Tiresias: The Ancient Mediterranean Religions Source Database

^1.3 לְרֵיחַ שְׁמָנֶיךָ טוֹבִים שֶׁמֶן תּוּרַק שְׁמֶךָ עַל־כֵּן עֲלָמוֹת אֲהֵבוּךָ׃, ^1.5 שְׁחוֹרָה אֲנִי וְנָאוָה בְּנוֹת יְרוּשָׁלִָם כְּאָהֳלֵי קֵדָר כִּירִיעוֹת שְׁלֹמֹה׃, ^1.6 אַל־תִּרְאוּנִי שֶׁאֲנִי שְׁחַרְחֹרֶת שֶׁשֱּׁזָפַתְנִי הַשָּׁמֶשׁ בְּנֵי אִמִּי נִחֲרוּ־בִי שָׂמֻנִי נֹטֵרָה אֶת־הַכְּרָמִים כַּרְמִי שֶׁלִּי לֹא נָטָרְתִּי׃, ^1.9 לְסֻסָתִי בְּרִכְבֵי פַרְעֹה דִּמִּיתִיךְ רַעְיָתִי׃, ^1.13 צְרוֹר הַמֹּר דּוֹדִי לִי בֵּין שָׁדַי יָלִין׃, ^1.14 אֶשְׁכֹּל הַכֹּפֶר דּוֹדִי לִי בְּכַרְמֵי עֵין גֶּדִי׃, ^1.15 הִנָּךְ יָפָה רַעְיָתִי הִנָּךְ יָפָה עֵינַיִךְ יוֹנִים׃, ^1.16 הִנְּךָ יָפֶה דוֹדִי אַף נָעִים אַף־עַרְשֵׂנוּ רַעֲנָנָה׃, , ^4.12 גַּן נָעוּל אֲחֹתִי כַלָּה גַּל נָעוּל מַעְיָן חָתוּם׃, ^4.16 עוּרִי צָפוֹן וּבוֹאִי תֵימָן הָפִיחִי גַנִּי יִזְּלוּ בְשָׂמָיו יָבֹא דוֹדִי לְגַנּוֹ וְיֹאכַל פְּרִי מְגָדָיו׃, ^5.1 דּוֹדִי צַח וְאָדוֹם דָּגוּל מֵרְבָבָה׃, ^5.12 עֵינָיו כְּיוֹנִים עַל־אֲפִיקֵי מָיִם רֹחֲצוֹת בֶּחָלָב יֹשְׁבוֹת עַל־מִלֵּאת׃, ^5.13 לְחָיָו כַּעֲרוּגַת הַבֹּשֶׂם מִגְדְּלוֹת מֶרְקָחִים שִׂפְתוֹתָיו שׁוֹשַׁנִּים נֹטְפוֹת מוֹר עֹבֵר׃, ^6.2 דּוֹדִי יָרַד לְגַנּוֹ לַעֲרוּגוֹת הַבֹּשֶׂם לִרְעוֹת בַּגַּנִּים וְלִלְקֹט שׁוֹשַׁנִּים׃, ^6.8 שִׁשִּׁים הֵמָּה מְּלָכוֹת וּשְׁמֹנִים פִּילַגְשִׁים וַעֲלָמוֹת אֵין מִסְפָּר׃, ^6.11 אֶל־גִּנַּת אֱגוֹז יָרַדְתִּי לִרְאוֹת בְּאִבֵּי הַנָּחַל לִרְאוֹת הֲפָרְחָה הַגֶּפֶן הֵנֵצוּ הָרִמֹּנִים׃, ^7.3 שָׁרְרֵךְ אַגַּן הַסַּהַר אַל־יֶחְסַר הַמָּזֶג בִּטְנֵךְ עֲרֵמַת חִטִּים סוּגָה בַּשּׁוֹשַׁנִּים׃, ^7.5 צַוָּארֵךְ כְּמִגְדַּל הַשֵּׁן עֵינַיִךְ בְּרֵכוֹת בְּחֶשְׁבּוֹן עַל־שַׁעַר בַּת־רַבִּים אַפֵּךְ כְּמִגְדַּל הַלְּבָנוֹן צוֹפֶה פְּנֵי דַמָּשֶׂק׃, ^7.7 מַה־יָּפִית וּמַה־נָּעַמְתְּ אַהֲבָה בַּתַּעֲנוּגִים׃, ^7.8 זֹאת קוֹמָתֵךְ דָּמְתָה לְתָמָר וְשָׁדַיִךְ לְאַשְׁכֹּלוֹת׃, ^7.9 אָמַרְתִּי אֶעֱלֶה בְתָמָר אֹחֲזָה בְּסַנְסִנָּיו וְיִהְיוּ־נָא שָׁדַיִךְ כְּאֶשְׁכְּלוֹת הַגֶּפֶן וְרֵיחַ אַפֵּךְ כַּתַּפּוּחִים׃, ^7.11 אֲנִי לְדוֹדִי וְעָלַי תְּשׁוּקָתוֹ׃, ^8.11 כֶּרֶם הָיָה לִשְׁלֹמֹה בְּבַעַל הָמוֹן נָתַן אֶת־הַכֶּרֶם לַנֹּטְרִים אִישׁ יָבִא בְּפִרְיוֹ אֶלֶף כָּסֶף׃, ^8.12 כָּרְמִי שֶׁלִּי לְפָנָי הָאֶלֶף לְךָ שְׁלֹמֹה וּמָאתַיִם לְנֹטְרִים אֶת־פִּרְיוֹ׃

^1.3 Thine ointments have a goodly fragrance; Thy name is as ointment poured forth; Therefore do the maidens love thee.
^1.5 ’I am black, but comely, O ye daughters of Jerusalem, As the tents of Kedar, As the curtains of Solomon. ^1.6 Look not upon me, that I am swarthy, That the sun hath tanned me; My mother’s sons were incensed against me, They made me keeper of the vineyards; But mine own vineyard have I not kept.’,
^1.9 I have compared thee, O my love, To a steed in Pharaoh’s chariots.
^1.13 My beloved is unto me as a bag of myrrh, That lieth betwixt my breasts. ^1.14 My beloved is unto me as a cluster of henna In the vineyards of En-gedi. ^1.15 Behold, thou art fair, my love; behold, thou art fair; Thine eyes are as doves. , ^1.16 Behold, thou art fair, my beloved, yea, pleasant; Also our couch is leafy.
^4.10 How fair is thy love, my sister, my bride! How much better is thy love than wine! And the smell of thine ointments than all manner of spices!
^4.12 A garden shut up is my sister, my bride; A spring shut up, a fountain sealed.
^4.16 Awake, O north wind; And come, thou south; Blow upon my garden, That the spices thereof may flow out. Let my beloved come into his garden, And eat his precious fruits.
^5.1 I am come into my garden, my sister, my bride; I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk. Eat, O friends; Drink, yea, drink abundantly, O beloved.

^5.12 His eyes are like doves Beside the water-brooks; Washed with milk, And fitly set.
^5.13 His cheeks are as a bed of spices, As banks of sweet herbs; His lips are as lilies, Dropping with flowing myrrh.
^6.2 ’My beloved is gone down into his garden, To the beds of spices, To feed in the gardens, And to gather lilies.
^6.8 There are threescore queens, And fourscore concubines, And maidens without number.
^6.11 I went down into the garden of nuts, To look at the green plants of the valley, To see whether the vine budded, And the pomegranates were in flower.
^7.3 Thy navel is like a round goblet, wherein no mingled wine is wanting; Thy belly is like a heap of wheat Set about with lilies.
^7.5 Thy neck is as a tower of ivory; Thine eyes as the pools in Heshbon, By the gate of Bath-rabbim; Thy nose is like the tower of Lebanon Which looketh toward Damascus.
^7.7 How fair and how pleasant art thou, O love, for delights! . ^7.8 This thy stature is like to a palm-tree, and thy breasts to clusters of grapes. ^7.9 I said: ‘I will climb up into the palm-tree, I will take hold of the branches thereof; and let thy breasts be as clusters of the vine, And the smell of thy countece like apples;
^7.11 I am my beloved’s, and his desire is toward me.
^8.11 Solomon had a vineyard at Baal-hamon; He gave over the vineyard unto keepers; Every one for the fruit thereof Brought in a thousand pieces of silver. ^8.12 My vineyard, which is mine, is before me; Thou, O Solomon, shalt have the thousand, And those that keep the fruit thereof two hundred.

^4.15 וְנִשְׁמַרְתֶּם מְאֹד לְנַפְשֹׁתֵיכֶם כִּי לֹא רְאִיתֶם כָּל־תְּמוּנָה בְּיוֹם דִּבֶּר יְהוָה אֲלֵיכֶם בְּחֹרֵב מִתּוֹךְ הָאֵשׁ׃, ^4.16 פֶּן־תַּשְׁחִתוּן וַעֲשִׂיתֶם לָכֶם פֶּסֶל תְּמוּנַת כָּל־סָמֶל תַּבְנִית זָכָר אוֹ נְקֵבָה׃, ^4.17 תַּבְנִית כָּל־בְּהֵמָה אֲשֶׁר בָּאָרֶץ תַּבְנִית כָּל־צִפּוֹר כָּנָף אֲשֶׁר תָּעוּף בַּשָּׁמָיִם׃, ^4.18 תַּבְנִית כָּל־רֹמֵשׂ בָּאֲדָמָה תַּבְנִית כָּל־דָּגָה אֲשֶׁר־בַּמַּיִם מִתַּחַת לָאָרֶץ׃, ^4.19 וּפֶן־תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה וְרָאִיתָ אֶת־הַשֶּׁמֶשׁ וְאֶת־הַיָּרֵחַ וְאֶת־הַכּוֹכָבִים כֹּל צְבָא הַשָּׁמַיִם וְנִדַּחְתָּ וְהִשְׁתַּחֲוִיתָ לָהֶם וַעֲבַדְתָּם אֲשֶׁר חָלַק יְהוָה אֱלֹהֶיךָ אֹתָם לְכֹל הָעַמִּים תַּחַת כָּל־הַשָּׁמָיִם׃, ^4.28 וַעֲבַדְתֶּם־שָׁם אֱלֹהִים מַעֲשֵׂה יְדֵי אָדָם עֵץ וָאֶבֶן אֲשֶׁר לֹא־יִרְאוּן וְלֹא יִשְׁמְעוּן וְלֹא יֹאכְלוּן וְלֹא יְרִיחֻן׃, ^6.4 שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃, ^6.5 וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃, ^7.8 כִּי מֵאַהֲבַת יְהוָה אֶתְכֶם וּמִשָּׁמְרוּ אֶת־הַשְּׁבֻעָה אֲשֶׁר נִשְׁבַּע לַאֲבֹתֵיכֶם הוֹצִיא יְהוָה אֶתְכֶם בְּיָד חֲזָקָה וַיִּפְדְּךָ מִבֵּית עֲבָדִים מִיַּד פַּרְעֹה מֶלֶךְ־מִצְרָיִם׃, ^22.9 לֹא־תִזְרַע כַּרְמְךָ כִּלְאָיִם פֶּן־תִּקְדַּשׁ הַמְלֵאָה הַזֶּרַע אֲשֶׁר תִּזְרָע וּתְבוּאַת הַכָּרֶם׃, ^30.15 רְאֵה נָתַתִּי לְפָנֶיךָ הַיּוֹם אֶת־הַחַיִּים וְאֶת־הַטּוֹב וְאֶת־הַמָּוֶת וְאֶת־הָרָע׃, ^33.4 תּוֹרָה צִוָּה־לָנוּ מֹשֶׁה מוֹרָשָׁה קְהִלַּת יַעֲקֹב׃, ^33.26 אֵין כָּאֵל יְשֻׁרוּן רֹכֵב שָׁמַיִם בְעֶזְרֶךָ וּבְגַאֲוָתוֹ שְׁחָקִים׃, ^33.27 מְעֹנָה אֱלֹהֵי קֶדֶם וּמִתַּחַת זְרֹעֹת עוֹלָם וַיְגָרֶשׁ מִפָּנֶיךָ אוֹיֵב וַיֹּאמֶר הַשְׁמֵד׃

^4.15 Take ye therefore good heed unto yourselves—for ye saw no manner of form on the day that the LORD spoke unto you in Horeb out of the midst of the fire—, ^4.16 lest ye deal corruptly, and make you a graven image, even the form of any figure, the likeness of male or female, ^4.17 the likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the heaven, ^4.18 the likeness of any thing that creepeth on the ground, the likeness of any fish that is in the water under the earth; . ^4.19 and lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them, and serve them, which the LORD thy God hath allotted unto all the peoples under the whole heaven.
^4.28 And there ye shall serve gods, the work of men’s hands, wood and stone, which neither see, nor hear, nor eat, nor smell.
^6.4 HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE. ^6.5 And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might.
^7.8 but because the LORD loved you, and because He would keep the oath which He swore unto your fathers, hath the LORD brought you out with a mighty hand, and redeemed you out of the house of bondage, from the hand of Pharaoh king of Egypt.
^22.9 Thou shalt not sow thy vineyard with two kinds of seed; lest the fulness of the seed which thou hast sown be forfeited together with the increase of the vineyard.
^30.15 See, I have set before thee this day life and good, and death and evil,
^33.4 Moses commanded us a law, An inheritance of the congregation of Jacob.
^33.26 There is none like unto God, O Jeshurun, Who rideth upon the heaven as thy help, And in His excellency on the skies. ^33.27 The eternal God is a dwelling-place, And underneath are the everlasting arms; And He thrust out the enemy from before thee, And said: ‘Destroy.’

^2.17 וַיָּבֹאוּ הָרֹעִים וַיְגָרְשׁוּם וַיָּקָם מֹשֶׁה וַיּוֹשִׁעָן וַיַּשְׁקְ אֶת־צֹאנָם׃, ^3.8 וָאֵרֵד לְהַצִּילוֹ מִיַּד מִצְרַיִם וּלְהַעֲלֹתוֹ מִן־הָאָרֶץ הַהִוא אֶל־אֶרֶץ טוֹבָה וּרְחָבָה אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ אֶל־מְקוֹם הַכְּנַעֲנִי וְהַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃, ^3.14 וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃, ^4.22 וְאָמַרְתָּ אֶל־פַּרְעֹה כֹּה אָמַר יְהוָה בְּנִי בְכֹרִי יִשְׂרָאֵל׃, ^4.23 וָאֹמַר אֵלֶיךָ שַׁלַּח אֶת־בְּנִי וְיַעַבְדֵנִי וַתְּמָאֵן לְשַׁלְּחוֹ הִנֵּה אָנֹכִי הֹרֵג אֶת־בִּנְךָ בְּכֹרֶךָ׃, ^6.5 וְגַם אֲנִי שָׁמַעְתִּי אֶת־נַאֲקַת בְּנֵי יִשְׂרָאֵל אֲשֶׁר מִצְרַיִם מַעֲבִדִים אֹתָם וָאֶזְכֹּר אֶת־בְּרִיתִי׃, ^6.6 לָכֵן אֱמֹר לִבְנֵי־יִשְׂרָאֵל אֲנִי יְהוָה וְהוֹצֵאתִי אֶתְכֶם מִתַּחַת סִבְלֹת מִצְרַיִם וְהִצַּלְתִּי אֶתְכֶם מֵעֲבֹדָתָם וְגָאַלְתִּי אֶתְכֶם בִּזְרוֹעַ נְטוּיָה וּבִשְׁפָטִים גְּדֹלִים׃, ^6.7 וְלָקַחְתִּי אֶתְכֶם לִי לְעָם וְהָיִיתִי לָכֶם לֵאלֹהִים וִידַעְתֶּם כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם הַמּוֹצִיא אֶתְכֶם מִתַּחַת סִבְלוֹת מִצְרָיִם׃, ^7.1 וַיָּבֹא מֹשֶׁה וְאַהֲרֹן אֶל־פַּרְעֹה וַיַּעַשׂוּ כֵן כַּאֲשֶׁר צִוָּה יְהוָה וַיַּשְׁלֵךְ אַהֲרֹן אֶת־מַטֵּהוּ לִפְנֵי פַרְעֹה וְלִפְנֵי עֲבָדָיו וַיְהִי לְתַנִּין׃, ^12.11 וְכָכָה תֹּאכְלוּ אֹתוֹ מָתְנֵיכֶם חֲגֻרִים נַעֲלֵיכֶם בְּרַגְלֵיכֶם וּמַקֶּלְכֶם בְּיֶדְכֶם וַאֲכַלְתֶּם אֹתוֹ בְּחִפָּזוֹן פֶּסַח הוּא לַיהוָה׃, ^15.3 יְהוָה אִישׁ מִלְחָמָה יְהוָה שְׁמוֹ׃, ^15.17 תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃, ^15.25 וַיִּצְעַק אֶל־יְהוָה וַיּוֹרֵהוּ יְהוָה עֵץ וַיַּשְׁלֵךְ אֶל־הַמַּיִם וַיִּמְתְּקוּ הַמָּיִם שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט וְשָׁם נִסָּהוּ׃, ^20.4 לֹא תַעֲשֶׂה־לְךָ פֶסֶל וְכָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתַָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ, ^20.5 לֹא־תִשְׁתַּחְוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃, ^20.23 וְלֹא־תַעֲלֶה בְמַעֲלֹת עַל־מִזְבְּחִי אֲשֶׁר לֹא־תִגָּלֶה עֶרְוָתְךָ עָלָיו׃, , ^23.21 הִשָּׁמֶר מִפָּנָיו וּשְׁמַע בְּקֹלוֹ אַל־תַּמֵּר בּוֹ כִּי לֹא יִשָּׂא לְפִשְׁעֲכֶם כִּי שְׁמִי בְּקִרְבּוֹ׃, ^24.8 וַיִּקַּח מֹשֶׁה אֶת־הַדָּם וַיִּזְרֹק עַל־הָעָם וַיֹּאמֶר הִנֵּה דַם־הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם עַל כָּל־הַדְּבָרִים הָאֵלֶּה׃, ^28.36 וְעָשִׂיתָ צִּיץ זָהָב טָהוֹר וּפִתַּחְתָּ עָלָיו פִּתּוּחֵי חֹתָם קֹדֶשׁ לַיהוָה׃, ^28.37 וְשַׂמְתָּ אֹתוֹ עַל־פְּתִיל תְּכֵלֶת וְהָיָה עַל־הַמִּצְנָפֶת אֶל־מוּל פְּנֵי־הַמִּצְנֶפֶת יִהְיֶה׃, ^28.38 וְהָיָה עַל־מֵצַח אַהֲרֹן וְנָשָׂא אַהֲרֹן אֶת־עֲוֺן הַקֳּדָשִׁים אֲשֶׁר יַקְדִּישׁוּ בְּנֵי יִשְׂרָאֵל לְכָל־מַתְּנֹת קָדְשֵׁיהֶם וְהָיָה עַל־מִצְחוֹ תָּמִיד לְרָצוֹן לָהֶם לִפְנֵי יְהוָה׃, ^33.18 וַיֹּאמַר הַרְאֵנִי נָא אֶת־כְּבֹדֶךָ׃, ^33.19 וַיֹּאמֶר אֲנִי אַעֲבִיר כָּל־טוּבִי עַל־פָּנֶיךָ וְקָרָאתִי בְשֵׁם יְהוָה לְפָנֶיךָ וְחַנֹּתִי אֶת־אֲשֶׁר אָחֹן וְרִחַמְתִּי אֶת־אֲשֶׁר אֲרַחֵם׃, ^33.21 וַיֹּאמֶר יְהוָה הִנֵּה מָקוֹם אִתִּי וְנִצַּבְתָּ עַל־הַצּוּר׃, ^33.22 וְהָיָה בַּעֲבֹר כְּבֹדִי וְשַׂמְתִּיךָ בְּנִקְרַת הַצּוּר וְשַׂכֹּתִי כַפִּי עָלֶיךָ עַד־עָבְרִי׃, ^33.23 וַהֲסִרֹתִי אֶת־כַּפִּי וְרָאִיתָ אֶת־אֲחֹרָי וּפָנַי לֹא יֵרָאוּ׃

^2.17 And the shepherds came and drove them away; but Moses stood up and helped them, and watered their flock.
^3.8 and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite.
^3.14 And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’,
^4.22 And thou shalt say unto Pharaoh: Thus saith the LORD: Israel is My son, My first-born. ^4.23 And I have said unto thee: Let My son go, that he may serve Me; and thou hast refused to let him go. ‘Behold, I will slay thy first-born.’,
^6.5 And moreover I have heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered My covet. ^6.6 Wherefore say unto the children of Israel: I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage, and I will redeem you with an outstretched arm, and with great judgments; ^6.7 and I will take you to Me for a people, and I will be to you a God; and ye shall know that I am the LORD your God, who brought you out from under the burdens of the Egyptians.
^7.1 And the LORD said unto Moses: ‘See, I have set thee in God’s stead to Pharaoh; and Aaron thy brother shall be thy prophet.
^12.11 And thus shall ye eat it: with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste—it is the LORD’s passover.
^15.3 The LORD is a man of war, The LORD is His name.
^15.17 Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established.
^15.25 And he cried unto the LORD; and the LORD showed him a tree, and he cast it into the waters, and the waters were made sweet. There He made for them a statute and an ordice, and there He proved them;
^20.4 Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; ^20.5 thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me;
^20.23 Neither shalt thou go up by steps unto Mine altar, that thy nakedness be not uncovered thereon.
^23.20 Behold, I send an angel before thee, to keep thee by the way, and to bring thee into the place which I have prepared. ^23.21 Take heed of him, and hearken unto his voice; be not rebellious against him; for he will not pardon your transgression; for My name is in him.
^24.8 And Moses took the blood, and sprinkled it on the people, and said: ‘Behold the blood of the covet, which the LORD hath made with you in agreement with all these words.’,
^24.10 and they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness.
^28.36 And thou shalt make a plate of pure gold, and engrave upon it, like the engravings of a signet: HOLY TO THE LORD. ^28.37 And thou shalt put it on a thread of blue, and it shall be upon the mitre; upon the forefront of the mitre it shall be. ^28.38 And it shall be upon Aaron’s forehead, and Aaron shall bear the iniquity committed in the holy things, which the children of Israel shall hallow, even in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the LORD.
^33.18 And he said: ‘Show me, I pray Thee, Thy glory.’, ^33.19 And He said: ‘I will make all My goodness pass before thee, and will proclaim the name of the LORD before thee; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.’, ^33.20 And He said: ‘Thou canst not see My face, for man shall not see Me and live.’, ^33.21 And the LORD said: ‘Behold, there is a place by Me, and thou shalt stand upon the rock. ^33.22 And it shall come to pass, while My glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with My hand until I have passed by. ^33.23 And I will take away My hand, and thou shalt see My back; but My face shall not be seen.’

