus-autolycus/2.38":{"o":"Καὶ τί γὰρ ἤτοι ἔσχατοι ἢ καὶ πρῶτοι ἐγένοντο; Πλὴν ὅτι γοῦν καὶ αὐτοὶ ἀκόλουθα τοῖς προφήταις εἶπον. Περὶ μὲν οὖν ἐκπυρώσεως Μαλαχίας ὁ προφήτης προείρηκεν· Ἰδοὺ ἡμέρα ἔρχεται κυρίου ὡς κλίβανος καιόμενος, καὶ ἀνάψει πάντας τοὺς ἀσεβεῖς. Καὶ Ἠσαΐας· Ἥξει γὰρ ὀργὴ θεοῦ ὡς χάλαζα συγκαταφερομένη βίᾳ καὶ ὡς ὕδωρ σύρον ἐν φάραγγι. Τοίνυν Σίβυλλα καὶ οἱ λοιποὶ προφῆται, ἀλλὰ μὴν καὶ οἱ ποιηταὶ καὶ φιλόσοφοι καὶ δεδηλώκασιν περὶ δικαιοσύνης καὶ κρίσεως καὶ κολάσεως· ἔτι μὴν καὶ περὶ προνοίας, ὅτι φροντίζει ὁ θεὸς οὐ μόνον τῶν ζώντων ἡμῶν ἀλλὰ καὶ τῶν τεθνεώτων, καίπερ ἄκοντες ἔφασαν· ἠλέγχοντο γὰρ ὑπὸ τῆς ἀληθείας. Καὶ τῶν μὲν προφητῶν Σολομὼν περὶ τῶν τεθνηκότων εἶπεν· Ἔσται ἴασις ταῖς σαρξὶν καὶ ἐπιμέλεια τῶν ὀστέων. Τὸ δʼ αὐτὸ καὶ Δαυίδ· Ἀγαλλιάσεται ὀστᾶ τεταπεινωμένα. Τούτοις ἀκόλουθα εἴρηκεν καὶ Τιμοκλῆς, λέγων· Τεθνεῶσιν ἔλεος ἐπιεικὴς θεός. Καὶ περὶ πλήθους οὖν θεῶν οἱ συγγραφεῖς εἰπόντες κατῆλθον εἰς μοναρχίαν, καὶ περὶ ἀπρονοησίας λέγοντες εἶπον περὶ προνοίας, καὶ περὶ ἀκρισίας φάσκοντες ὡμολόγησαν ἔσεσθαι κρίσιν, καὶ οἱ μετὰ θάνατον ἀρνούμενοι εἶναι αἴσθησιν ὡμολόγησαν. Ὅμηρος μὲν οὖν, εἰπών· Ψυχὴ δʼ ἠΰτʼ ὄνειρος ἀποπταμένη πεπότηται, ἐν ἑτέρῳ λέγει· Ψυχὴ δʼ ἐκ ῥεθέων πταμένη Ἄϊδόσδε βεβήκει. Καὶ πάλιν· Θάπτε με ὅττι τάχιστα, πύλας Ἀΐδαο περήσω. Τὰ δὲ περὶ τῶν λοιπῶν, οὓς ἀνέγνωκας, ἡγοῦμαί σε ἀκριβῶς ἐπίστασθαι ᾧ τρόπῳ εἰρήκασιν. Ταῦτα δὲ πάντα συνήσει πᾶς ὁ ζητῶν τὴν σοφίαν τοῦ θεοῦ καὶ εὐαρεστῶν αὐτῷ διὰ πίστεως καὶ δικαιοσύνης καὶ ἀγαθοεργίας. Καὶ γάρ τις εἶπεν προφήτης ὧν προεγράψαμεν, ὀνόματι Ὠσηέ· Τίς σοφὸς καὶ συνήσει ταῦτα, συνετὸς καὶ γνώσεται; Ὅτι εὐθεῖαι αἱ ὁδοὶ τοῦ κυρίου, καὶ δίκαιοι εἰσελεύσονται ἐν αὐταῖς, οἱ δὲ ἀσεβεῖς ἀσθενήσουσιν ἐν αὐταῖς. Χρὴ οὖν τὸν φιλομαθῆ καὶ φιλομαθεῖν. Πειράθητι οὖν πυκνότερον συμβαλεῖν, ὅπως καὶ ζώσης ἀκούσας φωνῆς ἀκριβῶς μάθῃς τἀληθές.","t":"And what does it matter whether they came last or first? At any rate they too spoke in agreement with the prophets. About the conflagration, the prophet Malachi foretold: “See, the day of the Lord is coming like a burning furnace, and it will set all the ungodly ablaze.” And Isaiah: “For the wrath of God will come like hail driven down with violence, and like water rushing down a ravine.” So the Sibyl and the other prophets, and indeed the poets and philosophers too, have made plain the truth about righteousness, judgment, and punishment; and also about providence, that God cares not only for us who are living but also for the dead, though they said it unwillingly, since they were convicted by the truth. Among the prophets, Solomon said of the dead: “There will be healing for the flesh and care for the bones.” David says the same: “The bones that have been humbled will rejoice.” In agreement with these Timocles too said: “To the dead, God in his kindness is mercy.” So the writers, having spoken of a multitude of gods, came down to the sole sovereignty of God; speaking of there being no providence, they spoke of providence; asserting that there is no judgment, they confessed that there will be a judgment; and those who denied that there is perception after death confessed that there is. Homer, having said, “The soul flew off like a dream and is gone,” says elsewhere, “The soul flew from his limbs and went down to Hades,” and again, “Bury me as quickly as you can, that I may pass the gates of Hades.” As for the other writers you have read, I think you know well how they spoke. All these things will be understood by anyone who seeks the wisdom of God and pleases him through faith, righteousness, and good works. For one of the prophets we mentioned, called Hosea, said: “Who is wise and will understand these things, discerning and will know them? For the ways of the Lord are straight, and the righteous will walk in them, but the ungodly will stumble in them.” The lover of learning must love to learn. So try to meet with me more often, so that by hearing the living voice you may learn the truth precisely."},"theophilus-autolycus/2.4":{"o":"Ἔνιοι μὲν τῆς στοᾶς ἀρνοῦνται καὶ τὸ ἐξ ὅλου θεὸν εἶναι, ἤ, εἰ καὶ ἔστιν, μηδενός φασιν φροντίζειν τὸν θεὸν πλὴν ἑαυτοῦ. Καὶ ταῦτα μὲν παντελῶς Ἐπικούρου καὶ Χρυσίππου ἡ ἄνοια ἀπεφήνατο, Ἕτεροι δέ φασιν αὐτοματισμὸν τῶν πάντων εἶναι, καὶ τὸν κόσμον ἀγένητον καὶ φύσιν ἀΐδιον, καὶ τὸ σύνολον πρόνοιαν μὴ εἶναι θεοῦ ἐτόλμησαν ἐξειπεῖν, ἀλλὰ θεὸν εἶναι μόνον φασὶν τὴν ἑκάστου συνείδησιν. Ἄλλοι δʼ αὖ τὸ διʼ ὅλου κεχωρηκὸς πνεῦμα θεὸν δογματίζουσιν. Πλάτων δὲ καὶ οἱ τῆς αἱρέσεως αὐτοῦ θεὸν μὲν ὁμολογοῦσιν ἀγένητον καὶ πατέρα καὶ ποιητὴν τῶν ὅλων εἶναι· εἶτα ὑποτίθενται θεὸν καὶ ὕλην ἀγένητον, καὶ ταύτην φασὶν συνηκμακέναι τῷ θεῷ. Εἰ δὲ θεὸς ἀγένητος καὶ ὕλη ἀγένητος, οὐκ ἔτι ὁ θεὸς ποιητὴς τῶν ὅλων· ἐστὶν κατὰ τοὺς Πλατωνικούς, οὐδὲ μὴν μοναρχία θεοῦ δείκνυται, ὅσον τὸ κατʼ αὐτούς. Ἔτι δὲ καὶ ὥσπερ ὁ θεός, ἀγένητος ὥν, καὶ ἀναλλοίωτός ἐστιν, οὕτως, εἰ καὶ ἡ ὕλη ἀγένητος ἦν, καὶ ἀναλλοίωτος καὶ ἰσόθεος ἦν· τὸ γὰρ γενητὸν τρεπτὸν καὶ ἀλλοιωτόν, τὸ δὲ ἀγένητον ἄτρεπτον καὶ ἀναλλοίωτον, τί δὲ μέγα, εἰ ὁ θεὸς ἐξ ὑποκειμένης ὕλης ἐποίει τὸν κόσμον; Καὶ γὰρ τεχνίτης ἄνθρωπος, ἐπὰν ὕλην λάβῃ ἀπό τινος, ἐξ αὐτῆς ὅσα βούλεται ποιεῖ. Θεοῦ δὲ ἡ δύναμις ἐν τούτῳ φανεροῦται ἵνα ἐξ οὐκ ὄντων ποιῇ ὅσα βούλεται, καθάπερ καὶ τὸ ψυχὴν δοῦναι καὶ κίνησιν οὐχ ἑτέρου τινός ἐστιν ἀλλʼ ἢ μόνου θεοῦ. Καὶ γὰρ ἄνθρωπος εἰκόνα μὲν ποιεῖ, λόγον δὲ καὶ πνοὴν ἢ αἴσθησιν οὐ δύναται δοῦναι τῷ ὑπʼ αὐτοῦ γινομένῳ. Θεὸς δὲ τούτου πλεῖον τοῦτο κέκτηται, τὸ ποιεῖν λογικόν, ἔμπνουν, αἰσθητικόν. Ὥσπερ οὖν ἐν τούτοις πᾶσιν δυνατώτερός ἐστιν ὁ θεὸς τοῦ ἀνθρώπου, οὕτως καὶ τὸ ἐξ οὐκ ὄντων ποιεῖν καὶ πεποιηκέναι τὰ ὄντα, καὶ ὅσα βούλεται καὶ ὡς βούλεται.","t":"Some of the Stoics deny altogether that God exists, or say that, if he exists, he cares for no one but himself. These views are wholly the product of the folly of Epicurus and Chrysippus. Others say that all things happen by chance, that the world is uncreated and nature eternal, and have dared to declare that there is no providence of God at all, but that God is only each person's conscience. Others again teach that the spirit that pervades all things is God. Plato and those of his school acknowledge that God is uncreated and the Father and Maker of all things; but then they suppose that matter as well as God is uncreated, and say that it has existed as long as God. But if God is uncreated and matter uncreated, then according to the Platonists God is no longer the Maker of all things, and, as far as their view goes, the sole sovereignty of God is not established. And further, just as God, being uncreated, is also unchangeable, so matter, if it were uncreated, would also be unchangeable and equal to God; for what is created is mutable and changeable, but what is uncreated is immutable and unchangeable. And what great thing would it be if God made the world out of preexisting matter? Even a human craftsman, when he gets material from someone, makes whatever he wants out of it. But the power of God is shown in this, that he makes whatever he wants out of what does not exist; just as giving life and motion belongs to no one but God alone. A man makes an image, but he cannot give reason and breath or sensation to what he has made. God has this power beyond him: to make what is rational, breathing, and capable of sensation. As, then, in all these things God is more powerful than man, so too in making, and having made, the things that exist out of what did not exist, whatever he wills and in whatever way he wills."},"theophilus-autolycus/2.5":{"o":"Ὥστε ἀσύμφωνός ἐστιν ἡ γνώμη κατὰ τοὺς φιλοσόφους καὶ συγγραφεῖς. Τούτων γὰρ ταῦτα ἀποφηναμένων, εὑρίσκεται ὁ ποιητὴς Ὅμηρος ἑτέρᾳ ὑποθέσει εἰσάγων γένεσιν οὐ μόνον κόσμου ἀλλὰ καὶ θεῶν. Φησὶν γάρ που· Ὠκεανόν τε, θεῶν γένεσιν, καὶ μητέρα Τηθύν, Ἐξ οὗ δὴ πάντες ποταμοὶ καὶ πᾶσα θάλασσα. Ἃ δὴ λέγων οὐκ ἔτι θεὸν συνιστᾷ. Τίς γὰρ οὐκ ἐπίσταται τὸν Ὠκεανὸν ὕδωρ εἶναι; Εἰ δὲ ὕδωρ, οὐκ ἄρα θεός. Ὁ δὲ θεός, εἰ τῶν ὅλων ποιητής ἐστιν, καθὼς καὶ ἔστιν, ἄρα καὶ τοῦ ὕδατος καὶ τῶν θαλασσῶν κτίστης ἐστίν. Ἡσίοδος δὲ καὶ αὐτὸς οὐ μόνον θεῶν γένεσιν ἐξεῖπεν, ἀλλὰ καὶ αὐτοῦ τοῦ κόσμου. Καὶ τὸν μὲν κόσμον γενητὸν εἰπὼν ἠτόνησεν εἰπεῖν ὑφʼ οὗ γέγονεν. Ἔτι μὴν καὶ θεοὺς ἔφησεν Κρόνον καὶ τὸν ἐξ αὐτοῦ Δία, Ποσειδῶνά τε καὶ Πλούτωνα, καὶ τούτους μεταγενεστέρους εὑρίσκομεν τοῦ κόσμου. Ἔτι δὲ καὶ τὸν Κρόνον πολεμεῖσθαι ὑπὸ τοῦ Διὸς τοῦ ἰδίου παιδὸς ἱστορεῖ. Οὕτως γάρ φησιν· Κάρτεϊ νικήσας πατέρα Κρόνον· εὖ δὲ ἕκαστα Ἀθανάτοις διέταξεν ὁμῶς καὶ ἐπέφραδε τιμάς. Εἶτα ἐπιφέρει λέγων τὰς τοῦ Διὸς θυγατέρας, ἃς καὶ Μούσας προσαγορεύει, ὧν ἱκέτης εὑρίσκεται βουλόμενος μαθεῖν παρʼ αὐτῶν τίνι τρόπῳ τὰ πάντα γεγένηται. Λέγει γάρ· Χαίρετε, τέκνα Διός, δότε δʼ ἱμερόεσσαν ἀοιδήν. Κλείετε δʼ ἀθανάτων μακάρων γένος αἰὲν ἐόντων, Οἳ γῆς ἐξεγένοντο καὶ οὐρανοῦ ἀστερόεντος, Νυκτός τε δνοφερῆς, οὓς ἁλμυρὸς ἔτρεφε πόντος. Εἴπατε δʼ ὡς τὰ πρῶτα θεοὶ καὶ γαῖα γένοντο, Καὶ ποταμοὶ καὶ πόντος ἀπείριτος, οἴδματι θύων, Ἄστρα τε λαμπετόωντα καὶ οὐρανὸς εὐρὺς ὕπερθεν, Ὥς τʼ ἄφενος δάσσαντο καὶ ὡς τιμὰς διέλοντο, Ἠδὲ καὶ ὡς τὰ πρῶτα πολύπτυχον ἔσχον Ὄλυμπον. Ταῦτά μοι ἔσπετε Μοῦσαι Ὀλύμπια δώματʼ ἔχουσαι Ἐξ ἀρχῆς, καὶ εἴπαθʼ ὅ τι πρῶτον γένετʼ αὐτῶν. Πῶς δὲ ταῦτα ἠπίσταντο αἱ Μοῦσαι, μεταγενέστεραι οὖσαι τοῦ κόσμου; Ἢ πῶς ἠδύναντο διηγήσασθαι τῷ Ἡσιόδῳ, ὅκου δὴ ὁ πατὴρ αὐτῶν οὔπω γεγένηται;","t":"So the opinions of the philosophers and writers do not agree. While they declared these views, the poet Homer is found introducing, on another theory, the origin not only of the world but also of the gods. He says somewhere: “Ocean, origin of the gods, and mother Tethys, from whom come all the rivers and every sea.” In saying this he no longer establishes a god; for who does not know that Ocean is water? And if water, then not a god. God, if he is the Maker of all things, as indeed he is, is also the Creator of water and of the seas. Hesiod too told of the origin not only of the gods but also of the world itself. And though he said the world was created, he lacked the strength to say by whom it was made. Moreover he said that the gods were Kronos, and Zeus his son, and Poseidon and Pluto; and we find that these are later than the world. He also relates that Kronos was warred upon by Zeus, his own son. For he says: “Having conquered by might his father Kronos; and he ordered all things well for the immortals alike and appointed their honors.” Then he goes on to tell of the daughters of Zeus, whom he calls the Muses, and he is found as their suppliant, wishing to learn from them how all things came into being. For he says: “Hail, children of Zeus, and grant me lovely song; celebrate the holy race of the immortals who are forever, who were born of Earth and starry Heaven and dark Night, and whom the salt Sea nourished. Tell how at first the gods and earth came to be, and the rivers and the boundless sea raging with its swell, and the shining stars and the wide heaven above; how they divided their wealth and shared out their honors, and how at first they took possession of Olympus with its many folds. Tell me these things, you Muses who have your homes on Olympus, from the beginning, and say which of them first came to be.” But how did the Muses know these things, since they were later than the world? Or how could they tell them to Hesiod, when their father had not yet been born?"},"theophilus-autolycus/2.6":{"o":"Καὶ ὕλην μὲν τρόπῳ τινὶ ὑποτίθεται καὶ κόσμου ποίησιν, λέγων· Ἤτοι μὲν πρώτιστα Χάος γένετʼ, αὐτὰρ ἔπειτα Γαῖʼ εὐρύστερνος, πάντων ἕδος ἀσφαλὲς αἰεὶ Ἀθανάτων, οἳ ἔχουσι κάρη νιφόεντος Ὀλύμπου, Τάρταρά τʼ ἠερόεντα, μυχὸν χθονὸς εὐρυοδείης, Ἠδʼ Ἔρος, ὃς κάλλιστος ἐν ἀθανάτοισι θεοῖσι, Λυσιμελής, πάντων τε θεῶν πάντων τʼ ἀνθρώπων Δάμναται ἐν στήθεσσι νόον καὶ ἐπίφρονα βουλήν. Ἐκ Χάεος δʼ Ἔρεβός τε μέλαινά τε Νὺξ ἐγένοντο. Γαῖα δέ τοι πρῶτον μὲν ἐγείνατο ἶσον ἑωυτῇ Οὐρανὸν ἀστερόενθʼ, ἵνα μιν περὶ πάντα καλύπτῃ, Ὄφρʼ εἴη μακάρεσσι θεοῖς ἕδος ἀσφαλὲς αἰεί· Γείνατο δʼ Οὔρεα μακρά, θεᾶν χαρίεντας ἐναύλους Νυμφέων, αἳ ναίουσιν ἀνʼ οὔρεα βησσήεντα· Ἣ καὶ ἀτρύγετον πέλαγος τέκεν οἴδματι θῦον, Πόντον, ἄτερ φιλότητος ἐφιμέρου· αὐτὰρ ἔπειτα Οὐρανῷ εὐνηθεῖσα τέκʼ Ὠκεανὸν βαθυδίνην. Καὶ ταῦτα εἰπὼν οὐδὲ οὕτως ἐδήλωσεν ὑπὸ τίνος ἐγένοντο Εἰ γὰρ ἐν πρώτοις ἦν χάος, καὶ ὕλη τις προϋπέκειτο ἀγένητος οὖσα, τίς ἄρα ἦν ὁ ταύτην μετασκευάζων καὶ μεταῤῥυθμίζων καὶ μεταμορφῶν; Πότερον αὐτὴ ἑαυτὴν ἡ ὕλη μετεσχημάτιζεν καὶ ἐκόσμει; Ὁ γὰρ Ζεὺς μετὰ χρόνον πολὺν γεγένηται, οὐ μόνον τῆς ὕλης ἀλλὰ καὶ τοῦ κόσμου καὶ πλήθους ἀνθρώπων· ἔτι μὴν καὶ ὁ πατὴρ αὐτοῦ Κρόνος. Ἢ μᾶλλον ἦν κύριόν τι τὸ ποιῆσαν αὐτήν, λέγω δὲ θεός, ὁ καὶ κατακοσμήσας αὐτήν; Ἔτι μὴν κατὰ πάντα τρόπον φλυαρῶν εὑρίσκεται καὶ ἐναντία ἑαυτῷ λέγων. Εἰπὼν γὰρ γῆν καὶ οὐρανὸν καὶ θάλασσαν ἐξ αὐτῶν τοὺς θεοὺς βούλεται γεγονέναι, καὶ ἐκ τούτων ἀνθρώπους δεινοτάτους τινὰς συγγενεῖς θεῶν καταγγέλλει, Τιτάνων γένος καὶ Κυκλώπων καὶ Γιγάντων πληθύν, τῶν τε κατὰ Αἴγυπτον δαιμόνων, ἢ ματαίων ἀνθρώπων, ὡς μέμνηται Ἀπολλωνίδης, ὁ καὶ Ὁράπιος ἐπικληθείς, ἐν βίβλῳ τῇ ἐπιγραφομένῃ Σεμενουθὶ καὶ ταῖς λοιπαῖς κατʼ αὐτὸν ἱστορίαις περί τε τῆς θρησκείας τῆς Αἰγυπτιακῆς καὶ τῶν βασιλέων αὐτῶν.","t":"In a way Hesiod supposes both matter and the making of the world, when he says: “First of all Chaos came to be, and then broad-breasted Earth, a secure seat forever for all the immortals who hold the peaks of snowy Olympus, and misty Tartarus in a recess of the wide-wayed earth, and Eros, fairest among the immortal gods, who loosens the limbs and overpowers the mind and wise counsel in the breasts of all gods and all men. From Chaos came Erebus and black Night. And Earth first bore, equal to herself, starry Heaven, to cover her all around and to be a secure seat forever for the blessed gods; and she bore the tall Mountains, pleasant haunts of the goddess Nymphs who dwell in the wooded mountains. She also bore the barren sea raging with its swell, Pontus, without the union of love; and then, lying with Heaven, she bore deep-eddying Ocean.” Yet in saying this he did not show by whom these things came to be. If in the beginning there was chaos, and some matter already lay there, uncreated, who was it that refashioned, reordered, and transformed it? Did matter reshape and adorn itself? For Zeus came into being long afterward, not only after matter but after the world and a multitude of human beings, and so did his father Kronos. Or was there rather some sovereign power that made matter, I mean God, who also set it in order? Moreover, Hesiod is found talking nonsense in every way and contradicting himself. Having spoken of earth, heaven, and sea, he would have the gods come from them, and from these he proclaims certain most terrible beings, kinsmen of the gods: the race of the Titans and the Cyclopes and a multitude of Giants, and the Egyptian demons, or rather vain men, as Apollonides, also called Horapius, records in his book entitled Semenouthi and in his other histories of the Egyptian religion and of their kings."