^1.1 וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃, ^1.2 וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃, ^1.3 וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃, , ^1.4 וַיַּרְא אֱלֹהִים אֶת־הָאוֹר כִּי־טוֹב וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ׃, ^1.5 וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם וְלַחֹשֶׁךְ קָרָא לָיְלָה וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם אֶחָד׃, ^1.6 וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם׃, ^1.7 וַיַּעַשׂ אֱלֹהִים אֶת־הָרָקִיעַ וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ וַיְהִי־כֵן׃, ^1.9 וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל־מָקוֹם אֶחָד וְתֵרָאֶה הַיַּבָּשָׁה וַיְהִי־כֵן׃, ^1.11 וַיֹּאמֶר אֱלֹהִים תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע עֵץ פְּרִי עֹשֶׂה פְּרִי לְמִינוֹ אֲשֶׁר זַרְעוֹ־בוֹ עַל־הָאָרֶץ וַיְהִי־כֵן׃, ^1.12 וַתּוֹצֵא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע לְמִינֵהוּ וְעֵץ עֹשֶׂה־פְּרִי אֲשֶׁר זַרְעוֹ־בוֹ לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃, ^1.14 וַיֹּאמֶר אֱלֹהִים יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהַבְדִּיל בֵּין הַיּוֹם וּבֵין הַלָּיְלָה וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִים וּלְיָמִים וְשָׁנִים׃, ^1.15 וְהָיוּ לִמְאוֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהָאִיר עַל־הָאָרֶץ וַיְהִי־כֵן׃, ^1.16 וַיַּעַשׂ אֱלֹהִים אֶת־שְׁנֵי הַמְּאֹרֹת הַגְּדֹלִים אֶת־הַמָּאוֹר הַגָּדֹל לְמֶמְשֶׁלֶת הַיּוֹם וְאֶת־הַמָּאוֹר הַקָּטֹן לְמֶמְשֶׁלֶת הַלַּיְלָה וְאֵת הַכּוֹכָבִים׃, ^1.21 וַיִּבְרָא אֱלֹהִים אֶת־הַתַּנִּינִם הַגְּדֹלִים וְאֵת כָּל־נֶפֶשׁ הַחַיָּה הָרֹמֶשֶׂת אֲשֶׁר שָׁרְצוּ הַמַּיִם לְמִינֵהֶם וְאֵת כָּל־עוֹף כָּנָף לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃, ^1.22 וַיְבָרֶךְ אֹתָם אֱלֹהִים לֵאמֹר פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הַמַּיִם בַּיַּמִּים וְהָעוֹף יִרֶב בָּאָרֶץ׃, ^1.24 וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ בְּהֵמָה וָרֶמֶשׂ וְחַיְתוֹ־אֶרֶץ לְמִינָהּ וַיְהִי־כֵן׃, ^1.25 וַיַּעַשׂ אֱלֹהִים אֶת־חַיַּת הָאָרֶץ לְמִינָהּ וְאֶת־הַבְּהֵמָה לְמִינָהּ וְאֵת כָּל־רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃, ^1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃, ^1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃, ^1.28 וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃, ^1.31 וַיַּרְא אֱלֹהִים אֶת־כָּל־אֲשֶׁר עָשָׂה וְהִנֵּה־טוֹב מְאֹד וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם הַשִּׁשִּׁי׃, ^2.1 וְנָהָרּ יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת־הַגָּן וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים׃, ^2.2 וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכָּל־מְלַאכְתּוֹ אֲשֶׁר עָשָׂה׃, ^2.7 וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃, ^2.8 וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃, ^2.9 וַיַּצְמַח יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע׃, ^2.16 וַיְצַו יְהוָה אֱלֹהִים עַל־הָאָדָם לֵאמֹר מִכֹּל עֵץ־הַגָּן אָכֹל תֹּאכֵל׃, ^2.17 וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת׃, ^2.18 וַיֹּאמֶר יְהוָה אֱלֹהִים לֹא־טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ אֶעֱשֶׂהּ־לּוֹ עֵזֶר כְּנֶגְדּוֹ׃, ^2.19 וַיִּצֶר יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־חַיַּת הַשָּׂדֶה וְאֵת כָּל־עוֹף הַשָּׁמַיִם וַיָּבֵא אֶל־הָאָדָם לִרְאוֹת מַה־יִּקְרָא־לוֹ וְכֹל אֲשֶׁר יִקְרָא־לוֹ הָאָדָם נֶפֶשׁ חַיָּה הוּא שְׁמוֹ׃, ^2.21 וַיַּפֵּל יְהוָה אֱלֹהִים תַּרְדֵּמָה עַל־הָאָדָם וַיִּישָׁן וַיִּקַּח אַחַת מִצַּלְעֹתָיו וַיִּסְגֹּר בָּשָׂר תַּחְתֶּנָּה׃, ^2.22 וַיִּבֶן יְהוָה אֱלֹהִים אֶת־הַצֵּלָע אֲשֶׁר־לָקַח מִן־הָאָדָם לְאִשָּׁה וַיְבִאֶהָ אֶל־הָאָדָם׃, ^2.23 וַיֹּאמֶר הָאָדָם זֹאת הַפַּעַם עֶצֶם מֵעֲצָמַי וּבָשָׂר מִבְּשָׂרִי לְזֹאת יִקָּרֵא אִשָּׁה כִּי מֵאִישׁ לֻקֳחָה־זֹּאת׃, ^3.1 וַיֹּאמֶר אֶת־קֹלְךָ שָׁמַעְתִּי בַּגָּן וָאִירָא כִּי־עֵירֹם אָנֹכִי וָאֵחָבֵא׃, ^3.2 וַתֹּאמֶר הָאִשָּׁה אֶל־הַנָּחָשׁ מִפְּרִי עֵץ־הַגָּן נֹאכֵל׃, ^3.3 וּמִפְּרִי הָעֵץ אֲשֶׁר בְּתוֹךְ־הַגָּן אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִמֶּנּוּ וְלֹא תִגְּעוּ בּוֹ פֶּן־תְּמֻתוּן׃, ^3.4 וַיֹּאמֶר הַנָּחָשׁ אֶל־הָאִשָּׁה לֹא־מוֹת תְּמֻתוּן׃, ^3.5 כִּי יֹדֵעַ אֱלֹהִים כִּי בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם וִהְיִיתֶם כֵּאלֹהִים יֹדְעֵי טוֹב וָרָע׃, ^3.7 וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם וַיֵּדְעוּ כִּי עֵירֻמִּם הֵם וַיִּתְפְּרוּ עֲלֵה תְאֵנָה וַיַּעֲשׂוּ לָהֶם חֲגֹרֹת׃, ^3.13 וַיֹּאמֶר יְהוָה אֱלֹהִים לָאִשָּׁה מַה־זֹּאת עָשִׂית וַתֹּאמֶר הָאִשָּׁה הַנָּחָשׁ הִשִּׁיאַנִי וָאֹכֵל׃, ^3.14 וַיֹּאמֶר יְהֹוָה אֱלֹהִים אֶל־הַנָּחָשׁ כִּי עָשִׂיתָ זֹּאת אָרוּר אַתָּה מִכָּל־הַבְּהֵמָה וּמִכֹּל חַיַּת הַשָּׂדֶה עַל־גְּחֹנְךָ תֵלֵךְ וְעָפָר תֹּאכַל כָּל־יְמֵי חַיֶּיךָ׃, ^3.15 וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה וּבֵין זַרְעֲךָ וּבֵין זַרְעָהּ הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב׃, ^3.16 אֶל־הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל־בָּךְ׃, ^3.19 בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃, ^3.21 וַיַּעַשׂ יְהוָה אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּשֵׁם׃, ^3.22 וַיֹּאמֶר יְהוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם׃, ^3.24 וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃, ^4.25 וַיֵּדַע אָדָם עוֹד אֶת־אִשְׁתּוֹ וַתֵּלֶד בֵּן וַתִּקְרָא אֶת־שְׁמוֹ שֵׁת כִּי שָׁת־לִי אֱלֹהִים זֶרַע אַחֵר תַּחַת הֶבֶל כִּי הֲרָגוֹ קָיִן׃, ^5.1 זֶה סֵפֶר תּוֹלְדֹת אָדָם בְּיוֹם בְּרֹא אֱלֹהִים אָדָם בִּדְמוּת אֱלֹהִים עָשָׂה אֹתוֹ׃, ^5.2 וַיִּהְיוּ כָּל־יְמֵי־יֶרֶד שְׁתַּיִם וְשִׁשִּׁים שָׁנָה וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃, ^5.3 וַיְחִי אָדָם שְׁלֹשִׁים וּמְאַת שָׁנָה וַיּוֹלֶד בִּדְמוּתוֹ כְּצַלְמוֹ וַיִּקְרָא אֶת־שְׁמוֹ שֵׁת׃, ^5.4 וַיִּהְיוּ יְמֵי־אָדָם אַחֲרֵי הוֹלִידוֹ אֶת־שֵׁת שְׁמֹנֶה מֵאֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃, ^5.24 וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃, ^6.1 וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃, ^6.2 וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃, ^6.3 וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃, ^6.4 הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃, ^6.5 וַיַּרְא יְהוָה כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם׃, ^6.6 וַיִּנָּחֶם יְהוָה כִּי־עָשָׂה אֶת־הָאָדָם בָּאָרֶץ וַיִּתְעַצֵּב אֶל־לִבּוֹ׃, ^6.9 אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו אֶת־הָאֱלֹהִים הִתְהַלֶּךְ־נֹחַ׃, ^6.11 וַתִּשָּׁחֵת הָאָרֶץ לִפְנֵי הָאֱלֹהִים וַתִּמָּלֵא הָאָרֶץ חָמָס׃, ^6.12 וַיַּרְא אֱלֹהִים אֶת־הָאָרֶץ וְהִנֵּה נִשְׁחָתָה כִּי־הִשְׁחִית כָּל־בָּשָׂר אֶת־דַּרְכּוֹ עַל־הָאָרֶץ׃, ^7.11 בִּשְׁנַת שֵׁשׁ־מֵאוֹת שָׁנָה לְחַיֵּי־נֹחַ בַּחֹדֶשׁ הַשֵּׁנִי בְּשִׁבְעָה־עָשָׂר יוֹם לַחֹדֶשׁ בַּיּוֹם הַזֶּה נִבְקְעוּ כָּל־מַעְיְנֹת תְּהוֹם רַבָּה וַאֲרֻבֹּת הַשָּׁמַיִם נִפְתָּחוּ׃, ^9.1 וַיְבָרֶךְ אֱלֹהִים אֶת־נֹחַ וְאֶת־בָּנָיו וַיֹּאמֶר לָהֶם פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ׃, ^9.2 וַיָּחֶל נֹחַ אִישׁ הָאֲדָמָה וַיִּטַּע כָּרֶם׃, ^9.3 כָּל־רֶמֶשׂ אֲשֶׁר הוּא־חַי לָכֶם יִהְיֶה לְאָכְלָה כְּיֶרֶק עֵשֶׂב נָתַתִּי לָכֶם אֶת־כֹּל׃, ^9.4 אַךְ־בָּשָׂר בְּנַפְשׁוֹ דָמוֹ לֹא תֹאכֵלוּ׃, ^9.5 וְאַךְ אֶת־דִּמְכֶם לְנַפְשֹׁתֵיכֶם אֶדְרֹשׁ מִיַּד כָּל־חַיָּה אֶדְרְשֶׁנּוּ וּמִיַּד הָאָדָם מִיַּד אִישׁ אָחִיו אֶדְרֹשׁ אֶת־נֶפֶשׁ הָאָדָם׃, ^9.6 שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת־הָאָדָם׃, ^9.7 וְאַתֶּם פְּרוּ וּרְבוּ שִׁרְצוּ בָאָרֶץ וּרְבוּ־בָהּ׃ ^9.13 אֶת־קַשְׁתִּי נָתַתִּי בֶּעָנָן וְהָיְתָה לְאוֹת בְּרִית בֵּינִי וּבֵין הָאָרֶץ׃, ^9.16 וְהָיְתָה הַקֶּשֶׁת בֶּעָנָן וּרְאִיתִיהָ לִזְכֹּר בְּרִית עוֹלָם בֵּין אֱלֹהִים וּבֵין כָּל־נֶפֶשׁ חַיָּה בְּכָל־בָּשָׂר אֲשֶׁר עַל־הָאָרֶץ׃, ^12.1 וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃, ^15.1 אַחַר הַדְּבָרִים הָאֵלֶּה הָיָה דְבַר־יְהוָה אֶל־אַבְרָם בַּמַּחֲזֶה לֵאמֹר אַל־תִּירָא אַבְרָם אָנֹכִי מָגֵן לָךְ שְׂכָרְךָ הַרְבֵּה מְאֹד׃, ^15.2 וְאֶת־הַחִתִּי וְאֶת־הַפְּרִזִּי וְאֶת־הָרְפָאִים׃, ^17.7 וַהֲקִמֹתִי אֶת־בְּרִיתִי בֵּינִי וּבֵינֶךָ וּבֵין זַרְעֲךָ אַחֲרֶיךָ לְדֹרֹתָם לִבְרִית עוֹלָם לִהְיוֹת לְךָ לֵאלֹהִים וּלְזַרְעֲךָ אַחֲרֶיךָ׃, ^17.8 וְנָתַתִּי לְךָ וּלְזַרְעֲךָ אַחֲרֶיךָ אֵת אֶרֶץ מְגֻרֶיךָ אֵת כָּל־אֶרֶץ כְּנַעַן לַאֲחֻזַּת עוֹלָם וְהָיִיתִי לָהֶם לֵאלֹהִים׃, ^18.12 וַתִּצְחַק שָׂרָה בְּקִרְבָּהּ לֵאמֹר אַחֲרֵי בְלֹתִי הָיְתָה־לִּי עֶדְנָה וַאדֹנִי זָקֵן׃, ^22.1 וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱלֹהִים נִסָּה אֶת־אַבְרָהָם וַיֹּאמֶר אֵלָיו אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃, ^28.11 וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם כִּי־בָא הַשֶּׁמֶשׁ וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם וַיָּשֶׂם מְרַאֲשֹׁתָיו וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא׃, ^28.12 וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ׃, ^28.13 וְהִנֵּה יְהוָה נִצָּב עָלָיו וַיֹּאמַר אֲנִי יְהוָה אֱלֹהֵי אַבְרָהָם אָבִיךָ וֵאלֹהֵי יִצְחָק הָאָרֶץ אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ לְךָ אֶתְּנֶנָּה וּלְזַרְעֶךָ׃, ^28.14 וְהָיָה זַרְעֲךָ כַּעֲפַר הָאָרֶץ וּפָרַצְתָּ יָמָּה וָקֵדְמָה וְצָפֹנָה וָנֶגְבָּה וְנִבְרֲכוּ בְךָ כָּל־מִשְׁפְּחֹת הָאֲדָמָה וּבְזַרְעֶךָ׃, ^28.15 וְהִנֵּה אָנֹכִי עִמָּךְ וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר־תֵּלֵךְ וַהֲשִׁבֹתִיךָ אֶל־הָאֲדָמָה הַזֹּאת כִּי לֹא אֶעֱזָבְךָ עַד אֲשֶׁר אִם־עָשִׂיתִי אֵת אֲשֶׁר־דִּבַּרְתִּי לָךְ׃, ^28.16 וַיִּיקַץ יַעֲקֹב מִשְּׁנָתוֹ וַיֹּאמֶר אָכֵן יֵשׁ יְהוָה בַּמָּקוֹם הַזֶּה וְאָנֹכִי לֹא יָדָעְתִּי׃, ^28.17 וַיִּירָא וַיֹּאמַר מַה־נּוֹרָא הַמָּקוֹם הַזֶּה אֵין זֶה כִּי אִם־בֵּית אֱלֹהִים וְזֶה שַׁעַר הַשָּׁמָיִם׃, ^28.18 וַיַּשְׁכֵּם יַעֲקֹב בַּבֹּקֶר וַיִּקַּח אֶת־הָאֶבֶן אֲשֶׁר־שָׂם מְרַאֲשֹׁתָיו וַיָּשֶׂם אֹתָהּ מַצֵּבָה וַיִּצֹק שֶׁמֶן עַל־רֹאשָׁהּ׃, ^28.19 וַיִּקְרָא אֶת־שֵׁם־הַמָּקוֹם הַהוּא בֵּית־אֵל וְאוּלָם לוּז שֵׁם־הָעִיר לָרִאשֹׁנָה׃, ^28.21 וְשַׁבְתִּי בְשָׁלוֹם אֶל־בֵּית אָבִי וְהָיָה יְהוָה לִי לֵאלֹהִים׃, ^37.33 וַיַּכִּירָהּ וַיֹּאמֶר כְּתֹנֶת בְּנִי חַיָּה רָעָה אֲכָלָתְהוּ טָרֹף טֹרַף יוֹסֵף׃, ^37.34 וַיִּקְרַע יַעֲקֹב שִׂמְלֹתָיו וַיָּשֶׂם שַׂק בְּמָתְנָיו וַיִּתְאַבֵּל עַל־בְּנוֹ יָמִים רַבִּים׃, ^37.35 וַיָּקֻמוּ כָל־בָּנָיו וְכָל־בְּנֹתָיו לְנַחֲמוֹ וַיְמָאֵן לְהִתְנַחֵם וַיֹּאמֶר כִּי־אֵרֵד אֶל־בְּנִי אָבֵל שְׁאֹלָה וַיֵּבְךְּ אֹתוֹ אָבִיו׃, ^39.1 וְיוֹסֵף הוּרַד מִצְרָיְמָה וַיִּקְנֵהוּ פּוֹטִיפַר סְרִיס פַּרְעֹה שַׂר הַטַּבָּחִים אִישׁ מִצְרִי מִיַּד הַיִּשְׁמְעֵאלִים אֲשֶׁר הוֹרִדֻהוּ שָׁמָּה׃, ^49.9 גּוּר אַרְיֵה יְהוּדָה מִטֶּרֶף בְּנִי עָלִיתָ כָּרַע רָבַץ כְּאַרְיֵה וּכְלָבִיא מִי יְקִימֶנּוּ׃,

^1.1 In the beginning God created the heaven and the earth.
^1.2 Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters.
^1.3 And God said: ‘Let there be light.’ And there was light.
^1.4 And God saw the light, that it was good; and God divided the light from the darkness.
^1.5 And God called the light Day, and the darkness He called Night. And there was evening and there was morning, one day.
^1.6 And God said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.’,
^1.7 And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so.
^1.9 And God said: ‘Let the waters under the heaven be gathered together unto one place, and let the dry land appear.’ And it was so.


^1.11 And God said: ‘Let the earth put forth grass, herb yielding seed, and fruit-tree bearing fruit after its kind, wherein is the seed thereof, upon the earth.’ And it was so.


^1.12 And the earth brought forth grass, herb yielding seed after its kind, and tree bearing fruit, wherein is the seed thereof, after its kind; and God saw that it was good.


^1.14 And God said: ‘Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years;


^1.15 and let them be for lights in the firmament of the heaven to give light upon the earth.’ And it was so.


^1.16 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.

^1.21 And God created the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind; and God saw that it was good.

^1.22 And God blessed them, saying: ‘Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.’,

^1.24 And God said: ‘Let the earth bring forth the living creature after its kind, cattle, and creeping thing, and beast of the earth after its kind.’ And it was so.

^1.25 And God made the beast of the earth after its kind, and the cattle after their kind, and every thing that creepeth upon the ground after its kind; and God saw that it was good.

^1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’,

^1.27 And God created man in His own image, in the image of God created He him; male and female created He them.

^1.28 And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’,

^1.30 and to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is a living soul, I have given every green herb for food.’ And it was so.

^1.31 And God saw every thing that He had made, and, behold, it was very good. And there was evening and there was morning, the sixth day.
^2.1 And the heaven and the earth were finished, and all the host of them.
^2.2 And on the seventh day God finished His work which He had made; and He rested on the seventh day from all His work which He had made.
^2.7 Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
^2.8 And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed.
^2.9 And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil.

^2.10 And a river went out of Eden to water the garden; and from thence it was parted, and became four heads.

^2.16 And the LORD God commanded the man, saying: ‘of every tree of the garden thou mayest freely eat;

^2.17 but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’,

^2.18 And the LORD God said: ‘It is not good that the man should be alone; I will make him a help meet for him.’,

^2.19 And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto the man to see what he would call them; and whatsoever the man would call every living creature, that was to be the name thereof.

^2.20 And the man gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found a help meet for him.

^2.21 And the LORD God caused a deep sleep to fall upon the man, and he slept; and He took one of his ribs, and closed up the place with flesh instead thereof.

^2.22 And the rib, which the LORD God had taken from the man, made He a woman, and brought her unto the man.

^2.23 And the man said: ‘This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man.’,
^3.1 Now the serpent was more subtle than any beast of the field which the LORD God had made. And he said unto the woman: ‘Yea, hath God said: Ye shall not eat of any tree of the garden?’,
^3.2 And the woman said unto the serpent: ‘of the fruit of the trees of the garden we may eat;
^3.3 but of the fruit of the tree which is in the midst of the garden, God hath said: Ye shall not eat of it, neither shall ye touch it, lest ye die.’,
^3.4 And the serpent said unto the woman: ‘Ye shall not surely die;
^3.5 for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.’,
^3.7 And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves girdles.

^3.13 And the LORD God said unto the woman: ‘What is this thou hast done?’ And the woman said: ‘The serpent beguiled me, and I did eat.’,

^3.14 And the LORD God said unto the serpent: ‘Because thou hast done this, cursed art thou from among all cattle, and from among all beasts of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life.

^3.15 And I will put enmity between thee and the woman, and between thy seed and her seed; they shall bruise thy head, and thou shalt bruise their heel.’,

^3.16 Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’,

^3.19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’,

^3.20 And the man called his wife’s name Eve; because she was the mother of all living.

^3.21 And the LORD God made for Adam and for his wife garments of skins, and clothed them.

^3.22 And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’,

^3.24 So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life.
^4.25 And Adam knew his wife again; and she bore a son, and called his name Seth: ‘for God hath appointed me another seed instead of Abel; for Cain slew him.’,
^5.1 This is the book of the generations of Adam. In the day that God created man, in the likeness of God made He him;
^5.2 male and female created He them, and blessed them, and called their name Adam, in the day when they were created.
^5.3 And Adam lived a hundred and thirty years, and begot a son in his own likeness, after his image; and called his name Seth.
^5.4 And the days of Adam after he begot Seth were eight hundred years; and he begot sons and daughters.

^5.24 And Enoch walked with God, and he was not; for God took him.
^6.1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,
^6.2 that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose.
^6.3 And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’,
^6.4 The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.
^6.5 And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.
^6.6 And it repented the LORD that He had made man on the earth, and it grieved Him at His heart.
^6.9 These are the generations of Noah. Noah was in his generations a man righteous and wholehearted; Noah walked with God.

^6.11 And the earth was corrupt before God, and the earth was filled with violence.

^6.12 And God saw the earth, and, behold, it was corrupt; for all flesh had corrupted their way upon the earth. ,
^7.11 In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month, on the same day were all the fountains of the great deep broken up, and the windows of heaven were opened.
^9.1 And God blessed Noah and his sons, and said unto them: ‘Be fruitful and multiply, and replenish the earth.
^9.2 And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, and upon all wherewith the ground teemeth, and upon all the fishes of the sea: into your hand are they delivered.
^9.3 Every moving thing that liveth shall be for food for you; as the green herb have I given you all.
^9.4 Only flesh with the life thereof, which is the blood thereof, shall ye not eat.
^9.5 And surely your blood of your lives will I require; at the hand of every beast will I require it; and at the hand of man, even at the hand of every man’s brother, will I require the life of man.
^9.6 Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made He man.
^9.7 And you, be ye fruitful, and multiply; swarm in the earth, and multiply therein.’ .

^9.13 I have set My bow in the cloud, and it shall be for a token of a covet between Me and the earth.

^9.16 And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covet between God and every living creature of all flesh that is upon the earth.’,

^9.20 And Noah, the man of the land, began and planted a vineyard. ^12.1 Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee. ^15.1 After these things the word of the LORD came unto Abram in a vision, saying: ‘Fear not, Abram, I am thy shield, thy reward shall be exceeding great.’, ^15.2 And Abram said: ‘O Lord GOD, what wilt Thou give me, seeing I go hence childless, and he that shall be possessor of my house is Eliezer of Damascus?’,
^17.7 And I will establish My covet between Me and thee and thy seed after thee throughout their generations for an everlasting covet, to be a God unto thee and to thy seed after thee.
^17.8 And I will give unto thee, and to thy seed after thee, the land of thy sojournings, all the land of Canaan, for an everlasting possession; and I will be their God.’,
^18.12 And Sarah laughed within herself, saying: ‘After I am waxed old shall I have pleasure, my lord being old also?’, ^22.1 And it came to pass after these things, that God did prove Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I.’,
^28.11 And he lighted upon the place, and tarried there all night, because the sun was set; and he took one of the stones of the place, and put it under his head, and lay down in that place to sleep.
^28.12 And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it.
^28.13 And, behold, the LORD stood beside him, and said: ‘I am the LORD, the God of Abraham thy father, and the God of Isaac. The land whereon thou liest, to thee will I give it, and to thy seed.
^28.14 And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south. And in thee and in thy seed shall all the families of the earth be blessed.
^28.15 And, behold, I am with thee, and will keep thee whithersoever thou goest, and will bring thee back into this land; for I will not leave thee, until I have done that which I have spoken to thee of.’,
^28.16 And Jacob awaked out of his sleep, and he said: ‘Surely the LORD is in this place; and I knew it not.’,
^28.17 And he was afraid, and said: ‘How full of awe is this place! this is none other than the house of God, and this is the gate of heaven.’,
^28.18 And Jacob rose up early in the morning, and took the stone that he had put under his head, and set it up for a pillar, and poured oil upon the top of it.
^28.19 And he called the name of that place Beth-el, but the name of the city was Luz at the first.
^28.21 o that I come back to my father’s house in peace, then shall the LORD be my God,
^37.33 And he knew it, and said: ‘It is my son’s coat; an evil beast hath devoured him; Joseph is without doubt torn in pieces.’,
^37.34 And Jacob rent his garments, and put sackcloth upon his loins, and mourned for his son many days.
^37.35 And all his sons and all his daughters rose up to comfort him; but he refused to be comforted; and he said: ‘Nay, but I will go down to the grave to my son mourning.’ And his father wept for him. ^39.1 And Joseph was brought down to Egypt; and Potiphar, an officer of Pharaoh’s, the captain of the guard, an Egyptian, bought him of the hand of the Ishmaelites, that had brought him down thither.
^49.9 Judah is a lion’s whelp; From the prey, my son, thou art gone up. He stooped down, he couched as a lion, And as a lioness; who shall rouse him up?

^14.7 יֵלְכוּ יֹנְקוֹתָיו וִיהִי כַזַּיִת הוֹדוֹ וְרֵיחַ לוֹ כַּלְּבָנוֹן׃

^14.7 His branches shall spread, And his beauty shall be as the olive-tree, And his fragrance as Lebanon.

^11.3 כֹּל מַפְרֶסֶת פַּרְסָה וְשֹׁסַעַת שֶׁסַע פְּרָסֹת מַעֲלַת גֵּרָה בַּבְּהֵמָה אֹתָהּ תֹּאכֵלוּ׃, ^11.45 כִּי אֲנִי יְהוָה הַמַּעֲלֶה אֶתְכֶם מֵאֶרֶץ מִצְרַיִם לִהְיֹת לָכֶם לֵאלֹהִים וִהְיִיתֶם קְדֹשִׁים כִּי קָדוֹשׁ אָנִי׃, ^11.47 לְהַבְדִּיל בֵּין הַטָּמֵא וּבֵין הַטָּהֹר וּבֵין הַחַיָּה הַנֶּאֱכֶלֶת וּבֵין הַחַיָּה אֲשֶׁר לֹא תֵאָכֵל׃, ^12.2 דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר וְטָמְאָה שִׁבְעַת יָמִים כִּימֵי נִדַּת דְּוֺתָהּ תִּטְמָא׃, ^12.6 וּבִמְלֹאת יְמֵי טָהֳרָהּ לְבֵן אוֹ לְבַת תָּבִיא כֶּבֶשׂ בֶּן־שְׁנָתוֹ לְעֹלָה וּבֶן־יוֹנָה אוֹ־תֹר לְחַטָּאת אֶל־פֶּתַח אֹהֶל־מוֹעֵד אֶל־הַכֹּהֵן׃, ^16.6 וְהִקְרִיב אַהֲרֹן אֶת־פַּר הַחַטָּאת אֲשֶׁר־לוֹ וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ׃, ^19.4 אַל־תִּפְנוּ אֶל־הָאֱלִילִים וֵאלֹהֵי מַסֵּכָה לֹא תַעֲשׂוּ לָכֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃, ^19.18 לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃, ^19.19 אֶת־חֻקֹּתַי תִּשְׁמֹרוּ בְּהֶמְתְּךָ לֹא־תַרְבִּיעַ כִּלְאַיִם שָׂדְךָ לֹא־תִזְרַע כִּלְאָיִם וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז לֹא יַעֲלֶה עָלֶיךָ׃, ^19.24 וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה׃, ^26.1 לֹא־תַעֲשׂוּ לָכֶם אֱלִילִם וּפֶסֶל וּמַצֵּבָה לֹא־תָקִימוּ לָכֶם וְאֶבֶן מַשְׂכִּית לֹא תִתְּנוּ בְּאַרְצְכֶם לְהִשְׁתַּחֲוֺת עָלֶיהָ כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם׃

^11.3 Whatsoever parteth the hoof, and is wholly cloven-footed, and cheweth the cud, among the beasts, that may ye eat.
^11.45 For I am the LORD that brought you up out of the land of Egypt, to be your God; ye shall therefore be holy, for I am holy. ,
^11.47 to make a difference between the unclean and the clean, and between the living thing that may be eaten and the living thing that may not be eaten.
^12.2 Speak unto the children of Israel, saying: If a woman be delivered, and bear a man-child, then she shall be unclean seven days; as in the days of the impurity of her sickness shall she be unclean.
^12.6 And when the days of her purification are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for a burnt-offering, and a young pigeon, or a turtle-dove, for a sin-offering, unto the door of the tent of meeting, unto the priest.
^16.6 And Aaron shall present the bullock of the sin-offering, which is for himself, and make atonement for himself, and for his house.
^19.4 Turn ye not unto the idols, nor make to yourselves molten gods: I am the LORD your God.
^19.18 Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD. ^19.19 Ye shall keep My statutes. Thou shalt not let thy cattle gender with a diverse kind; thou shalt not sow thy field with two kinds of seed; neither shall there come upon thee a garment of two kinds of stuff mingled together.
^19.24 And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD.
^26.1 Ye shall make you no idols, neither shall ye rear you up a graven image, or a pillar, neither shall ye place any figured stone in your land, to bow down unto it; for I am the LORD your God.

^5.4 וְהָיָה זֶה שָׁלוֹם אַשּׁוּר כִּי־יָבוֹא בְאַרְצֵנוּ וְכִי יִדְרֹךְ בְּאַרְמְנֹתֵינוּ וַהֲקֵמֹנוּ עָלָיו שִׁבְעָה רֹעִים וּשְׁמֹנָה נְסִיכֵי אָדָם׃

^5.4 And this shall be peace: When the Assyrian shall come into our land, And when he shall tread in our palaces, Then shall we raise against him seven shepherds, And eight princes among men.

^6.2 דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ אוֹ־אִשָּׁה כִּי יַפְלִא לִנְדֹּר נֶדֶר נָזִיר לְהַזִּיר לַיהוָה׃, ^7.1 וַיַּקְרִיבוּ הַנְּשִׂאִים אֵת חֲנֻכַּת הַמִּזְבֵּחַ בְּיוֹם הִמָּשַׁח אֹתוֹ וַיַּקְרִיבוּ הַנְּשִׂיאִם אֶת־קָרְבָּנָם לִפְנֵי הַמִּזְבֵּחַ׃, ^14.7 וַיֹּאמְרוּ אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל לֵאמֹר הָאָרֶץ אֲשֶׁר עָבַרְנוּ בָהּ לָתוּר אֹתָהּ טוֹבָה הָאָרֶץ מְאֹד מְאֹד׃, ^14.9 אַךְ בַּיהוָה אַל־תִּמְרֹדוּ וְאַתֶּם אַל־תִּירְאוּ אֶת־עַם הָאָרֶץ כִּי לַחְמֵנוּ הֵם סָר צִלָּם מֵעֲלֵיהֶם וַיהוָה אִתָּנוּ אַל־תִּירָאֻם׃, ^20.17 נַעְבְּרָה־נָּא בְאַרְצֶךָ לֹא נַעֲבֹר בְּשָׂדֶה וּבְכֶרֶם וְלֹא נִשְׁתֶּה מֵי בְאֵר דֶּרֶךְ הַמֶּלֶךְ נֵלֵךְ לֹא נִטֶּה יָמִין וּשְׂמֹאול עַד אֲשֶׁר־נַעֲבֹר גְּבוּלֶךָ׃, ^21.8 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עֲשֵׂה לְךָ שָׂרָף וְשִׂים אֹתוֹ עַל־נֵס וְהָיָה כָּל־הַנָּשׁוּךְ וְרָאָה אֹתוֹ וָחָי׃

^6.2 Speak unto the children of Israel, and say unto them: When either man or woman shall clearly utter a vow, the vow of a Nazirite, to consecrate himself unto the LORD,
^7.1 And it came to pass on the day that Moses had made an end of setting up the tabernacle, and had anointed it and sanctified it, and all the furniture thereof, and the altar and all the vessels thereof, and had anointed them and sanctified them;
^14.7 And they spoke unto all the congregation of the children of Israel, saying: ‘The land, which we passed through to spy it out, is an exceeding good land.
^14.9 Only rebel not against the LORD, neither fear ye the people of the land; for they are bread for us; their defence is removed from over them, and the LORD is with us; fear them not.’,
^20.17 Let us pass, I pray thee, through thy land; we will not pass through field or through vineyard, neither will we drink of the water of the wells; we will go along the king’s highway, we will not turn aside to the right hand nor to the left, until we have passed thy border.’,
^21.8 And the LORD said unto Moses: ‘Make thee a fiery serpent, and set it upon a pole; and it shall come to pass, that every one that is bitten, when he seeth it, shall live.’

^3.9 כַּבֵּד אֶת־יְהוָה מֵהוֹנֶךָ וּמֵרֵאשִׁית כָּל־תְּבוּאָתֶךָ׃, ^3.19 יְהוָה בְּחָכְמָה יָסַד־אָרֶץ כּוֹנֵן שָׁמַיִם בִּתְבוּנָה׃, ^8.22 יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃, ^8.23 מֵעוֹלָם נִסַּכְתִּי מֵרֹאשׁ מִקַּדְמֵי־אָרֶץ׃, ^8.24 בְּאֵין־תְּהֹמוֹת חוֹלָלְתִּי בְּאֵין מַעְיָנוֹת נִכְבַּדֵּי־מָיִם׃, ^8.25 בְּטֶרֶם הָרִים הָטְבָּעוּ לִפְנֵי גְבָעוֹת חוֹלָלְתִּי׃, ^8.27 בַּהֲכִינוֹ שָׁמַיִם שָׁם אָנִי בְּחוּקוֹ חוּג עַל־פְּנֵי תְהוֹם׃, ^8.28 בְּאַמְּצוֹ שְׁחָקִים מִמָּעַל בַּעֲזוֹז עִינוֹת תְּהוֹם׃, ^8.29 בְּשׂוּמוֹ לַיָּם חֻקּוֹ וּמַיִם לֹא יַעַבְרוּ־פִיו בְּחוּקוֹ מוֹסְדֵי אָרֶץ׃,

^3.9 Honour the LORD with thy substance, And with the first-fruits of all thine increase;
^3.19 The LORD by wisdom founded the earth; By understanding He established the heavens.
^8.22 The LORD made me as the beginning of His way, The first of His works of old. ^8.23 I was set up from everlasting, from the beginning, Or ever the earth was. ^8.24 When there were no depths, I was brought forth; When there were no fountains abounding with water. ^8.25 Before the mountains were settled, Before the hills was I brought forth;
^8.27 When He established the heavens, I was there; When He set a circle upon the face of the deep, ^8.28 When He made firm the skies above, When the fountains of the deep showed their might, ^8.29 When He gave to the sea His decree, That the waters should not transgress His commandment, When He appointed the foundations of the earth; ^8.30 Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him,

^1.3 וְהָיָה כְּעֵץ שָׁתוּל עַל־פַּלְגֵי מָיִם אֲשֶׁר פִּרְיוֹ יִתֵּן בְּעִתּוֹ וְעָלֵהוּ לֹא־יִבּוֹל וְכֹל אֲשֶׁר־יַעֲשֶׂה יַצְלִיחַ׃, ^2.7 אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ׃, ^8.5 מָה־אֱנוֹשׁ כִּי־תִזְכְּרֶנּוּ וּבֶן־אָדָם כִּי תִפְקְדֶנּוּ׃, ^8.6 וַתְּחַסְּרֵהוּ מְּעַט מֵאֱלֹהִים וְכָבוֹד וְהָדָר תְּעַטְּרֵהוּ׃, ^8.7 תַּמְשִׁילֵהוּ בְּמַעֲשֵׂי יָדֶיךָ כֹּל שַׁתָּה תַחַת־רַגְלָיו׃, ^8.8 צֹנֶה וַאֲלָפִים כֻּלָּם וְגַם בַּהֲמוֹת שָׂדָי׃, ^18.8 וַתִּגְעַשׁ וַתִּרְעַשׁ הָאָרֶץ וּמוֹסְדֵי הָרִים יִרְגָּזוּ וַיִּתְגָּעֲשׁוּ כִּי־חָרָה לוֹ׃, ^18.9 עָלָה עָשָׁן בְּאַפּוֹ וְאֵשׁ־מִפִּיו תֹּאכֵל גֶּחָלִים בָּעֲרוּ מִמֶּנּוּ׃, , ^18.11 וַיִּרְכַּב עַל־כְּרוּב וַיָּעֹף וַיֵּדֶא עַל־כַּנְפֵי־רוּחַ׃, ^18.12 יָשֶׁת חֹשֶׁךְ סִתְרוֹ סְבִיבוֹתָיו סֻכָּתוֹ חֶשְׁכַת־מַיִם עָבֵי שְׁחָקִים׃, ^18.13 מִנֹּגַהּ נֶגְדּוֹ עָבָיו עָבְרוּ בָּרָד וְגַחֲלֵי־אֵשׁ׃, ^18.14 וַיַּרְעֵם בַּשָּׁמַיִם יְהוָה וְעֶלְיוֹן יִתֵּן קֹלוֹ בָּרָד וְגַחֲלֵי־אֵשׁ׃, ^18.15 וַיִּשְׁלַח חִצָּיו וַיְפִיצֵם וּבְרָקִים רָב וַיְהֻמֵּם׃, ^31.3 הַטֵּה אֵלַי אָזְנְךָ מְהֵרָה הַצִּילֵנִי הֱיֵה לִי לְצוּר־מָעוֹז לְבֵית מְצוּדוֹת לְהוֹשִׁיעֵנִי׃, ^68.18 רֶכֶב אֱלֹהִים רִבֹּתַיִם אַלְפֵי שִׁנְאָן אֲדֹנָי בָם סִינַי בַּקֹּדֶשׁ׃, ^74.1 מַשְׂכִּיל לְאָסָף לָמָה אֱלֹהִים זָנַחְתָּ לָנֶצַח יֶעְשַׁן אַפְּךָ בְּצֹאן מַרְעִיתֶךָ׃, ^74.13 אַתָּה פוֹרַרְתָּ בְעָזְּךָ יָם שִׁבַּרְתָּ רָאשֵׁי תַנִּינִים עַל־הַמָּיִם׃, ^74.14 אַתָּה רִצַּצְתָּ רָאשֵׁי לִוְיָתָן תִּתְּנֶנּוּ מַאֲכָל לְעָם לְצִיִּים׃, ^77.15 אַתָּה הָאֵל עֹשֵׂה פֶלֶא הוֹדַעְתָּ בָעַמִּים עֻזֶּךָ׃, ^77.16 גָּאַלְתָּ בִּזְרוֹעַ עַמֶּךָ בְּנֵי־יַעֲקֹב וְיוֹסֵף סֶלָה׃, ^77.17 רָאוּךָ מַּיִם אֱ\u200dלֹהִים רָאוּךָ מַּיִם יָחִילוּ אַף יִרְגְּזוּ תְהֹמוֹת׃, ^77.18 זֹרְמוּ מַיִם עָבוֹת קוֹל נָתְנוּ שְׁחָקִים אַף־חֲצָצֶיךָ יִתְהַלָּכוּ׃, ^77.19 קוֹל רַעַמְךָ בַּגַּלְגַּל הֵאִירוּ בְרָקִים תֵּבֵל רָגְזָה וַתִּרְעַשׁ הָאָרֶץ׃, ^89.11 אַתָּה דִכִּאתָ כֶחָלָל רָהַב בִּזְרוֹעַ עֻזְּךָ פִּזַּרְתָּ אוֹיְבֶיךָ׃, ^89.15 צֶדֶק וּמִשְׁפָּט מְכוֹן כִּסְאֶךָ חֶסֶד וֶאֱמֶת יְקַדְּמוּ פָנֶיךָ׃, ^89.24 וְכַתּוֹתִי מִפָּנָיו צָרָיו וּמְשַׂנְאָיו אֶגּוֹף׃, ^89.28 אַף־אָנִי בְּכוֹר אֶתְּנֵהוּ עֶלְיוֹן לְמַלְכֵי־אָרֶץ׃, ^104.1 בָּרֲכִי נַפְשִׁי אֶת־יְהוָה יְהוָה אֱלֹהַי גָּדַלְתָּ מְּאֹד הוֹד וְהָדָר לָבָשְׁתָּ׃, ^104.2 תָּשֶׁת־חֹשֶׁךְ וִיהִי לָיְלָה בּוֹ־תִרְמֹשׂ כָּל־חַיְתוֹ־יָעַר׃, ^104.4 עֹשֶׂה מַלְאָכָיו רוּחוֹת מְשָׁרְתָיו אֵשׁ לֹהֵט׃, ^110.1 לְדָוִד מִזְמוֹר נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ׃, ^115.4 עֲ\u200dצַבֵּיהֶם כֶּסֶף וְזָהָב מַעֲשֵׂה יְדֵי אָדָם׃, ^115.5 פֶּה־לָהֶם וְלֹא יְדַבֵּרוּ עֵינַיִם לָהֶם וְלֹא יִרְאוּ׃, ^115.6 אָזְנַיִם לָהֶם וְלֹא יִשְׁמָעוּ אַף לָהֶם וְלֹא יְרִיחוּן׃, ^115.7 יְדֵיהֶם וְלֹא יְמִישׁוּן רַגְלֵיהֶם וְלֹא יְהַלֵּכוּ לֹא־יֶהְגּוּ בִּגְרוֹנָם׃, ^135.15 עֲצַבֵּי הַגּוֹיִם כֶּסֶף וְזָהָב מַעֲשֵׂה יְדֵי אָדָם׃, ^135.16 פֶּה־לָהֶם וְלֹא יְדַבֵּרוּ עֵינַיִם לָהֶם וְלֹא יִרְאוּ׃, ^135.17 אָזְנַיִם לָהֶם וְלֹא יַאֲזִינוּ אַף אֵין־יֶשׁ־רוּחַ בְּפִיהֶם׃, ^135.18 כְּמוֹהֶם יִהְיוּ עֹשֵׂיהֶם כֹּל אֲשֶׁר־בֹּטֵחַ בָּהֶם׃, ^137.5 אִם־אֶשְׁכָּחֵךְ יְרוּשָׁלִָם תִּשְׁכַּח יְמִינִי׃, ^144.4 אָדָם לַהֶבֶל דָּמָה יָמָיו כְּצֵל עוֹבֵר׃