},"theophilus-autolycus/2.7":{"o":"Τί δέ μοι λέγειν τοὺς κατὰ Ἕλληνας μύθους καὶ τὴν ἐν αὐτοῖς ματαιοπονίαν, Πλούτωνα μὲν σκότους βασιλεύοντα, καὶ Ποσειδῶνα ὑπὸ πόντον δύνοντα καὶ τῇ Μελανίππῃ περιπλεκόμενον καὶ υἱὸν ἀνθρωποβόρον γεννήσαντα, ἢ περὶ τῶν τοῦ Διὸς παίδων ὁπόσα οἱ συγγραφεῖς ἐτραγῴδησαν; Καὶ ὅτι οὗτοι ἄνθρωποι καὶ οὐ θεοὶ ἐγεννήθησαν, τὸ γένος αὐτῶν αὐτοὶ καταλέγουσιν. Ἀριστοφάνης δὲ ὁ κωμικὸς ἐν ταῖς ἐπιγραφομέναις Ὄρνισιν, ἐπιχειρήσας περὶ τῆς τοῦ κόσμου ποιήσεως, ἔφη ἐν πρώτοις ὠὸν γεγενῆσθαι τὴν σύστασιν τοῦ κόσμου, λέγων· Πρώτιστα τεκὼν μελανόπτερος ὠόν. Ἀλλὰ καὶ Σάτυρος ἱστορῶν τοὺς δήμους Ἀλεξανδρέων, ἀρξάμενος ἀπὸ Φιλοπάτορος τοῦ καὶ Πτολεμαίου προσαγορευθέντος, τούτου μηνύει Διόνυσον ἀρχηγέτην γεγονέναι· διὸ καὶ φυλὴν ὁ Πτολεμαῖος πρώτην κατέστησεν. Λέγει οὖν ὁ Σάτυρος οὕτως· Διονύσου καὶ Ἀλθαίας τῆς Θεστίου γεγενῆσθαι Δηϊάνειραν, τῆς δὲ καὶ Ἡρακλέους τοῦ Διὸς Ὕλλον, τοῦ δὲ Κλεόδημον, τοῦ δὲ Ἀριστόμαχον, τοῦ δὲ Τήμενον, τοῦ δὲ Κεῖσον, τοῦ δὲ Μάρωνα, τοῦ δὲ Θέστιον, τοῦ δὲ Ἀκοόν, τοῦ δὲ Ἀριστομίδαν, τοῦ δὲ Καρανόν, τοῦ δὲ Κοινόν, τοῦ δὲ Τυρίμμαν, τοῦ δὲ Περδίκκαν, τοῦ δὲ Φίλιππον, τοῦ δὲ Ἀέροπον, τοῦ δὲ Ἀλκέταν, τοῦ δὲ Ἀμύνταν, τοῦ δὲ Βόκρον, τοῦ δὲ Μελέαγρον, τοῦ δὲ Ἀρσινόην, τῆς δὲ καὶ Λάγου Πτολεμαῖον τὸν καὶ Σωτῆρα, τοῦ δὲ καὶ Βερενίκης Πτολεμαῖον τὸν Φιλάδελφον, τοῦ δὲ καὶ Ἀρσινόης Πτολεμαῖον τὸν Εὐεργέτην, τοῦ δὲ καὶ Βερενίκης τῆς Μάγα τοῦ ἐν Κυρήνῃ βασιλεύσαντος Πτολεμαῖον τὸν Φιλοπάτορα. Ἡ μὲν οὖν πρὸς Διόνυσον τοῖς ἐν Ἀλεξανδρείᾳ βασιλεύσασιν συγγένεια οὕτως περιέχει. Ὅθεν καὶ ἐν τῇ Διονυσίᾳ φυλῇ δῆμοί εἰσιν κατακεχωρισμένοι· Ἀλθηῒς ἀπὸ τῆς γενομένης γυναικὸς Διονύσου, θυγατρὸς δὲ Θεστίου, Ἀλθαίας· Δηϊανειρὶς ἀπὸ τῆς θυγατρὸς Διονύσου καὶ Ἀλθαίας, γυναικὸς δὲ Ἡρακλέους. Ὅθεν καὶ τὰς προσωνυμίας ἔχουσιν οἱ κατʼ αὐτοὺς δῆμοι· Ἀριαδνὶς ἀπὸ τῆς θυγατρὸς Μίνω, γυναικὸς δὲ Διονύσου, παιδὸς πατροφίλης, τῆς μιχθείσης Διονύσῳ ἐν μορφῇ πρυμνητοῦ, Θεστὶς ἀπὸ Θεστίου τοῦ Ἀλθαίας πατρός, Θοαντὶς ἀπὸ Θόαντος παιδὸς Διονύσου, Σταφυλὶς ἀπὸ Σταφύλου υἱοῦ Διονύσου, Εὐαινὶς ἀπὸ Εὐνόος υἱοῦ Διονύσου, Μαρωνὶς ἀπὸ Μάρωνος υἱοῦ Ἀριάδνης καὶ Διονύσου. Οὗτοι γὰρ πάντες υἱοὶ Διονύσου. Ἀλλὰ καὶ ἕτεραι πολλαὶ ὀνομασίαι γεγόνασιν καί εἰσιν ἕως τοῦ δεῦρο, ἀπὸ Ἡρακλέους Ἡρακλεῖδαι καλούμενοι, καὶ ἀπὸ Ἀπόλλωνος Ἀπολλωνίδαι καὶ Ἀπολλώνιοι, καὶ ἀπὸ Ποσειδῶνος Ποσειδώνιοι, καὶ ἀπὸ Διὸς Δῖοι καὶ Διογέναι.","t":"Why should I tell of the Greek myths and the futile labor in them: Pluto reigning over darkness, and Poseidon plunging under the sea, embracing Melanippe and begetting a man-eating son; or all the tragedies the writers have composed about the children of Zeus? That these were born men and not gods, they themselves show by listing their genealogies. Aristophanes the comic poet, in the play entitled The Birds, undertaking to describe the making of the world, said that in the beginning an egg came into being, the first form of the world, in these words: “First the black-winged one bore an egg.” Satyrus too, in his history of the demes of the Alexandrians, beginning from Philopator, also called Ptolemy, shows that Dionysus was the founder of his line; which is why Ptolemy established the first tribe named after him. Satyrus speaks thus: “Of Dionysus and Althaea daughter of Thestius was born Deianira; of her and Heracles son of Zeus, Hyllus; of him, Cleodemus; of him, Aristomachus; of him, Temenus; of him, Ceisus; of him, Maron; of him, Thestius; of him, Acous; of him, Aristomidas; of him, Caranus; of him, Coenus; of him, Tyrimmas; of him, Perdiccas; of him, Philip; of him, Aeropus; of him, Alcetas; of him, Amyntas; of him, Bocrus; of him, Meleager; of him, Arsinoe; of her and Lagus, Ptolemy also called Soter; of him and Berenice, Ptolemy Philadelphus; of him and Arsinoe, Ptolemy Euergetes; of him and Berenice, daughter of Magas, king of Cyrene, Ptolemy Philopator.” Such, then, is the kinship of the kings of Alexandria with Dionysus. And so in the Dionysian tribe there are demes assigned: Althaeis, from Althaea, the wife of Dionysus and daughter of Thestius; Deianeiris, from the daughter of Dionysus and Althaea, the wife of Heracles. This is where the demes among them get their names: Ariadnis, from the daughter of Minos, the wife of Dionysus, a girl who loved her father, who lay with Dionysus in the form of a steersman; Thestis, from Thestius, the father of Althaea; Thoantis, from Thoas, son of Dionysus; Staphylis, from Staphylus, son of Dionysus; Euaenis, from Eunous, son of Dionysus; Maronis, from Maron, son of Ariadne and Dionysus. All these are sons of Dionysus. And many other names have arisen and exist to this day: from Heracles, those called Heraclidae; from Apollo, Apollonidae and Apollonii; from Poseidon, Posidonii; and from Zeus, Dii and Diogenae."},"theophilus-autolycus/2.8":{"o":"Καὶ τί μοι τὸ λοιπὸν τὸ πλῆθος τῶν τοιούτων ὀνομασιῶν καὶ γενεαλογιῶν καταλέγειν; Ὥστε κατὰ πάντα τρόπον ἐμπαίζονται οἱ συγγραφεῖς πάντες καὶ ποιηταὶ καὶ φιλόσοφοι λεγόμενοι, ἔτι μὴν καὶ οἱ προσέχοντες αὐτοῖς, Μύθους γὰρ μᾶλλον καὶ μωρίας συνέταξαν περὶ τῶν κατʼ αὐτοὺς θεῶν· οὐ γὰρ ἀπέδειξαν αὐτοὺς θεοὺς ἀλλὰ ἀνθρώπους, οὓς μὲν μεθύσους, ἑτέρους πόρνους καὶ φονεῖς. Ἀλλὰ καὶ περὶ τῆς κοσμογονίας ἀσύμφωνα ἀλλήλοις καὶ φαῦλα ἐξεῖπον. Πρῶτον μὲν ὅτι τινὲς ἀγένητον τὸν κόσμον ἀπεφήναντο, καθὼς καὶ ἔμπροσθεν ἐδηλώσαμεν. Καὶ οἱ μὲν ἀγένητον αὐτὸν καὶ ἀΐδιον φύσιν φάσκοντες οὐκ ἀκόλουθα εἶπον τοῖς γενητὸν αὐτὸν δογματίσασιν. Εἰκασμῷ γὰρ ταῦτα καὶ ἀνθρωπίνῃ ἐννοίᾳ ἐφθέγξαντο, καὶ οὐ κατὰ ἀλήθειαν. Ἕτεροι δʼ αὖ εἶπον πρόνοιαν εἶναι, καὶ τὰ τούτων δόγματα ἀνέλυσαν. Ἄρατος μὲν οὖν φησιν· Ἐκ Διὸς ἀρχώμεσθα, τὸν οὐδέποτʼ ἄνδρες ἐῶμεν Ἄῤῥητον· μεσταὶ δὲ Διὸς πᾶσαι μὲν ἀγυιαί, Πᾶσαι δʼ ἀνθρώπων ἀγοραί, μεστὴ δὲ θάλασσα Καὶ λιμένες· πάντη δὲ Διὸς κεχρήμεθα πάντες. Τοῦ γὰρ καὶ γένος ἐσμέν· ὁ δʼ ἤπιος ἀνθρώποισιν Δεξιὰ σημαίνει, λαοὺς δʼ ἐπὶ ἔργον ἐγείρει Μιμνήσκων βιότοιο· λέγει δʼ ὅτε βῶλος ἀρίστη Βουσί τε καὶ μακέλῃσι, λέγει δʼ ὅτε δεξιαὶ ὧραι Καὶ φυτὰ γυρῶσαι καὶ σπέρματα πάντα βαλέσθαι. Τίνι οὖν πιστεύσωμεν, πότερον Ἀράτῳ ἢ Σοφοκλεῖ λέγοντι Πρόνοια δʼ ἐστὶν οὐδενὸς [σαφής], Εἰκῆ κράτιστον ζῆν ὅπως δύναιτό τις; Ὅμηρος δὲ πάλιν τούτῳ οὐ συνᾴδει. Λέγει γάρ· Ζεὺς δʼ ἀρετὴν ἄνδρεσσιν ὀφέλλει τε μινύθει τε. Καὶ Σιμωνίδης· Οὔτις ἄνευ θεῶν Ἀρετὰν λάβεν, οὐ πόλις, οὐ βροτός. Θεὸς ὁ παμμῆτις· ἀπήμαντον δʼ οὐδὲν Ἔστιν ἐν αὐτοῖς. Ὁμοίως καὶ Εὐριπίδης· Οὐκ ἔστιν οὐδὲν χωρὶς ἀνθρώποις θεοῦ. Καὶ Μένανδρος· Οὐκ ἄρα φροντίζει τις ἡμῶν ἢ μόνος θεός. Καὶ πάλιν Εὐριπίδης· Σῶσαι γὰρ ὁπόταν τῷ θεῷ δοκῇ, Πολλὰς προφάσεις δίδωσιν εἰς σωτηρίαν. Καὶ [Θέστιος]· Θεοῦ θέλοντος σώζῃ, κἂν ἐπὶ ῥιπὸς πλέῃς. Καὶ τὰ τοιαῦτα μυρία εἰπόντες ἀσύμφωνα ἑαυτοῖς ἐξεῖπον. Ὁ γοῦν Σοφοκλῆς ἀπρονοησίαν ἐν ἑτέρῳ λέγων· Θεοῦ δὲ πληγὴν οὐχ ὑπερπηδᾷ βροτός. Πλὴν καὶ πληθὺν εἰσήγαγον ἢ καὶ μοναρχίαν εἶπον, καὶ πρόνοιαν εἶναι τοῖς λέγουσιν ἀπρονοησίαν τἀναντία εἰρήκασιν. Ὅθεν Εὐριπίδης ὁμολογεῖ λέγων· Σπουδάζομεν δὲ πολλʼ ὑπʼ ἐλπίδων, μάτην Πόνους ἔχοντες, οὐδὲν εἰδότες. Καὶ μὴ θέλοντες ὁμολογοῦσιν τὸ ἀληθὲς μὴ ἐπίστασθαι· ὑπὸ δαιμόνων δὲ ἐμπνευσθέντες καὶ ὑπʼ αὐτῶν φυσιωθέντες ἃ εἶπον διʼ αὐτῶν εἶπον. Ἤτοι γὰρ οἱ ποιηταί, Ὅμηρος δὴ καὶ Ἡσίοδος, ὥς φασιν ὑπὸ Μουσῶν ἐμπνευσθέντες, φαντασίᾳ καὶ πλάνῃ ἐλάλησαν, καὶ οὐ καθαρῷ πνεύματι ἀλλὰ πλάνῳ. Ἐκ τούτου δὲ σαφῶς δείκνυται, εἰ καὶ οἱ δαιμονῶντες ἐνίοτε καὶ μέχρι τοῦ δεῦρο ἐξορκίζονται κατὰ τοῦ ὀνόματος τοῦ ὄντως θεοῦ, καὶ ὁμολογεῖ αὐτὰ τὰ πλάνα πνεύματα εἶναι δαίμονες, οἱ καὶ τότε εἰς ἐκείνους ἐνεργήσαντες· πλὴν ἐνίοτέ τινες τῇ ψυχῇ ἐκνήψαντες ἐξ αὐτῶν εἶπον ἀκόλουθα τοῖς προφήταις, ὅπως εἰς μαρτύριον αὐτοῖς τε καὶ πᾶσιν ἀνθρώποις, περί τε θεοῦ μοναρχίας καὶ κρίσεως καὶ τῶν λοιπῶν ὧν ἔφασαν.","t":"And why should I go on listing the multitude of such names and genealogies? In every way, then, all the writers and the so-called poets and philosophers are deluded, and so are those who pay attention to them. For they composed myths and follies about their gods: they showed them to be not gods but men, some drunkards, others fornicators and murderers. And about the origin of the world, too, they said things that are base and contradict one another. First, some declared that the world is uncreated, as we showed above; and those who said it is uncreated and an eternal nature spoke inconsistently with those who taught that it was created. For they spoke by guesswork and human thinking, not according to the truth. Others again said that there is providence, and so undid the teachings of the former. Aratus says: “Let us begin from Zeus, whom we men never leave unnamed. Full of Zeus are all the streets, all the marketplaces of men; full are the sea and the harbors; everywhere we all have need of Zeus. For we are also his offspring; and he, kindly to men, gives favorable signs, and rouses the peoples to work, reminding them of their livelihood. He tells when the soil is best for oxen and mattocks, and tells when the seasons are right both for digging around the plants and for sowing all kinds of seed.” Whom, then, shall we believe, Aratus, or Sophocles, who says, “There is no [clear] providence of anything; it is best to live at random, as best one can”? Homer, again, does not agree with him, for he says, “Zeus increases and diminishes men's valor.” And Simonides: “No one without the gods has won valor, neither city nor mortal. God is all-wise; nothing among them is free of woe.” Likewise Euripides: “Nothing comes to men apart from God.” And Menander: “No one cares for us, then, but God alone.” And again Euripides: “For when God wills to save, he gives many occasions for rescue.” And [Thestius]: “If God wills, you are saved, even if you sail on a mat.” They said ten thousand such things, and contradicted themselves. Sophocles, for one, who elsewhere speaks of there being no providence, says: “No mortal escapes the stroke of God.” They also brought in a multitude of gods, or else spoke of one sovereign God; and to those who said there is no providence they said the opposite. So Euripides admits it, saying: “We strive after many things in hope, laboring in vain, knowing nothing.” Against their will they confess that they do not know the truth. Inspired by demons and puffed up by them, what they said they said through the demons. For the poets, Homer and Hesiod, inspired, as they say, by the Muses, spoke by fantasy and error, not by a pure spirit but by a deceiving one. This is clearly shown from the fact that even to this day those possessed by demons are sometimes exorcised in the name of the true God, and the deceiving spirits themselves confess that they are demons, the same ones who worked in those poets then. Yet sometimes some of the poets, coming to their senses in soul and departing from the demons, said things that agree with the prophets, as a testimony both to themselves and to all people, about the sole sovereignty of God, the judgment, and the other things they spoke of."},"theophilus-autolycus/2.9":{"o":"Οἱ δὲ τοῦ θεοῦ ἄνθρωποι, πνευματοφόροι πνεύματος ἁγίου καὶ προφῆται γενόμενοι, ὑπʼ αὐτοῦ τοῦ θεοῦ ἐμπνευσθέντες καὶ σοφισθέντες, ἐγένοντο θεοδίδακτοι καὶ ὅσιοι καὶ δίκαιοι. Διὸ καὶ κατηξιώθησαν τὴν ἀντιμισθίαν ταύτην λαβεῖν, ὄργανα θεοῦ γενόμενοι καὶ χωρήσαντες σοφίαν τὴν παρʼ αὐτοῦ, διʼ ἧς σοφίας εἶπον καὶ τὰ περὶ τῆς κτίσεως τοῦ κόσμου καὶ τῶν λοιπῶν ἁπάντων. Καὶ γὰρ περὶ λοιμῶν καὶ λιμῶν καὶ πολέμων προεῖπον. Καὶ οὐχ εἷς ἢ δύο ἀλλὰ πλείονες κατὰ χρόνους καὶ καιροὺς ἐγενήθησαν παρὰ Ἑβραίοις, ἀλλὰ καὶ παρὰ Ἕλλησιν Σίβυλλα· καὶ πάντες φίλα ἀλλήλοις καὶ σύμφωνα εἰρήκασιν, τά τε πρὸ αὐτῶν γεγενημένα καὶ τὰ κατʼ αὐτοὺς γεγονότα καὶ τὰ καθʼ ἡμᾶς νυνὶ τελειούμενα· διὸ καὶ πεπείσμεθα καὶ περὶ τῶν μελλόντων οὕτως ἔσεσθαι, καθὼς καὶ τὰ πρῶτα ἀπήρτισται.","t":"But the men of God, bearers of the Holy Spirit who became prophets, inspired and made wise by God himself, became taught by God, holy and righteous. That is why they were thought worthy to receive this reward: they became instruments of God and received the wisdom that comes from him, and through this wisdom they spoke about the creation of the world and about everything else. They also foretold plagues and famines and wars. And there were not one or two of them but many, at various times and seasons, among the Hebrews, and among the Greeks also the Sibyl; and they all spoke in harmony and agreement with one another, both about what happened before them and about what happened in their own time, and about what is being fulfilled now in ours. So we are convinced that what is to come will also happen as they said, just as the earlier things have been accomplished."},"theophilus-autolycus/3.1":{"o":"Θεόφιλος Αὐτολύκῳ χαίρειν. Ἐπειδὴ οἱ συγγραφεῖς βούλονται πληθὺν βίβλων συγγράφειν πρὸς κενὴν δόξαν, οἱ μὲν περὶ θεῶν καὶ πολέμων ἢ χρόνων, τινὲς δὲ καὶ μύθων ἀνωφελῶν καὶ τῆς λοιπῆς ματαιοπονίας, ἧς ἤσκεις καὶ σὺ ἕως τοῦ δεῦρο, κἀκείνου μὲν τοῦ καμάτου οὐκ ὀκνεῖς ἀνεχόμενος, ἡμῖν δὲ συμβαλὼν ἔτι λῆρον ἡγῇ τυγχάνειν τὸν λόγον τῆς ἀληθείας, οἰόμενος προσφάτους καὶ νεωτερικὰς εἶναι τὰς παρʼ ἡμῖν γραφάς, διὸ δὴ κἀγὼ οὐκ ὀκνήσω ἀνακεφαλαιώσασθαί σοι παρέχοντος θεοῦ τὴν ἀρχαιότητα τῶν παρʼ ἡμῖν γραμμάτων, ὑπόμνημά σοι ποιούμενος διʼ ὀλίγων, ὅπως μὴ ὀκνήσῃς ἐντυγχάνειν αὐτῷ, ἐπιγνῷς δὲ τῶν λοιπῶν συνταξάντων τὴν φλυαρίαν.","t":"Theophilus to Autolycus, greeting. Writers like to compose a multitude of books for the sake of empty glory, some about gods and wars or chronology, some about useless myths and other futile labor, in which you too have been engaged up to now. You do not shrink from putting up with that toil; yet when you talk with us you still think that the word of truth is nonsense, supposing that our Scriptures are recent and newfangled. For this reason I too will not shrink from summing up for you, God permitting, the antiquity of our writings, and I am making a brief memorandum of it for you, so that you may not shrink from reading it, and may recognize the nonsense of the other writers."},"theophilus-autolycus/3.10":{"o":"Ἐπειδὴ οὖν προσήλυτοι ἐγενήθησαν ἐν γῇ Αἰγύπτῳ ὄντες τὸ γένος Ἑβραῖοι ἀπὸ γῆς τῆς Χαλδαϊκῆς (κατʼ ἐκεῖνο καιροῦ λιμοῦ γενομένης ἀνάγκην ἔσχον μετελθεῖν εἰς Αἴγυπτον σιτίων ἐκεῖ πιπρασκομένων, ἔνθα καὶ χρόνῳ παρῴκησαν· ταῦτα δὲ αὐτοῖς συνέβη κατὰ προαναφώνησιν θεοῦ), παροικήσαντες οὖν ἐν Αἰγύπτῳ ἔτεσι τετρακοσίοις καὶ τριάκοντα, ἐν τῷ τὸν Μωσῆν μέλλειν ἐξάγειν αὐτοὺς εἰς τὴν ἔρημον ὁ θεὸς ἐδίδαξεν αὐτοὺς διὰ τοῦ νόμου λέγων· Προσήλυτον οὐ θλίψετε· ὑμεῖς γὰρ οἴδατε τὴν ψυχὴν τοῦ προσηλύτου· αὐτοὶ γὰρ προσήλυτοι ἦτε ἐν τῇ γῇ Αἰγύπτῳ.","t":"The Hebrews by race had come as sojourners into the land of Egypt from the land of the Chaldeans. At that time, when a famine had come, they were forced to move to Egypt, where grain was being sold, and they sojourned there for some time; and this happened to them as God had foretold. After they had sojourned in Egypt for four hundred and thirty years, when Moses was about to lead them out into the desert, God taught them through the law, saying: “You shall not oppress a sojourner; for you know the soul of a sojourner, since you yourselves were sojourners in the land of Egypt.”"