^1.3 And he shall be like a tree planted by streams of water, that bringeth forth its fruit in its season, and whose leaf doth not wither; and in whatsoever he doeth he shall prosper. "
^2.7 I will tell of the decree: The LORD said unto me: Thou art My son, this day have I begotten thee.",
^8.5 What is man, that Thou art mindful of him? And the son of man, that Thou thinkest of him? ^8.6 Yet Thou hast made him but little lower than the angels, And hast crowned him with glory and honour. ^8.7 Thou hast made him to have dominion over the works of Thy hands; Thou hast put all things under His feet: ^8.8 Sheep and oxen, all of them, Yea, and the beasts of the field;
^18.8 Then the earth did shake and quake, the foundations also of the mountains did tremble; they were shaken, because He was wroth. ^18.9 Smoke arose up in His nostrils, and fire out of His mouth did devour; coals flamed forth from Him. ^18.10 He bowed the heavens also, and came down; and thick darkness was under His feet. ^18.11 And He rode upon a cherub, and did fly; yea, He did swoop down upon the wings of the wind. ^18.12 He made darkness His hiding-place, His pavilion round about Him; darkness of waters, thick clouds of the skies. ^18.13 At the brightness before Him, there passed through His thick clouds Hailstones and coals of fire. ^18.14 The LORD also thundered in the heavens, and the Most High gave forth His voice; hailstones and coals of fire. ^18.15 And He sent out His arrows, and scattered them; and He shot forth lightnings, and discomfited them. ^31.3 Incline Thine ear unto me, deliver me speedily; Be Thou to me a rock of refuge, even a fortress of defence, to save me.
^68.18 The chariots of God are myriads, even thousands upon thousands; The Lord is among them, as in Sinai, in holiness.
^74.1 Maschil of Asaph. Why, O God, hast Thou cast us off for ever? Why doth Thine anger smoke against the flock of Thy pasture?

^74.13 Thou didst break the sea in pieces by Thy strength; Thou didst shatter the heads of the sea-monsters in the waters.
^74.14 Thou didst crush the heads of leviathan, Thou gavest him to be food to the folk inhabiting the wilderness.
^77.15 Thou art the God that doest wonders; Thou hast made known Thy strength among the peoples. ^77.16 Thou hast with Thine arm redeemed Thy people, The sons of Jacob and Joseph. Selah, ^77.17 The waters saw Thee, O God; The waters saw Thee, they were in pain; The depths also trembled. ^77.18 The clouds flooded forth waters; The skies sent out a sound; Thine arrows also went abroad. ^77.19 The voice of Thy thunder was in the whirlwind; The lightnings lighted up the world; The earth trembled and shook. ^77.20 Thy way was in the sea, And Thy path in the great waters, And Thy footsteps were not known.
^89.11 Thou didst crush Rahab, as one that is slain; Thou didst scattered Thine enemies with the arm of Thy strength.
^89.15 Righteousness and justice are the foundation of Thy throne; Mercy and truth go before Thee.
^89.24 And I will beat to pieces his adversaries before him, And smite them that hate him.
^89.28 I also will appoint him first-born, The highest of the kings of the earth.
^92.10 For, lo, Thine enemies, O LORD, For, lo, Thine enemies shall perish: All the workers of iniquity shall be scattered.
^104.1 Bless the LORD, O my soul. O LORD my God, Thou art very great; Thou art clothed with glory and majesty. ^104.2 Who coverest Thyself with light as with a garment, who stretchest out the heavens like a curtain;
^104.4 Who makest winds Thy messengers, the flaming fire Thy ministers. "
^110.1 A Psalm of David. The LORD saith unto my lord: ‘Sit thou at My right hand, until I make thine enemies thy footstool.", "
^115.4 Their idols are silver and gold, The work of mens hands.", ^115.5 They have mouths, but they speak not; Eyes have they, but they see not; ^115.6 They have ears, but they hear not; Noses have they, but they smell not; ^115.7 They have hands, but they handle not; Feet have they, but they walk not; Neither speak they with their throat. , "
^135.15 The idols of the nations are silver and gold, The work of mens hands.", ^135.16 They have mouths, but they speak not; Eyes have they, but they see not; ^135.17 They have ears, but they hear not; Neither is there any breath in their mouths. ^135.18 They that make them shall be like unto them; Yea, every one that trusteth in them.
^137.5 If I forget thee, O Jerusalem, Let my right hand forget her cunning.
^144.4 Man is like unto a breath; His days are as a shadow that passeth away.

^3.5 יְהוָה צַדִּיק בְּקִרְבָּהּ לֹא יַעֲשֶׂה עַוְלָה בַּבֹּקֶר בַּבֹּקֶר מִשְׁפָּטוֹ יִתֵּן לָאוֹר לֹא נֶעְדָּר וְלֹא־יוֹדֵעַ עַוָּל בֹּשֶׁת׃

^3.5 The LORD who is righteous is in the midst of her, He will not do unrighteousness; Every morning doth He bring His right to light, It faileth not; But the unrighteous knoweth no shame.

^6.18 וְאֶרֶז אֶל־הַבַּיִת פְּנִימָה מִקְלַעַת פְּקָעִים וּפְטוּרֵי צִצִּים הַכֹּל אֶרֶז אֵין אֶבֶן נִרְאָה׃, ^6.23 וַיַּעַשׂ בַּדְּבִיר שְׁנֵי כְרוּבִים עֲצֵי־שָׁמֶן עֶשֶׂר אַמּוֹת קוֹמָתוֹ׃, ^6.29 וְאֵת כָּל־קִירוֹת הַבַּיִת מֵסַב קָלַע פִּתּוּחֵי מִקְלְעוֹת כְּרוּבִים וְתִמֹרֹת וּפְטוּרֵי צִצִּים מִלִּפְנִים וְלַחִיצוֹן׃, ^6.32 וּשְׁתֵּי דַּלְתוֹת עֲצֵי־שֶׁמֶן וְקָלַע עֲלֵיהֶם מִקְלְעוֹת כְּרוּבִים וְתִמֹרוֹת וּפְטוּרֵי צִצִּים וְצִפָּה זָהָב וַיָּרֶד עַל־הַכְּרוּבִים וְעַל־הַתִּמֹרוֹת אֶת־הַזָּהָב׃

^6.18 And the cedar on the house within was carved with knops and open flowers; all was cedar; there was no stone seen.
^6.23 And in the Sanctuary he made two cherubim of olive-wood, each ten cubits high.
^6.29 And he carved all the walls of the house round about with carved figures of cherubim and palm-trees and open flowers, within and without.
^6.32 And as for the two doors of olive-wood, he carved upon them carvings of cherubim and palm-trees and open flowers, and overlaid them with gold; and he spread the gold upon the cherubim, and upon the palm-trees.

^3.8 אַרְיֵה שָׁאָג מִי לֹא יִירָא אֲדֹנָי יְהוִה דִּבֶּר מִי לֹא יִנָּבֵא׃,

^3.8 The lion hath roared, Who will not fear? The Lord GOD hath spoken, Who can but prophesy?
^5.10 They hate him that reproveth in the gate, And they abhor him that speaketh uprightly.

^1.21 אֵיכָה הָיְתָה לְזוֹנָה קִרְיָה נֶאֱמָנָה מְלֵאֲתִי מִשְׁפָּט צֶדֶק יָלִין בָּהּ וְעַתָּה מְרַצְּחִים׃, ^1.26 וְאָשִׁיבָה שֹׁפְטַיִךְ כְּבָרִאשֹׁנָה וְיֹעֲצַיִךְ כְּבַתְּחִלָּה אַחֲרֵי־כֵן יִקָּרֵא לָךְ עִיר הַצֶּדֶק קִרְיָה נֶאֱמָנָה׃, ^5.1 אָשִׁירָה נָּא לִידִידִי שִׁירַת דּוֹדִי לְכַרְמוֹ כֶּרֶם הָיָה לִידִידִי בְּקֶרֶן בֶּן־שָׁמֶן׃, ^5.2 הוֹי הָאֹמְרִים לָרַע טוֹב וְלַטּוֹב רָע שָׂמִים חֹשֶׁךְ לְאוֹר וְאוֹר לְחֹשֶׁךְ שָׂמִים מַר לְמָתוֹק וּמָתוֹק לְמָר׃, ^5.3 וְעַתָּה יוֹשֵׁב יְרוּשָׁלִַם וְאִישׁ יְהוּדָה שִׁפְטוּ־נָא בֵּינִי וּבֵין כַּרְמִי׃, ^5.4 מַה־לַּעֲשׂוֹת עוֹד לְכַרְמִי וְלֹא עָשִׂיתִי בּוֹ מַדּוּעַ קִוֵּיתִי לַעֲשׂוֹת עֲנָבִים וַיַּעַשׂ בְּאֻשִׁים׃, ^5.5 וְעַתָּה אוֹדִיעָה־נָּא אֶתְכֶם אֵת אֲשֶׁר־אֲנִי עֹשֶׂה לְכַרְמִי הָסֵר מְשׂוּכָּתוֹ וְהָיָה לְבָעֵר פָּרֹץ גְּדֵרוֹ וְהָיָה לְמִרְמָס׃, ^5.6 וַאֲשִׁיתֵהוּ בָתָה לֹא יִזָּמֵר וְלֹא יֵעָדֵר וְעָלָה שָׁמִיר וָשָׁיִת וְעַל הֶעָבִים אֲצַוֶּה מֵהַמְטִיר עָלָיו מָטָר׃, ^5.7 כִּי כֶרֶם יְהוָה צְבָאוֹת בֵּית יִשְׂרָאֵל וְאִישׁ יְהוּדָה נְטַע שַׁעֲשׁוּעָיו וַיְקַו לְמִשְׁפָּט וְהִנֵּה מִשְׂפָּח לִצְדָקָה וְהִנֵּה צְעָקָה׃, ^6.1 בִּשְׁנַת־מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ וָאֶרְאֶה אֶת־אֲדֹנָי יֹשֵׁב עַל־כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת־הַהֵיכָל׃, ^6.2 שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף׃, ^6.3 וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃, ^6.4 וַיָּנֻעוּ אַמּוֹת הַסִּפִּים מִקּוֹל הַקּוֹרֵא וְהַבַּיִת יִמָּלֵא עָשָׁן׃, ^6.5 וָאֹמַר אוֹי־לִי כִי־נִדְמֵיתִי כִּי אִישׁ טְמֵא־שְׂפָתַיִם אָנֹכִי וּבְתוֹךְ עַם־טְמֵא שְׂפָתַיִם אָנֹכִי יוֹשֵׁב כִּי אֶת־הַמֶּלֶךְ יְהוָה צְבָאוֹת רָאוּ עֵינָי׃, ^6.6 וַיָּעָף אֵלַי אֶחָד מִן־הַשְּׂרָפִים וּבְיָדוֹ רִצְפָּה בְּמֶלְקַחַיִם לָקַח מֵעַל הַמִּזְבֵּחַ׃, ^6.7 וַיַּגַּע עַל־פִּי וַיֹּאמֶר הִנֵּה נָגַע זֶה עַל־שְׂפָתֶיךָ וְסָר עֲוֺנֶךָ וְחַטָּאתְךָ תְּכֻפָּר׃, ^6.8 וָאֶשְׁמַע אֶת־קוֹל אֲדֹנָי אֹמֵר אֶת־מִי אֶשְׁלַח וּמִי יֵלֶךְ־לָנוּ וָאֹמַר הִנְנִי שְׁלָחֵנִי׃, ^6.9 וַיֹּאמֶר לֵךְ וְאָמַרְתָּ לָעָם הַזֶּה שִׁמְעוּ שָׁמוֹעַ וְאַל־תָּבִינוּ וּרְאוּ רָאוֹ וְאַל־תֵּדָעוּ׃, , ^6.11 וָאֹמַר עַד־מָתַי אֲדֹנָי וַיֹּאמֶר עַד אֲשֶׁר אִם־שָׁאוּ עָרִים מֵאֵין יוֹשֵׁב וּבָתִּים מֵאֵין אָדָם וְהָאֲדָמָה תִּשָּׁאֶה שְׁמָמָה׃, ^6.12 וְרִחַק יְהוָה אֶת־הָאָדָם וְרַבָּה הָעֲזוּבָה בְּקֶרֶב הָאָרֶץ׃, ^6.13 וְעוֹד בָּהּ עֲשִׂרִיָּה וְשָׁבָה וְהָיְתָה לְבָעֵר כָּאֵלָה וְכָאַלּוֹן אֲשֶׁר בְּשַׁלֶּכֶת מַצֶּבֶת בָּם זֶרַע קֹדֶשׁ מַצַּבְתָּהּ׃, ^11.4 וְשָׁפַט בְּצֶדֶק דַּלִּים וְהוֹכִיחַ בְּמִישׁוֹר לְעַנְוֵי־אָרֶץ וְהִכָּה־אֶרֶץ בְּשֵׁבֶט פִּיו וּבְרוּחַ שְׂפָתָיו יָמִית רָשָׁע׃, ^11.6 וְגָר זְאֵב עִם־כֶּבֶשׂ וְנָמֵר עִם־גְּדִי יִרְבָּץ וְעֵגֶל וּכְפִיר וּמְרִיא יַחְדָּו וְנַעַר קָטֹן נֹהֵג בָּם׃, ^14.4 וְנָשָׂאתָ הַמָּשָׁל הַזֶּה עַל־מֶלֶךְ בָּבֶל וְאָמָרְתָּ אֵיךְ שָׁבַת נֹגֵשׂ שָׁבְתָה מַדְהֵבָה׃, ^14.5 שָׁבַר יְהוָה מַטֵּה רְשָׁעִים שֵׁבֶט מֹשְׁלִים׃, ^14.11 הוּרַד שְׁאוֹל גְּאוֹנֶךָ הֶמְיַת נְבָלֶיךָ תַּחְתֶּיךָ יֻצַּע רִמָּה וּמְכַסֶּיךָ תּוֹלֵעָה׃, ^14.12 אֵיךְ נָפַלְתָּ מִשָּׁמַיִם הֵילֵל בֶּן־שָׁחַר נִגְדַּעְתָּ לָאָרֶץ חוֹלֵשׁ עַל־גּוֹיִם׃, ^14.13 וְאַתָּה אָמַרְתָּ בִלְבָבְךָ הַשָּׁמַיִם אֶעֱלֶה מִמַּעַל לְכוֹכְבֵי־אֵל אָרִים כִּסְאִי וְאֵשֵׁב בְּהַר־מוֹעֵד בְּיַרְכְּתֵי צָפוֹן׃, ^14.14 אֶעֱלֶה עַל־בָּמֳתֵי עָב אֶדַּמֶּה לְעֶלְיוֹן׃, ^14.15 אַךְ אֶל־שְׁאוֹל תּוּרָד אֶל־יַרְכְּתֵי־בוֹר׃, ^27.1 כִּי עִיר בְּצוּרָה בָּדָד נָוֶה מְשֻׁלָּח וְנֶעֱזָב כַּמִּדְבָּר שָׁם יִרְעֶה עֵגֶל וְשָׁם יִרְבָּץ וְכִלָּה סְעִפֶיהָ׃, ^35.1 וּפְדוּיֵי יְהוָה יְשֻׁבוּן וּבָאוּ צִיּוֹן בְּרִנָּה וְשִׂמְחַת עוֹלָם עַל־רֹאשָׁם שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּ וְנָסוּ יָגוֹן וַאֲנָחָה׃, ^35.2 פָּרֹחַ תִּפְרַח וְתָגֵל אַף גִּילַת וְרַנֵּן כְּבוֹד הַלְּבָנוֹן נִתַּן־לָהּ הֲדַר הַכַּרְמֶל וְהַשָּׁרוֹן הֵמָּה יִרְאוּ כְבוֹד־יְהוָה הֲדַר אֱלֹהֵינוּ׃, ^35.3 חַזְּקוּ יָדַיִם רָפוֹת וּבִרְכַּיִם כֹּשְׁלוֹת אַמֵּצוּ׃, ^35.4 אִמְרוּ לְנִמְהֲרֵי־לֵב חִזְקוּ אַל־תִּירָאוּ הִנֵּה אֱלֹהֵיכֶם נָקָם יָבוֹא גְּמוּל אֱלֹהִים הוּא יָבוֹא וְיֹשַׁעֲכֶם׃, ^35.5 אָז תִּפָּקַחְנָה עֵינֵי עִוְרִים וְאָזְנֵי חֵרְשִׁים תִּפָּתַחְנָה׃, ^35.6 אָז יְדַלֵּג כָּאַיָּל פִּסֵּחַ וְתָרֹן לְשׁוֹן אִלֵּם כִּי־נִבְקְעוּ בַמִּדְבָּר מַיִם וּנְחָלִים בָּעֲרָבָה׃, ^35.7 וְהָיָה הַשָּׁרָב לַאֲגַם וְצִמָּאוֹן לְמַבּוּעֵי מָיִם בִּנְוֵה תַנִּים רִבְצָהּ חָצִיר לְקָנֶה וָגֹמֶא׃, ^35.9 לֹא־יִהְיֶה שָׁם אַרְיֵה וּפְרִיץ חַיּוֹת בַּל־יַעֲלֶנָּה לֹא תִמָּצֵא שָׁם וְהָלְכוּ גְּאוּלִים׃, ^40.3 קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ׃, ^40.6 קוֹל אֹמֵר קְרָא וְאָמַר מָה אֶקְרָא כָּל־הַבָּשָׂר חָצִיר וְכָל־חַסְדּוֹ כְּצִיץ הַשָּׂדֶה׃, ^40.9 עַל הַר־גָּבֹהַ עֲלִי־לָךְ מְבַשֶּׂרֶת צִיּוֹן הָרִימִי בַכֹּחַ קוֹלֵךְ מְבַשֶּׂרֶת יְרוּשָׁלִָם הָרִימִי אַל־תִּירָאִי אִמְרִי לְעָרֵי יְהוּדָה הִנֵּה אֱלֹהֵיכֶם׃, ^40.12 מִי־מָדַד בְּשָׁעֳלוֹ מַיִם וְשָׁמַיִם בַּזֶּרֶת תִּכֵּן וְכָל בַּשָּׁלִשׁ עֲפַר הָאָרֶץ וְשָׁקַל בַּפֶּלֶס הָרִים וּגְבָעוֹת בְּמֹאזְנָיִם׃, ^44.9 יֹצְרֵי־פֶסֶל כֻּלָּם תֹּהוּ וַחֲמוּדֵיהֶם בַּל־יוֹעִילוּ וְעֵדֵיהֶם הֵמָּה בַּל־יִרְאוּ וּבַל־יֵדְעוּ לְמַעַן יֵבֹשׁוּ׃, ^44.18 לֹא יָדְעוּ וְלֹא יָבִינוּ כִּי טַח מֵרְאוֹת עֵינֵיהֶם מֵהַשְׂכִּיל לִבֹּתָם׃, ^46.9 זִכְרוּ רִאשֹׁנוֹת מֵעוֹלָם כִּי אָנֹכִי אֵל וְאֵין עוֹד אֱלֹהִים וְאֶפֶס כָּמוֹנִי׃, ^49.3 וַיֹּאמֶר לִי עַבְדִּי־אָתָּה יִשְׂרָאֵל אֲשֶׁר־בְּךָ אֶתְפָּאָר׃, ^49.7 כֹּה אָמַר־יְהוָה גֹּאֵל יִשְׂרָאֵל קְדוֹשׁוֹ לִבְזֹה־נֶפֶשׁ לִמְתָעֵב גּוֹי לְעֶבֶד מֹשְׁלִים מְלָכִים יִרְאוּ וָקָמוּ שָׂרִים וְיִשְׁתַּחֲוּוּ לְמַעַן יְהוָה אֲשֶׁר נֶאֱמָן קְדֹשׁ יִשְׂרָאֵל וַיִּבְחָרֶךָּ׃, ^49.14 וַתֹּאמֶר צִיּוֹן עֲזָבַנִי יְהוָה וַאדֹנָי שְׁכֵחָנִי׃, ^51.9 עוּרִי עוּרִי לִבְשִׁי־עֹז זְרוֹעַ יְהוָה עוּרִי כִּימֵי קֶדֶם דֹּרוֹת עוֹלָמִים הֲלוֹא אַתְּ־הִיא הַמַּחְצֶבֶת רַהַב מְחוֹלֶלֶת תַּנִּין׃, ^51.11 וּפְדוּיֵי יְהוָה יְשׁוּבוּן וּבָאוּ צִיּוֹן בְּרִנָּה וְשִׂמְחַת עוֹלָם עַל־רֹאשָׁם שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּן נָסוּ יָגוֹן וַאֲנָחָה׃, ^52.7 מַה־נָּאווּ עַל־הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם מְבַשֵּׂר טוֹב מַשְׁמִיעַ יְשׁוּעָה אֹמֵר לְצִיּוֹן מָלַךְ אֱלֹהָיִךְ׃, ^52.11 סוּרוּ סוּרוּ צְאוּ מִשָּׁם טָמֵא אַל־תִּגָּעוּ צְאוּ מִתּוֹכָהּ הִבָּרוּ נֹשְׂאֵי כְּלֵי יְהוָה׃, ^52.12 כִּי לֹא בְחִפָּזוֹן תֵּצֵאוּ וּבִמְנוּסָה לֹא תֵלֵכוּן כִּי־הֹלֵךְ לִפְנֵיכֶם יְהוָה וּמְאַסִּפְכֶם אֱלֹהֵי יִשְׂרָאֵל׃, ^54.8 בְּשֶׁצֶף קֶצֶף הִסְתַּרְתִּי פָנַי רֶגַע מִמֵּךְ וּבְחֶסֶד עוֹלָם רִחַמְתִּיךְ אָמַר גֹּאֲלֵךְ יְהוָה׃, ^59.17 וַיִּלְבַּשׁ צְדָקָה כַּשִּׁרְיָן וְכוֹבַע יְשׁוּעָה בְּרֹאשׁוֹ וַיִּלְבַּשׁ בִּגְדֵי נָקָם תִּלְבֹּשֶׁת וַיַּעַט כַּמְעִיל קִנְאָה׃, ^61.1 שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃, ^62.4 לֹא־יֵאָמֵר לָךְ עוֹד עֲזוּבָה וּלְאַרְצֵךְ לֹא־יֵאָמֵר עוֹד שְׁמָמָה כִּי לָךְ יִקָּרֵא חֶפְצִי־בָהּ וּלְאַרְצֵךְ בְּעוּלָה כִּי־חָפֵץ יְהוָה בָּךְ וְאַרְצֵךְ תִּבָּעֵל׃, ^63.17 לָמָּה תַתְעֵנוּ יְהוָה מִדְּרָכֶיךָ תַּקְשִׁיחַ לִבֵּנוּ מִיִּרְאָתֶךָ שׁוּב לְמַעַן עֲבָדֶיךָ שִׁבְטֵי נַחֲלָתֶךָ׃, ^65.25 זְאֵב וְטָלֶה יִרְעוּ כְאֶחָד וְאַרְיֵה כַּבָּקָר יֹאכַל־תֶּבֶן וְנָחָשׁ עָפָר לַחְמוֹ לֹא־יָרֵעוּ וְלֹא־יַשְׁחִיתוּ בְּכָל־הַר קָדְשִׁי אָמַר יְהוָה׃

^1.21 How is the faithful city Become a harlot! She that was full of justice, Righteousness lodged in her, But now murderers.
^1.26 And I will restore thy judges as at the first, And thy counsellors as at the beginning; Afterward thou shalt be called The city of righteousness, The faithful city.
^5.1 Let me sing of my well-beloved, A song of my beloved touching his vineyard. My well-beloved had a vineyard In a very fruitful hill; ^5.2 And he digged it, and cleared it of stones, And planted it with the choicest vine, And built a tower in the midst of it, And also hewed out a vat therein; And he looked that it should bring forth grapes, And it brought forth wild grapes. , ^5.3 And now, O inhabitants of Jerusalem and men of Judah, Judge, I pray you, betwixt me and my vineyard. ^5.4 What could have been done more to my vineyard, That I have not done in it? Wherefore, when I looked that it should bring forth grapes, Brought it forth wild grapes? ^5.5 And now come, I will tell you What I will do to my vineyard: I will take away the hedge thereof, And it shall be eaten up; I will break down the fence thereof, And it shall be trodden down; ^5.6 And I will lay it waste: It shall not be pruned nor hoed, But there shall come up briers and thorns; I will also command the clouds That they rain no rain upon it. ^5.7 For the vineyard of the LORD of hosts is the house of Israel, And the men of Judah the plant of His delight; And He looked for justice, but behold violence; For righteousness, but behold a cry.
^6.1 In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up, and His train filled the temple. ^6.2 Above Him stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly. ^6.3 And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory. ^6.4 And the posts of the door were moved at the voice of them that called, and the house was filled with smoke. ^6.5 Then said I: Woe is me! for I am undone; Because I am a man of unclean lips, And I dwell in the midst of a people of unclean lips; For mine eyes have seen the King, The LORD of hosts. ^6.6 Then flew unto me one of the seraphim, with a glowing stone in his hand, which he had taken with the tongs from off the altar; ^6.7 and he touched my mouth with it, and said: Lo, this hath touched thy lips; And thine iniquity is taken away, And thy sin expiated. ^6.8 And I heard the voice of the Lord, saying: Whom shall I send, And who will go for us? Then I said: ‘Here am I; send me.’, ^6.9 And He said: ‘Go, and tell this people: Hear ye indeed, but understand not; and see ye indeed, but perceive not.
^6.10 Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they, seeing with their eyes, and hearing with their ears, and understanding with their heart, return, and be healed.’,
^6.11 Then said I: ‘Lord, how long?’ And He answered: ‘Until cities be waste without inhabitant, and houses without man, And the land become utterly waste,
^6.12 And the LORD have removed men far away, and the forsaken places be many in the midst of the land.
^6.13 And if there be yet a tenth in it, it shall again be eaten up; as a terebinth, and as an oak, whose stock remaineth, when they cast their leaves, so the holy seed shall be the stock thereof.’,
^11.4 But with righteousness shall he judge the poor, And decide with equity for the meek of the land; And he shall smite the land with the rod of his mouth, And with the breath of his lips shall he slay the wicked.
^11.6 And the wolf shall dwell with the lamb, And the leopard shall lie down with the kid; And the calf and the young lion and the fatling together; And a little child shall lead them.
^14.4 that thou shalt take up this parable against the king of Babylon, and say: How hath the oppressor ceased! The exactress of gold ceased! ^14.5 The LORD hath broken the staff of the wicked, the sceptre of the rulers,
^14.11 Thy pomp is brought down to the nether-world, And the noise of thy psalteries; the maggot is spread under thee, And the worms cover thee.’, ^14.12 How art thou fallen from heaven, O day-star, son of the morning! How art thou cut down to the ground, That didst cast lots over the nations! ^14.13 And thou saidst in thy heart: ‘I will ascend into heaven, Above the stars of God Will I exalt my throne, And I will sit upon the mount of meeting, In the uttermost parts of the north; ^14.14 I will ascend above the heights of the clouds; I will be like the Most High.’, ^14.15 Yet thou shalt be brought down to the nether-world, To the uttermost parts of the pit.
^27.1 In that day the LORD with his sore and great and strong sword will punish leviathan the slant serpent, and leviathan the tortuous serpent; and He will slay the dragon that is in the sea.
^35.1 The wilderness and the parched land shall be glad; And the desert shall rejoice, and blossom as the rose. ^35.2 It shall blossom abundantly, and rejoice, Even with joy and singing; The glory of Lebanon shall be given unto it, The excellency of Carmel and Sharon; They shall see the glory of the LORD, The excellency of our God. ^35.3 Strengthen ye the weak hands, And make firm the tottering knees. ^35.4 Say to them that are of a fearful heart: ‘Be strong, fear not’; Behold, your God will come with vengeance, With the recompense of God He will come and save you. ^35.5 Then the eyes of the blind shall be opened, And the ears of the deaf shall be unstopped. ^35.6 Then shall the lame man leap as a hart, And the tongue of the dumb shall sing; For in the wilderness shall waters break out, And streams in the desert. ^35.7 And the parched land shall become a pool, And the thirsty ground springs of water; In the habitation of jackals herds shall lie down, It shall be an enclosure for reeds and rushes.
^35.9 No lion shall be there, Nor shall any ravenous beast go up thereon, They shall not be found there; But the redeemed shall walk there;
^40.3 Hark! one calleth: ‘Clear ye in the wilderness the way of the LORD, make plain in the desert a highway for our God.
^40.6 Hark! one saith: ‘Proclaim!’ And he saith: ‘What shall I proclaim?’ ’All flesh is grass, And all the goodliness thereof is as the flower of the field;
^40.9 O thou that tellest good tidings to Zion, Get thee up into the high mountain; O thou that tellest good tidings to Jerusalem, Lift up thy voice with strength; Lift it up, be not afraid; Say unto the cities of Judah: ‘Behold your God! ’,
^40.12 Who hath measured the waters in the hollow of his hand, And meted out heaven with the span, And comprehended the dust of the earth in a measure, And weighed the mountains in scales, And the hills in a balance?
^44.9 They that fashion a graven image are all of them vanity, And their delectable things shall not profit; And their own witnesses see not, nor know; That they may be ashamed.
^44.18 They know not, neither do they understand; For their eyes are bedaubed, that they cannot see, And their hearts, that they cannot understand.
^46.9 Remember the former things of old: That I am God, and there is none else; I am God, and there is none like Me;
^49.3 And He said unto me: ‘Thou art My servant, Israel, in whom I will be glorified.’,
^49.7 Thus saith the LORD, The Redeemer of Israel, his Holy One, To him who is despised of men, To him who is abhorred of nations, To a servant of rulers: Kings shall see and arise, Princes, and they shall prostrate themselves; Because of the LORD that is faithful, Even the Holy One of Israel, who hath chosen thee.
^49.14 But Zion said: ‘The LORD hath forsaken me, And the Lord hath forgotten me.’,
^51.9 Awake, awake, put on strength, O arm of the LORD; Awake, as in the days of old, The generations of ancient times. Art thou not it that hewed Rahab in pieces, That pierced the dragon? ^51.10 Art thou not it that dried up the sea, The waters of the great deep; That made the depths of the sea a way For the redeemed to pass over? ^51.11 And the ransomed of the LORD shall return, And come with singing unto Zion, And everlasting joy shall be upon their heads; They shall obtain gladness and joy, And sorrow and sighing shall flee away.
^52.7 How beautiful upon the mountains Are the feet of the messenger of good tidings, That announceth peace, the harbinger of good tidings, That announceth salvation; That saith unto Zion: ‘Thy God reigneth! ’,
^52.11 Depart ye, depart ye, go ye out from thence, Touch no unclean thing; Go ye out of the midst of her; be ye clean, Ye that bear the vessels of the LORD. ^52.12 For ye shall not go out in haste, Neither shall ye go by flight; For the LORD will go before you, And the God of Israel will be your rearward.
^54.8 In a little wrath I hid My face from thee for a moment; But with everlasting kindness will I have compassion on thee, Saith the LORD thy Redeemer.
^54.10 For the mountains may depart, and the hills be removed; but My kindness shall not depart from thee, neither shall My covet of peace be removed, saith the LORD that hath compassion on thee.
^59.17 And He put on righteousness as a coat of mail, And a helmet of salvation upon His head, And He put on garments of vengeance for clothing, And was clad with zeal as a cloak.
^61.1 The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;
^62.4 Thou shalt no more be termed Forsaken, Neither shall thy land any more be termed Desolate; But thou shalt be called, My delight is in her, And thy land, Espoused; For the LORD delighteth in thee, And thy land shall be espoused.
^63.17 O LORD, why dost Thou make us to err from Thy ways, And hardenest our heart from Thy fear? Return for Thy servants’sake, The tribes of Thine inheritance.
^65.25 The wolf and the lamb shall feed together, And the lion shall eat straw like the ox; And dust shall be the serpent’s food. They shall not hurt nor destroy in all My holy mountain, Saith the LORD.

^2.21 וְאָנֹכִי נְטַעְתִּיךְ שֹׂרֵק כֻּלֹּה זֶרַע אֱמֶת וְאֵיךְ נֶהְפַּכְתְּ לִי סוּרֵי הַגֶּפֶן נָכְרִיָּה׃, ^5.21 שִׁמְעוּ־נָא זֹאת עַם סָכָל וְאֵין לֵב עֵינַיִם לָהֶם וְלֹא יִרְאוּ אָזְנַיִם לָהֶם וְלֹא יִשְׁמָעוּ׃, ^5.22 הַאוֹתִי לֹא־תִירָאוּ נְאֻם־יְהֹוָה אִם מִפָּנַי לֹא תָחִילוּ אֲשֶׁר־שַׂמְתִּי חוֹל גְּבוּל לַיָּם חָק־עוֹלָם וְלֹא יַעַבְרֶנְהוּ וַיִּתְגָּעֲשׁוּ וְלֹא יוּכָלוּ וְהָמוּ גַלָּיו וְלֹא יַעַבְרֻנְהוּ׃, ^6.2 הַנָּוָה וְהַמְּעֻנָּגָה דָּמִיתִי בַּת־צִיּוֹן׃, ^8.2 עָבַר קָצִיר כָּלָה קָיִץ וַאֲנַחְנוּ לוֹא נוֹשָׁעְנוּ׃, ^10.5 כְּתֹמֶר מִקְשָׁה הֵמָּה וְלֹא יְדַבֵּרוּ נָשׂוֹא יִנָּשׂוּא כִּי לֹא יִצְעָדוּ אַל־תִּירְאוּ מֵהֶם כִּי־לֹא יָרֵעוּ וְגַם־הֵיטֵיב אֵין אוֹתָם׃, ^10.8 וּבְאַחַת יִבְעֲרוּ וְיִכְסָלוּ מוּסַר הֲבָלִים עֵץ הוּא׃, ^10.14 נִבְעַר כָּל־אָדָם מִדַּעַת הֹבִישׁ כָּל־צוֹרֵף מִפָּסֶל כִּי שֶׁקֶר נִסְכּוֹ וְלֹא־רוּחַ בָּם׃, ^31.31 הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃, ^31.32 לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃, ^31.33 כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃, ^31.34 וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־יְהוָה כִּי־כוּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד־גְּדוֹלָם נְאֻם־יְהוָה כִּי אֶסְלַח לַעֲוֺנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עוֹד׃, ^33.11 קוֹל שָׂשׂוֹן וְקוֹל שִׂמְחָה קוֹל חָתָן וְקוֹל כַּלָּה קוֹל אֹמְרִים הוֹדוּ אֶת־יְהוָה צְבָאוֹת כִּי־טוֹב יְהוָה כִּי־לְעוֹלָם חַסְדּוֹ מְבִאִים תּוֹדָה בֵּית יְהוָה כִּי־אָשִׁיב אֶת־שְׁבוּת־הָאָרֶץ כְּבָרִאשֹׁנָה אָמַר יְהוָה׃, ^35.6 וַיֹּאמְרוּ לֹא נִשְׁתֶּה־יָּיִן כִּי יוֹנָדָב בֶּן־רֵכָב אָבִינוּ צִוָּה עָלֵינוּ לֵאמֹר לֹא תִשְׁתּוּ־יַיִן אַתֶּם וּבְנֵיכֶם עַד־עוֹלָם׃

^2.21 Yet I had planted thee a noble vine, Wholly a right seed; How then art thou turned into the degenerate plant of a strange vine unto Me?
^5.21 Hear now this, O foolish people, and without understanding, That have eyes, and see not, That have ears, and hear not: ^5.22 Fear ye not Me? saith the LORD; Will ye not tremble at My presence? Who have placed the sand for the bound of the sea, An everlasting ordice, which it cannot pass; And though the waves thereof toss themselves, yet can they not prevail; Though they roar, yet can they not pass over it.
^6.2 The comely and delicate one, The daughter of Zion, will I cut off.
^8.2 and they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped; they shall not be gathered, nor be buried, they shall be for dung upon the face of the earth.
^10.5 They are like a pillar in a garden of cucumbers, and speak not; They must needs be borne, because they cannot go. Be not afraid of them, for they cannot do evil, Neither is it in them to do good.
^10.8 But they are altogether brutish and foolish: The vanities by which they are instructed are but a stock;
^10.14 Every man is proved to be brutish, without knowledge, Every goldsmith is put to shame by the graven image, His molten image is falsehood, and there is no breath in them.
^31.31 Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah; ^31.32 not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD. ^31.33 But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people; ^31.34 and they shall teach no more every man his neighbour, and every man his brother, saying: ‘Know the LORD’; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more.
^33.11 the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of them that say: ‘Give thanks to the LORD of hosts, for the LORD is good, for His mercy endureth for ever’, even of them that bring offerings of thanksgiving into the house of the LORD. For I will cause the captivity of the land to return as at the first, saith the LORD.
^35.6 But they said: ‘We will drink no wine; for Jonadab the son of Rechab our father commanded us, saying: Ye shall drink no wine, neither ye, nor your sons, for ever;

^1.11 כָּל־עַמָּהּ נֶאֱנָחִים מְבַקְּשִׁים לֶחֶם נָתְנוּ מחמודיהם מַחֲמַדֵּיהֶם בְּאֹכֶל לְהָשִׁיב נָפֶשׁ רְאֵה יְהוָה וְהַבִּיטָה כִּי הָיִיתִי זוֹלֵלָה׃, ^1.13 מִמָּרוֹם שָׁלַח־אֵשׁ בְּעַצְמֹתַי וַיִּרְדֶּנָּה פָּרַשׂ רֶשֶׁת לְרַגְלַי הֱשִׁיבַנִי אָחוֹר נְתָנַנִי שֹׁמֵמָה כָּל־הַיּוֹם דָּוָה׃, ^2.1 אֵיכָה יָעִיב בְּאַפּוֹ אֲדֹנָי אֶת־בַּת־צִיּוֹן הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל וְלֹא־זָכַר הֲדֹם־רַגְלָיו בְּיוֹם אַפּוֹ׃, ^2.6 וַיַּחְמֹס כַּגַּן שֻׂכּוֹ שִׁחֵת מוֹעֲדוֹ שִׁכַּח יְהוָה בְּצִיּוֹן מוֹעֵד וְשַׁבָּת וַיִּנְאַץ בְּזַעַם־אַפּוֹ מֶלֶךְ וְכֹהֵן׃, ^2.8 חָשַׁב יְהוָה לְהַשְׁחִית חוֹמַת בַּת־צִיּוֹן נָטָה קָו לֹא־הֵשִׁיב יָדוֹ מִבַּלֵּעַ וַיַּאֲבֶל־חֵל וְחוֹמָה יַחְדָּו אֻמְלָלוּ׃, ^3.29 יִתֵּן בֶּעָפָר פִּיהוּ אוּלַי יֵשׁ תִּקְוָה׃, ^4.11 כִּלָּה יְהוָה אֶת־חֲמָתוֹ שָׁפַךְ חֲרוֹן אַפּוֹ וַיַּצֶּת־אֵשׁ בְּצִיּוֹן וַתֹּאכַל יְסוֹדֹתֶיהָ׃

^1.11 All her people are sighing as they search for bread; they gave away their treasures for food to revive the soul; see, O Lord, and behold, how I have become worthless.
^1.13 From above He has hurled fire into my bones, and it broke them; He has spread a net for my feet, He has turned me back, He has made me desolate and faint all day long.
^2.1 How hath the Lord covered with a cloud The daughter of Zion in His anger! He hath cast down from heaven unto the earth The beauty of Israel, And hath not remembered His footstool In the day of His anger.
^2.6 And He hath stripped His tabernacle, as if it were a garden, He hath destroyed His place of assembly; The LORD hath caused to be forgotten in Zion Appointed season and sabbath, And hath rejected in the indignation of His anger The king and the priest.
^2.8 The LORD hath purposed to destroy The wall of the daughter of Zion; He hath stretched out the line, He hath not withdrawn His hand from destroying; But He hath made the rampart and wall to mourn, They languish together.
^3.29 Let him put his mouth in the dust, If so be there may be hope.
^4.11 The LORD hath accomplished His fury, He hath poured out His fierce anger; And He hath kindled a fire in Zion, Which hath devoured the foundations thereof.