},"theophilus-autolycus/3.11":{"o":"Τὸν μὲν οὖν νόμον, τὸν ὑπὸ τοῦ θεοῦ δεδομένον αὐτοῖς, ἐν τῷ παραβῆναι τὸν λαὸν ἀγαθὸς ὢν καὶ οἰκτίρμων ὁ θεός, μὴ βουλόμενος διαφθεῖραι αὐτούς, πρὸς τῷ δεδωκέναι τὸν νόμον ὕστερον καὶ προφήτας ἐξέπεμψεν αὐτοῖς ἐκ τῶν ἀδελφῶν αὐτῶν, πρὸς τὸ διδάσκειν καὶ ἀναμιμνήσκειν τὰ τοῦ νόμου αὐτοὺς καὶ ἐπιστρέφειν εἰς μετάνοιαν τοῦ μηκέτι ἁμαρτάνειν· εἰ δὲ ἐπιμένοιεν ταῖς φαύλαις πράξεσιν, προανεφώνησαν ὑποχειρίους αὐτοὺς παραδοθῆναι πάσαις ταῖς βασιλείαις τῆς γῆς· καὶ ὅτι ταῦτα αὐτοῖς ἤδη ἀπέβη φανερὸν μέν ἐστιν. Περὶ μὲν οὖν τῆς μετανοίας Ἠσαΐας ὁ προφήτης κοινῶς μὲν πρὸς πάντας, διαῤῥήδην δὲ πρὸς τὸν λαὸν λέγει· Ζητήσατε τὸν κύριον, καὶ ἐν τῷ εὑρίσκειν αὐτὸν ἐπικαλέσασθε· ἡνίκα δʼ ἂν ἐγγίζῃ ὑμῖν, ἀπολιπέτω ὁ ἀσεβῆς τὰς ὁδοὺς αὐτοῦ, καὶ ἀνὴρ ἄνομος τὰς βουλὰς αὐτοῦ, καὶ ἐπιστραφήτω ἐπὶ κύριον τὸν θεὸν αὐτοῦ, καὶ ἐλεηθήσεται, ὅτι ἐπὶ πολὺ ἀφήσει τὰς ἁμαρτίας ὑμῶν. Καὶ ἕτερος προφήτης Ἐζεκιήλ φησιν· Ἐὰν ἀποστραφῇ ὁ ἄνομος ἀπὸ πασῶν τῶν ἀνομιῶν ὧν ἐποίησεν καὶ φυλάξῃ τὰς ἐντολάς μου καὶ ποιήσῃ τὰ δικαιώματά μου, ζωῇ ζήσεται καὶ οὐ μὴ ἀποθάνῃ· πᾶσαι αἱ ἀδικίαι αὐτοῦ ἃς ἐποίησεν οὐ μὴ μνησθῶσιν, ἀλλὰ τῇ δικαιοσύνῃ ᾗ ἐποίησεν ζήσεται, ὅτι οὐ βούλομαι τὸν θάνατον τοῦ ἀνόμου, λέγει κύριος, ὡς ἐπιστρέψαι ἀπὸ τῆς ὁδοῦ τῆς πονηρᾶς καὶ ζῆν αὐτόν. Πάλιν ὁ Ἠσαΐας· Ἐπιστράφητε οἱ τὴν βαθεῖαν βουλὴν βουλευόμενοι καὶ ἄνομον, ἵνα σωθήσεσθε. Καὶ ἕτερος Ἱερεμίας· Ἐπιστράφητε ἐπὶ κύριον τὸν θεὸν ὑμῶν, ὡς ὁ τρυγῶν ἐπὶ τὸν κάρταλλον αὐτοῦ, καὶ ἐλεηθήσεσθε. Πολλὰ μὲν οὖν μᾶλλον δὲ ἀναρίθμητά ἐστιν τὰ ἐν ταῖς ἁγίαις γραφαῖς εἰρημένα περὶ μετανοίας, ἀεὶ τοῦ θεοῦ βουλομένου ἐπιστρέφειν τὸ γένος τῶν ἀνθρώπων ἀπὸ πασῶν τῶν ἁμαρτιῶν.","t":"When the people transgressed the law God had given them, God, being good and merciful and not wishing to destroy them, besides giving the law, later also sent them prophets from among their brothers, to teach them and remind them of the things of the law, and to turn them to repentance, so that they would sin no more. And they foretold that if the people persisted in their evil deeds, they would be handed over as subjects to all the kingdoms of the earth; and that this has already happened to them is plain. About repentance, the prophet Isaiah, speaking to all in general but expressly to the people, says: “Seek the Lord, and when you find him, call upon him; when he draws near to you, let the ungodly forsake his ways and the lawless man his plans, and let him return to the Lord his God, and he will find mercy, for he will abundantly forgive your sins.” And another prophet, Ezekiel, says: “If the lawless man turns away from all the lawless deeds he has done, and keeps my commandments and does my ordinances, he shall surely live and shall not die. None of the wrongs he has done shall be remembered, but by the righteousness he has done he shall live; for I do not desire the death of the lawless, says the Lord, but that he should turn from his evil way and live.” Again Isaiah: “Turn back, you who devise deep and lawless plans, so that you may be saved.” And another, Jeremiah: “Turn back to the Lord your God, like the grape-gatherer to his basket, and you will find mercy.” Many, indeed countless, are the sayings in the holy Scriptures about repentance, since God always wishes to turn the human race away from all its sins."},"theophilus-autolycus/3.12":{"o":"Ἔτι μὴν καὶ περὶ δικαιοσύνης, ἧς ὁ νόμος εἴρηκεν, ἀκόλουθα εὑρίσκεται καὶ τὰ τῶν προφητῶν καὶ τῶν εὐαγγελίων ἔχειν, διὰ τὸ τοὺς πάντας πνευματοφόρους ἑνὶ πνεύματι θεοῦ λελαληκέναι. Ὁ γοῦν Ἠσαΐας οὕτως ἔφη· Ἀφέλετε τὰς πονηρίας ἀπὸ τῶν ψυχῶν ὑμῶν, μάθετε καλὸν ποιεῖν, ἐκζητήσατε κρίσιν, ῥύσασθε ἀδικούμενον, κρίνατε ὀρφανῷ, καὶ δικαιώσατε χήραν. Ἔτι ὁ αὐτός· Διάλυε, φησίν, πάντα σύνδεσμον ἀδικίας, λύε στραγγαλιὰς βιαίων συναλλαγμάτων, ἀπόστελλε τεθραυσμένους ἐν ἀφέσει, καὶ πᾶσαν συγγραφὴν ἄδικον διάσπα, διάθρυπτε πεινῶντι τὸν ἄρτον σου, καὶ πτωχοὺς ἀστέγους εἰσάγαγε εἰς τὸν οἶκόν σου· ἐὰν ἴδῃς γυμνόν, περίβαλλε, καὶ ἀπὸ τῶν οἰκείων τοῦ σπέρματός σου οὐχ ὑπερόψῃ. Τότε ῥαγήσεται πρώϊμον τὸ φῶς σου, καὶ τὰ ἰάματά σου ταχὺ ἀνατελεῖ, καὶ προπορεύσεται ἔμπροσθέν σου ἡ δικαιοσύνη σου. Ὁμοίως καὶ Ἱερεμίας· Στῆτε, φησίν, ἐπὶ ταῖς ὁδοῖς καὶ ἴδετε, καὶ ἐπερωτήσατε ποία ἐστὶν ἡ ὁδὸς κυρίου τοῦ θεοῦ ἡμῶν ἡ ἀγαθή, καὶ βαδίζετε ἐν αὐτῇ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν. Κρῖμα δίκαιον κρίνετε, ὅτι ἐν τούτοις ἐστὶν τὸ θέλημα κυρίου τοῦ θεοῦ ὑμῶν. Ὡσαύτως καὶ Ὠσηὲ λέγει· Φυλάσσεσθε κρῖμα καὶ ἐγγίζετε πρὸς κύριον τὸν θεὸν ὑμῶν, τὸν στερεώσαντα τὸν οὐρανὸν καὶ κτίσαντα τὴν γῆν. Καὶ ἕτερος Ἰωὴλ ἀκόλουθα τούτοις ἔφη· Συναγάγετε λαόν, ἁγιάσατε ἐκκλησίαν, εἰσδέξασθε πρεσβυτέρους, συναγάγετε νήπια θηλάζοντα μασθούς· ἐξελθέτω νυμφίος ἐκ τοῦ κοιτῶνος αὐτοῦ καὶ νύμφη ἐκ τοῦ παστοῦ αὐτῆς. Καὶ εὔξασθε πρὸς κύριον τὸν θεὸν ὑμῶν ἐκτενῶς, ὅπως ἐλεήσῃ ὑμᾶς, καὶ ἐξαλείψει τὰ ἁμαρτήματα ὑμῶν. Ὁμοίως καὶ ἕτερος Ζαχαρίας· Τάδε λέγει κύριος παντοκράτωρ· Κρῖμα ἀληθείας κρίνετε, καὶ ἔλεος καὶ οἰκτιρμὸν ποιεῖτε ἕκαστος πρὸς τὸν πλησίον αὐτοῦ, καὶ χήραν καὶ ὀρφανὸν καὶ προσήλυτον μὴ καταδυναστεύσητε, καὶ κακίαν ἕκαστος μὴ μνησικακείτω τῷ ἀδελφῷ αὐτοῦ ἐν ταῖς καρδίαις ὑμῶν, λέγει κύριος παντοκράτωρ.","t":"Moreover, concerning righteousness, of which the law spoke, the teaching of the prophets and of the Gospels is found to agree with it, because all the Spirit-bearers spoke by the one Spirit of God. Isaiah said this: “Put away the wickedness from your souls; learn to do good; seek justice; rescue the wronged; defend the orphan and vindicate the widow.” And again the same prophet: “Loose every bond of injustice,” he says, “untie the knots of violent contracts, set the broken free, and tear up every unjust bond. Break your bread for the hungry, and bring the homeless poor into your house; if you see someone naked, clothe him, and do not disregard your own kin. Then your light will break forth like the dawn, and your healing will spring up quickly, and your righteousness will go before you.” Likewise Jeremiah: “Stand by the roads,” he says, “and look, and ask which is the good way of the Lord our God, and walk in it, and you will find rest for your souls. Judge with righteous judgment, for in these things is the will of the Lord your God.” So too Hosea says: “Keep justice and draw near to the Lord your God, who made firm the heaven and created the earth.” And another, Joel, spoke in agreement with them: “Gather the people, sanctify the assembly, bring in the elders, gather the infants at the breast; let the bridegroom come out of his chamber and the bride out of her bridal room. And pray earnestly to the Lord your God, that he may have mercy on you, and he will blot out your sins.” Likewise another, Zechariah: “Thus says the Lord Almighty: Judge with true judgment, and show mercy and compassion each to his neighbor; do not oppress the widow and the orphan and the sojourner; and let none of you bear a grudge in your hearts against his brother, says the Lord Almighty.”"},"theophilus-autolycus/3.13":{"o":"Καὶ περὶ σεμνότητος οὐ μόνον διδάσκει ἡμᾶς ὁ ἅγιος λόγος τὸ μὴ ἁμαρτάνειν ἔργῳ, ἀλλὰ καὶ μέχρις ἐννοίας, τὸ μηδὲ τῇ καρδίᾳ ἐννοηθῆναι περί τινος κακοῦ, ἢ θεασάμενον τοῖς ὀφθαλμοῖς ἀλλοτρίαν γυναῖκα ἐπιθυμῆσαι. Σολομὼν μὲν οὖν, ὁ βασιλεὺς καὶ προφήτης γενόμενος, ἔφη· Οἱ ὀφθαλμοί σου ὀρθὰ βλεπέτωσαν, τὰ δὲ βλέφαρά σου νευέτω δίκαια· ὀρθὰς ποίει τροχιὰς σοῖς ποσίν. Ἡ δὲ εὐαγγέλιος φωνὴ ἐπιτατικώτερον διδάσκει περὶ ἁγνείας λέγουσα· Πᾶς ὁ ἰδὼν γυναῖκα ἀλλοτρίαν πρὸς τὸ ἐπιθυμῆσαι αὐτὴν ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. Καὶ ὁ γαμῶν, φησίν, ἀπολελυμένην ἀπὸ ἀνδρὸς μοιχεύει, καὶ ὃς ἀπολύει γυναῖκα παρεκτὸς λόγου πορνείας ποιεῖ αὐτὴν μοιχευθῆναι. Ἔτι ὁ Σολομών φησιν· Ἀποδήσει τις πῦρ ἐν ἱματίῳ, τὰ δὲ ἱμάτια αὐτοῦ οὐ κατακαύσει; Ἢ περιπατήσει τις ἐπʼ ἀνθράκων πυρός, τοὺς δὲ πόδας οὐ κατακαύσει; Οὕτως ὁ εἰσπορευόμενος πρὸς γυναῖκα ὕπανδρον οὐκ ἀθῳωθήσεται.","t":"And concerning chastity, the holy word teaches us not only not to sin in deed, but not even in thought: not even to entertain any evil in the heart, or to look at another man's wife with the eyes and desire her. Solomon, who was king and prophet, said: “Let your eyes look straight ahead, and let your eyelids nod what is right; make straight paths for your feet.” And the voice of the Gospel teaches about purity even more strictly, saying: “Everyone who looks at another man's wife to desire her has already committed adultery with her in his heart.” “And he who marries,” it says, “a woman divorced from her husband commits adultery; and whoever divorces his wife except on the ground of sexual immorality makes her commit adultery.” Again Solomon says: “Can anyone tie fire up in his garment and not burn his clothes? Or can anyone walk on burning coals and not burn his feet? So he who goes in to a married woman will not go unpunished.”"},"theophilus-autolycus/3.14":{"o":"Καὶ τοῦ μὴ μόνον ἡμᾶς εὐνοεῖν τοῖς ὁμοφύλοις, ὡς οἴονταί τινες, Ἠσαΐας ὁ προφήτης ἔφη· Εἴπατε τοῖς μισοῦσιν ὑμᾶς καὶ τοῖς βδελυσσομένοις Ἀδελφοὶ ἡμῶν ἔστε, ἵνα τὸ ὄνομα κυρίου δοξασθῇ καὶ ὀφθῇ ἐν τῇ εὐφροσύνῃ αὐτῶν. Τὸ δὲ εὐαγγέλιον· Ἀγαπᾶτε, φησίν, τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν ἐπηρεαζόντων ὑμᾶς. Ἐὰν γὰρ ἀγαπᾶτε τοὺς ἀγαπῶντας ὑμᾶς, ποῖον μισθὸν ἔχετε; Τοῦτο καὶ οἱ λῃσταὶ καὶ οἱ τελῶναι ποιοῦσιν. Τοὺς δὲ ποιοῦντας τὸ ἀγαθὸν διδάσκει μὴ καυχᾶσθαι, ἵνα μὴ ἀνθρωπάρεσκοι ὦσιν. Μὴ γνώτω γάρ, φησίν, ἡ χείρ σου ἡ ἀριστερὰ τί ποιεῖ ἡ χείρ σου ἡ δεξιά. Ἔτι μὴν καὶ περὶ τοῦ ὑποτάσσεσθαι ἀρχαῖς καὶ ἐξουσίαις καὶ εὔχεσθαι ὑπὲρ αὐτῶν κελεύει ἡμᾶς ὁ θεῖος λόγος, ὅπως ἤρεμον καὶ ἡσύχιον βίον διάγωμεν. Καὶ διδάσκει ἀποδιδόναι πᾶσιν τὰ πάντα, τῷ τὴν τιμὴν τὴν τιμήν, τῷ τὸν φόβον τὸν φόβον, τῷ τὸν φόρον τὸν φόρον, μηδενὶ μηδὲν ὀφείλειν ἢ μόνον τὸ ἀγαπᾶν πάντας.","t":"And to show that we are to be well disposed not only toward our own people, as some think, the prophet Isaiah said: “Say to those who hate you and abhor you, You are our brothers, so that the name of the Lord may be glorified and be seen in their joy.” And the Gospel says: “Love your enemies, and pray for those who mistreat you. For if you love those who love you, what reward do you have? Even robbers and tax collectors do this.” It teaches those who do good not to boast, so that they may not be people-pleasers: “Do not let your left hand know,” it says, “what your right hand is doing.” Moreover, the divine word commands us to be subject to rulers and authorities and to pray for them, so that we may lead a quiet and peaceful life. And it teaches us to render to all what is due: honor to whom honor is due, fear to whom fear, tax to whom tax; and to owe no one anything, except to love all."},"theophilus-autolycus/3.15":{"o":"Σκόπει τοίνυν εἰ οἱ τὰ τοιαῦτα μανθάνοντες δύνανται ἀδιαφόρως ζῆν καὶ συμφύρεσθαι ταῖς ἀθεμίτοις μίξεσιν, ἤ, τὸ ἀθεώτατον πάντων, σαρκῶν ἀνθρωπείων ἐφάπτεσθαι, ὅπου γε καὶ τὰς θέας τῶν μονομάχων ἡμῖν ἀπείρηται ὁρᾶν, ἵνα μὴ κοινωνοὶ καὶ συνίστορες φόνων γενώμεθα. Ἀλλʼ οὐδὲ τὰς λοιπὰς θεωρίας ὁρᾶν χρή, ἵνα μὴ μολύνωνται ἡμῶν οἱ ὀφθαλμοὶ καὶ τὰ ὦτα, γινόμενα συμμέτοχα τῶν ἐκεῖ φωνῶν ᾀδομένων. Εἰ γὰρ εἴποι τις περὶ ἀνθρωποβορίας, ἐκεῖ τὰ Θυέστου καὶ Τηρέως τέκνα ἐσθιόμενα· εἰ δὲ περὶ μοιχείας, οὐ μόνον περὶ ἀνθρώπων ἀλλὰ καὶ περὶ θεῶν, ὧν καταγγέλλουσιν εὐφώνως μετὰ τιμῶν καὶ ἄθλων, παρʼ αὐτοῖς τραγῳδεῖται. Μακρὰν δὲ ἀπείη Χριστιανοῖς ἐνθυμηθῆναί τι τοιοῦτο πρᾶξαι, παρʼ οἷς σωφροσύνη πάρεστιν, ἐγκράτεια ἀσκεῖται, μονογαμία τηρεῖται, ἁγνεία φυλάσσεται, ἀδικία ἐκπορθεῖται, ἁμαρτία ἐκριζοῦται, δικαιοσύνη μελετᾶται, νόμος πολιτεύεται, θεοσέβεια πράσσεται, θεὸς ὁμολογεῖται, ἀλήθεια βραβεύει, χάρις συντηρεῖ, εἰρήνη περισκέπει, λόγος ἅγιος ὁδηγεῖ, σοφία διδάσκει, ζωὴ βραβεύει, θεὸς βασιλεύει. Πολλὰ μὲν οὖν ἔχοντες λέγειν περὶ τῆς καθʼ ἡμᾶς πολιτείας καὶ τῶν δικαιωμάτων τοῦ θεοῦ καὶ δημιουργοῦ πάσης κτίσεως, τὰ νῦν αὐτάρκως ἡγούμεθα ἐπιμεμνῆσθαι, εἰς τὸ καί σε ἐπιστῆσαι μάλιστα ἐξ ὧν ἀναγινώσκεις ἕως τοῦ δεῦρο, ἵνα ὡς φιλομαθὴς ἐγενήθης ἕως τοῦ δεῦρο οὕτως καὶ φιλομαθὴς ἔσῃ.","t":"Consider, then, whether those who learn such things can live promiscuously and be defiled by unlawful unions, or, most godless of all, eat human flesh, when we are forbidden even to watch the gladiatorial shows, so that we may not become partners and accomplices in murder. Nor may we watch the other spectacles, lest our eyes and ears be defiled by sharing in the songs sung there. For if one speaks of cannibalism, there the children of Thyestes and Tereus are eaten; and if of adultery, not only of men but also of gods, it is put on as tragedy among them, and they proclaim it melodiously, with honors and prizes. But far be it from Christians even to think of doing any such thing. Among them self-control is present, continence is practiced, monogamy is kept, chastity is guarded, injustice is cast out, sin is rooted out, righteousness is practiced, the law is their way of life, godliness is lived out, God is confessed, truth rules, grace preserves, peace shelters, the holy word guides, wisdom teaches, life governs, God reigns. We have much more to say about our way of life and about the ordinances of God, the Creator of all creation; but for now we think we have said enough to make you reflect, especially in the light of what you have read up to now, so that, as you have been a lover of learning up to now, you may go on being one."