¹ μοῦσαι Πιερίηθεν ἀοιδῇσιν κλείουσαι ¹¹¹ οἳ μὲν ἐπὶ Κρόνου ἦσαν, ὅτʼ οὐρανῷ ἐμβασίλευεν·, ¹²³ ἐσθλοί, ἀλεξίκακοι, φύλακες θνητῶν ἀνθρώπων, ¹⁴¹ τοὶ μὲν ὑποχθόνιοι μάκαρες θνητοῖς καλέονται, ¹⁵⁶ αὐτὰρ ἐπεὶ καὶ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψεν, ¹⁵⁷ αὖτις ἔτʼ ἄλλο τέταρτον ἐπὶ χθονὶ πουλυβοτείρῃ, ¹⁵⁸ Ζεὺς Κρονίδης ποίησε, δικαιότερον καὶ ἄρειον, ¹⁵⁹ ἀνδρῶν ἡρώων θεῖον γένος, οἳ καλέονται, ¹⁶⁰ ἡμίθεοι, προτέρη γενεὴ κατʼ ἀπείρονα γαῖαν. ¹⁶¹ καὶ τοὺς μὲν πόλεμός τε κακὸς καὶ φύλοπις αἰνή, ¹⁶² τοὺς μὲν ὑφʼ ἑπταπύλῳ Θήβῃ, Καδμηίδι γαίῃ, ¹⁶³ ὤλεσε μαρναμένους μήλων ἕνεκʼ Οἰδιπόδαο, ¹⁶⁴ τοὺς δὲ καὶ ἐν νήεσσιν ὑπὲρ μέγα λαῖτμα θαλάσσης, ¹⁶⁵ ἐς Τροίην ἀγαγὼν Ἑλένης ἕνεκʼ ἠυκόμοιο. ¹⁶⁶ ἔνθʼ ἤτοι τοὺς μὲν θανάτου τέλος ἀμφεκάλυψε, ¹⁶⁷ τοῖς δὲ δίχʼ ἀνθρώπων βίοτον καὶ ἤθεʼ ὀπάσσας, ¹⁶⁸ Ζεὺς Κρονίδης κατένασσε πατὴρ ἐς πείρατα γαίης. ¹⁶⁹ τηλοῦ ἀπʼ ἀθανάτων· τοῖσιν Κρόνος ἐμβασιλεύει. ¹⁷⁰ καὶ τοὶ μὲν ναίουσιν ἀκηδέα θυμὸν ἔχοντες, ¹⁷¹ ἐν μακάρων νήσοισι παρʼ Ὠκεανὸν βαθυδίνην, ¹⁷² ὄλβιοι ἥρωες, τοῖσιν μελιηδέα καρπὸν, ¹⁷³ τρὶς ἔτεος θάλλοντα φέρει ζείδωρος ἄρουρα. ²⁰⁰ Αἰδὼς καὶ Νέμεσις· τὰ δὲ λείψεται ἄλγεα λυγρὰ, ²⁸⁷ τὴν μέν τοι κακότητα καὶ ἰλαδὸν ἔστιν ἑλέσθαι, ²⁸⁸ ῥηιδίως· λείη μὲν ὁδός, μάλα δʼ ἐγγύθι ναίει·, ²⁸⁹ τῆς δʼ ἀρετῆς ἱδρῶτα θεοὶ προπάροιθεν ἔθηκαν, ²⁹⁰ ἀθάνατοι· μακρὸς δὲ καὶ ὄρθιος οἶμος ἐς αὐτὴν, ²⁹¹ καὶ τρηχὺς τὸ πρῶτον· ἐπὴν δʼ εἰς ἄκρον ἵκηται, ²⁹² ῥηιδίη δὴ ἔπειτα πέλει, χαλεπή περ ἐοῦσα.

¹ Pierian Muses, with your songs of praise,
^11
1 As well, in silence, for Zeus took away,

¹²³ In plenty, while in death they seemed subdued,
¹⁴¹ Through foolishness, unable to forbear,

¹⁵⁶ It was self-slaughter – they descended to,
¹⁵⁷ Chill Hades’ mouldy house, without a name.
¹⁵⁸ Yes, black death took them off, although they’d been,
¹⁵⁹ Impetuous, and they the sun’s bright flame,
¹⁶⁰ Would see no more, nor would this race be seen,
¹⁶¹ Themselves, screened by the earth. Cronus’ son then,
¹⁶² Fashioned upon the lavish land one more,
¹⁶³ The fourth, more just and brave – of righteous men,
¹⁶⁴ Called demigods. It was the race before,
¹⁶⁵ Our own upon the boundless earth. Foul war,
¹⁶⁶ And dreadful battles vanquished some of these,
¹⁶⁷ While some in Cadmus’ Thebes, while looking for,
¹⁶⁸ The flocks of Oedipus, found death. The sea,
¹⁶⁹ Took others as they crossed to Troy fight,
¹⁷⁰ For fair-tressed Helen. They were screened as well,
¹⁷¹ In death. Lord Zeus arranged it that they might,
¹⁷² Live far from others. Thus they came to dwell,
¹⁷³ Carefree, among the blessed isles, content,
²⁰⁰ That’s given to the honest, just and kind.
²⁸⁷ Perses, remember this, serve righteousne, ²⁸⁸ And wholly sidestep the iniquity, ²⁸⁹ of force. The son of Cronus made this act, ²⁹⁰ For men - that fish, wild beasts and birds should eat, ²⁹¹ Each other, being lawless, but the pact, ²⁹² He made with humankind is very meet –,

²⁷ ἴδμεν ψεύδεα πολλὰ λέγειν ἐτύμοισιν ὁμοῖα, ²⁸ ἴδμεν δʼ, εὖτʼ ἐθέλωμεν, ἀληθέα γηρύσασθαι. ³² θέσπιν, ἵνα κλείοιμι τά τʼ ἐσσόμενα πρό τʼ ἐόντα. ³³ καί μʼ ἐκέλονθʼ ὑμνεῖν μακάρων γένος αἰὲν ἐόντων, ... ⁸⁵ πάντες ἐς αὐτὸν ὁρῶσι διακρίνοντα θέμιστας, ⁸⁶ ἰθείῃσι δίκῃσιν· ὃ δʼ ἀσφαλέως ἀγορεύων, ⁸⁷ αἶψά κε καὶ μέγα νεῖκος ἐπισταμένως κατέπαυσεν·, ⁸⁸ τοὔνεκα γὰρ βασιλῆες ἐχέφρονες, οὕνεκα λαοῖς, ⁸⁹ βλαπτομένοις ἀγορῆφι μετάτροπα ἔργα τελεῦσι, ⁹⁰ ῥηιδίως, μαλακοῖσι παραιφάμενοι ἐπέεσσιν. ⁹¹ ἐρχόμενον δʼ ἀνʼ ἀγῶνα θεὸν ὣς ἱλάσκονται, ⁹² αἰδοῖ μειλιχίῃ, μετὰ δὲ πρέπει ἀγρομένοισιν·, ¹³⁴ Κοῖόν τε Κρῖόν θʼ Ὑπερίονά τʼ Ἰαπετόν τε ¹⁵⁶ ἐξ ἀρχῆς· καὶ τῶν μὲν ὅπως τις πρῶτα γένοιτο, ¹⁵⁷ πάντας ἀποκρύπτασκε, καὶ ἐς φάος οὐκ ἀνίεσκε, ¹⁵⁸ Γαίης ἐν κευθμῶνι, κακῷ δʼ ἐπετέρπετο ἔργῳ, ¹⁵⁹ Οὐρανός. ἣ δʼ ἐντὸς στοναχίζετο Γαῖα πελώρη, ¹⁶⁰ στεινομένη· δολίην δὲ κακήν τʼ ἐφράσσατο τέχνην. ¹⁷³ ὣς φάτο· γήθησεν δὲ μέγα φρεσὶ Γαῖα πελώρη·, ⁹⁸⁵ Αἰθιόπων βασιλῆα, καὶ Ἠμαθίωνα ἄνακτα.

²⁷ Those daughters of Lord Zeus proclaimed to me: ²⁸ “You who tend sheep, full of iniquity,
³² Spoke Zeus’s daughters. Then they gave to me, ³³ A sturdy laurel shoot, plucked from the ground, ... ⁸⁵ Clio, Euterpe and Terpsichory, ⁸⁶ And Polyhymnia, Calliope, ⁸⁷ Urania, Erato: but the best, ⁸⁸ of all of them, deferred to by the rest, ⁸⁹ of all the Muses is Calliope, ⁹⁰ Because the kings blest by divinity, ⁹¹ She serves. Each god-nursed king whom they adore, ⁹² Beholding him at birth, for him they pour,
¹³⁴ Who weakens all the gods and men and stun
¹⁵⁶ Divinities. She bore the Cyclopes –, ¹⁵⁷ Brontes, who gave the thunderbolt to Zeus, ¹⁵⁸ And Steropes, who also for his use, ¹⁵⁹ Gave lightning, and Arges, so strong of heart. ¹⁶⁰ The only thing that made them stand apart,
¹⁷³ They were the foulest of the progeny,
⁹⁸⁵ Graces, fair-cheeked, Aglaea, Euphrosyne,

^1.44 βῆ δὲ κατʼ Οὐλύμποιο καρήνων χωόμενος κῆρ, ^1.45 τόξʼ ὤμοισιν ἔχων ἀμφηρεφέα τε φαρέτρην·, ^1.62 ἀλλʼ ἄγε δή τινα μάντιν ἐρείομεν ἢ ἱερῆα, ^1.63 ἢ καὶ ὀνειροπόλον, καὶ γάρ τʼ ὄναρ ἐκ Διός ἐστιν, ^1.64 ὅς κʼ εἴποι ὅ τι τόσσον ἐχώσατο Φοῖβος Ἀπόλλων, ^1.65 εἴτʼ ἄρʼ ὅ γʼ εὐχωλῆς ἐπιμέμφεται ἠδʼ ἑκατόμβης, ^1.66 αἴ κέν πως ἀρνῶν κνίσης αἰγῶν τε τελείων, ^1.68 ἤτοι ὅ γʼ ὣς εἰπὼν κατʼ ἄρʼ ἕζετο· τοῖσι δʼ ἀνέστη, ^1.69 Κάλχας Θεστορίδης οἰωνοπόλων ὄχʼ ἄριστος, ^1.70 ὃς ᾔδη τά τʼ ἐόντα τά τʼ ἐσσόμενα πρό τʼ ἐόντα, ... ^18.607 ἄντυγα πὰρ πυμάτην σάκεος πύκα ποιητοῖο. ^22.460 ὣς φαμένη μεγάροιο διέσσυτο μαινάδι ἴση, ^23.70 οὐ μέν μευ ζώοντος ἀκήδεις, ἀλλὰ θανόντος·, ^23.71 θάπτέ με ὅττι τάχιστα πύλας Ἀΐδαο περήσω. ^23.72 τῆλέ με εἴργουσι ψυχαὶ εἴδωλα καμόντων, ^23.73 οὐδέ μέ πω μίσγεσθαι ὑπὲρ ποταμοῖο ἐῶσιν, ^23.74 ἀλλʼ αὔτως ἀλάλημαι ἀνʼ εὐρυπυλὲς Ἄϊδος δῶ. ^23.205 οὐχ ἕδος· εἶμι γὰρ αὖτις ἐπʼ Ὠκεανοῖο ῥέεθρα, ^23.206 Αἰθιόπων ἐς γαῖαν, ὅθι ῥέζουσʼ ἑκατόμβας, ^23.207 ἀθανάτοις, ἵνα δὴ καὶ ἐγὼ μεταδαίσομαι ἱρῶν.

^1.44 fulfill this prayer for me: let the Danaans pay for my tears by your arrows So he spoke in prayer, and Phoebus Apollo heard him. Down from the peaks of Olympus he strode, angered at heart, bearing on his shoulders his bow and covered quiver. ^1.45 The arrows rattled on the shoulders of the angry god as he moved, and his coming was like the night. Then he sat down apart from the ships and let fly an arrow: terrible was the twang of the silver bow. The mules he assailed first and the swift dogs,
^1.62 if war and pestilence alike are to ravage the Achaeans. But come, let us ask some seer or priest, or some reader of dreams—for a dream too is from Zeus—who might say why Phoebus Apollo is so angry, whether he finds fault with a vow or a hecatomb; ^1.64 if war and pestilence alike are to ravage the Achaeans. But come, let us ask some seer or priest, or some reader of dreams—for a dream too is from Zeus—who might say why Phoebus Apollo is so angry, whether he finds fault with a vow or a hecatomb; ^1.65 in hope that he may accept the savour of lambs and unblemished goats, and be willing to ward off the pestilence from us.
^1.68 in hope that he may accept the savour of lambs and unblemished goats, and be willing to ward off the pestilence from us. ^1.69 in hope that he may accept the savour of lambs and unblemished goats, and be willing to ward off the pestilence from us. When he had thus spoken he sat down, and among them arose Calchas son of Thestor, far the best of bird-diviners, who knew the things that were, and that were to be, and that had been before, ^1.70 and who had guided the ships of the Achaeans to Ilios by his own prophetic powers which Phoebus Apollo had bestowed upon him. He with good intent addressed the gathering, and spoke among them:Achilles, dear to Zeus, you bid me declare the wrath of Apollo, the lord who strikes from afar. ...
^18.607 and two tumblers whirled up and down through the midst of them as leaders in the dance.Therein he set also the great might of the river Oceanus, around the uttermost rim of the strongly-wrought shield.But when he had wrought the shield, great and sturdy,
^22.460 So saying she hasted through the hall with throbbing heart as one beside herself, and with her went her handmaidens. But when she was come to the wall and the throng of men, then on the wall she stopped and looked, and was ware of him as he was dragged before the city; and swift horses,
^23.70 Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. ^23.74 Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades.
^23.205 I may not sit, for I must go back unto the streams of Oceanus, unto the land of the Ethiopians, where they are sacrificing hecatombs to the immortals, that I too may share in the sacred feast. But Achilles prayeth the North Wind and the noisy West Wind to come, and promiseth them fair offerings, that so ye may rouse the pyre to burn whereon lieth, ^23.207 I may not sit, for I must go back unto the streams of Oceanus, unto the land of the Ethiopians, where they are sacrificing hecatombs to the immortals, that I too may share in the sacred feast. But Achilles prayeth the North Wind and the noisy West Wind to come, and promiseth them fair offerings, that so ye may rouse the pyre to burn whereon lieth

^5.45 ἀμβρόσια χρύσεια, τά μιν φέρον ἠμὲν ἐφʼ ὑγρὴν, ^5.50 Πιερίην δʼ ἐπιβὰς ἐξ αἰθέρος ἔμπεσε πόντῳ·, ^5.85 Ἑρμείαν δʼ ἐρέεινε Καλυψώ, δῖα θεάων, ^6.155 τρὶς μάκαρες δὲ κασίγνητοι· μάλα πού σφισι θυμὸς, ^8.270 Ἡφαίστοιο ἄνακτος. ἄφαρ δέ οἱ ἄγγελος ἦλθεν, ^8.300 ἀγχίμολον δέ σφʼ ἦλθε περικλυτὸς ἀμφιγυήεις, ^8.305 σμερδαλέον δʼ ἐβόησε, γέγωνέ τε πᾶσι θεοῖσιν·, ^8.310 οὕνεχʼ ὁ μὲν καλός τε καὶ ἀρτίπος, αὐτὰρ ἐγώ γε, ^8.315 οὐ μέν σφεας ἔτʼ ἔολπα μίνυνθά γε κειέμεν οὕτως, ^8.320 οὕνεκά οἱ καλὴ θυγάτηρ, ἀτὰρ οὐκ ἐχέθυμος. ... ἀργαλέον σε, θεά, γνῶναι βροτῷ ἀντιάσαντι, καὶ μάλʼ ἐπισταμένῳ· σὲ γὰρ αὐτὴν παντὶ ἐΐσκεις. ἴστω νῦν Ζεὺς πρῶτα, θεῶν ὕπατος καὶ ἄριστος, τὸν δʼ αὖτε προσέειπε περίφρων Πηνελόπεια·, γίγνοντʼ, οὐδέ τι πάντα τελείεται ἀνθρώποισι. δοιαὶ γάρ τε πύλαι ἀμενηνῶν εἰσὶν ὀνείρων·, αἱ μὲν γὰρ κεράεσσι τετεύχαται, αἱ δʼ ἐλέφαντι·, τῶν οἳ μέν κʼ ἔλθωσι διὰ πριστοῦ ἐλέφαντος, οἱ δὲ διὰ ξεστῶν κεράων ἔλθωσι θύραζε, οἵ ῥʼ ἔτυμα κραίνουσι, βροτῶν ὅτε κέν τις ἴδηται.

^5.45 ambrosial, golden ones, that bore him, over water and boundless land, with the breezes of the wind. He raised his wand, with which he enchants the eyes of men, of those he wishes, and wakes up again the sleeping. Mighty Argeiphontes held it in his hands and flew. ^5.50 Stepping on Pieria from the upper air he fell upon the sea, then sped over the waves like a bird, a cormorant, that as it catches fish, down through the deep gulfs of the barren sea, wets its thick feathers in the brine. Like this, Hermes rode the many waves. " ^5.85 The goddess divine, Calypso, questioned Hermeswhen shed seated him in a shiny bright chair: “Why have you come to me, Hermes of the golden wand, venerable and dear one? You havent often come at all before. Speak whatevers on your mind. My heart orders me do it,",
^6.155 thrice blessed your bothers. No doubt their heart is ever gladdened with happiness because of you, when they see such a young shoot going to join the dance. But that one, far beyond others, will be most blessed at heart who, weighed down with your bride price, leads you home. " ^8.270 and bedding of lord Hephaestus, to whom a messenger soon came, Helios, whod noticed them mingling in love. Hephaestus heard the story, so painful to his heart, then made his way to the forge, brooding evil in his mind, placed a great anvil on the anvil block, and hammered bonds,",
^8.300 Then the far-famed twice-lamed one came near them, having turned back before he reached the land of Lemnos, for Helios was keeping lookout for him and sent word. He made his way home, his dear heart grieving, stood in the doorway, and fierce anger seized him. " ^8.305 He cried out terribly and made himself heard by all the gods: “Father Zeus, and the rest of you blessed gods who are forever, come here, to see ludicrous and intolerable things, how Zeus daughter Aphrodite always dishonors me, because Im lame, and loves annihilating Ares,", " ^8.310 because hes handsome and sound-footed but I myself was born infirm. But I have no one else to blame but my two parents, whom I wish had never had me. But youll see for yourselves, how these two climbed into my bed and went to sleep in love, and Im in grief at the sight.", " ^8.315 I dont expect theyll lie this way a moment longer, though very much in love. Both soon wont want to sleep, but the bonds and snare will restrain them until her father pays back to me fully the whole bride price, all I put in his palm for his dog-eyed girl,", ^8.320 ince he has a beautiful daughter, but she has no self-restraint.” So said he, and the gods gathered at the bronze-floored house. Earth-holder Poseidon came. Helper Hermescame. Far-worker lord Apollo came. The female goddesses each stayed home out of shame. ^8.325 The gods, givers of good things, stood in the doorway. Uncontrollable laughter broke out among the blessed gods as they looked at the handiwork of ingenious Hephaestus. In this way, glancing at another near him, one would say: “Bad deeds do not prosper. The slow, indeed, overtakes the swift, " ^8.330 as even now Hephaestus, slow as he is, lame as he is, by craft has seized Ares, though hes the swiftest of the gods who hold Olympus, so Ares owes the fine for adultery.” So they said such things to one another, then the son of Zeus lord Apollo said to Hermes:", ^8.335 “Hermes, son of Zeus, runner, giver of good things, would you really be willing, crushed in mighty bonds, to sleep in bed beside golden Aphrodite?” Then the runner Argeiphontes answered him: “If only this would happen, far-shooter lord Apollo! " ^8.340 Three times as many inextricable bonds could be about me, and all you gods and goddesses could watch, but Id sleep beside golden Aphrodite!” So said he, and laughter broke out among the gods immortal. But laughter did not hold Poseidon, who ever implored", " ^8.345 the famed worker Hephaestus to free Ares. And, voicing winged words, he said to him: “Free him. I promise you hell pay as you demand, all thats just among the gods immortal.” The far-famed twice-lamed one said back to him:", " ^8.350 “Earth-holder Poseidon, dont bid me do this. The guarantees of wretches are wretched guarantees. How would I bind you among the gods immortal if Ares leaves and avoids his bond and obligation?” Earth-shaker Poseidon said back to him:", " ^8.355 “Hephaestus, if Ares does avoid his obligation and leaves in flight, I myself will pay you.” Then the far-famed twice-lamed one answered him: “Its not possible or proper that your word be denied.” So saying, good soul Hephaestus released the bonds.", " ^8.360 After hed freed them from bondage, mighty as it was, the two sprang up at once, and Ares made his way to Thracewhile smile-loving Aphrodite went to Cyprus, to Paphos, where she had an estate and fragrant altar. There the Graces bathed and anointed her with immortal", ^8.365 olive oil, such as bedecks the gods who are forever, and put lovely raiment round her, a wonder to behold. This the far-famed singer sang, and Odysseusin his mind enjoyed listening, as did the others, the long-oared Phaeacians, ship-famed men. " ^9.320 a green one of olive wood that hed cut, to carry when it dried. We looked at it and made it out to be as big as the mast of a black ship with twenty oars, a wide cargo ship that goes out on the great gulf, such was it in length, such in thickness, to behold.", "
^10.495 that he alone has wits, while others flit about as shadows. “So said she. Then my dear heart was broken, and I sat weeping on the bed, and, truly, my heart no longer wished to live and see suns light. Then after Id had enough of weeping and writhing,", ^11.320 beneath their temples and covered their chins with budding down. “I saw Phaedra and Procris and beautiful Ariadne, the daughter of malevolent Minos, she whom Theseus brought from Crete to the hill of sacred Athens once upon a time, but had no joy of her before Artemis killed her, " ^19.560 Yes indeed, stranger, dreams are wayward things, hard to understand, and dont at all completely come to pass for men. For there are two gates of evanescent dreams. One is made of horn; the other, of ivory. The dreams that come through the sawn ivory,", " ^19.565 are ones that deceive and bear words not to be fulfilled. The ones that come outside through the polished horn, are ones that make true things come true, when some mortal sees them. But I dont suppose my grim dream came from there. Ah, it would have been a welcome one for me and for my son.",

¹⁶⁰ Ζεύς, ὅστις ποτʼ ἐστίν, εἰ τόδʼ αὐ-, ¹⁶¹ τῷ φίλον κεκλημένῳ, ¹⁶² τοῦτό νιν προσεννέπω. ¹⁶³ οὐκ ἔχω προσεικάσαι, ¹⁶⁴ πάντʼ ἐπισταθμώμενος, ¹⁶⁵ πλὴν Διός, εἰ τὸ μάταν ἀπὸ φροντίδος ἄχθος, ¹⁶⁶ χρὴ βαλεῖν ἐτητύμως. Χορός, ¹⁷⁸ θέντα κυρίως ἔχειν. ¹⁷⁹ στάζει δʼ ἔν θʼ ὕπνῳ πρὸ καρδίας, ¹⁰⁶⁹ ἐγὼ δʼ, ἐποικτίρω γάρ, οὐ θυμώσομαι. ¹⁰⁷⁰ ἴθʼ, ὦ τάλαινα, τόνδʼ ἐρημώσασʼ ὄχον, ¹⁰⁷¹ εἴκουσʼ ἀνάγκῃ τῇδε καίνισον ζυγόν. Κασάνδρα, ¹⁰⁸⁰ Ἄπολλον Ἄπολλον, ¹⁰⁸² ἀπώλεσας γὰρ οὐ μόλις τὸ δεύτερον. Χορός, ¹⁰⁸⁷ ἆ ποῖ ποτʼ ἤγαγές με; πρὸς ποίαν στέγην; Χορός, ¹⁰⁹⁰ μισόθεον μὲν οὖν, πολλὰ συνίστορα, ¹⁰⁹⁸ τὸ μὲν κλέος σοῦ μαντικὸν πεπυσμένοι, ¹⁰⁹⁹ ἦμεν· προφήτας δʼ οὔτινας ματεύομεν. Κασάνδρα, ¹¹¹⁹ ποίαν Ἐρινὺν τήνδε δώμασιν κέλῃ, ¹¹²⁰ ἐπορθιάζειν; οὔ με φαιδρύνει λόγος. ¹¹⁵² τὰ δʼ ἐπίφοβα δυσφάτῳ κλαγγᾷ, ¹¹⁵⁶ ἰὼ γάμοι γάμοι Πάριδος ὀλέθριοι φίλων. ¹¹⁵⁷ ἰὼ Σκαμάνδρου πάτριον ποτόν. ¹¹⁵⁸ τότε μὲν ἀμφὶ σὰς ἀϊόνας τάλαινʼ, ¹¹⁵⁹ ἠνυτόμαν τροφαῖς·, ¹¹⁶⁰ νῦν δʼ ἀμφὶ Κωκυτόν τε κἀχερουσίους, ¹¹⁶¹ ὄχθας ἔοικα θεσπιῳδήσειν τάχα. Χορός, ¹¹⁶² τί τόδε τορὸν ἄγαν ἔπος ἐφημίσω; ¹¹⁷⁸ καὶ μὴν ὁ χρησμὸς οὐκέτʼ ἐκ καλυμμάτων, ¹¹⁷⁹ ἔσται δεδορκὼς νεογάμου νύμφης δίκην·, ¹¹⁸⁰ λαμπρὸς δʼ ἔοικεν ἡλίου πρὸς ἀντολὰς, ¹¹⁸¹ πνέων ἐσᾴξειν, ὥστε κύματος δίκην, ¹¹⁸⁶ τὴν γὰρ στέγην τήνδʼ οὔποτʼ ἐκλείπει χορὸς, ¹¹⁸⁷ ξύμφθογγος οὐκ εὔφωνος· οὐ γὰρ εὖ λέγει. ¹¹⁸⁸ καὶ μὴν πεπωκώς γʼ, ὡς θρασύνεσθαι πλέον, ¹¹⁸⁹ βρότειον αἷμα κῶμος ἐν δόμοις μένει, ¹¹⁹⁰ δύσπεμπτος ἔξω, συγγόνων Ἐρινύων. ¹¹⁹¹ ὑμνοῦσι δʼ ὕμνον δώμασιν προσήμεναι, ¹¹⁹² πρώταρχον ἄτην· ἐν μέρει δʼ ἀπέπτυσαν, ¹¹⁹³ εὐνὰς ἀδελφοῦ τῷ πατοῦντι δυσμενεῖς.

¹⁶⁰ Zeus, whosoe’er he be, — if that express, ¹⁶¹ Aught dear to him on whom I call —, ¹⁶² So do I him address. ¹⁶³ I cannot liken out, by all, ¹⁶⁴ Admeasurement of powers, ¹⁶⁵ Any but Zeus for refuge at such hours, ¹⁶⁶ From off my soul its vague care-burthen thrust.
¹⁷⁸ In sleep, before the heart of each, ¹⁷⁹ A woe-remembering travail sheds in dew,
¹⁰⁶⁹ But I, — for I compassionate, — will chafe not. ¹⁰⁷⁰ Come, O unhappy one, this car vacating, ¹⁰⁷¹ Yielding to this necessity, prove yoke’s use! KASSANDRA.
¹⁰⁸⁰ Apollon, Apollon,
¹⁰⁸² For thou hast quite, this second time, destroyed me. CHOROS.
¹⁰⁸⁷ Ha, whither hast thou led me? to what roof now? CHOROS.
¹⁰⁹⁰ How! How!
¹⁰⁹⁸ Ay, we have heard of thy soothsaying glory, ¹⁰⁹⁹ Doubtless: but prophets none are we in scent of! KASSANDRA.
¹¹¹⁹ What this Erinus which i’ the house thou callest, ¹¹²⁰ To raise her cry? Not me thy word enlightens!
¹¹⁵² Thou strikest up in tune, yet all the while,
¹¹⁵⁶ Ah me, the nuptials, the nuptials of Paris, the deadly to friends! ¹¹⁵⁷ Ah me, of Skamandros the draught, ¹¹⁵⁸ Paternal! There once, to these ends, ¹¹⁵⁹ On thy banks was I brought, ¹¹⁶⁰ The unhappy! And now, by Kokutos and Acheron’s shore, ¹¹⁶¹ I shall soon be, it seems, these my oracles singing once more! CHOROS. ¹¹⁶² Why this word, plain too much, ¹¹⁷⁸ Well then, the oracle from veils no longer, ¹¹⁷⁹ Shall be outlooking, like a bride new-married: ¹¹⁸⁰ But bright it seems, against the sun’s uprisings, ¹¹⁸¹ Breathing, to penetrate thee: so as, wave-like,
¹¹⁸⁶ For, this same roof here — never quits a Choros, ¹¹⁸⁷ One-voiced, not well-tuned since no 1188 And truly having drunk, to get more courage, ¹¹⁸⁹ Man’s blood — the Komos keeps within the household, ¹¹⁹⁰ — Hard to be sent outside — of sister Furies: ¹¹⁹¹ They hymn their hymn — within the house close sitting —, ¹¹⁹² The first beginning curse: in turn spit forth at, ¹¹⁹³ The Brother’s bed, to him who spurned it hostile.

^1.4 וָאֵרֶא וְהִנֵּה רוּחַ סְעָרָה בָּאָה מִן־הַצָּפוֹן עָנָן גָּדוֹל וְאֵשׁ מִתְלַקַּחַת וְנֹגַהּ לוֹ סָבִיב וּמִתּוֹכָהּ כְּעֵין הַחַשְׁמַל מִתּוֹךְ הָאֵשׁ׃, ^1.9 חֹבְרֹת אִשָּׁה אֶל־אֲחוֹתָהּ כַּנְפֵיהֶם לֹא־יִסַּבּוּ בְלֶכְתָּן אִישׁ אֶל־עֵבֶר פָּנָיו יֵלֵכוּ׃, , ^1.22 וּדְמוּת עַל־רָאשֵׁי הַחַיָּה רָקִיעַ כְּעֵין הַקֶּרַח הַנּוֹרָא נָטוּי עַל־רָאשֵׁיהֶם מִלְמָעְלָה׃, ^1.26 וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל־רֹאשָׁם כְּמַרְאֵה אֶבֶן־סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה׃, ^1.27 וָאֵרֶא כְּעֵין חַשְׁמַל כְּמַרְאֵה־אֵשׁ בֵּית־לָהּ סָבִיב מִמַּרְאֵה מָתְנָיו וּלְמָעְלָה וּמִמַּרְאֵה מָתְנָיו וּלְמַטָּה רָאִיתִי כְּמַרְאֵה־אֵשׁ וְנֹגַהּ לוֹ סָבִיב׃, ^1.28 כְּמַרְאֵה הַקֶּשֶׁת אֲשֶׁר יִהְיֶה בֶעָנָן בְּיוֹם הַגֶּשֶׁם כֵּן מַרְאֵה הַנֹּגַהּ סָבִיב הוּא מַרְאֵה דְּמוּת כְּבוֹד־יְהוָה וָאֶרְאֶה וָאֶפֹּל עַל־פָּנַי וָאֶשְׁמַע קוֹל מְדַבֵּר׃, ^3.12 וַתִּשָּׂאֵנִי רוּחַ וָאֶשְׁמַע אַחֲרַי קוֹל רַעַשׁ גָּדוֹל בָּרוּךְ כְּבוֹד־יְהוָה מִמְּקוֹמוֹ׃, ^3.14 וְרוּחַ נְשָׂאַתְנִי וַתִּקָּחֵנִי וָאֵלֵךְ מַר בַּחֲמַת רוּחִי וְיַד־יְהוָה עָלַי חָזָקָה׃, ^4.4 וְאַתָּה שְׁכַב עַל־צִדְּךָ הַשְּׂמָאלִי וְשַׂמְתָּ אֶת־עֲוֺן בֵּית־יִשְׂרָאֵל עָלָיו מִסְפַּר הַיָּמִים אֲשֶׁר תִּשְׁכַּב עָלָיו תִּשָּׂא אֶת־עֲוֺנָם׃, ^4.5 וַאֲנִי נָתַתִּי לְךָ אֶת־שְׁנֵי עֲוֺנָם לְמִסְפַּר יָמִים שְׁלֹשׁ־מֵאוֹת וְתִשְׁעִים יוֹם וְנָשָׂאתָ עֲוֺן בֵּית־יִשְׂרָאֵל׃, ^8.2 וָאֶרְאֶה וְהִנֵּה דְמוּת כְּמַרְאֵה־אֵשׁ מִמַּרְאֵה מָתְנָיו וּלְמַטָּה אֵשׁ וּמִמָּתְנָיו וּלְמַעְלָה כְּמַרְאֵה־זֹהַר כְּעֵין הַחַשְׁמַלָה׃, ^8.3 וַיִּשְׁלַח תַּבְנִית יָד וַיִּקָּחֵנִי בְּצִיצִת רֹאשִׁי וַתִּשָּׂא אֹתִי רוּחַ בֵּין־הָאָרֶץ וּבֵין הַשָּׁמַיִם וַתָּבֵא אֹתִי יְרוּשָׁלְַמָה בְּמַרְאוֹת אֱלֹהִים אֶל־פֶּתַח שַׁעַר הַפְּנִימִית הַפּוֹנֶה צָפוֹנָה אֲשֶׁר־שָׁם מוֹשַׁב סֵמֶל הַקִּנְאָה הַמַּקְנֶה׃, ^8.16 וַיָּבֵא אֹתִי אֶל־חֲצַר בֵּית־יְהוָה הַפְּנִימִית וְהִנֵּה־פֶתַח הֵיכַל יְהוָה בֵּין הָאוּלָם וּבֵין הַמִּזְבֵּחַ כְּעֶשְׂרִים וַחֲמִשָּׁה אִישׁ אֲחֹרֵיהֶם אֶל־הֵיכַל יְהוָה וּפְנֵיהֶם קֵדְמָה וְהֵמָּה מִשְׁתַּחֲוִיתֶם קֵדְמָה לַשָּׁמֶשׁ׃, ^9.2 וְהִנֵּה שִׁשָּׁה אֲנָשִׁים בָּאִים מִדֶּרֶךְ־שַׁעַר הָעֶלְיוֹן אֲשֶׁר מָפְנֶה צָפוֹנָה וְאִישׁ כְּלִי מַפָּצוֹ בְּיָדוֹ וְאִישׁ־אֶחָד בְּתוֹכָם לָבֻשׁ בַּדִּים וְקֶסֶת הַסֹּפֵר בְּמָתְנָיו וַיָּבֹאוּ וַיַּעַמְדוּ אֵצֶל מִזְבַּח הַנְּחֹשֶׁת׃, ^9.4 וַיֹּאמֶר יְהוָה אלו אֵלָיו עֲבֹר בְּתוֹךְ הָעִיר בְּתוֹךְ יְרוּשָׁלִָם וְהִתְוִיתָ תָּו עַל־מִצְחוֹת הָאֲנָשִׁים הַנֶּאֱנָחִים וְהַנֶּאֱנָקִים עַל כָּל־הַתּוֹעֵבוֹת הַנַּעֲשׂוֹת בְּתוֹכָהּ׃, ^10.1 וּמַרְאֵיהֶם דְּמוּת אֶחָד לְאַרְבַּעְתָּם כַּאֲשֶׁר יִהְיֶה הָאוֹפַן בְּתוֹךְ הָאוֹפָן׃, ^10.14 וְאַרְבָּעָה פָנִים לְאֶחָד פְּנֵי הָאֶחָד פְּנֵי הַכְּרוּב וּפְנֵי הַשֵּׁנִי פְּנֵי אָדָם וְהַשְּׁלִישִׁי פְּנֵי אַרְיֵה וְהָרְבִיעִי פְּנֵי־נָשֶׁר׃, ^10.15 וַיֵּרֹמּוּ הַכְּרוּבִים הִיא הַחַיָּה אֲשֶׁר רָאִיתִי בִּנְהַר־כְּבָר׃, ^10.16 וּבְלֶכֶת הַכְּרוּבִים יֵלְכוּ הָאוֹפַנִּים אֶצְלָם וּבִשְׂאֵת הַכְּרוּבִים אֶת־כַּנְפֵיהֶם לָרוּם מֵעַל הָאָרֶץ לֹא־יִסַּבּוּ הָאוֹפַנִּים גַּם־הֵם מֵאֶצְלָם׃, ^10.17 בְּעָמְדָם יַעֲמֹדוּ וּבְרוֹמָם יֵרוֹמּוּ אוֹתָם כִּי רוּחַ הַחַיָּה בָּהֶם׃, ^11.19 וְנָתַתִּי לָהֶם לֵב אֶחָד וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי לֵב הָאֶבֶן מִבְּשָׂרָם וְנָתַתִּי לָהֶם לֵב בָּשָׂר׃, ^17.1 וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃, ^17.2 וּפָרַשְׂתִּי עָלָיו רִשְׁתִּי וְנִתְפַּשׂ בִּמְצוּדָתִי וַהֲבִיאוֹתִיהוּ בָבֶלָה וְנִשְׁפַּטְתִּי אִתּוֹ שָׁם מַעֲלוֹ אֲשֶׁר מָעַל־בִּי׃, ^17.3 וְאָמַרְתָּ כֹּה־אָמַר אֲדֹנָי יְהוִה הַנֶּשֶׁר הַגָּדוֹל גְּדוֹל הַכְּנָפַיִם אֶרֶךְ הָאֵבֶר מָלֵא הַנּוֹצָה אֲשֶׁר־לוֹ הָרִקְמָה בָּא אֶל־הַלְּבָנוֹן וַיִּקַּח אֶת־צַמֶּרֶת הָאָרֶז׃, ^17.4 אֵת רֹאשׁ יְנִיקוֹתָיו קָטָף וַיְבִיאֵהוּ אֶל־אֶרֶץ כְּנַעַן בְּעִיר רֹכְלִים שָׂמוֹ׃, ^17.5 וַיִּקַּח מִזֶּרַע הָאָרֶץ וַיִּתְּנֵהוּ בִּשְׂדֵה־זָרַע קָח עַל־מַיִם רַבִּים צַפְצָפָה שָׂמוֹ׃, ^17.6 וַיִּצְמַח וַיְהִי לְגֶפֶן סֹרַחַת שִׁפְלַת קוֹמָה לִפְנוֹת דָּלִיּוֹתָיו אֵלָיו וְשָׁרָשָׁיו תַּחְתָּיו יִהְיוּ וַתְּהִי לְגֶפֶן וַתַּעַשׂ בַּדִּים וַתְּשַׁלַּח פֹּארוֹת׃, ^17.7 וַיְהִי נֶשֶׁר־אֶחָד גָּדוֹל גְּדוֹל כְּנָפַיִם וְרַב־נוֹצָה וְהִנֵּה הַגֶּפֶן הַזֹּאת כָּפְנָה שָׁרֳשֶׁיהָ עָלָיו וְדָלִיּוֹתָיו שִׁלְחָה־לּוֹ לְהַשְׁקוֹת אוֹתָהּ מֵעֲרֻגוֹת מַטָּעָהּ׃, ^17.8 אֶל־שָׂדֶה טּוֹב אֶל־מַיִם רַבִּים הִיא שְׁתוּלָה לַעֲשׂוֹת עָנָף וְלָשֵׂאת פֶּרִי לִהְיוֹת לְגֶפֶן אַדָּרֶת׃, ^17.9 אֱמֹר כֹּה אָמַר אֲדֹנָי יְהֹוִה תִּצְלָח הֲלוֹא אֶת־שָׁרָשֶׁיהָ יְנַתֵּק וְאֶת־פִּרְיָהּ יְקוֹסֵס וְיָבֵשׁ כָּל־טַרְפֵּי צִמְחָהּ תִּיבָשׁ וְלֹא־בִזְרֹעַ גְּדוֹלָה וּבְעַם־רָב לְמַשְׂאוֹת אוֹתָהּ מִשָּׁרָשֶׁיהָ׃, ^19.14 וַתֵּצֵא אֵשׁ מִמַּטֵּה בַדֶּיהָ פִּרְיָהּ אָכָלָה וְלֹא־הָיָה בָהּ מַטֵּה־עֹז שֵׁבֶט לִמְשׁוֹל קִינָה הִיא וַתְּהִי לְקִינָה׃, ^28.2 בֶּן־אָדָם אֱמֹר לִנְגִיד צֹר כֹּה־אָמַר אֲדֹנָי יְהֹוִה יַעַן גָּבַהּ לִבְּךָ וַתֹּאמֶר אֵל אָנִי מוֹשַׁב אֱלֹהִים יָשַׁבְתִּי בְּלֵב יַמִּים וְאַתָּה אָדָם וְלֹא־אֵל וַתִּתֵּן לִבְּךָ כְּלֵב אֱלֹהִים׃, ^28.12 בֶּן־אָדָם שָׂא קִינָה עַל־מֶלֶךְ צוֹר וְאָמַרְתָּ לּוֹ כֹּה אָמַר אֲדֹנָי יְהוִה אַתָּה חוֹתֵם תָּכְנִית מָלֵא חָכְמָה וּכְלִיל יֹפִי׃, ^28.13 בְּעֵדֶן גַּן־אֱלֹהִים הָיִיתָ כָּל־אֶבֶן יְקָרָה מְסֻכָתֶךָ אֹדֶם פִּטְדָה וְיָהֲלֹם תַּרְשִׁישׁ שֹׁהַם וְיָשְׁפֵה סַפִּיר נֹפֶךְ וּבָרְקַת וְזָהָב מְלֶאכֶת תֻּפֶּיךָ וּנְקָבֶיךָ בָּךְ בְּיוֹם הִבָּרַאֲךָ כּוֹנָנוּ׃, ^28.14 אַתְּ־כְּרוּב מִמְשַׁח הַסּוֹכֵךְ וּנְתַתִּיךָ בְּהַר קֹדֶשׁ אֱלֹהִים הָיִיתָ בְּתוֹךְ אַבְנֵי־אֵשׁ הִתְהַלָּכְתָּ׃, ^29.3 דַּבֵּר וְאָמַרְתָּ כֹּה־אָמַר אֲדֹנָי יְהוִה הִנְנִי עָלֶיךָ פַּרְעֹה מֶלֶךְ־מִצְרַיִם הַתַּנִּים הַגָּדוֹל הָרֹבֵץ בְּתוֹךְ יְאֹרָיו אֲשֶׁר אָמַר לִי יְאֹרִי וַאֲנִי עֲשִׂיתִנִי׃, ^32.2 בְּתוֹךְ חַלְלֵי־חֶרֶב יִפֹּלוּ חֶרֶב נִתָּנָה מָשְׁכוּ אוֹתָהּ וְכָל־הֲמוֹנֶיהָ׃, ^34.25 וְכָרַתִּי לָהֶם בְּרִית שָׁלוֹם וְהִשְׁבַּתִּי חַיָּה־רָעָה מִן־הָאָרֶץ וְיָשְׁבוּ בַמִּדְבָּר לָבֶטַח וְיָשְׁנוּ בַּיְּעָרִים׃, ^34.27 וְנָתַן עֵץ הַשָּׂדֶה אֶת־פִּרְיוֹ וְהָאָרֶץ תִּתֵּן יְבוּלָהּ וְהָיוּ עַל־אַדְמָתָם לָבֶטַח וְיָדְעוּ כִּי־אֲנִי יְהוָה בְּשִׁבְרִי אֶת־מֹטוֹת עֻלָּם וְהִצַּלְתִּים מִיַּד הָעֹבְדִים בָּהֶם׃, ^36.26 וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃, ^36.27 וְאֶת־רוּחִי אֶתֵּן בְּקִרְבְּכֶם וְעָשִׂיתִי אֵת אֲשֶׁר־בְּחֻקַּי תֵּלֵכוּ וּמִשְׁפָּטַי תִּשְׁמְרוּ וַעֲשִׂיתֶם׃, ^37.1 וְהִנַּבֵּאתִי כַּאֲשֶׁר צִוָּנִי וַתָּבוֹא בָהֶם הָרוּחַ וַיִּחְיוּ וַיַּעַמְדוּ עַל־רַגְלֵיהֶם חַיִל גָּדוֹל מְאֹד־מְאֹד׃, ^37.2 וְהָיוּ הָעֵצִים אֲ\u200dשֶׁר־תִּכְתֹּב עֲלֵיהֶם בְּיָדְךָ לְעֵינֵיהֶם׃, ^37.3 וַיֹּאמֶר אֵלַי בֶּן־אָדָם הֲתִחְיֶינָה הָעֲצָמוֹת הָאֵלֶּה וָאֹמַר אֲדֹנָי יְהוִה אַתָּה יָדָעְתָּ׃, ^37.4 וַיֹּאמֶר אֵלַי הִנָּבֵא עַל־הָעֲצָמוֹת הָאֵלֶּה וְאָמַרְתָּ אֲלֵיהֶם הָעֲצָמוֹת הַיְבֵשׁוֹת שִׁמְעוּ דְּבַר־יְהוָה׃, ^37.5 כֹּה אָמַר אֲדֹנָי יְהוִה לָעֲצָמוֹת הָאֵלֶּה הִנֵּה אֲנִי מֵבִיא בָכֶם רוּחַ וִחְיִיתֶם׃, ^37.6 וְנָתַתִּי עֲלֵיכֶם גִּדִים וְהַעֲלֵתִי עֲלֵיכֶם בָּשָׂר וְקָרַמְתִּי עֲלֵיכֶם עוֹר וְנָתַתִּי בָכֶם רוּחַ וִחְיִיתֶם וִידַעְתֶּם כִּי־אֲנִי יְהוָה׃, ^37.7 וְנִבֵּאתִי כַּאֲשֶׁר צֻוֵּיתִי וַיְהִי־קוֹל כְּהִנָּבְאִי וְהִנֵּה־רַעַשׁ וַתִּקְרְבוּ עֲצָמוֹת עֶצֶם אֶל־עַצְמוֹ׃, ^37.8 וְרָאִיתִי וְהִנֵּה־עֲלֵיהֶם גִּדִים וּבָשָׂר עָלָה וַיִּקְרַם עֲלֵיהֶם עוֹר מִלְמָעְלָה וְרוּחַ אֵין בָּהֶם׃, ^37.9 וַיֹּאמֶר אֵלַי הִנָּבֵא אֶל־הָרוּחַ הִנָּבֵא בֶן־אָדָם וְאָמַרְתָּ אֶל־הָרוּחַ כֹּה־אָמַר אֲדֹנָי יְהוִה מֵאַרְבַּע רוּחוֹת בֹּאִי הָרוּחַ וּפְחִי בַּהֲרוּגִים הָאֵלֶּה וְיִחְיוּ׃, ^37.11 וַיֹּאמֶר אֵלַי בֶּן־אָדָם הָעֲצָמוֹת הָאֵלֶּה כָּל־בֵּית יִשְׂרָאֵל הֵמָּה הִנֵּה אֹמְרִים יָבְשׁוּ עַצְמוֹתֵינוּ וְאָבְדָה תִקְוָתֵנוּ נִגְזַרְנוּ לָנוּ׃, ^37.12 לָכֵן הִנָּבֵא וְאָמַרְתָּ אֲלֵיהֶם כֹּה־אָמַר אֲדֹנָי יְהוִה הִנֵּה אֲנִי פֹתֵחַ אֶת־קִבְרוֹתֵיכֶם וְהַעֲלֵיתִי אֶתְכֶם מִקִּבְרוֹתֵיכֶם עַמִּי וְהֵבֵאתִי אֶתְכֶם אֶל־אַדְמַת יִשְׂרָאֵל׃, ^37.13 וִידַעְתֶּם כִּי־אֲנִי יְהוָה בְּפִתְחִי אֶת־קִבְרוֹתֵיכֶם וּבְהַעֲלוֹתִי אֶתְכֶם מִקִּבְרוֹתֵיכֶם עַמִּי׃, ^37.14 וְנָתַתִּי רוּחִי בָכֶם וִחְיִיתֶם וְהִנַּחְתִּי אֶתְכֶם עַל־אַדְמַתְכֶם וִידַעְתֶּם כִּי־אֲנִי יְהוָה דִּבַּרְתִּי וְעָשִׂיתִי נְאֻם־יְהוָה׃, ^43.5 וַתִּשָּׂאֵנִי רוּחַ וַתְּבִיאֵנִי אֶל־הֶחָצֵר הַפְּנִימִי וְהִנֵּה מָלֵא כְבוֹד־יְהוָה הַבָּיִת׃, ^47.1 וְהָיָה יעמדו עָמְדוּ עָלָיו דַּוָּגִים מֵעֵין גֶּדִי וְעַד־עֵין עֶגְלַיִם מִשְׁטוֹחַ לַחֲרָמִים יִהְיוּ לְמִינָה תִּהְיֶה דְגָתָם כִּדְגַת הַיָּם הַגָּדוֹל רַבָּה מְאֹד׃, ^47.2 וּפְאַת־יָם הַיָּם הַגָּדוֹל מִגְּבוּל עַד־נֹכַח לְבוֹא חֲמָת זֹאת פְּאַת־יָם׃, ^47.3 בְּצֵאת־הָאִישׁ קָדִים וְקָו בְּיָדוֹ וַיָּמָד אֶלֶף בָּאַמָּה וַיַּעֲבִרֵנִי בַמַּיִם מֵי אָפְסָיִם׃, ^47.4 וַיָּמָד אֶלֶף וַיַּעֲבִרֵנִי בַמַּיִם מַיִם בִּרְכָּיִם וַיָּמָד אֶלֶף וַיַּעֲבִרֵנִי מֵי מָתְנָיִם׃, ^47.5 וַיָּמָד אֶלֶף נַחַל אֲשֶׁר לֹא־אוּכַל לַעֲבֹר כִּי־גָאוּ הַמַּיִם מֵי שָׂחוּ נַחַל אֲשֶׁר לֹא־יֵעָבֵר׃, ^47.6 וַיֹּאמֶר אֵלַי הֲרָאִיתָ בֶן־אָדָם וַיּוֹלִכֵנִי וַיְשִׁבֵנִי שְׂפַת הַנָּחַל׃, ^47.7 בְּשׁוּבֵנִי וְהִנֵּה אֶל־שְׂפַת הַנַּחַל עֵץ רַב מְאֹד מִזֶּה וּמִזֶּה׃, ^47.8 וַיֹּאמֶר אֵלַי הַמַּיִם הָאֵלֶּה יוֹצְאִים אֶל־הַגְּלִילָה הַקַּדְמוֹנָה וְיָרְדוּ עַל־הָעֲרָבָה וּבָאוּ הַיָּמָּה אֶל־הַיָּמָּה הַמּוּצָאִים ונרפאו וְנִרְפּוּ הַמָּיִם׃, ^47.9 וְהָיָה כָל־נֶפֶשׁ חַיָּה אֲ\u200dשֶׁר־יִשְׁרֹץ אֶל כָּל־אֲשֶׁר יָבוֹא שָׁם נַחֲלַיִם יִחְיֶה וְהָיָה הַדָּגָה רַבָּה מְאֹד כִּי בָאוּ שָׁמָּה הַמַּיִם הָאֵלֶּה וְיֵרָפְאוּ וָחָי כֹּל אֲשֶׁר־יָבוֹא שָׁמָּה הַנָּחַל׃, ^47.11 בצאתו בִּצֹּאתָיו וּגְבָאָיו וְלֹא יֵרָפְאוּ לְמֶלַח נִתָּנוּ׃, ^47.12 וְעַל־הַנַּחַל יַעֲלֶה עַל־שְׂפָתוֹ מִזֶּה וּמִזֶּה כָּל־עֵץ־מַאֲכָל לֹא־יִבּוֹל עָלֵהוּ וְלֹא־יִתֹּם פִּרְיוֹ לָחֳדָשָׁיו יְבַכֵּר כִּי מֵימָיו מִן־הַמִּקְדָּשׁ הֵמָּה יוֹצְאִים והיו וְהָיָה פִרְיוֹ לְמַאֲכָל וְעָלֵהוּ לִתְרוּפָה׃