},"theophilus-autolycus/3.16":{"o":"Θέλω δέ σοι καὶ τὰ τῶν χρόνων θεοῦ παρέχοντος νῦν ἀκριβέστερον ἐπιδεῖξαι, ἵνα ἐπιγνῷς ὅτι οὐ πρόσφατος οὐδὲ μυθώδης ἐστὶν ὁ καθʼ ἡμᾶς λόγος, ἀλλʼ ἀρχαιότερος καὶ ἀληθέστερος ἁπάντων ποιητῶν καὶ συγγραφέων, τῶν ἐπʼ ἀδήλῳ συγγραψάντων. Οἱ μὲν γὰρ τὸν κόσμον ἀγένητον εἰπόντες εἰς τὸ ἀπέραντον ἐχώρησαν, ἕτεροι δὲ γενητὸν φήσαντες εἶπον ὡς ἤδη μυριάδας ἐτῶν πεντεκαίδεκα ἐληλυθέναι καὶ τρισχίλια ἑβδομήκοντα πέντε ἔτη. Ταῦτα μὲν οὖν Ἀπολλώνιος ὁ Αἰγύπτιος ἱστορεῖ. Πλάτων δέ, ὁ δοκῶν Ἑλλήνων σοφώτερος γεγενῆσθαι, εἰς πόσην φλυαρίαν ἐχώρησεν ! Ἐν γὰρ ταῖς Πολιτείαις αὐτοῦ ἐπιγραφομέναις ῥητῶς κεῖται· Πῶς γὰρ ἄν, εἴ γε ἔμενε τάδε οὕτως πάντα χρόνον ὡς νῦν διακοσμεῖται, καινὸν ἀνευρίσκετό ποτε ὁτιοῦν [τοῦτο]; Ὅτι μὲν μυριάκις μυρία ἔτη διελάνθανεν ἄρα τοὺς τότε· χίλια δʼ ἀφʼ οὗ γέγονεν ἢ δὶς τοσαῦτα ἔτη· τὰ μὲν ἀπὸ Δαιδάλου καταφανῆ γέγονεν, τὰ δὲ ἀπὸ Ὀρφέως, τὰ δὲ ἀπὸ Παλαμήδους. Καὶ ταῦτα εἰπὼν γεγενῆσθαι, τὰ μὲν μυριάκις μυρία ἔτη ἀπὸ κατακλυσμοῦ ἕως Δαιδάλου δηλοῖ. Καὶ πολλὰ φήσας περὶ πόλεων κατὰ κόσμον καὶ οἰκήσεων καὶ ἐθνῶν, ὁμολογεῖ εἰκασμῷ ταῦτα εἰρηκέναι. Λέγει γάρ· Εἰ γοῦν, ὦ ξένε, τις ἡμῖν ὑπόσχηται θεὸς ὡς, ἂν ἐπιχειρήσωμεν τῇ τῆς νομοθεσίας σκέψει, τῶν νῦν εἰρημένων—. Δηλονότι εἰκασμῷ ἔφη· εἰ δὲ εἰκασμῷ, οὐκ ἄρα ἀληθῆ ἐστιν τὰ ὑπʼ αὐτοῦ εἰρημένα.","t":"Now I wish, God permitting, to show you more precisely the matter of chronology, so that you may know that our teaching is not recent or mythical, but older and truer than all the poets and writers, who wrote about what they could not know. Some said that the world is uncreated and went on into infinity; others said it was created and that 153,075 years have already passed. This is what Apollonius the Egyptian relates. And Plato, who is thought to have been the wisest of the Greeks, what nonsense he came to! In the work he calls the Republic it is written in so many words: “For how, if these things had remained for all time as they are now ordered, would anything new ever have been discovered? For ten thousand times ten thousand years these things were unknown to the people of those times; it is a thousand years, or twice as many, since they came to be: some were made known by Daedalus, some by Orpheus, some by Palamedes.” And in saying that these things came about, he indicates ten thousand times ten thousand years from the flood to Daedalus. And after saying much about the cities of the world, their settlements and nations, he admits that he has said these things by guesswork. For he says: “If, stranger, some god were to promise us that, if we undertook the examination of legislation, what has now been said …” Clearly he spoke by guesswork; and if by guesswork, then what he said is not true."},"theophilus-autolycus/3.17":{"o":"Δεῖ οὖν μᾶλλον μαθητὴν γενέσθαι τῆς νομοθεσίας τοῦ θεοῦ, καθὼς καὶ αὐτὸς ὡμολόγηκεν ἄλλως μὴ δύνασθαι τὸ ἀκριβὲς μαθεῖν, ἐὰν μὴ ὁ θεὸς διδάξῃ διὰ τοῦ νόμου. Τί δέ; Οὐχὶ καὶ οἱ ποιηταὶ Ὅμηρος καὶ Ἡσίοδος καὶ Ὀρφεὺς ἔφασαν ἑαυτοὺς ἀπὸ θείας προνοίας μεμαθηκέναι; Ἔτι μὴν μάντεις καὶ προγνώστας γεγενῆσθαι κατὰ τοὺς συγγραφεῖς, καὶ τοὺς παρʼ αὐτῶν μαθόντας ἀκριβῶς συγγεγραφέναι φασίν. Πόσῳ οὖν μᾶλλον ἡμεῖς τὰ ἀληθῆ εἰσόμεθα, οἱ μανθάνοντες ἀπὸ τῶν ἁγίων προφητῶν, τῶν χωρησάντων τὸ ἅγιον πνεῦμα τοῦ θεοῦ; Διὸ σύμφωνα καὶ φίλα ἀλλήλοις οἱ πάντες προφῆται εἶπον, καὶ προεκήρυξαν τὰ μέλλοντα ἔσεσθαι παντὶ τῷ κόσμῳ. Τοὺς γὰρ φιλομαθεῖς μᾶλλον δὲ φιλαληθεῖς δύναται αὐτὴ ἡ ἔκβασις τῶν προαναπεφωνημένων πραγμάτων καὶ ἤδη ἀπηρτισμένων ἐκδιδάσκειν ὄντως ἀληθῆ εἶναι τὰ διʼ αὐτῶν κεκηρυγμένα περί τε χρόνων καὶ καιρῶν τῶν πρὸ κατακλυσμοῦ, ἀφʼ οὗ ἔκτισται ὁ κόσμος ἕως τοῦ δεῦρο, ὡς συνέστηκε τὰ ἔτη, εἰς τὸ ἐπιδεῖξαι τὴν φλυαρίαν τοῦ ψεύδους τῶν συγγραφέων, ὅτι οὐκ ἀληθῆ ἐστιν τὰ διʼ αὐτῶν ῥηθέντα.","t":"One must rather become a disciple of God's legislation, as Plato himself admitted that the exact truth cannot be learned otherwise, unless God teaches it through the law. And did not the poets Homer, Hesiod, and Orpheus say that they had learned from divine providence? Moreover, they say that according to the historians there were seers and foretellers, and that those who learned from them wrote accurately. How much more, then, shall we know the truth, who learn from the holy prophets, who received the Holy Spirit of God? That is why all the prophets spoke in agreement and friendship with one another, and proclaimed beforehand what would happen to the whole world. For the very fulfillment of the things foretold, which have already been accomplished, can teach those who love learning, or rather those who love the truth, that what the prophets proclaimed is truly true, including the times and seasons before the flood and the reckoning of the years from the creation of the world to the present day; and so it can show the nonsense and falsehood of the historians, and that what they said is not true."},"theophilus-autolycus/3.18":{"o":"Πλάτων γάρ, ὡς προειρήκαμεν, δηλώσας κατακλυσμὸν γεγενῆσθαι, ἔφη μὴ πάσης τῆς γῆς· ἀλλὰ τῶν πεδίων μόνον γεγενῆσθαι, καὶ τοὺς διαφυγόντας ἐπὶ τοῖς ὑψηλοτάτοις ὄρεσιν αὐτοὺς διασεσῶσθαι. Ἕτεροι δὲ λέγουσι γεγονέναι Δευκαλίωνα καὶ Πύῤῥαν, καὶ τούτους ἐν λάρνακι διασεσῶσθαι, καὶ τὸν Δευκαλίωνα μετὰ τὸ ἐλθεῖν ἐκ τῆς λάρνακος λίθους εἰς τὰ ὀπίσω πεπομφέναι, καὶ ἀνθρώπους ἐκ τῶν λίθων γεγενῆσθαι· ὅθεν φασὶν λαοὺς προσαγορεύεσθαι τὸ πλῆθος ἀνθρώπων. Ἄλλοι δʼ αὖ Κλύμενον εἶπον ἐν δευτέρῳ κατακλυσμῷ γεγονέναι. Ὅτι μὲν οὖν ἄθλιοι καὶ πάνυ δυσσεβεῖς καὶ ἀνόητοι εὑρίσκονται οἱ τὰ τοιαῦτα συγγράψαντες καὶ φιλοσοφήσαντες ματαίως, ἐκ τῶν προειρημένων δῆλόν ἐστιν. Ὁ δὲ ἡμέτερος προφήτης καὶ θεράπων τοῦ θεοῦ Μωσῆς, περὶ τῆς γενέσεως τοῦ κόσμου ἐξιστορῶν, διηγήσατο τίνι τρόπῳ γεγένηται ὁ κατακλυσμὸς ἐπὶ τῆς γῆς, οὐ μὴν ἀλλὰ καὶ τὰ τοῦ κατακλυσμοῦ ᾧ τρόπῳ γέγονεν, οὐ Πύῤῥαν οὐδὲ Δευκαλίωνα ἢ Κλύμενον μυθεύων, οὐδὲ μὴν τὰ πεδία μόνον κατακεκλύσθαι, καὶ τοὺς διαφυγόντας ἐπὶ τοῖς ὄρεσι μόνους διασεσῶσθαι.","t":"Plato, as we said, having indicated that a flood took place, said that it was not over the whole earth, but only over the plains, and that those who fled to the highest mountains were saved. Others say that there were Deucalion and Pyrrha, who were saved in a chest, and that Deucalion, after coming out of the chest, threw stones behind him, and human beings came from the stones; that is why, they say, the mass of human beings is called “peoples” (λαοί). Others again said that Clymenus lived at the time of a second flood. That those who wrote such things and philosophized so vainly are found to be wretched, utterly impious, and senseless is clear from what has been said. But our prophet and the servant of God, Moses, in narrating the genesis of the world, told how the flood came upon the earth, and how the events of the flood took place, without telling tales of Pyrrha or Deucalion or Clymenus, or saying that only the plains were flooded and only those who fled to the mountains were saved."},"theophilus-autolycus/3.19":{"o":"Ἀλλʼ οὐδὲ δεύτερον κατακλυσμὸν γεγονέναι δηλοῖ, ἀλλὰ μὲν οὖν ἔφη μηκέτι τῷ κόσμῳ κατακλυσμὸν ὕδατος ἔσεσθαι, οἷον οὔτε γέγονεν οὔτε μὴν ἔσται. Ὀκτὼ δέ φησιν τὰς πάσας ψυχὰς ἀνθρώπων ἐν τῇ κιβωτῷ διασεσῶσθαι, ἐν τῇ κατασκευασθείσῃ προστάγματι θεοῦ, οὐχ ὑπὸ Δευκαλίωνος, ἀλλʼ ὑπὸ τοῦ Νῶς ἑβραϊστί, ὃς διερμηνεύεται τῇ ἑλλάδι γλώσσῃ ἀνάπαυσις, καθὼς καὶ ἐν ἑτέρῳ λόγῳ ἐδηλώσαμεν ὡς Νῶε, καταγγέλλων τοῖς τότε ἀνθρώποις μέλλειν κατακλυσμὸν ἔσεσθαι, προεφήτευσεν αὐτοῖς λέγων· Δεῦτε, καλεῖ ὑμᾶς ὁ θεὸς εἰς μετάνοιαν· διὸ οἰκείως Δευκαλίων ἐκλήθη. Τούτῳ δὲ τῷ Νῶε υἱοὶ τρεῖς ἦσαν, καθὼς καὶ ἐν τῷ δευτέρῳ τόμῳ ἐδηλώσαμεν, ὧν τὰ ὀνόματά ἐστιν Σὴμ καὶ Χὰμ καὶ Ἰάφεθ, οἷς καὶ γυναῖκες τρεῖς ἦσαν τὸ καθʼ ἕνα αὐτῶν, καὶ αὐτὸς καὶ ἡ γυνὴ αὐτοῦ. Τοῦτον τὸν ἄνδρα ἔνιοι Εὐνοῦχον προσηγορεύκασιν. Ὀκτὼ οὖν αἱ πᾶσαι ψυχαὶ ἀνθρώπων διεσώθησαν, οἱ ἐν τῇ κιβωτῷ εὑρεθέντες. Τὸν δὲ κατακλυσμὸν ἐσήμανεν ὁ Μωσῆς ἐπὶ ἡμέρας τεσσαράκοντα καὶ νύκτας τεσσαράκοντα γεγενῆσθαι, ἀπὸ τοῦ οὐρανοῦ τῶν καταρακτῶν ῥυέντων καὶ πασῶν τῶν πηγῶν τῆς ἀβύσσου βλυσάντων, ὥστε τὸ ὕδωρ ὑψωθῆναι ἐπάνω παντὸς ὄρους ὑψηλοῦ πεντεκαίδεκα πήχεις. Καὶ οὕτως διεφθάρη τὸ γένος πάντων τῶν τότε ἀνθρώπων, μόνοι δὲ διεσώθησαν οἱ φυλαχθέντες ἐν τῇ κιβωτῷ, οὓς προειρήκαμεν ὀκτώ· ἧς κιβωτοῦ τὰ λείψανα μέχρις τοῦ δεῦρο δείκνυται εἶναι ἐν τοῖς Ἀραβικοῖς ὄρεσιν. Τὰ μὲν οὖν τοῦ κατακλυσμοῦ κεφαλαιωδῶς τοιαύτην ἔχει τὴν ἱστορίαν.","t":"Nor does Moses indicate that there was a second flood. On the contrary, he said that there would never again be a flood of water on the world, such as has never been and never will be. He says that eight human souls in all were saved in the ark, which was built by God's command, not by Deucalion but by the one called in Hebrew Noah, which is interpreted in the Greek language as “rest.” As we have shown in another work, Noah announced to the people of his time that a flood was coming, and prophesied to them, saying, “Come (δεῦτε), God is calling (καλεῖ) you to repentance”; so he was fittingly called Deucalion. This Noah had three sons, as we showed in the second volume, whose names are Sem, Cham, and Japheth; they had three wives, one each, and there were Noah himself and his wife. Some have called this man Eunuch. Eight human souls in all, then, were saved, those who were found in the ark. Moses indicated that the flood lasted forty days and forty nights, as the floodgates of heaven poured and all the springs of the abyss gushed forth, so that the water rose fifteen cubits above every high mountain. And so the race of all the people of that time was destroyed, and only those kept safe in the ark were saved, the eight we mentioned. The remains of the ark are shown to this day in the Arabian mountains. Such, in summary, is the history of the flood."},"theophilus-autolycus/3.2":{"o":"Ἐχρῆν γὰρ τοὺς συγγράφοντας αὐτοὺς αὐτόπτας γεγενῆσθαι περὶ ὧν διαβεβαιοῦνται, ἢ ἀκριβῶς μεμαθηκέναι ὑπὸ τῶν τεθεαμένων αὐτά. Τρόπῳ γάρ τινι οἱ τὰ ἄδηλα συγγράφοντες ἀέρα δέρουσιν. Τί γὰρ ὠφέλησεν Ὅμηρον συγγράψαι τὸν Ἰλιακὸν πόλεμον καὶ πολλοὺς ἐξαπατῆσαι, ἢ Ἡσίοδον ὁ κατάλογος τῆς θεογονίας τῶν παρʼ αὐτῷ θεῶν ὀνομαζομένων, ἢ Ὀρφέα οἱ τριακόσιοι ἑξήκοντα πέντε θεοί, οὓς αὐτὸς ἐπὶ τέλει τοῦ βίου ἀθετεῖ, ἐν ταῖς Διαθήκαις αὐτοῦ λέγων ἕνα εἶναι θεόν; Τί δὲ ὠφέλησεν Ἄρατον ἡ σφαιρογραφία τοῦ κοσμικοῦ κύκλου, ἢ τοὺς τὰ ὅμοια αὐτῷ εἰπόντας, πλὴν τῆς κατʼ ἄνθρωπον δόξης, ἧς οὐδὲ αὐτῆς κατʼ ἀξίαν ἔτυχον; Τί δὲ καὶ ἀληθὲς εἰρήκασιν; Ἢ τί ὠφέλησεν Εὐριπίδην καὶ Σοφοκλέα ἢ τοὺς λοιποὺς τραγῳδιογράφους αἱ τραγῳδίαι, ἢ Μένανδρον καὶ Ἀριστοφάνην καὶ τοὺς λοιποὺς κωμικοὺς αἱ κωμῳδίαι, ἢ Ἡρόδοτον καὶ Θουκυδίδην αἱ ἱστορίαι αὐτῶν, ἢ Πυθαγόραν τὰ ἄδυτα καὶ Ἡρακλέους στῆλαι, ἢ Διογένην ἡ κυνικὴ φιλοσοφία, ἢ Ἐπίκουρον τὸ δογματίζειν μὴ εἶναι πρόνοιαν, ἢ Ἐμπεδοκλέα τὸ διδάσκειν ἀθεότητα, ἢ Σωκράτην τὸ ὀμνύειν τὸν κύνα καὶ τὸν χῆνα καὶ τὴν πλάτανον καὶ τὸν κεραυνωθέντα Ἀσκληπιὸν καὶ τὰ δαιμόνια ἃ ἐπεκαλεῖτο; Πρὸς τί δὲ καὶ ἑκὼν ἀπέθνησκεν, τίνα καὶ ὁποῖον μισθὸν μετὰ θάνατον ἀπολαβεῖν ἐλπίζων; Τί δὲ ὠφέλησεν Πλάτωνα ἡ κατʼ αὐτὸν παιδεία, ἢ τοὺς λοιποὺς φιλοσόφους τὰ δόγματα αὐτῶν, ἵνα μὴ τὸν ἀριθμὸν αὐτῶν καταλέγω πολλῶν ὄντων; Ταῦτα δέ φαμεν εἰς τὸ ἐπιδεῖξαι τὴν ἀνωφελῆ καὶ ἄθεον διάνοιαν αὐτῶν.","t":"Those who write ought themselves to have been eyewitnesses of what they affirm, or to have learned it accurately from those who saw it. In a way, those who write about what they cannot know are beating the air. What good did it do Homer to write of the Trojan War and deceive many people, or Hesiod his catalogue of the genealogy of the gods he names, or Orpheus his three hundred and sixty-five gods, whom at the end of his life he rejects, saying in his Testaments that God is one? What good did his description of the sphere of the heavens do Aratus, or those who wrote like him, apart from human glory, which they did not even receive as they deserved? And what truth did they tell? What good did their tragedies do Euripides and Sophocles and the other tragedians, or their comedies Menander and Aristophanes and the other comic poets, or their histories Herodotus and Thucydides? What good did his secret shrines and the Pillars of Heracles do Pythagoras, or Cynic philosophy Diogenes, or Epicurus his teaching that there is no providence, or Empedocles his teaching of atheism, or Socrates his swearing by the dog and the goose and the plane tree and by Asclepius, struck by lightning, and the spirits he used to invoke? Why did he die willingly, and what kind of reward did he hope to receive after death? What good did his learning do Plato, or their teachings the other philosophers, not to list them all, since they are many? We say these things to show how useless and godless their thinking is."},"theophilus-autolycus/3.20":{"o":"Ὁ δὲ Μωσῆς ὁδηγήσας τοὺς Ἰουδαίους, ὡς ἔφθημεν εἰρηκέναι, ἐκβεβλημένους ἀπὸ γῆς Αἰγύπτου ὑπὸ βασιλέως Φαραώ, οὗ τοὔνομα Τέθμωσις, ὅς, φασίν, μετὰ τὴν ἐκβολὴν τοῦ λαοῦ ἐβασίλευσεν ἔτη εἴκοσι πέντε καὶ μῆνας δʼ, ὡς ὑφῄρηται Μαναιθώς. Καὶ μετὰ τοῦτον Χεβρῶν ἔτη ιγ΄, μετὰ δὲ τοῦτον Ἀμένωφις ἔτη κ΄, μῆνας ζ΄, μετὰ δὲ τοῦτον ἡ ἀδελφὴ αὐτοῦ Ἀμέσση ἔτη κα΄, μῆνα α΄, μετὰ δὲ ταύτην Μήφρης ἔτη ιβ΄, μῆνας θ΄, μετὰ δὲ τοῦτον Μηφραμμούθωσις ἔτη κ΄, μῆνας ι΄, καὶ μετὰ τοῦτον Τυθμώσης ἔτη θ΄, μῆνας η΄, καὶ μετὰ τοῦτον Δαμφενόφις ἔτη λ΄, μῆνας ι΄, μετὰ δὲ τοῦτον Ὦρος ἔτη λς΄, μῆνας ε΄, τούτου δὲ θυγάτηρ ἔτη ι΄, μῆνας γ΄, μετὰ δὲ ταύτην Μερχερὴς ἔτη ιβ΄, μῆνας γ΄, τοῦ δὲ Ἄρμαϊς ἔτη δ΄, μῆνα α΄, καὶ μετὰ τοῦτον Ῥαμέσσης ἐνιαυτόν, μῆνας δ΄, μετὰ δὲ τοῦτον Μέσσης Μιαμμοὺ ἔτη [ξ]ς΄ καὶ μῆνας β΄, καὶ μετὰ τοῦτον Ἀμένωφις ἔτη ιθ΄, μῆνας ς΄, τοῦ δὲ Θοῖσσος καὶ Ῥαμέσσης ἔτη ι΄, οὓς φασιν ἐσχηκέναι πολλὴν δύναμιν ἱππικῆς καὶ παράταξιν ναυτικῆς κατὰ τοὺς ἰδίους χρόνους. Οἱ μὲν Ἑβραῖοι, κατʼ ἐκεῖνο καιροῦ παροικήσαντες ἐν τῇ Αἰγύπτῳ καὶ καταδουλωθέντες ὑπὸ βασιλέως ὃς προείρηται Τέθμωσις, ᾠκοδόμησαν αὐτῷ πόλεις ὀχυράς, τήν τε Πειθὼ καὶ Ῥαμεσσῆ καὶ Ὤν, ἥτις ἐστὶν Ἡλίου πόλις· ὥστε καὶ τῶν πόλεων τῶν τότε ὀνομαστῶν κατʼ Αἰγυπτίους δείκνυνται προγενέστεροι οἱ Ἑβραῖοι ὄντες, οἳ καὶ προπάτορες ἡμῶν, ἀφʼ ὧν καὶ τὰς ἱερὰς βίβλους ἔχομεν ἀρχαιοτέρας οὔσας ἁπάντων συγγραφέων, καθὼς προειρήκαμεν. Αἴγυπτος δὲ ἡ χώρα ἐκλήθη ἀπὸ τοῦ βασιλέως Σέθως· τὸ γὰρ Σέθως, φασίν, Αἴγυπτος καλεῖται. Τῷ δὲ Σέθως ἦν ἀδελφὸς ᾧ ὄνομα Ἄρμαϊς· οὗτος Δαναὸς κέκληται ὁ εἰς Ἄργος ἀπὸ Αἰγύπτου παραγενόμενος, οὗ μέμνηνται οἱ λοιποὶ συγγραφεῖς ὡς πάνυ ἀρχαίου τυγχάνοντος.","t":"Moses, as we have said, led out the Jews, who had been driven from the land of Egypt by King Pharaoh, whose name was Tethmosis. After the expulsion of the people, they say, he reigned twenty-five years and four months, as Manetho relates. After him Chebron reigned 13 years; after him Amenophis, 20 years and 7 months; after him his sister Amesse, 21 years and 1 month; after her Mephres, 12 years and 9 months; after him Mephrammouthosis, 20 years and 10 months; after him Tythmoses, 9 years and 8 months; after him Damphenophis, 30 years and 10 months; after him Horus, 36 years and 5 months; his daughter, 10 years and 3 months; after her Mercheres, 12 years and 3 months; his son Armais, 4 years and 1 month; after him Ramesses, 1 year and 4 months; after him Messes Miammou, [6]6 years and 2 months; after him Amenophis, 19 years and 6 months; and his sons Thoissos and Ramesses, 10 years, who, they say, had a great force of cavalry and a naval fleet in their time. The Hebrews, who at that time were sojourning in Egypt and had been enslaved by the king called Tethmosis, built for him fortified cities, Peitho and Ramesse and On, which is Heliopolis. So the Hebrews are shown to be older even than the cities that were then famous among the Egyptians. They are our forefathers, from whom we have the sacred books, which are older than all the historians, as we said. The country was called Egypt after King Sethos; for Sethos, they say, is called Aegyptus. Sethos had a brother named Armais; he is the one called Danaus, who came from Egypt to Argos, and whom the other historians mention as being very ancient."},"theophilus-autolycus/3.21":{"o":"Μαναιθὼς δέ, ὁ κατʼ Αἰγυπτίους πολλὰ φλυαρήσας, ἔτι μὴν καὶ βλάσφημα εἰπὼν εἴς τε Μωσέα καὶ τοὺς σὺν αὐτῷ Ἑβραίους, ὡς δῆθεν διὰ λέπραν ἐκβληθέντας ἐκ τῆς Αἰγύπτου, οὐχ εὗρεν τὸ ἀκριβὲς τῶν χρόνων εἰπεῖν. Ποιμένας μὲν γὰρ αὐτοὺς εἰπὼν καὶ πολεμίους Αἰγυπτίων, τὸ μὲν ποιμένας ἄκων εἶπεν, ἐλεγχόμενος ὑπὸ τῆς ἀληθείας· ἦσαν γὰρ ὄντως ποιμένες οἱ προπάτορες ἡμῶν, οἱ παροικήσαντες ἐν Αἰγύπτῳ, ἀλλʼ οὐ λεπροί. Παραγενόμενοι γὰρ εἰς τὴν γῆν τὴν καλουμένην Ἱεροσόλυμα, ἔνθα καὶ μεταξὺ κατῴκησαν, δηλοῦται ᾧ τρόπῳ οἱ ἱερεῖς αὐτῶν, διὰ προστάγματος θεοῦ προσκαρτεροῦντες τῷ ναῷ, τότε ἐθεράπευον πᾶσαν νόσον, ὥστε καὶ λεπρῶντας καὶ πάντα μῶμον ἰῶντο. Ναὸν ᾠκοδόμησεν Σολομὼν ὁ βασιλεὺς τῆς Ἰουδαίας. Περὶ δὲ τοῦ πεπλανῆσθαι τὸν Μαναιθὼ περὶ τῶν χρόνων ἐκ τῶν ὑπʼ αὐτοῦ εἰρημένων δῆλόν ἐστιν· ἀλλὰ καὶ περὶ τοῦ βασιλέως τοῦ ἐκβαλόντος αὐτούς, Φαραὼ τοὔνομα. Οὐκέτι γὰρ αὐτῶν ἐβασίλευσεν· καταδιώξας γὰρ Ἑβραίους μετὰ τοῦ στρατεύματος κατεποντίσθη εἰς τὴν ἐρυθρὰν θάλασσαν. Ἔτι μὴν καὶ οὓς ἔφη ποιμένας πεπολεμηκέναι τοὺς Αἰγυπτίους ψεύδεται· πρὸ ἐτῶν γὰρ τριακοσίων δεκατριῶν ἐξῆλθον ἐκ τῆς Αἰγύπτου καὶ ᾤκησαν ἔκτοτε τὴν χώραν, τὴν ἔτι καὶ νῦν καλουμένην Ἰουδαίαν, πρὸ τοῦ καὶ Δαναὸν εἰς Ἄργος ἀφικέσθαι. Ὅτι δὲ τοῦτον ἀρχαιότερον ἡγοῦνται τῶν λοιπῶν κατὰ Ἕλληνας οἱ πλείους, σαφές ἐστιν. Ὥστε ὁ Μαναιθὼς δύο τάξεις ἄκων τῆς ἀληθείας μεμήνυκεν ἡμῖν διὰ τῶν αὐτοῦ γραμμάτων, πρῶτον μὲν ποιμένας αὐτοὺς ὁμολογήσας, δεύτερον εἰπὼν καὶ τὸ ἐξεληλυθέναι αὐτοὺς ἐκ γῆς Αἰγύπτου· ὥστε καὶ ἐκ τούτων τῶν ἀναγραφῶν δείκνυσθαι προγενέστερον εἶναι τὸν Μωσῆν καὶ τοὺς σὺν αὐτῷ ἐνακοσίους ἢ καὶ χιλίους [ἐνιαυτοὺς] πρὸ τοῦ Ἰλιακοῦ πολέμου.","t":"Manetho, who talked a great deal of nonsense on behalf of the Egyptians, and even said blasphemous things against Moses and the Hebrews with him, as though they had been driven out of Egypt because of leprosy, did not manage to state the chronology accurately. In calling them shepherds and enemies of the Egyptians, he said “shepherds” against his will, convicted by the truth; for our forefathers who sojourned in Egypt were indeed shepherds, but not lepers. When they came to the land called Jerusalem, where they afterward settled, it is shown how their priests, attending the temple by God's command, used to heal every disease, so that they cured even lepers and every blemish. It was Solomon, the king of Judea, who built the temple. That Manetho was wrong about the chronology is clear from what he himself said; and also about the king who drove them out, whose name was Pharaoh. For he reigned over them no longer: he pursued the Hebrews with his army and was drowned in the Red Sea. He also lies in saying that those he called shepherds made war on the Egyptians; for they had left Egypt 313 years earlier, and from then on lived in the country that is still called Judea, before Danaus even came to Argos. And it is clear that most people consider Danaus more ancient than the other Greek figures. So Manetho, without meaning to, has pointed us to two points of truth in his writings: first, he admitted that they were shepherds; second, he said that they left the land of Egypt. So from these records too it is shown that Moses and those with him lived nine hundred or even a thousand [years] before the Trojan War."},"theophilus-autolycus/3.22":{"o":"Ἀλλὰ καὶ περὶ τοῦ ναοῦ τῆς οἰκοδομῆς τοῦ ἐν τῇ Ἰουδαίᾳ, ὃν ᾠκοδόμησεν ὁ βασιλεὺς Σολομὼν μετὰ ἔτη πεντακόσια ἑξήκοντα ἓξ τῆς Αἰγύπτου ἐξοδίας τῶν Ἰουδαίων, παρὰ Τυρίοις ἀναγέγραπται ὡς ὁ ναὸς ᾠκοδόμηται, καὶ ἐν τοῖς ἀρχείοις αὐτῶν πεφύλακται τὰ γράμματα, ἐν αἷς ἀναγραφαῖς εὑρίσκεται γεγονὼς ὁ ναὸς πρὸ τοῦ τοὺς Τυρίους τὴν Καρχηδόνα κτίσαι θᾶττον ἔτεσιν ἑκατὸν τριάκοντα τέσσαρσιν, μησὶν ὀκτώ· (Ἀνεγράφη ὑπὸ Ἱερώμου τοὔνομα βασιλέως Τυρίων, υἱοῦ δὲ Ἀβειβάλου, διὰ τὸ ἐκ πατρικῆς συνηθείας τὸν Ἱέρωμον γεγενῆσθαι φίλον τοῦ Σολομῶνος, ἅμα καὶ διὰ τὴν ὑπερβάλλουσαν σοφίαν, ἣν ἔσχεν ὁ Σολομών. Ἐν γὰρ προβλήμασιν ἀλλήλους συνεχῶς ἐγύμναζον· τεκμήριον δὲ τούτου, καὶ ἀντίγραφα ἐπιστολῶν αὐτῶν φασιν μέχρι τοῦ δεῦρο παρὰ τοῖς Τυρίοις πεφυλαγμένα· γράμματά τε ἀλλήλοις διέπεμπον.) — καθὼς μέμνηται Μένανδρος ὁ Ἐφέσιος, ἱστορῶν περὶ τῆς Τυρίων βασιλείας, λέγων οὕτως· Τελευτήσαντος γὰρ Ἀβειβάλου, βασιλέως Τυρίων, διεδέξατο τὴν βασιλείαν ὁ υἱὸς αὐτοῦ Ἱέρωμος, βιώσας ἔτη πεντήκοντα τρία. Τοῦτον δὲ διεδέξατο Βάζωρος, βιώσας ἔτη μγ΄, ὃς ἐβασίλευσεν ἔτη ιζ΄. Μετὰ δὲ τοῦτον Μεθουάσταρτος, βιώσας ἔτη νδ΄, ἐβασίλευσεν ἔτη ιβ΄. Μετὰ δὲ τοῦτον ὁ ἀδελφὸς αὐτοῦ Ἀθάρυμος, βιώσας ἔτη νή, ἐβασίλευσεν ἔτη θ΄. Τοῦτον ἀνεῖλεν ὁ ἀδελφὸς αὐτοῦ Ἕλλης τοὔνομα, ὃς βιώσας ἔτη ν΄ ἐβασίλευσεν μῆνας η΄. Τοῦτον ἀνεῖλεν Ἰουθώβαλος, ἱερεὺς τῆς Ἀστάρτης, ὃς βιώσας ἔτη μ΄ ἐβασίλευσεν ἔτη ιβ΄. Τοῦτον διεδέξατο ὁ υἱὸς αὐτοῦ Βάζωρος, ὃς βιώσας ἔτη με΄ ἐβασίλευσεν ἔτη ζ΄. Υἱὸς δὲ τούτου Μέττηνος, βιώσας ἔτη λβ΄, ἐβασίλευσεν ἔτη κθ΄. Τοῦτον διεδέξατο Πυγμαλίων, ὃς βιώσας ἔτη νς΄ ἐβασίλευσεν ἔτη ζ΄. Ἐν δὲ τῷ ἑβδόμῳ ἔτει τῆς βασιλείας αὐτοῦ εἰς Λιβύην φυγοῦσα πόλιν ᾠκοδόμησεν τὴν μέχρι τοῦ δεῦρο Καρχηδονίαν καλουμένην, Συνάγεται οὖν πᾶς χρόνος ἀπὸ τῆς Ἱερώμου βασιλείας μέχρι Καρχηδόνος κτίσεως ἔτη ρνε΄, μῆνες ὀκτώ. Τῷ δὲ δωδεκάτῳ ἔτει τῆς Ἱερώμου βασιλείας ἐν Ἱεροσολύμοις ὁ ναὸς ᾠκοδομήθη, ὥστε τὸν πάντα χρόνον γεγενῆσθαι ἀπὸ τῆς τοῦ ναοῦ οἰκοδομῆς μέχρι Καρχηδόνος κτίσεως ἔτη ρλγ΄, μῆνες η΄.","t":"Also concerning the building of the temple in Judea, which King Solomon built 566 years after the Jews came out of Egypt, it is recorded among the Tyrians how the temple was built, and the documents are preserved in their archives. In these records the temple is found to have been built 134 years and eight months before the Tyrians founded Carthage. (It was recorded by Hieromus, king of the Tyrians, son of Abibalus, because Hieromus had become Solomon's friend through a friendship inherited from his father, and also because of Solomon's surpassing wisdom. They constantly tested each other with riddles; as proof of this, they say that copies of their letters are preserved among the Tyrians to this day, and that they sent writings to each other.) So Menander of Ephesus records in his history of the kingdom of the Tyrians, speaking as follows: “When Abibalus, king of the Tyrians, died, his son Hieromus succeeded to the kingdom; he lived 53 years. He was succeeded by Bazorus, who lived 43 years and reigned 17. After him Methouastartus, who lived 54 years, reigned 12. After him his brother Atharymus, who lived 58 years, reigned 9. He was killed by his brother, named Helles, who lived 50 years and reigned 8 months. He was killed by Iouthobalus, priest of Astarte, who lived 40 years and reigned 12. He was succeeded by his son Bazorus, who lived 45 years and reigned 7. His son Mettenus, who lived 32 years, reigned 29. He was succeeded by Pygmalion, who lived 56 years and reigned 7. In the seventh year of his reign, his sister fled to Libya and built the city that to this day is called Carthage. So the whole time from the reign of Hieromus to the founding of Carthage adds up to 155 years and eight months. And the temple in Jerusalem was built in the twelfth year of the reign of Hieromus; so the whole time from the building of the temple to the founding of Carthage was 133 years and eight months.”"},"theophilus-autolycus/3.23":{"o":"Τῆς μὲν οὖν Φοινίκων καὶ Αἰγυπτίων μαρτυρίας, ὡς ἱστορήκασιν περὶ τῶν καθʼ ἡμᾶς χρόνων οἱ συγγράψαντες Μαναιθὼς ὁ Αἰγύπτιος καὶ ὁ Μένανδρος ὁ Ἐφέσιος, ἔτι δὲ καὶ Ἰώσηππος ὁ ἀναγράψας τὸν Ἰουδαϊκὸν πόλεμον τὸν γενόμενον αὐτοῖς ὑπὸ Ῥωμαίων, ἀρκετῶς ἤτω ἡμῖν τὰ εἰρημένα. Ἐκ γὰρ τούτων τῶν ἀρχαίων δείκνυται καὶ τὰ τῶν λοιπῶν συγγράμματα ἔσχατα εἶναι τῶν διὰ Μωσέως ἡμῖν δεδομένων γραμμάτων, ἔτι μὴν καὶ τῶν μεταξὺ προφητῶν· ὁ γὰρ ὕστερος τῶν προφητῶν γενόμενος Ζαχαρίας ὀνόματι ἤκμασεν κατὰ τὴν Δαρείου βασιλείαν. Ἀλλὰ καὶ οἱ νομοθέται πάντες μεταξὺ εὑρίσκονται νομοθετοῦντες. Εἰ γάρ τις εἴποι Σόλωνα τὸν Ἀθηναῖον, οὗτος γέγονεν κατὰ τοὺς χρόνους Κύρου καὶ Δαρείου τῶν βασιλέων, κατὰ τὸν χρόνον Ζαχαρίου τοῦ προειρημένου προφήτου, μεταξὺ γεγενημένου πάνυ πολλοῖς ἔτεσιν· ἤτοι καὶ περὶ Λυκούργου ἢ Δράκοντος ἢ Μίνω τῶν νομοθετῶν, τούτων ἀρχαιότητι προάγουσιν αἱ ἱεραὶ βίβλοι, ὅπου γε καὶ τοῦ Διὸς τοῦ Κρητῶν βασιλεύσαντος, ἀλλὰ μὴν καὶ τοῦ Ἰλιακοῦ πολέμου δείκνυται προάγοντα τὰ γράμματα τοῦ θείου νόμου τοῦ διὰ Μωσέως ἡμῖν δεδομένου. Ἵνα δὲ ἀκριβεστέραν ποιήσωμεν τὴν ἀπόδειξιν τῶν καιρῶν καὶ χρόνων, θεοῦ ἡμῖν παρέχοντος οὐ μόνον τὰ μετὰ κατακλυσμὸν ἱστοροῦντες ἀλλὰ καὶ τὰ πρὸ κατακλυσμοῦ, εἰς τὸ καὶ τῶν ἁπάντων κατὰ τὸ δυνατὸν εἰπεῖν ἡμῖν τὸν ἀριθμόν, νυνὶ ποιησόμεθα, ἀναδραμόντες ἐπὶ τὴν ἀνέκαθεν ἀρχὴν τῆς τοῦ κόσμου κτίσεως, ἣν ἀνέγραψεν Μωσῆς ὁ θεράπων τοῦ θεοῦ διὰ πνεύματος ἁγίου. Εἰπὼν γὰρ τὰ περὶ κτίσεως καὶ γενέσεως κόσμου, τοῦ πρωτοπλάστου ἀνθρώπου, καὶ τὰ τῶν ἑξῆς γεγενημένων, ἐσήμανεν καὶ τὰ πρὸ κατακλυσμοῦ ἔτη γενόμενα. Ἐγὼ δʼ αἰτοῦμαι χάριν παρὰ τοῦ μόνου θεοῦ, εἰς τὸ τἀληθῆ κατὰ τὸ θέλημα αὐτοῦ πάντα ἀκριβῶς εἰπεῖν, ὅκως καὶ σὺ καὶ πᾶς ὁ τούτοις ἐντυγχάνων ὁδηγῆται ὑπὸ τῆς ἀληθείας καὶ χάριτος αὐτοῦ. Ἄρξομαι δὴ πρῶτον ἀπὸ τῶν ἀναγεγραμμένων γενεαλογιῶν, λέγω δὲ ἀπὸ τοῦ πρωτοπλάστου ἀνθρώπου τὴν ἀρχὴν ποιησάμενος.","t":"Let what has been said suffice for the testimony of the Phoenicians and Egyptians, as recorded about our times by the historians Manetho the Egyptian and Menander of Ephesus, and also by Josephus, who wrote the history of the Jewish war waged against them by the Romans. From these ancient records it is shown that the writings of the others are later than the writings given to us through Moses, and even later than the prophets who came after him. The last of the prophets, called Zechariah, flourished in the reign of Darius. And all the lawgivers are found to have made their laws in the intervening time. If one mentions Solon the Athenian, he lived in the times of the kings Cyrus and Darius, in the time of the prophet Zechariah just mentioned, who lived very many years after Moses. And as for the lawgivers Lycurgus, Draco, or Minos, the sacred books are older than they; for the writings of the divine law given to us through Moses are shown to be older even than Zeus, who reigned over the Cretans, and than the Trojan War. To make the demonstration of seasons and times more precise, God enabling us, we will now recount not only what happened after the flood but also what happened before it, so as to give, as far as possible, the total number of all the years; and we will go back to the very beginning of the creation of the world, which Moses, the servant of God, recorded through the Holy Spirit. Having told of the creation and genesis of the world, of the first-formed human being, and of what followed, he also indicated the years that passed before the flood. I ask grace from the only God to say everything truly and precisely according to his will, so that you and everyone who reads these things may be guided by his truth and grace. I will begin, then, from the recorded genealogies, taking my starting point from the first-formed human being."},"theophilus-autolycus/3.24":{"o":"Ἀδὰμ ἕως οὗ ἐτέκνωσεν ἔζησεν ἔτη σλ΄, υἱὸς δὲ τούτου Σὴθ ἔτη σε΄, υἱὸς δὲ τούτου Ἐνῶς ἔτη ρϞ΄, υἱὸς δὲ τούτου Καϊνὰν ἔτη ρο΄, υἱὸς δὲ τούτου Μαλελεὴλ ἔτη ρξε΄, υἱὸς δὲ τούτου Ἰάρεθ ἔτη ρξβ΄, υἱὸς δὲ τούτου Ἐνὼχ ἔτη ρξε΄, υἱὸς δὲ τούτου Μαθουσάλα ἔτη ρξζ΄, υἱὸς δὲ τούτου Λάμεχ ἔτη΄. Τούτῳ δὲ υἱὸς ἐγενήθη ὁ προειρημένος Νῶς, ὃς ἐτέκνωσεν τὸν Σὴμ ὢν ἐτῶν φ΄. Ἐπὶ τούτου ἐγένετο ὁ κατακλυσμὸς ὄντος αὐτοῦ ἐτῶν χ΄. Τὰ πάντα οὖν μέχρι κατακλυσμοῦ γεγένηται ἔτη βσμβ΄. Μετὰ δὲ τὸν κατακλυσμὸν εὐθέως ὁ Σὴμ ὢν ἐτῶν ρ΄ ἐτέκνωσεν τὸν Ἀρφαξάθ, Ἀρφαξὰθ δὲ ἐτέκνωσεν Σαλὰ ὢν ἐτῶν ρλε΄, ὁ δὲ Σαλὰ ἐτέκνωσεν ὢν ἐτῶν ρλ΄, τούτου δὲ υἱὸς Ἕβερ ὢν ἐτῶν ρλδʼ, ἀφʼ οὗ καὶ τὸ γένος αὐτῶν Ἑβραῖοι προσηγορεύθησαν, τούτου δὲ υἱὸς Φαλὲγ ὢν ἐτῶν ρλ΄, τούτου δὲ υἱὸς Ῥαγαῦ ὢν ἐτῶν ρλβ΄, τούτου δὲ υἱὸς Σεροὺχ ὢν ἐτῶν ρλ΄, τούτου δὲ υἱὸς Ναχὼρ ὢν ἐτῶν οε΄, τούτου δὲ υἱὸς Θάῤῥα ὢν ἐτῶν ο΄, τούτου δὲ υἱὸς Ἀβραὰμ ὁ πατριάρχης ἡμῶν ἐτέκνωσεν τὸν Ἰσαὰκ ὢν ἐτῶν ρ΄. Γίνονται οὖν μέχρι Ἀβραὰμ ἔτη γσοή. Ἰσαὰκ ὁ προειρημένος ἕως τεκνογονίας ἔζησεν ἔτη ξ΄, ὃς ἐγέννησεν τὸν Ἰακώβ· ἔζησεν ὁ Ἰακὼβ ἕως τῆς μετοικεσίας τῆς ἐν Αἰγύπτῳ γενομένης, ἧς ἐπάνω προειρήκαμεν, ἔτη ρλ΄, ἡ δὲ παροίκησις τῶν Ἑβραίων ἐν Αἰγύπτῳ ἐγενήθη ἔτη υλ΄, καὶ μετὰ τὸ ἐξελθεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου ἐν τῇ ἐρήμῳ καλουμένῃ διέτριψαν ἔτη μ΄. Γίνεται οὖν τὰ πάντα ἔτη γϡλη´, ᾧ καιρῷ τοῦ Μωσέως τελευτήσαντος διεδέξατο ἄρχειν Ἰησοῦς υἱὸς Ναυῆ, ὃς προέστη αὐτῶν ἔτεσιν κζ΄. Μετὰ δὲ τὸν Ἰησοῦν τοῦ λαοῦ παραβάντος ἀπὸ τῶν ἐντολῶν τοῦ θεοῦ ἐδούλευσαν βασιλεῖ Μεσοποταμίας Χουσαράθων ὄνομα ἔτεσιν ὀκτώ. Εἶτα μετανοήσαντος τοῦ λαοῦ κριταὶ ἐγενήθησαν αὐτοῖς· Γονοθεὴλ ἔτεσιν τεσσαράκοντα, Ἐκλὼν ἔτεσιν ιη΄, Ἀὼθ ἔτεσιν η΄. Ἔπειτα πταισάντων αὐτῶν ἀλλόφυλοι ἐκράτησαν ἔτεσιν κ΄. Ἔπειτα Δεββώρα ἔκρινεν αὐτοὺς ἔτεσιν μ΄. Ἔπειτα Μαδιανῖται ἐκράτησαν αὐτῶν ἔτεσιν ζ΄. Εἶτα Γεδεὼν ἔκρινεν αὐτοὺς ἔτεσιν μ΄, Ἀβιμέλεχ ἔτεσιν γ΄, Θωλὰ ἔτεσιν κγ΄, Ἰαεὶρ ἔτεσιν κβ΄. Ἔπειτα Φυλιστιεὶμ καὶ Ἀμμανῖται ἐκράτησαν αὐτῶν ἔτεσιν ιη΄. Εἶτα Ἰεφθάε ἔκρινεν αὐτοὺς ἔτεσιν ς΄, Ἐσβὼν ἔτεσιν ζ΄, Αἰλὼν ἔτεσιν ι΄, Ἀβδὼν ἔτεσιν η. Ἔπειτα ἀλλόφυλοι ἐκράτησαν αὐτῶν ἔτεσιν μ΄. Εἶτα Σαμψὼν ἔκρινεν αὐτοὺς ἔτεσιν κ΄. Ἔπειτα εἰρήνη ἐν αὐτοῖς ἐγένετο ἔτεσιν μ΄. Εἶτα Σαμηρὰ ἔκρινεν αὐτοὺς ἐνιαυτόν, Ἠλὶς ἔτεσιν κ΄, Σαμουὴλ ἔτεσιν ιβ΄.","t":"Adam lived 230 years until he fathered a son; his son Seth, 205 years; his son Enos, 190; his son Cainan, 170; his son Maleleel, 165; his son Jared, 162; his son Enoch, 165; his son Methuselah, 167; his son Lamech, [188]. To him was born the Noah we mentioned, who fathered Sem at the age of 500. In his time the flood came, when he was 600 years old. So the total up to the flood comes to 2,242 years. Immediately after the flood, Sem, at the age of 100, fathered Arphaxad; Arphaxad fathered Sala at 135; Sala fathered his son at 130; his son Eber at 134, from whom their race was called Hebrews; his son Phaleg at 130; his son Ragau at 132; his son Serouch at 130; his son Nachor at 75; his son Tharra at 70; and his son Abraham, our patriarch, fathered Isaac at the age of 100. So up to Abraham there are 3,278 years. Isaac, whom we mentioned, lived 60 years until he fathered Jacob. Jacob lived 130 years until the migration into Egypt that we spoke of above. The sojourn of the Hebrews in Egypt lasted 430 years, and after they left the land of Egypt they spent 40 years in the place called the desert. So the total comes to 3,938 years, at which time Moses died and Joshua the son of Nun succeeded him as ruler, and led them for 27 years. After Joshua, when the people transgressed the commandments of God, they served the king of Mesopotamia, named Chousarathon, for eight years. Then, when the people repented, they had judges: Gothoniel for 40 years, Eklon for 18, Aoth for 8. Then, when they fell away, foreigners ruled them for 20 years. Then Deborah judged them for 40 years. Then the Midianites ruled them for 7 years. Then Gideon judged them for 40 years, Abimelech for 3, Thola for 23, Jair for 22. Then the Philistines and Ammonites ruled them for 18 years. Then Jephthah judged them for 6 years, Esbon for 7, Ailon for 10, Abdon for 8. Then foreigners ruled them for 40 years. Then Samson judged them for 20 years. Then there was peace among them for 40 years. Then Samera judged them for one year, Eli for 20 years, and Samuel for 12."},"theophilus-autolycus/3.25":{"o":"Μετὰ δὲ τοὺς κριτὰς ἐγένοντο βασιλεῖς ἐν αὐτοῖς, πρῶτος ὀνόματι Σαούλ, ὃς ἐβασίλευσεν ἔτη κ΄, ἔπειτα Δαυὶδ ὁ πρόγονος ἡμῶν ἔτη μ΄. Γίνεται οὖν μέχρι τῆς τοῦ Δαυὶδ βασιλείας τὰ πάντα ἔτη υϟη΄. Μετὰ δὲ τούτους ἐβασίλευσε Σολομών, ὁ καὶ τὸν ναὸν τὸν ἐν Ἱεροσολύμοις κατὰ βουλὴν θεοῦ πρῶτος οἰκοδομήσας, διʼ ἐτῶν μ΄, μετὰ δὲ τοῦτον Ῥοβοὰμ ἔτεσιν ιζ΄, καὶ μετὰ τοῦτον Ἀβίας ἔτεσιν ζ΄, καὶ μετὰ τοῦτον Ἀσὰ ἔτεσιν μα΄, καὶ μετὰ τοῦτον Ἰωσαφὰτ ἔτεσιν κεʼ, μετὰ δὲ τοῦτον Ἰωρὰμ ἔτη η΄, μετὰ δὲ τοῦτον Ὀχοζίας ἐνιαυτόν, καὶ μετὰ τοῦτον Γοθολία ἔτεσιν ς΄, μετὰ δὲ ταύτην Ἰωὰς ἔτεσιν μ΄, καὶ μετὰ τοῦτον Ἀμεσίας ἔτεσιν λθ΄, καὶ μετὰ τοῦτον Ὀζίας ἔτεσιν νβ΄, μετὰ δὲ τοῦτον Ἰωαθὰμ ἔτεσιν ις΄, μετὰ δὲ τοῦτον Ἄχαζ ἔτεσιν ιζ΄, καὶ μετὰ τοῦτον Ἐζεκίας ἔτεσιν κθ΄, μετὰ δὲ τοῦτον Μανασσὴς ἔτεσιν νε΄, μετὰ δὲ τοῦτον Ἀμὼς ἔτεσιν β΄, μετὰ δὲ τοῦτον Ἰωσίας ἔτεσιν λα΄, μετὰ δὲ τοῦτον Ὠχὰς μῆνας γ΄, μετὰ δὲ τοῦτον Ἰωακεὶμ ἔτη ια΄, ἔπειτα Ἰωακεὶμ ἕτερος μῆνας γ΄ ἡμέρας ι΄, μετὰ δὲ τοῦτον Σεδεκίας ἔτη ια΄. Μετὰ δὲ τούτους τοὺς βασιλεῖς, διαμένοντος τοῦ λαοῦ ἐπὶ τοῖς ἁμαρτήμασιν καὶ μὴ μετανοοῦντος, κατὰ προφητείαν Ἱερεμίου ἀνέβη εἰς τὴν Ἰουδαίαν βασιλεὺς Βαβυλῶνος ὄνομα Ναβουχοδονόσορ. Οὗτος μετῴκησεν τὸν λαὸν τῶν Ἰουδαίων εἰς Βαβυλῶνα, καὶ τὸν ναὸν κατέστρεψεν, ὃν ᾠκοδομήκει Σολομών. Ἐν δὲ τῇ μετοικεσίᾳ Βαβυλῶνος ὁ λαὸς ἐποίησεν ἔτη ο΄. Γίνεται οὖν μέχρι τῆς παροικεσίας ἐν γῇ Βαβυλῶνος τὰ πάντα ἔτη δϡνδ΄ μῆνες ς΄ ἡμέραι ι΄. Ὃν τρόπον δὲ ὁ θεὸς προεῖπεν διὰ Ἱερεμίου τοῦ προφήτου τὸν λαὸν αἰχμαλωτισθῆναι εἰς Βαβυλῶνα, οὕτως προεσήμανεν καὶ τὸ πάλιν ἐπανελθεῖν αὐτοὺς εἰς τὴν γῆν αὐτῶν μετὰ ο΄ ἔτη. Τελειουμένων οὖν λ΄ ἐτῶν γίνεται Κῦρος βασιλεὺς Περσῶν, ὃς κατὰ τὴν προφητείαν Ἱερεμίου δευτέρῳ ἔτει τῆς βασιλείας αὐτοῦ ἐκήρυξεν κελεύων διʼ ἐγγράφων τοὺς Ἰουδαίους πάντας, τοὺς ὄντας ἐν τῇ βασιλείᾳ αὐτοῦ, ἐπιστρέφειν εἰς τὴν ἑαυτῶν χώραν καὶ τῷ θεῷ ἀνοικοδομεῖν τὸν ναόν, ὃν καθῃρήκει βασιλεὺς Βαβυλῶνος ὁ προειρημένος. Πρὸς τούτοις δὲ ὁ Κῦρος κατʼ ἐγκέλευσιν τοῦ θεοῦ προσέταξεν Σαβεσσάρῳ καὶ Μιθριδάτῃ, τοῖς ἰδίοις σωματοφύλαξιν, τὰ σκεύη τὰ ἐκ τοῦ ναοῦ τοῦ τῆς Ἰουδαίας ληφθέντα ὑπὸ τοῦ Ναβουχοδονόσορ ἀποκομισθῆναι καὶ ἀποτεθῆναι εἰς τὸν ναόν. Ἐν τῷ οὖν δευτέρῳ ἔτει Δαρείου πληροῦται τὰ ο΄ ἔτη, τὰ προειρημένα ὑπὸ τοῦ Ἱερεμίου.","t":"After the judges, kings arose among them: the first, named Saul, reigned 20 years; then David our ancestor, 40 years. So up to the reign of David the total comes to 498 years. After them Solomon reigned, who was the first to build the temple in Jerusalem, by the counsel of God, for 40 years; after him Rehoboam, 17 years; after him Abijah, 7 years; after him Asa, 41 years; after him Jehoshaphat, 25 years; after him Joram, 8 years; after him Ahaziah, one year; after him Athaliah, 6 years; after her Joash, 40 years; after him Amaziah, 39 years; after him Uzziah, 52 years; after him Jotham, 16 years; after him Ahaz, 17 years; after him Hezekiah, 29 years; after him Manasseh, 55 years; after him Amon, 2 years; after him Josiah, 31 years; after him Jehoahaz, 3 months; after him Jehoiakim, 11 years; then another Jehoiakim, 3 months and 10 days; after him Zedekiah, 11 years. After these kings, since the people persisted in their sins and did not repent, the king of Babylon, named Nebuchadnezzar, came up against Judea, as Jeremiah had prophesied. He deported the Jewish people to Babylon and destroyed the temple that Solomon had built. The people spent 70 years in exile in Babylon. So up to the sojourn in the land of Babylon the total comes to 4,954 years, 6 months, and 10 days. And just as God foretold through Jeremiah the prophet that the people would be taken captive to Babylon, so he also indicated beforehand that they would return to their land after 70 years. When 30 years were completed, Cyrus became king of the Persians; and he, in accordance with the prophecy of Jeremiah, in the second year of his reign issued a written proclamation ordering all the Jews in his kingdom to return to their own country and rebuild for God the temple that the king of Babylon had destroyed. Moreover, Cyrus, at God's command, ordered his bodyguards Sabessarus and Mithridates to carry back the vessels that Nebuchadnezzar had taken from the temple in Judea and to place them in the temple. So in the second year of Darius the 70 years foretold by Jeremiah were fulfilled."},"theophilus-autolycus/3.26":{"o":"Ἐντεῦθεν ὁρᾶν ἔστιν πῶς ἀρχαιότερα καὶ ἀληθέστερα δείκνυται τὰ ἱερὰ γράμματα τὰ καθʼ ἡμᾶς εἶναι τῶν καθʼ Ἕλληνας καὶ Αἰγυπτίους, ἢ εἰ καί τινας ἑτέρους ἱστοριογράφους. Ἤτοι γὰρ Ἡρόδοτος καὶ Θουκυδίδης ἢ καὶ Ξενοφῶν ἢ ὅπως οἱ ἄλλοι ἱστοριογράφοι, οἱ πλείους ἤρξαντο σχεδὸν ἀπὸ τῆς Κύρου καὶ Δαρείου βασιλείας ἀναγράφειν, μὴ ἐξισχύσαντες τῶν παλαιῶν καὶ προτέρων χρόνων τὸ ἀκριβὲς εἰπεῖν. Τί γὰρ μέγα ἔφασαν εἰ περὶ Δαρείου καὶ Κύρου τῶν κατὰ βαρβάρους βασιλέων εἶπον, ἢ κατὰ Ἕλληνας Ζωπύρου καὶ Ἱππίου, ἢ τοὺς Ἀθηναίων καὶ Λακεδαιμονίων πολέμους, ἢ τὰς Ξέρξου πράξεις ἢ Παυσανίου τοῦ ἐν τῷ τεμένει τῆς Ἀθηνᾶς λιμῷ κινδυνεύσαντος διαφθαρῆναι, ἢ τὰ περὶ Θεμιστοκλέα καὶ τὸν πόλεμον τὸν Πελοποννησίων, ἢ τὰ περὶ Ἀλκιβιάδην καὶ Θρασύβουλον; Οὐ γὰρ πρόκειται ἡμῖν ὕλη πολυλογίας, ἀλλὰ εἰς τὸ φανερῶσαι τὴν τῶν χρόνων ἀπὸ καταβολῆς κόσμου ποσότητα καὶ ἐλέγξαι τὴν ματαιοπονίαν καὶ φλυαρίαν τῶν συγγραφέων, ὅτι οὐκ εἰσὶν ἐτῶν οὔτε δισμυρίαι μυριάδες, ὡς Πλάτων ἔφη, καὶ ταῦτα ἀπὸ κατακλυσμοῦ ἕως τῶν αὐτοῦ χρόνων τοσαῦτα ἔτη γεγενῆσθαι δογματίζων, οὔτε μὴν ιε΄ μυριάδες καὶ γοε΄ ἔτη, καθὰ προειρήκαμεν Ἀπολλώνιον τὸν Αἰγύπτιον ἱστορεῖν· οὐδὲ ἀγένητος ὁ κόσμος ἐστὶν καὶ αὐτοματισμὸς τῶν πάντων, καθὼς Πυθαγόρας καὶ οἱ λοιποὶ πεφλυαρήκασιν, ἀλλὰ μὲν οὖν γενητὸς καὶ προνοίᾳ διοικεῖται ὑπὸ τοῦ ποιήσαντος τὰ πάντα θεοῦ· καὶ ὁ πᾶς χρόνος καὶ τὰ ἔτη δείκνυται τούτοις βουλομένοις πείθεσθαι τῇ ἀληθείᾳ. Μήπως οὖν δόξωμεν μέχρι Κύρου δεδηλωκέναι, τῶν δὲ μεταξὺ χρόνων ἀμελεῖν, ὡς μὴ ἔχοντες ἀποδεῖξαι, θεοῦ παρέχοντος καὶ τῶν ἑξῆς χρόνων τὴν τάξιν πειράσομαι κατὰ τὸ δυνατὸν ἐξηγήσασθαι.","t":"From this one can see how our sacred writings are shown to be older and truer than those of the Greeks and Egyptians, or of any other historians. Herodotus and Thucydides, or Xenophon, or the other historians, most of them began their histories roughly from the reign of Cyrus and Darius, since they were unable to give an accurate account of the ancient and earlier times. What great thing did they say, when they told of Darius and Cyrus, kings of the barbarians, or of Zopyrus and Hippias among the Greeks, or of the wars of the Athenians and Spartans, or the deeds of Xerxes, or of Pausanias, who was in danger of starving to death in the precinct of Athena, or of Themistocles and the Peloponnesian War, or of Alcibiades and Thrasybulus? Our purpose is not to find matter for long speeches, but to make plain the number of years from the foundation of the world, and to refute the futile labor and nonsense of the historians. There have not been two hundred million years, as Plato said, teaching that this many years passed from the flood to his own time, nor 153,075 years, as we said Apollonius the Egyptian records. Nor is the world uncreated, with all things happening by chance, as Pythagoras and the rest have babbled; rather, it was created and is governed by the providence of God, who made all things. And the whole span of time and the years are made plain to those who are willing to obey the truth. But lest we seem to have given the account only up to Cyrus and to neglect the times in between, as though we could not prove them, I will try, God permitting, to set out as far as possible the order of the following times too."},"theophilus-autolycus/3.27":{"o":"Κύρου οὖν βασιλεύσαντος ἔτεσιν τριάκοντα ὀκτὼ καὶ ἀναιρεθέντος ὑπὸ Τομύριδος ἐν Μασσαγετίᾳ, τότε οὔσης ὀλυμπιάδος ἑξηκοστῆς δευτέρας· ἔκτοτε ἤδη οἱ Ῥωμαῖοι ἐμεγαλύνοντο τοῦ θεοῦ κρατύνοντος αὐτούς, ἐκτισμένης τῆς Ῥώμης ὑπὸ Ῥωμύλου, τοῦ παιδὸς ἱστορουμένου Ἄρεως καὶ Ἰλίας, ὀλυμπιάδι ζ΄, τῇ πρὸ ι΄ καὶ ζ΄ καλανδῶν Μαΐων, τοῦ ἐνιαυτοῦ τότε δεκαμήνου ἀριθμουμένου· τοῦ οὖν Κύρου τελευτήσαντος, ὡς ἔφθημεν εἰρηκέναι, ὀλυμπιάδι ἑξηκοστῇ καὶ δευτέρᾳ, γίνεται καιρὸς ἀπὸ κτίσεως Ῥώμης ἔτη σκ΄, ᾧ καὶ Ῥωμαίων ἦρξεν Ταρκύνιος Σούπερβος τοὔνομα, ὃς πρῶτος ἐξώρισεν Ῥωμαίους τινὰς καὶ παῖδας διέφθειρεν καὶ σπάδοντας ἐγχωρίους ἐποίησεν· ἔτι μὴν καὶ τὰς παρθένους διαφθείρων πρὸς γάμον ἐδίδου. Διὸ οἰκείως Σούπερβος ἐκλήθη τῇ ῥωμαϊκῇ γλώσσῃ· ἑρμηνεύεται δὲ ὑπερήφανος. Αὐτὸς γὰρ πρῶτος ἐδογμάτισεν τοὺς ἀσπαζομένους αὐτὸν ὑπὸ ἑτέρου ἀντασπάζεσθαι. Ὃς ἐβασίλευσεν ἔτεσιν κέ. Μεθʼ ὃν ἦρξαν ἐνιαύσιοι ὕπατοι, χιλίαρχοι ἢ ἀγορανόμοι ἔτεσιν υνη΄, ὧν τὰ ὀνόματα καταλέγειν πολὺ καὶ περισσὸν ἡγούμεθα. Εἰ γάρ τις βούλεται μαθεῖν, ἐκ τῶν ἀναγραφῶν εὑρήσει ὧν ἀνέγραψεν Χρύσερως ὁ νομεγκλάτωρ, ἀπελεύθερος γενόμενος Μ. Αὐρηλίου Οὐήρου, ὃς ἀπὸ κτίσεως Ῥώμης μέχρι τελευτῆς τοῦ ἰδίου πάτρωνος αὐτοκράτορος Οὐήρου σαφῶς πάντα ἀνέγραψεν, καὶ τὰ ὀνόματα καὶ τοὺς χρόνους. Ἐκράτησαν οὖν Ῥωμαίων ἐνιαύσιοι, ὥς φαμεν, ἔτεσιν υνγ΄. Ἔπειτα οὕτως ἦρξαν οἱ αὐτοκράτορες καλούμενοι· πρῶτος Γάϊος Ἰούλιος, ὃς ἐβασίλευσεν ἔτη γ΄ μῆνας δʼ ἡμέρας ἕξ. Ἔπειτα Αὔγουστος ἔτη νς΄ μῆνας δ΄ ἡμέραν μίαν. Τιβέριος ἔτη κβ΄. Εἶτα Γάϊος ἕτερος ἔτη γ΄ μῆνας η΄ ἡμέρας ζ΄. Κλαύδιος ἔτη ιγ΄ μῆνας η΄ ἡμέρας κδ΄. Νέρων ἔτη ιγ΄ μῆνας ζ΄ ἡμέρας κή. Γάλβας μῆνας ζ΄. Ὄθων μῆνας γ΄ ἡμέρας ε΄. Οὐϊτέλλιος μῆνας ζ΄ ἡμέρας κβ΄. Οὐεσπασιανὸς ἔτη θ΄ μῆνας ια΄ ἡμέρας κβ΄. Τίτος ἔτη β΄ ἡμέρας κβ΄. Δομετιανὸς ἔτη ιε΄ μῆνας ε΄ ἡμέρας ζ΄. Νερούας ἐνιαυτὸν μῆνας δ΄ ἡμέρας ι΄. Τραϊανὸς ἔτη ιθ΄ μῆνας ἓξ ἡμέρας ιζ΄. Ἀδριανὸς ἔτη κ΄ μῆνας ι΄ ἡμέρας κη΄. Ἀντωνῖνος ἔτη κβ΄ μῆνας ζ΄ ἡμέρας ζ΄. Οὐῆρος ἔτη ιθ΄ ἡμέρας ι΄. Γίνεται οὖν ὁ χρόνος τῶν Καισάρων μέχρι Οὐήρου αὐτοκράτορος τελευτῆς ἔτη σκε΄. Ἀπὸ οὖν τῆς Κύρου τελευτῆς, Ῥωμαίων δὲ ἀρχῆς Ταρκυνίου Σουπέρβου, μέχρι τελευτῆς αὐτοκράτορος Οὐήρου, οὗ προειρήκαμεν, ὁ πᾶς χρόνος συνάγεται ἔτη ψμα΄.","t":"Cyrus reigned 38 years and was killed by Tomyris in the land of the Massagetae, in the 62nd Olympiad. From that time on the Romans were already growing great, God strengthening them. Rome had been founded by Romulus, said to be the son of Ares and Ilia, in the 7th Olympiad, on the tenth and seventh day before the Kalends of May, when the year was still reckoned as ten months. Cyrus, then, having died, as we said, in the 62nd Olympiad, this was 220 years after the founding of Rome, at the time when Tarquinius, called Superbus, ruled the Romans. He was the first to exile some Romans; he corrupted boys and made eunuchs of the citizens, and even corrupted girls before giving them in marriage. That is why he was fittingly called Superbus in the Roman language, which means “arrogant.” For he was the first to decree that those who greeted him should be greeted back by someone else. He reigned 25 years. After him the Romans were ruled by annual consuls, tribunes, or aediles for 458 years, whose names we think it would be long and superfluous to list. Anyone who wishes to learn them will find them in the records of Chryseros the nomenclator, a freedman of M. Aurelius Verus, who recorded everything clearly, both names and dates, from the founding of Rome to the death of his own patron, the emperor Verus. The annual magistrates, then, as we say, ruled the Romans for 453 years. Then the rulers called emperors ruled as follows: first Gaius Julius, who reigned 3 years, 4 months, and 6 days; then Augustus, 56 years, 4 months, and 1 day; Tiberius, 22 years; then another Gaius, 3 years, 8 months, and 7 days; Claudius, 13 years, 8 months, and 24 days; Nero, 13 years, 7 months, and 28 days; Galba, 7 months; Otho, 3 months and 5 days; Vitellius, 7 months and 22 days; Vespasian, 9 years, 11 months, and 22 days; Titus, 2 years and 22 days; Domitian, 15 years, 5 months, and 7 days; Nerva, 1 year, 4 months, and 10 days; Trajan, 19 years, 6 months, and 17 days; Hadrian, 20 years, 10 months, and 28 days; Antoninus, 22 years, 7 months, and 7 days; Verus, 19 years and 10 days. So the time of the Caesars up to the death of the emperor Verus is 225 years. And from the death of Cyrus and the reign of Tarquinius Superbus over the Romans to the death of the emperor Verus whom we mentioned, the whole time comes to 741 years."},"theophilus-autolycus/3.28":{"o":"Ἀπὸ δὲ καταβολῆς κόσμου ὁ πᾶς χρόνος κεφαλαιωδῶς οὕτως κατάγεται. Ἀπὸ κτίσεως κόσμου ἕως κατακλυσμοῦ ἐγένοντο ἔτη βσμβ΄. Ἀπὸ δὲ τοῦ κατακλυσμοῦ ἕως τεκνογονίας Ἀβραὰμ τοῦ προπάτορος ἡμῶν ἔτη αλς΄. Ἀπὸ δὲ Ἰσαὰκ τοῦ παιδὸς Ἀβραὰμ ἕως οὗ ὁ λαὸς σὺν Μωσῇ ἐν τῇ ἐρήμῳ διέτριβεν ἔτη χξ΄. Ἀπὸ δὲ τῆς Μωσέως τελευτῆς, ἀρχῆς Ἰησοῦ υἱοῦ Ναυῆ, μέχρι τελευτῆς Δαυὶδ τοῦ πατριάρχου ἔτη υϟ η΄. Ἀπὸ δὲ τῆς τελευτῆς Δαυίδ, βασιλείας δὲ Σολομῶνος, μέχρι τῆς παροικίας τοῦ λαοῦ ἐν γῇ Βαβυλῶνος ἔτη φιη΄ μῆνες ζ΄ ἡμέραι ι΄. Ἀπὸ δὲ τῆς Κύρου ἀρχῆς μέχρι αὐτοκράτορος Αὐρηλίου Οὐήρου τελευτῆς ἔτη ψμα΄. Ὁμοῦ ἀπὸ κτίσεως κόσμου συνάγονται τὰ πάντα ἔτη εχϟε΄ καὶ οἱ ἐπιτρέχοντες μῆνες καὶ ἡμέραι.","t":"The whole time from the foundation of the world may be summed up as follows. From the creation of the world to the flood there were 2,242 years. From the flood until Abraham our forefather fathered a son, 1,036 years. From Isaac the son of Abraham until the people spent their time with Moses in the desert, 660 years. From the death of Moses and the leadership of Joshua son of Nun to the death of David the patriarch, 498 years. From the death of David and the reign of Solomon to the sojourn of the people in the land of Babylon, 518 years, 7 months, and 10 days. From the reign of Cyrus to the death of the emperor Aurelius Verus, 741 years. Altogether, from the creation of the world, the total comes to 5,695 years, with the additional months and days."},"theophilus-autolycus/3.29":{"o":"Τῶν οὖν χρόνων καὶ τῶν εἰρημένων ἁπάντων συνηθροισμένων, ὁρᾶν ἔστιν τὴν ἀρχαιότητα τῶν προφητικῶν γραμμάτων καὶ τὴν θειότητα τοῦ παρʼ ἡμῖν λόγου, ὅτι οὐ πρόσφατος ὁ λόγος, οὔτε μὴν τὰ καθʼ ἡμᾶς, ὡς οἴονταί τινες, μυθώδη καὶ ψευδῆ ἐστιν, ἀλλὰ μὲν οὖν ἀρχαιότερα καὶ ἀληθέστερα. Καὶ γὰρ Βήλου τοῦ Ἀσσυρίων βασιλεύσαντος καὶ Κρόνου τοῦ Τιτᾶνος Θάλλος μέμνηται, φάσκων τὸν Βῆλον πεπολεμηκέναι σὺν τοῖς Τιτᾶσι πρὸς τὸν Δία καὶ τοὺς σὺν αὐτῷ θεοὺς λεγομένους, ἔνθα φησὶν Καὶ ὁ Γύγος ἡττηθεὶς ἔφυγεν εἰς Ταρτησσόν, τότε μὲν τῆς χώρας ἐκείνης Ἀκτῆς κληθείσης, νυνὶ δὲ Ἀττικῆς προσαγορευομένης, ἧς ὁ Γύγος τότε ἦρξεν. Καὶ τὰς λοιπὰς δὲ χώρας καὶ πόλεις, ἀφʼ ὧν τὰς προσωνυμίας ἔσχον, οὐκ ἀναγκαῖον ἡγούμεθα καταλέγειν, μάλιστα πρὸς σὲ τὸν ἐπιστάμενον τὰς ἱστορίας. Ὅτι μὲν οὖν ἀρχαιότερος ὁ Μωσῆς δείκνυται ἁπάντων συγγραφέων (οὐκ αὐτὸς δὲ μόνος ἀλλὰ καὶ οἱ πλείους μετʼ αὐτὸν προφῆται γενόμενοι) καὶ Κρόνου καὶ Βήλου καὶ τοῦ Ἰλιακοῦ πολέμου, δῆλόν ἐστιν. Κατὰ γὰρ τὴν Θάλλου ἱστορίαν ὁ Βῆλος προγενέστερος εὑρίσκεται τοῦ Ἰλιακοῦ πολέμου ἔτεσι τκβ΄. Ὅτι δὲ πρός που ἔτεσι ϡ ἢ καὶ ´α προάγει ὁ Μωσῆς τῆς τοῦ Ἰλίου ἁλώσεως, ἐν τοῖς ἐπάνω δεδηλώκαμεν. Τοῦ δὲ Κρόνου καὶ τοῦ Βήλου συνακμασάντων ὁμόσε, οἱ πλείους οὐκ ἐπίστανται τίς ἐστιν ὁ Κρόνος ἤ τίς ὁ Βῆλος. Ἔνιοι μὲν σέβονται τὸν Κρόνον καὶ τοῦτον αὐτὸν ὀνομάζουσι Βὴλ καὶ Βάλ, μάλιστα οἱ οἰκοῦντες τὰ ἀνατολικὰ κλίματα, μὴ γινώσκοντες μήτε τίς ἐστιν ὁ Κρόνος μήτε τίς ἐστιν ὁ Βῆλος. Παρὰ δὲ Ῥωμαίοις Σατοῦρνος ὀνομάζεται· οὐδὲ γὰρ αὐτοὶ γινώσκουσιν τίς ἐστιν αὐτῶν, πότερον ὁ Κρόνος ἢ ὁ Βῆλος. Ἡ μὲν οὖν ἀρχὴ τῶν ὀλυμπιάδων ἀπὸ Εἰφίτου, φασίν, ἔσχηκεν τὴν θρησκείαν, κατὰ δέ τινας ἀπὸ Αἵμου, ὃς καὶ Ἴλιος ἐπεκλήθη. Ὁ μὲν οὖν ἀριθμὸς τῶν ἐτῶν καὶ ὀλυμπιάδων ὡς ἔχει τὴν τάξιν, ἐν τοῖς ἐπάνω δεδηλώκαμεν. Τῆς μὲν οὖν ἀρχαιότητος τῶν παρʼ ἡμῖν πραγμάτων καὶ τῶν χρόνων τὸν πάντα ἀριθμὸν κατὰ τὸ δυνατὸν οἶμαι τὰ νῦν ἀκριβῶς εἰρῆσθαι. Εἰ γὰρ καὶ ἔλαθεν ἡμᾶς χρόνος, εἰ τύχοι εἰπεῖν ἔτη ν΄ ἢ ρ΄ ἢ καὶ ο΄, οὐ μέντοι μυριάδες ἢ χιλιάδες ἐτῶν, καθὼς προειρήκασιν Πλάτων καὶ Ἀπολλώνιος καὶ οἱ λοιποὶ ψευδῶς ἀναγράψαντες. Ὅπερ ἡμεῖς τὸ ἀκριβὲς ἴσως ἀγνοοῦμεν, ἁπάντων τῶν ἐτῶν τὸν ἀριθμόν, διὰ τὸ μὴ ἀναγεγράφθαι ἐν ταῖς ἱεραῖς βίβλοις τοὺς ἐπιτρέχοντας μῆνας καὶ ἡμέρας. Ἔτι δὲ περὶ ὧν φαμεν χρόνων συνᾴδει καὶ Βήρωσος, ὁ παρὰ Χαλδαίοις φιλοσοφήσας καὶ μηνύσας Ἕλλησιν τὰ Χαλδαϊκὰ γράμματα, ὃς ἀκολούθως τινὰ εἴρηκεν τῷ Μωσεῖ περί τε κατακλυσμοῦ καὶ ἑτέρων πολλῶν ἐξιστορῶν. Ἔτι μὴν καὶ τοῖς προφήταις Ἱερεμίᾳ καὶ Δανιὴλ σύμφωνα ἐκ μέρους εἴρηκεν· τὰ γὰρ συμβάντα τοῖς Ἰουδαίοις ὑπὸ τοῦ βασιλέως Βαβυλωνίων, ὃν αὐτὸς ὀνομάζει Ναβοπαλάσσαρον, κέκληται δὲ παρὰ Ἑβραίοις Ναβουχοδονόσορ. Μέμνηται καὶ περὶ τοῦ ναοῦ ἐν Ἱεροσολύμοις ὡς ἠρημῶσθαι ὑπὸ τοῦ Χαλδαίων βασιλέως, καὶ ὅτι, Κύρου τὸ δεύτερον ἔτος βασιλεύσαντος τοῦ ναοῦ τῶν θεμελίων τεθέντων, Δαρείου πάλιν βασιλεύσαντος τὸ δεύτερον ἔτος ὁ ναὸς ἐπετελέσθη.","t":"When the times and everything said above are gathered together, then, one can see the antiquity of the prophetic writings and the divinity of our teaching: that our teaching is not recent, and that our beliefs are not, as some think, mythical and false, but older and truer. Thallus mentions Belus, who reigned over the Assyrians, and Kronos the Titan, saying that Belus, with the Titans, made war on Zeus and those with him who are called gods; and there he says: “And Gygus, defeated, fled to Tartessus.” That country was then called Acte, and is now called Attica, and Gygus then ruled it. We do not think it necessary to list the other countries and cities from which they got their names, especially for you, who know the histories. That Moses is shown to be older than all the historians (and not he alone, but most of the prophets who came after him), and older than Kronos and Belus and the Trojan War, is clear. For according to Thallus's history, Belus is found to be 322 years earlier than the Trojan War; and we have shown above that Moses precedes the capture of Troy by some 900 or even 1,000 years. Since Kronos and Belus flourished at the same time, most people do not know who Kronos is or who Belus is. Some worship Kronos and call him Bel and Bal, especially those who live in the eastern regions, not knowing who Kronos is or who Belus is. Among the Romans he is called Saturn; for they too do not know which of the two he is, Kronos or Belus. The Olympiads, they say, had their religious beginning from Iphitus, but according to some from Haemus, who was also called Ilius. We have shown above how the number of the years and the Olympiads is arranged. I think that the whole reckoning of the antiquity of our history and of the times has now been stated as precisely as possible. Even if some period has escaped us, say 50 or 100 or even 70 years, it is not tens of thousands or thousands of years, as Plato and Apollonius and the others who wrote falsely have said. Perhaps we do not know the exact number of all the years, because the additional months and days are not recorded in the sacred books. Moreover, Berossus too agrees about the times we speak of; he studied philosophy among the Chaldeans and made the Chaldean writings known to the Greeks, and in his account of the flood and many other things he said some things in agreement with Moses. He also agrees in part with the prophets Jeremiah and Daniel, about what happened to the Jews under the king of the Babylonians, whom he calls Nabopalassar, but who is called Nebuchadnezzar by the Hebrews. He also mentions that the temple in Jerusalem was laid waste by the king of the Chaldeans, and that the foundations of the temple were laid in the second year of Cyrus's reign, and the temple was completed in the second year of Darius's reign."},"theophilus-autolycus/3.3":{"o":"Δόξης γὰρ κενῆς καὶ ματαίου πάντες οὗτοι ἐρασθέντες οὔτε αὐτοὶ τὸ ἀληθὲς ἔγνωσαν οὔτε μὴν ἄλλους ἐπὶ τὴν ἀλήθειαν προετρέψαντο. Καὶ γὰρ ἃ ἔφασαν αὐτὰ ἐλέγχει αὐτούς, ᾗ ἀσύμφωνα εἰρήκασιν, καὶ τὰ ἴδια δόγματα οἱ πλείους αὐτῶν κατέλυσαν· οὐ γὰρ ἀλλήλους μόνον ἀνέτρεψαν, ἀλλʼ ἤδη τινὲς καὶ τὰ ἑαυτῶν δόγματα ἄκυρα ἐποίησαν, ὥστε ἡ δόξα αὐτῶν εἰς ἀτιμίαν καὶ μωρίαν ἐχώρησεν· ὑπὸ γὰρ τῶν συνετῶν καταγινώσκονται. Ἤτοι γὰρ περὶ θεῶν ἔφασαν, αὐτοὶ δʼ ὕστερον ἀθεότητα ἐδίδαξαν, ἢ εἰ καὶ περὶ κόσμου γενέσεως, ἔσχατον αὐτοματισμὸν εἶπον εἶναι τῶν πάντων, ἀλλὰ καὶ περὶ προνοίας λέγοντες πάλιν ἀπρονόητον εἶναι κόσμον ἐδογμάτισαν. Τί δέ; Οὐχὶ καὶ περὶ σεμνότητος πειρώμενοι γράφειν ἀσελγείας καὶ πορνείας καὶ μοιχείας ἐδίδαξαν ἐπιτελεῖσθαι, ἔτι μὴν καὶ τὰς στυγητὰς ἀῤῥητοποιΐας εἰσηγήσαντο; Καὶ πρώτους γε τοὺς θεοὺς αὐτῶν κηρύσσουσιν ἐν ἀῤῥήτοις μίξεσιν συγγίνεσθαι ἔν τε ἀθέσμοις βρώσεσιν. Τίς γὰρ οὐκ ᾄδει Κρόνον τεκνοφάγον, Δία δὲ τὸν παῖδα αὐτοῦ τὴν Μῆτιν καταπίνειν καὶ δεῖπνα μιαρὰ τοῖς θεοῖς ἑτοιμάζειν· ἔνθα καὶ χωλὸν Ἥφαιστόν τινα χαλκέα φασὶν διακονεῖν αὐτοῖς· τήν τε Ἥραν ἰδίαν ἀδελφὴν αὐτοῦ μὴ μόνον τὸν Δία γαμεῖν, ἀλλὰ καὶ διὰ στόματος ἀνάγνου ἀῤῥητοποιεῖν; Τάς τε λοιπὰς περὶ αὐτοῦ πράξεις, ὁπόσας ᾄδουσιν οἱ ποιηταί, εἰκὸς ἐπίστασαι. Τί μοι λοιπὸν καταλέγειν τὰ περὶ Ποσειδῶνος καὶ Ἀπόλλωνος ἢ Διονύσου καὶ Ἡρακλέους, Ἀθηνᾶς τῆς φιλοκόλπου καὶ Ἀφροδίτης τῆς ἀναισχύντου, ἀκριβέστερον πεποιηκότων ἡμῶν ἐν ἑτέρῳ τὸν περὶ αὐτῶν λόγον;","t":"All these, being lovers of empty and vain glory, neither knew the truth themselves nor turned others toward the truth. What they said convicts them, since they said things that contradict one another, and most of them undid their own teachings. Not only did they refute one another, but some even made their own teachings void, so that their glory turned into disgrace and folly; for they are condemned by those who have understanding. They spoke about gods, and later taught atheism; or they spoke about the origin of the world, and finally said that all things come about by chance; and speaking about providence, they then taught that the world has no providence. What more? When they tried to write about decency, did they not teach the practice of licentiousness, fornication, and adultery, and even introduce loathsome unspeakable acts? And they proclaim that their gods, first of all, engage in unspeakable unions and lawless meals. For who does not sing of Kronos devouring his children, and of Zeus his son swallowing Metis and preparing foul feasts for the gods, where they say a lame smith, Hephaestus, waited on them; and of Zeus not only marrying Hera, his own sister, but also doing unspeakable things with an unclean mouth? His other deeds, all that the poets sing of, you probably know. Why should I go on to list the stories about Poseidon and Apollo, or Dionysus and Heracles, Athena the lover of embraces, and shameless Aphrodite, since we have given a more precise account of them elsewhere?"},"theophilus-autolycus/3.30":{"o":"Τῶν δὲ τῆς ἀληθείας ἱστοριῶν Ἕλληνες οὐ μέμνηνται, πρῶτον μὲν διὰ τὸ νεωστὶ αὐτοὺς τῶν γραμμάτων τῆς ἐμπειρίας μετόχους γεγενῆσθαι· καὶ αὐτοὶ ὁμολογοῦσιν φάσκοντες τὰ γράμματα εὑρῆσθαι, οἱ μὲν παρὰ Χαλδαίων, οἱ δὲ παρὰ Αἰγυπτίων, ἄλλοι δʼ αὖ ἀπὸ Φοινίκων· δεύτερον ὅτι ἔπταιον καὶ πταίουσιν, περὶ θεοῦ μὴ ποιούμενοι τὴν μνείαν ἀλλὰ περὶ ματαίων καὶ ἀνωφελῶν πραγμάτων. Οὕτως μὲν γὰρ καὶ Ὁμήρου καὶ Ἡσιόδου καὶ τῶν λοιπῶν ποιητῶν φιλοτίμως μέμνηνται, τῆς δὲ τοῦ ἀφθάρτου καὶ μόνου θεοῦ δόξης οὐ μόνον ἐπελάθοντο ἀλλὰ καὶ κατελάλησαν· ἔτι μὴν καὶ τοὺς σεβομένους αὐτὸν ἐδίωξαν καὶ τὸ καθʼ ἡμέραν διώκουσιν. Οὐ μὴν ἀλλὰ καὶ τοῖς εὐφώνως ὑβρίζουσι τὸν θεὸν ἆθλα καὶ τιμὰς τιθέασιν, τοὺς δὲ σπεύδοντας πρὸς ἀρετὴν καὶ ἀσκοῦντας βίον ὅσιον, οὓς μὲν ἐλιθοβόλησαν, οὓς δὲ ἐθανάτωσαν, καὶ ἕως τοῦ δεῦρο ὠμοῖς αἰκισμοῖς περιβάλλουσιν. Διὸ οἱ τοιοῦτοι ἀναγκαίως ἀπώλεσαν τὴν σοφίαν τοῦ θεοῦ καὶ τὴν ἀλήθειαν οὐχ εὗρον. Εἰ οὖν βούλει, ἀκριβῶς ἔντυχε τούτοις, ὅπως σχῇς σύμβουλον καὶ ἀῤῥαβῶνα τῆς ἀληθείας.","t":"The Greeks do not mention the true histories. First, because they have only recently come to share in the art of writing; they themselves admit it, saying that letters were invented, according to some, by the Chaldeans, according to others by the Egyptians, and according to others again by the Phoenicians. Second, because they went astray and still go astray, making no mention of God, but only of vain and useless things. So they eagerly commemorate Homer and Hesiod and the other poets, but the glory of the incorruptible and only God they have not only forgotten but even blasphemed; and they have persecuted those who worship him, and they persecute them every day. Indeed, they offer prizes and honors to those who insult God in fine verse, while those who strive after virtue and live a holy life they have stoned, some of them, and put others to death, and to this day they subject them to cruel tortures. That is why such people have necessarily lost the wisdom of God and have not found the truth. If you wish, then, read these things carefully, so that you may have a counselor and a pledge of the truth."},"theophilus-autolycus/3.4":{"o":"Οὐδὲ γὰρ ἐχρῆν ἡμᾶς ταῦτα ἀνασκευάζειν, εἰ μὴ ὅτι σε θεωρῶ νυνὶ διστάζοντα περὶ τὸν λόγον τῆς ἀληθείας. Φρόνιμος γὰρ ὢν ἡδέως μωρῶν ἀνέχῃ· ἐπεί τοι οὐκ ἂν ἐκινήθης ὑπὸ ἀνοήτων ἀνθρώπων κενοῖς λόγοις ἀπάγεσθαι καὶ φήμῃ πείθεσθαι προκατεσχηκυίῃ, στομάτων ἀθέων ψευδῶς συκοφαντούντων ἡμᾶς, τοὺς θεοσεβεῖς καὶ Χριστιανοὺς καλουμένους, φασκόντων ὡς κοινὰς ἁπάντων οὔσας τὰς γυναῖκας ἡμῶν καὶ ἀδιαφόρῳ μίξει ζῶντας, ἔτι μὴν καὶ ταῖς ἰδίαις ἀδελφαῖς συμμίγνυσθαι, καί, τὸ ἀθεώτατον καὶ ὠμότατον πάντων, σαρκῶν ἀνθρωπίνων ἐφάπτεσθαι ἡμᾶς. Ἀλλὰ καὶ ὡς προσφάτου ὁδεύοντος τοῦ καθʼ ἡμᾶς λόγου, καὶ μηδὲν ἔχειν ἡμᾶς λέγειν εἰς ἀπόδειξιν ἀληθείας τῆς καθʼ ἡμᾶς καὶ διδασκαλίας, μωρίαν δὲ εἶναι τὸν λόγον ἡμῶν φασιν. Ἐγὼ μὲν οὖν θαυμάζω μάλιστα ἐπὶ σοί, ὅς, ἐν μὲν τοῖς λοιποῖς γενόμενος σπουδαῖος καὶ ἐκζητητὴς ἁπάντων πραγμάτων, ἀμελέστερον ἡμῶν ἀκούεις. Εἰ γάρ σοι δυνατόν, καὶ νύκτωρ οὐκ ὤκνεις διατρίβειν ἐν ταῖς βιβλιοθήκαις.","t":"We would not even need to refute these things, except that I see you now in doubt about the word of truth. For, being wise, you gladly put up with fools; otherwise you would not have been moved by senseless people to be led away by empty words and to believe the rumor that has taken hold, from godless mouths that falsely slander us, the worshipers of God called Christians. They say that our wives are held in common, that we live in promiscuous intercourse, that we even have intercourse with our own sisters, and, most godless and cruel of all, that we eat human flesh. They also say that our teaching has only recently come into the world, that we have nothing to offer in proof of our truth and teaching, and that our teaching is foolishness. I am most surprised at you: in other matters you are serious and search into everything, yet you listen to us rather carelessly. If it were possible for you, you would not shrink from spending even the nights in libraries."},"theophilus-autolycus/3.5":{"o":"Ἐπειδὴ οὖν πολλὰ ἀνέγνως, τί σοι ἔδοξεν τὰ Ζήνωνος ἢ τὰ Διογένους καὶ Κλεάνθους, ὁπόσα περιέχουσιν αἱ βίβλοι αὐτῶν, διδάσκουσαι ἀνθρωποβορίας, πατέρας μὲν ὑπὸ ἰδίων τέκνων ἕψεσθαι καὶ βιβρώσκεσθαι, καὶ εἴ τις οὐ βούλοιτο ἢ μέλος τι τῆς μυσαρᾶς τροφῆς ἀποῤῥίψειεν, αὐτὸν κατεσθίεσθαι τὸν μὴ φαγόντα; Πρὸς τούτοις ἀθεωτέρα τις φωνὴ εὑρίσκεται, ἡ τοῦ Διογένους, διδάσκοντος τὰ τέκνα τοὺς ἑαυτῶν γονεῖς εἰς θυσίαν ἄγειν καὶ τούτους κατεσθίειν. Τί δέ; Οὐχὶ καὶ Ἡρόδοτος ὁ ἱστοριογράφος μυθεύει τὸν Καμβύσην τὰ τοῦ Ἁρπάγου τέκνα σφάξαντα καὶ ἑψήσαντα παρατεθεικέναι τῷ πατρὶ βοράν; Ἔτι δὲ καὶ παρὰ Ἰνδοῖς μυθεύει κατεσθίεσθαι τοὺς πατέρας ὑπὸ τῶν ἰδίων τέκνων. Ὢ τῆς ἀθέου διδασκαλίας τῶν τὰ τοιαῦτα ἀναγραψάντων μᾶλλον δὲ διδαξάντων, ὢ τῆς ἀσεβείας καὶ ἀθεότητος αὐτῶν, ὢ τῆς διανοίας τῶν οὕτως ἀκριβῶς φιλοσοφησάντων καὶ φιλοσοφίαν ἐπαγγελλομένων. Οἱ γὰρ ταῦτα δογματίσαντες τὸν κόσμον ἀσεβείας ἐνέπλησαν.","t":"Since you have read a great deal, what do you think of the writings of Zeno, or of Diogenes and Cleanthes, all that their books contain? They teach cannibalism: that fathers should be cooked and eaten by their own children, and that if anyone refuses, or throws away some part of the abominable meal, he himself who would not eat should be eaten. Besides these, an even more godless voice is found, that of Diogenes, who teaches children to lead their own parents to sacrifice and devour them. And does not Herodotus the historian tell the tale that Cambyses slaughtered the children of Harpagus, cooked them, and set them before their father as food? He also tells that among the Indians fathers are eaten by their own children. What godless teaching from those who recorded such things, or rather taught them! What impiety and godlessness! What minds they had, who philosophized so “precisely” and professed philosophy! For those who taught these things filled the world with impiety."},"theophilus-autolycus/3.6":{"o":"Καὶ γὰρ περὶ ἀθέσμου πράξεως σχεδὸν πᾶσιν συμπεφώνηκεν τοῖς περὶ τὸν χορὸν τῆς φιλοσοφίας πεπλανημένοις. Καὶ πρῶτός γε Πλάτων, ὁ δοκῶν ἐν αὐτοῖς σεμνότερον πεφιλοσοφηκέναι, διαῤῥήδην ἐν τῇ πρώτῃ βίβλῳ τῶν Πολιτειῶν ἐπιγραφομένῃ τρόπῳ τινὶ νομοθετεῖ χρῆν εἶναι κοινὰς ἁπάντων τὰς γυναῖκας, χρώμενος παραδείγματι τῷ Διὸς καὶ Κρητῶν νομοθέτῃ, ὅπως διὰ προφάσεως παιδοποιΐα πολλὴ γίνηται ἐκ τῶν τοιούτων, καὶ ὡς δῆθεν τοὺς λυπουμένους διὰ τοιούτων ὁμιλιῶν χρῆν παραμυθεῖσθαι. Ἐπίκουρος δὲ καὶ αὐτὸς σὺν τῷ ἀθεότητα διδάσκειν συμβουλεύει καὶ μητράσι καὶ ἀδελφαῖς συμμίγνυσθαι, καὶ πέρα τῶν νόμων τῶν τόδε κωλυόντων. Ὁ γὰρ Σόλων καὶ περὶ τούτου σαφῶς ἐνομοθέτησεν, ὅπως ἐκ τοῦ γήμαντος οἱ παῖδες νομίμως γίνωνται, πρὸς τὸ μὴ ἐκ μοιχείας τοὺς γεννωμένους εἶναι, ἵνα μὴ τὸν οὐκ ὄντα πατέρα τιμήσῃ τις ὡς πατέρα, ἢ τὸν ὄντως πατέρα ἀτιμάσῃ τις, ἀγνοῶν ὡς μὴ πατέρα. Ὁπόσα τε οἱ λοιποὶ νόμοι κωλύουσιν Ῥωμαίων τε καὶ Ἑλλήνων τὰ τοιαῦτα πράσσεσθαι. Πρὸς τί οὖν Ἐπίκουρος καὶ οἱ Στωϊκοὶ δογματίζουσιν ἀδελφοκοιτίας καὶ ἀῤῥενοβασίας ἐπιτελεῖσθαι, ἐξ ὧν διδασκαλιῶν, μεστὰς βιβλιοθήκας πεποιήκασιν, εἰς τὸ ἐκ παίδων μανθάνειν τὴν ἄθεσμον κοινωνίαν; Καὶ τί μοι λοιπὸν κατατρίβεσθαι περὶ αὐτῶν, ὅπου γε καὶ περὶ τῶν θεῶν παρʼ αὐτοῖς λεγομένων τὰ ὅμοια κατηγγέλκασιν;","t":"And about lawless conduct, nearly all who have strayed in the chorus of philosophy are in agreement. First of all Plato, who is thought to have philosophized more nobly than the rest, in the first book of what he calls the Republic expressly lays down, in a way, that wives should be common to all. He uses the example of the son of Zeus, the lawgiver of the Cretans, so that on this pretext many children may be born of such unions, and, as he supposes, those who are grieving may be consoled by such intercourse. Epicurus too, besides teaching atheism, advises intercourse with mothers and sisters, even in defiance of the laws that forbid it. For Solon legislated clearly about this, that children should be born lawfully of a husband, so that those born would not be the offspring of adultery, and no one would honor as his father a man who was not his father, or dishonor his real father through not knowing that he was his father. And all the other laws, of the Romans and of the Greeks, forbid such things to be done. Why, then, do Epicurus and the Stoics teach incest and intercourse between males, filling whole libraries with such teachings, so that people learn lawless intercourse from childhood? And why should I spend more time on them, when they have proclaimed the same sort of things about those they call gods?"},"theophilus-autolycus/3.7":{"o":"Θεοὺς γὰρ φήσαντες εἶναι πάλιν εἰς οὐδὲν αὐτοὺς ἡγήσαντο. Οἱ μὲν γὰρ ἐξ ἀτόμων αὐτοὺς ἔφασαν συνεστάναι, οἱ δʼ αὖ χωρεῖν εἰς ἀτόμους, καὶ μηδὲν πλεῖον ἀνθρώπων δύνασθαι τοὺς θεούς φασιν. Πλάτων δέ, θεοὺς εἰπὼν εἶναι, ὑλικοὺς αὐτοὺς βούλεται συνιστᾶν. Πυθαγόρας δέ, τοσαῦτα μοχθήσας περὶ θεῶν καὶ τὴν ἄνω κάτω πορείαν ποιησάμενος, ἔσχατον ὁρίζει φύσιν καὶ αὐτοματισμὸν εἶναί φησιν τῶν πάντων· θεοὺς ἀνθρώπων μηδὲν φροντίζειν. Ὁπόσα τε Κλιτόμαχος ὁ Ἀκαδημαϊκὸς περὶ ἀθεότητος εἰσηγήσατο. Τί δʼ οὐχὶ καὶ Κριτίας καὶ Πρωταγόρας ὁ Ἀβδηρίτης λέγων· Εἴτε γὰρ εἰσὶν θεοί, οὐ δύναμαι περὶ αὐτῶν λέγειν, οὔτε ὁποῖοί εἰσιν δηλῶσαι· πολλὰ γάρ ἐστιν τὰ κωλύοντά με; Τὰ γὰρ περὶ Εὐημέρου τοῦ ἀθεωτάτου περισσὸν ἡμῖν καὶ λέγειν. Πολλὰ γὰρ περὶ θεῶν τολμήσας φθέγξασθαι ἔσχατον καὶ τὸ ἐξόλου μὴ εἶναι θεούς, ἀλλὰ τὰ πάντα αὐτοματισμῷ διοικεῖσθαι βούλεται. Πλάτων δέ, ὁ τοσαῦτα εἰπὼν περὶ μοναρχίας θεοῦ καὶ ψυχῆς ἀνθρώπου, φάσκων ἀθάνατον εἶναι τὴν ψυχήν, οὐκ αὐτὸς ὕστερον εὑρίσκεται ἐναντία ἑαυτῷ λέγων, τὰς μὲν ψυχὰς μετέρχεσθαι εἰς ἑτέρους ἀνθρώπους, ἐνίων δὲ καὶ εἰς ἄλογα ζῶα χωρεῖν; Πῶς οὐ δεινὸν καὶ ἀθέμιτον δόγμα αὐτοῦ τοῖς γε νοῦν ἔχουσι φανήσεται, ἵνα ὅ ποτε ἄνθρωπος πάλιν ἔσται λύκος ἢ κύων ἢ ὄνος ἢ ἄλλο τι ἄλογον κτῆνος; Τούτῳ ἀκόλουθα καὶ Πυθαγόρας εὑρίσκεται φλυαρῶν, πρὸς τῷ καὶ πρόνοιαν ἐκκόπτειν. Τίνι οὖν αὐτῶν πιστεύσωμεν, Φιλήμονι τῷ κωμικῷ, λέγοντι· Οἱ γὰρ θεὸν σέβοντες ἐλπίδας καλὰς Ἔχουσιν εἰς σωτηρίαν, ἢ οἷς προειρήκαμεν Εὐημέρῳ καὶ Ἐπικούρῳ καὶ Πυθαγόρᾳ καὶ τοῖς λοιποῖς ἀρνουμένοις εἶναι θεοσέβειαν καὶ πρόνοιαν ἀναιροῦσιν; Περὶ μὲν οὖν θεοῦ καὶ προνοίας Ἀρίστων ἔφη· Θάρσει, βοηθεῖν πᾶσι [μὲν] τοῖς ἀξίοις Εἴωθεν ὁ θεός, τοῖς δὲ τοιούτοις σφόδρα. Εἰ μὴ παρέσται προεδρία τις κειμένη Τοῖς ζῶσιν ὡς δεῖ, τί πλέον ἐστὶν εὐσεβεῖν; Εἴη γὰρ οὕτως· ἀλλὰ καὶ λίαν ὁρῶ Τοὺς εὐσεβῶς μὲν ἑλομένους διεξάγειν Πράττοντας ἀτόπως, τοὺς δὲ μηδὲν ἕτερον ἢ Τὸ λυσιτελὲς τὸ κατʼ αὐτοὺς μόνον, Ἐντιμοτέραν ἔχοντας ἡμῶν διάθεσιν. Ἐπὶ τοῦ παρόντος· ἀλλὰ δεῖ πόῤῥω βλέπειν Καὶ τὴν ἁπάντων ἀναμένειν καταστροφήν. Οὐχ ὃν τρόπον γὰρ παρʼ ἐνίοις ἴσχυκέ τις Δόξα κακοήθης τῷ βίῳ τʼ ἀνωφελής, Φορά τις ἔστʼ αὐτόματος, ἢ βραβεύεται Ὡς ἔτυχε· ταῦτα γὰρ πάντα κρίνουσιν ἔχειν Ἐφόδια πρὸς τὸν ἴδιον οἱ φαῦλοι τρόπον. Ἔστιν δὲ καὶ τοῖς ζῶσιν ὁσίως προεδρία, Καὶ τοῖς πονηροῖς ὡς προσῆκʼ ἐπιτιμία· Χωρὶς προνοίας γίνεται γὰρ οὐδὲ ἕν. Ὁπόσα τε καὶ ἄλλοι καὶ σχεδόν γε οἱ πλείους εἶπον περὶ θεοῦ καὶ προνοίας, ὁρᾶν ἔστιν πῶς ἀνακόλουθα ἀλλήλοις ἔφασαν· οἱ μὲν γὰρ τὸ ἐξόλου θεὸν καὶ πρόνοιαν εἶναι ἀνεῖλον, οἱ δʼ αὖ συνέστησαν θεὸν καὶ πάντα προνοίᾳ διοικεῖσθαι ὡμολόγησαν. Τὸν οὖν συνετὸν ἀκροατὴν καὶ ἀναγινώσκοντα προσέχειν ἀκριβῶς τοῖς λεγομένοις δεῖ, καθὼς καὶ ὁ Σιμύλος ἔφη· Κοινῶς ποιητὰς ἔθος ἐστὶν καλεῖν, Καὶ τοὺς περιττοὺς τῇ φύσει καὶ τοὺς καλούς· Ἔδει δὲ κρίνειν. Καθάπερ καὶ ὁ Φιλήμων· Χαλεπὸν ἀκροατὴς ἀσύνετος καθήμενος· Ὑπὸ γὰρ ἀνοίας οὐχ ἑαυτὸν μέμφεται. Χρὴ οὖν προσέχειν καὶ νοεῖν τὰ λεγόμενα κριτικῶς ἐξετάζοντα τὰ ὑπὸ τῶν φιλοσόφων καὶ τῶν λοιπῶν ποιητῶν εἰρημένα.","t":"Having said that there are gods, they then treated them as nothing. Some said that the gods are made of atoms, others that they dissolve into atoms, and they say that the gods can do no more than human beings. Plato, having said that there are gods, would make them material. Pythagoras, after laboring so hard over the gods and traveling up and down the world, finally defines nature and says that all things happen by chance, and that the gods care nothing for human beings. Then there is all that Clitomachus the Academic introduced on atheism. And what of Critias, and of Protagoras of Abdera, who says: “Whether there are gods, I cannot say, nor can I show what they are like; for many things hinder me”? As for Euhemerus, the most godless of all, it is superfluous for us even to speak of him. After daring to say many things about the gods, in the end he would have it that there are no gods at all, but that all things are governed by chance. And Plato, who said so much about the sole sovereignty of God and about the soul of man, saying that the soul is immortal, is he not later found contradicting himself, saying that souls pass into other human beings, and that some even go into irrational animals? How will his teaching not appear terrible and unlawful to anyone with sense: that one who was once a human being will later be a wolf or a dog or an ass or some other irrational beast? Pythagoras too is found talking the same nonsense, besides doing away with providence. Which of them, then, shall we believe? Philemon the comic poet, who says, “Those who worship God have good hopes of salvation,” or those we have mentioned, Euhemerus and Epicurus and Pythagoras and the rest, who deny that there is any religion and abolish providence? About God and providence Ariston said: “Take heart: God is accustomed to help all who are worthy, [indeed,] and such people above all. If there is no reward of honor laid up for those who live as they should, what more is there in being godly? Suppose it were so; yet I see all too often those who choose to live godly lives faring badly, while those who seek nothing but their own advantage enjoy a more honored position than we do, for the present. But one must look far ahead and await the final outcome of all things. For it is not as some think, a malicious opinion and useless for life, that there is some random drift, or that things are awarded as chance falls; the wicked judge all these ideas to be provisions for their own way of life. There is a reward of honor for those who live holy lives, and a fitting punishment for the wicked; for without providence nothing at all happens.” From all that others, and indeed most of them, have said about God and providence, one can see how inconsistently they spoke: some abolished God and providence altogether, while others affirmed God and confessed that all things are governed by providence. The intelligent listener and reader, then, must pay close attention to what is said, as Simylus also said: “It is the custom to call poets alike both those who are extraordinary by nature and those who are fine; but one ought to judge.” And as Philemon says: “A senseless listener sitting there is a trial; in his folly he never blames himself.” One must, then, pay attention and understand what is said, examining critically what the philosophers and the poets have said."},"theophilus-autolycus/3.8":{"o":"Ἀρνούμενοι γὰρ θεοὺς εἶναι πάλιν ὁμολογοῦσιν αὐτοί, καὶ τούτους πράξεις ἀθέσμους ἐπιτελεῖν ἔφασαν. Καὶ πρώτου γε τοῦ Διὸς οἱ ποιηταὶ εὐφωνότερον ᾄδουσιν τὰς χαλεπὰς πράξεις. Χρύσιππος δέ, ὁ πολλὰ φλυαρήσας, πῶς οὐχὶ εὑρίσκεται σημαίνων τὴν Ἥραν στόματι μιαρῷ συγγίνεσθαι τῷ Διΐ; Τί γάρ μοι καταλέγειν τὰς ἀσελγείας τῆς μητρὸς θεῶν λεγομένης, ἢ Διὸς τοῦ Λατεαρίου διψῶντος αἵματος ἀνθρωπείου, ἢ Ἄττου τοῦ ἀποκοπτομένου, ἢ ὅτι ὁ Ζεὺς ὁ καλούμενος Τραγῳδός, κατακαύσας τὴν ἑαυτοῦ χεῖρα, ὥς φασιν, νῦν παρὰ Ῥωμαίοις θεὸς τιμᾶται; Σιγῶ τὰ Ἀντινόου τεμένη καὶ τὰ τῶν λοιπῶν καλουμένων θεῶν. Καὶ γὰρ ἱστορούμενα τοῖς συνετοῖς καταγέλωτα φέρει. Ἤτοι οὖν περὶ ἀθεότητος αὐτοὶ ὑπὸ τῶν ἰδίων δογμάτων ἐλέγχονται οἱ τὰ τοιαῦτα φιλοσοφήσαντες, ἢ καὶ περὶ πολυμιξίας καὶ ἀθέσμου κοινωνίας· ἔτι μὴν καὶ ἀνθρωποβορία παρʼ αὐτοῖς εὑρίσκεται διʼ ὧν συνέγραψαν γραφῶν, καὶ πρώτους γε οὓς τετιμήκασιν θεοὺς ταῦτα πεπραχότας ἀναγράφουσιν.","t":"Denying that there are gods, they then acknowledge them again, and say that these gods commit lawless deeds. And first of all the poets sing, in their sweetest tones, the grievous deeds of Zeus. And Chrysippus, who talked a great deal of nonsense, is he not found suggesting that Hera had intercourse with Zeus with a foul mouth? Why should I list the licentiousness of the so-called mother of the gods, or of Zeus Latiaris thirsting for human blood, or of Attis castrated, or how Zeus called Tragoedus, having burned his own hand, as they say, is now honored as a god among the Romans? I pass over in silence the precincts of Antinous and of the other so-called gods; for when these stories are told, they make intelligent people laugh. So those who have philosophized in this way are convicted by their own teachings, whether of atheism or of promiscuity and lawless intercourse; and cannibalism too is found among them in the writings they composed, and they record that the very gods they have honored were the first to do these things."},"theophilus-autolycus/3.9":{"o":"Ἡμεῖς δὲ καὶ θεὸν ὁμολογοῦμεν, ἀλλʼ ἕνα, τὸν κτίστην καὶ ποιητὴν καὶ δημιουργὸν τοῦδε τοῦ παντὸς κόσμου, καὶ προνοίᾳ τὰ πάντα διοικεῖσθαι ἐπιστάμεθα, ἀλλʼ ὑπʼ αὐτοῦ μόνου, καὶ νόμον ἅγιον μεμαθήκαμεν, ἀλλὰ νομοθέτην ἔχομεν τὸν ὄντως θεόν, ὃς καὶ διδάσκει ἡμᾶς δικαιοπραγεῖν καὶ εὐσεβεῖν καὶ καλοποιεῖν. Καὶ περὶ μὲν εὐσεβείας λέγει· Οὐκ ἔσονταί σοι θεοὶ ἕτεροι πλὴν ἐμοῦ. Οὐ ποιήσεις σεαυτῷ εἴδωλον οὐδὲ παντὸς ὁμοίωμα, ὅσα ἐν τῷ οὐρανῷ ἄνω ἢ ὅσα ἐν τῇ γῇ κάτω ἢ ὅσα ἐν τοῖς ὕδασιν ὑποκάτω τῆς γῆς. Οὐ προσκυνήσεις αὐτοῖς, οὐδὲ μὴ λατρεύσεις αὐτοῖς· ἐγὼ γάρ εἰμι κύριος ὁ θεός σου. Περὶ δὲ τοῦ καλοποιεῖν ἔφη· Τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, ἵνα εὖ σοι γένηται καὶ ἵνα μακροχρόνιος ἔσῃ ἐπὶ τῆς γῆς, ἧς ἐγὼ δίδωμί σοι κύριος ὁ θεός. Ἔτι περὶ δικαιοσύνης· Οὐ μοιχεύσεις, οὐ φονεύσεις, οὐ κλέψεις, οὐ ψευδομαρτυρήσεις κατὰ τοῦ πλησίον σου μαρτυρίαν ψευδῆ, οὐκ ἐπιθυμήσεις τὴν γυναῖκα τοῦ πλησίον σου, οὐκ ἐπιθυμήσεις τὴν οἰκίαν αὐτοῦ οὐδὲ τὸν ἀγρὸν αὐτοῦ οὐδὲ τὸν παῖδα αὐτοῦ οὐδὲ τὴν παιδίσκην αὐτοῦ οὐδὲ τοῦ βοὸς αὐτοῦ οὐδὲ τοῦ ὑποζυγίου αὐτοῦ οὐδὲ παντὸς κτήνους αὐτοῦ οὔτε ὅσα ἐστὶν τῷ πλησίον σου. Οὐ διαστρέψεις κρῖμα πένητος ἐν κρίσει αὐτοῦ, ἀπὸ παντὸς ῥήματος ἀδίκου διαποστήσει, ἀθῶον καὶ δίκαιον οὐκ ἀποκτενεῖς, οὐ δικαιώσεις τὸν ἀσεβῆ καὶ δῶρα οὐ λήψῃ· τὰ γὰρ δῶρα ἀποτυφλοῖ ὀφθαλμοὺς βλεπόντων καὶ λυμαίνεται ῥήματα δίκαια. Τούτου μὲν οὖν τοῦ θείου νόμου διάκονος γεγένηται Μωσῆς, ὁ καὶ θεράπων τοῦ θεοῦ, παντὶ μὲν τῷ κόσμῳ, παντελῶς δὲ τοῖς Ἑβραίοις, τοῖς καὶ Ἰουδαίοις καλουμένοις, οὓς κατεδουλώσατο ἀρχῆθεν βασιλεὺς Αἰγύπτου, τυγχάνοντας σπέρμα δίκαιον ἀνδρῶν θεοσεβῶν καὶ ὁσίων, Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ· ὧν ὁ θεὸς μνησθεὶς καὶ ποιήσας θαυμάσια καὶ τέρατα διὰ Μωσέως παράδοξα ἐῤῥύσατο αὐτοὺς καὶ ἐξήγαγεν ἐκ τῆς Αἰγύπτου, ἀγαγὼν αὐτοὺς διὰ τῆς ἐρήμου καλουμένης· οὓς καὶ ἀπεκατέστησεν εἰς τὴν Χαναναίαν γῆν, μετέπειτα δὲ Ἰουδαίαν ἐπικληθεῖσαν, καὶ νόμον παρέθετο καὶ ἐδίδαξεν αὐτοὺς ταῦτα. Τοῦ μὲν οὖν νόμου μεγάλου καὶ θαυμασίου πρὸς πᾶσαν δικαιοσύνην ὑπάρχοντος δέκα κεφάλαια, ἃ προειρήκαμεν, τοιαῦτά ἐστιν.","t":"We too confess God, but one God, the Founder, Maker, and Creator of this whole world; and we know that all things are governed by providence, but by his alone. We have learned a holy law; but we have as lawgiver the true God, who teaches us to act justly, to be godly, and to do good. About godliness he says: “You shall have no other gods besides me. You shall not make for yourself an idol, nor the likeness of anything that is in heaven above, or on the earth beneath, or in the waters under the earth. You shall not bow down to them nor serve them; for I am the Lord your God.” About doing good he said: “Honor your father and your mother, that it may go well with you and that you may live long on the land that I, the Lord your God, am giving you.” And about justice: “You shall not commit adultery, you shall not murder, you shall not steal, you shall not bear false witness against your neighbor, you shall not covet your neighbor's wife; you shall not covet his house, nor his field, nor his servant, nor his maidservant, nor his ox, nor his beast of burden, nor any of his cattle, nor anything that belongs to your neighbor. You shall not pervert the justice due to the poor in his lawsuit; you shall keep far from every unjust word; you shall not put to death the innocent and the righteous; you shall not acquit the ungodly, and you shall not take bribes; for bribes blind the eyes of those who see and corrupt the words of the righteous.” Of this divine law Moses became the minister, he who was also the servant of God: to the whole world, but above all to the Hebrews, also called Jews. The king of Egypt had enslaved them long before, though they were the righteous offspring of godly and holy men, Abraham, Isaac, and Jacob. God remembered them, and through Moses worked wonders and astonishing signs, rescued them, and brought them out of Egypt, leading them through what is called the desert. He brought them back to the land of Canaan, later called Judea, gave them a law, and taught them these things. Such, then, are the ten chief points of this great and wonderful law, which leads to all righteousness, as we said before."}}