^1.4 And I looked, and, behold, a stormy wind came out of the north, a great cloud, with a fire flashing up, so that a brightness was round about it; and out of the midst thereof as the colour of electrum, out of the midst of the fire.
^1.9 their wings were joined one to another; they turned not when they went; they went every one straight forward. ^1.10 As for the likeness of their faces, they had the face of a man; and they four had the face of a lion on the right side; and they four had the face of an ox on the left side; they four had also the face of an eagle.
^1.20 Whithersoever the spirit was to go, as the spirit was to go thither, so they went; and the wheels were lifted up beside them; for the spirit of the living creature was in the wheels.
^1.22 And over the heads of the living creatures there was the likeness of a firmament, like the colour of the terrible ice, stretched forth over their heads above.
^1.26 And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man upon it above. ^1.27 And I saw as the colour of electrum, as the appearance of fire round about enclosing it, from the appearance of his loins and upward; and from the appearance of his loins and downward I saw as it were the appearance of fire, and there was brightness round about him. ^1.28 As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of one that spoke.
^3.12 Then a spirit lifted me up, and I heard behind me the voice of a great rushing: ‘Blessed be the glory of the LORD from His place’;
^3.14 So a spirit lifted me up, and took me away; and I went in bitterness, in the heat of my spirit, and the hand of the LORD was strong upon me.
^4.4 Moreover lie thou upon thy left side, and lay the iniquity of the house of Israel upon it; according to the number of the days that thou shalt lie upon it, thou shalt bear their iniquity. ^4.5 For I have appointed the years of their iniquity to be unto thee a number of days, even three hundred and ninety days; so shalt thou bear the iniquity of the house of Israel.
^8.2 Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins and downward, fire; and from his loins and upward, as the appearance of brightness, as the colour of electrum. ^8.3 And the form of a hand was put forth, and I was taken by a lock of my head; and a spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the gate of the inner court that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy.
^8.16 And He brought me into the inner court of the LORD’S house, and, behold, at the door of the temple of the LORD, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the LORD, and their faces toward the east; and they worshipped the sun toward the east.
^9.2 And, behold, six men came from the way of the upper gate, which lieth toward the north, every man with his weapon of destruction in his hand; and one man in the midst of them clothed in linen, with a writer’s inkhorn on his side. And they went in, and stood beside the brazen altar.
^9.4 And the LORD said unto him: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that are done in the midst thereof.’,
^10.1 Then I looked, and, behold, upon the firmament that was over the head of the cherubim, there appeared above them as it were a sapphire stone, as the appearance of the likeness of a throne.

^10.14 And every one had four faces: the first face was the face of the cherub, and the second face was the face of a man, and the third the face of a lion, and the fourth the face of an eagle.
^10.15 And the cherubim mounted up—this is the living creature that I saw by the river Chebar.
^10.16 And when the cherubim went, the wheels went beside them; and when the cherubim lifted up their wings to mount up from the earth, the same wheels also turned not from beside them.
^10.17 When they stood, these stood, and when they mounted up, these mounted up with them; for the spirit of the living creature was in them.
^11.19 And I will give them one heart, and I will put a new spirit within you; and I will remove the stony heart out of their flesh, and will give them a heart of flesh; ^11.20 that they may walk in My statutes, and keep Mine ordices, and do them; and they shall be My people, and I will be their God.
^17.1 And the word of the LORD came unto me, saying: ^17.2 ’Son of man, put forth a riddle, and speak a parable unto the house of Israel, ^17.3 and say: Thus saith the Lord GOD: A great eagle with great wings And long pinions, Full of feathers, which had divers colours, Came unto Lebanon, And took the top of the cedar; ^17.4 He cropped off the topmost of the young twigs thereof, And carried it into a land of traffic; He set it in a city of merchants. ^17.5 He took also of the seed of the land, And planted it in a fruitful soil; He placed it beside many waters, He set it as a slip. ^17.6 And it grew, and became a spreading vine of low stature, Whose tendrils might turn toward him, And the roots thereof be under him; So it became a vine, and brought forth branches, And shot forth sprigs. ^17.7 There was also another great eagle with great wings And many feathers; And, behold, this vine did bend Its roots toward him, And shot forth its branches toward him, from the beds of its plantation, That he might water it. ^17.8 It was planted in a good soil By many waters, That it might bring forth branches, and that it might bear fruit, That it might be a stately vine. ^17.9 Say thou: Thus saith the Lord GOD: Shall it prosper? Shall he not pull up the roots thereof, And cut off the fruit thereof, that it wither, Yea, wither in all its sprouting leaves? Neither shall great power or much people be at hand When it is plucked up by the roots thereof.
^17.10 Yea, behold, being planted, shall it prosper? Shall it not utterly wither, when the east wind toucheth it? In the beds where it grew it shall wither.’,
^19.14 And fire is gone out of the rod of her branches, It hath devoured her fruit, So that there is in her no strong rod To be a sceptre to rule.’ This is a lamentation, and it was for a lamentation.
^23.20 And she doted upon concubinage with them, whose flesh is as the flesh of asses, and whose issue is like the issue of horses.
^28.2 ’Son of man, say unto the prince of Tyre: Thus saith the Lord GOD: Because thy heart is lifted up, And thou hast said: I am a god, I sit in the seat of God, In the heart of the seas; Yet thou art man, and not God, Though thou didst set thy heart as the heart of God—,
^28.12 ’Son of man, take up a lamentation for the king of Tyre, and say unto him: Thus saith the Lord GOD: Thou seal most accurate, full of wisdom, and perfect in beauty, ^28.13 thou wast in Eden the garden of God; every precious stone was thy covering, the carnelian, the topaz, and the emerald, the beryl, the onyx, and the jasper, the sapphire, the carbuncle, and the smaragd, and gold; the workmanship of thy settings and of thy sockets was in thee, in the day that thou wast created they were prepared. ^28.14 Thou wast the far-covering cherub; and I set thee, so that thou wast upon the holy mountain of God; thou hast walked up and down in the midst of stones of fire.
^29.3 peak, and say: Thus saith the Lord GOD: Behold, I am against thee, Pharaoh King of Egypt, The great dragon that lieth In the midst of his rivers, That hath said: My river is mine own, And I have made it for myself.
^32.2 ’Son of man, take up a lamentation for Pharaoh king of Egypt, and say unto him: Thou didst liken thyself unto a young lion of the nations; Whereas thou art as a dragon in the seas; And thou didst gush forth with thy rivers, And didst trouble the waters with thy feet, And foul their rivers.
^34.25 And I will make with them a covet of peace, and will cause evil beasts to cease out of the land; and they shall dwell safely in the wilderness, and sleep in the woods.
^34.27 And the tree of the field shall yield its fruit, and the earth shall yield her produce, and they shall be safe in their land; and they shall know that I am the LORD, when I have broken the bars of their yoke, and have delivered them out of the hand of those that made bondmen of them.
^36.26 A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. ^36.27 And I will put My spirit within you, and cause you to walk in My statutes, and ye shall keep Mine ordices, and do them.
^37.1 The hand of the LORD was upon me, and the LORD carried me out in a spirit, and set me down in the midst of the valley, and it was full of bones; ^37.2 and He caused me to pass by them round about, and, behold, there were very many in the open valley; and, lo, they were very dry. ^37.3 And He said unto me: ‘Son of man, can these bones live?’ And I answered: ‘O Lord GOD, Thou knowest.’, ^37.4 Then He said unto me: ‘Prophesy over these bones, and say unto them: O ye dry bones, hear the word of the LORD: ^37.5 Thus saith the Lord GOD unto these bones: Behold, I will cause breath to enter into you, and ye shall live. ^37.6 And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the LORD.’, ^37.7 So I prophesied as I was commanded; and as I prophesied, there was a noise, and behold a commotion, and the bones came together, bone to its bone. ^37.8 And I beheld, and, lo, there were sinews upon them, and flesh came up, and skin covered them above; but there was no breath in them. ^37.9 Then said He unto me: ‘Prophesy unto the breath, prophesy, son of man, and say to the breath: Thus saith the Lord GOD: Come from the four winds, O breath, and breathe upon these slain, that they may live.’,
^37.10 So I prophesied as He commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great host.
^37.11 Then He said unto me: ‘Son of man, these bones are the whole house of Israel; behold, they say: Our bones are dried up, and our hope is lost; we are clean cut off.
^37.12 Therefore prophesy, and say unto them: Thus saith the Lord GOD: Behold, I will open your graves, and cause you to come up out of your graves, O My people; and I will bring you into the land of Israel.
^37.13 And ye shall know that I am the LORD, when I have opened your graves, and caused you to come up out of your graves, O My people.
^37.14 And I will put My spirit in you, and ye shall live, and I will place you in your own land; and ye shall know that I the LORD have spoken, and performed it, saith the LORD.’,
^43.5 And a spirit took me up, and brought me into the inner court; and, behold, the glory of the LORD filled the house.
^47.1 And he brought me back unto the door of the house; and, behold, waters issued out from under the threshold of the house eastward, for the forefront of the house looked toward the east; and the waters came down from under, from the right side of the house, on the south of the altar.", ^47.2 Then brought he me out by the way of the gate northward, and led me round by the way without unto the outer gate, by the way of the gate that looketh toward the east; and, behold, there trickled forth waters on the right side. ^47.3 When the man went forth eastward with the line in his hand, he measured a thousand cubits, and he caused me to pass through the waters, waters that were to the ankles. ^47.4 Again he measured a thousand, and caused me to pass through the waters, waters that were to the knees. Again he measured a thousand, and caused me to pass through waters that were to the loins. ^47.5 Afterward he measured a thousand; and it was a river that I could not pass through; for the waters were risen, waters to swim in, a river that could not be passed through. ^47.6 And he said unto me: ‘Hast thou seen this, O son of man?’ Then he led me, and caused me to return to the bank of the river. ^47.7 Now when I had been brought back, behold, upon the bank of the river were very many trees on the one side and on the other. ^47.8 Then said he unto me: ‘These waters issue forth toward the eastern region, and shall go down into the Arabah; and when they shall enter into the sea, into the sea of the putrid waters, the waters shall be healed. ^47.9 And it shall come to pass, that every living creature wherewith it swarmeth, whithersoever the rivers shall come, shall live; and there shall be a very great multitude of fish; for these waters are come thither, that all things be healed and may live whithersoever the river cometh.
^47.10 And it shall come to pass, that fishers shall stand by it from En-gedi even unto En-eglaim; there shall be a place for the spreading of nets; their fish shall be after their kinds, as the fish of the Great Sea, exceeding many.
^47.11 But the miry places thereof, and the marshes thereof, shall not be healed; they shall be given for salt.
^47.12 And by the river upon the bank thereof, on this side and on that side, shall grow every tree for food, whose leaf shall not wither, neither shall the fruit thereof fail; it shall bring forth new fruit every month, because the waters thereof issue out of the sanctuary; and the fruit thereof shall be for food, and the leaf thereof for healing.’ .

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^6.1 Olympian 6: For Hagesias of Syracuse Mule Car Race 472 or 468 B.C. Raising the fine-walled porch of our dwelling with golden pillars, we will build, as it were, a marvellous hall; at the beginning of our work we must place a far-shining front. If someone were an Olympic victor, 5 and a guardian of the prophetic altar of Zeus at Pisa, and a fellow-founder of renowned Syracuse, what hymn of praise would that man fail to win, by finding fellow-citizens ungrudging in delightful song? Let the son of Sostratus know that this sandal fits his divinely-blessed foot. But excellence without danger 10 is honored neither among men nor in hollow ships. But many people remember, if a fine thing is done with toil. Hagesias, that praise is ready for you, which once Adrastus tongue rightly spoke for the seer Amphiaraus, son of Oicles, when the earth swallowed up him and his shining horses. 15 In Thebes, when the seven pyres of corpses had been consumed, the son of Talaus spoke in this way: "I long for the eye of my army, a man who was good both as a prophet and at fighting with the spear." And this holds good as well for the man of Syracuse who is master of our victory-procession. Though I am not prone to quarrel, and not overly fond of victory, I would even swear a great oath, and on this point at least I will clearly bear witness for him; and the honey-voiced Muses will give their consent. Phintis, come now and yoke the strength of mules for me, quickly, so that we can drive the chariot along a clear path, and I can at last arrive at the race of these men.

¹²⁵⁵ He that loveth not children and whole-hooved steeds and hounds, never is his heart merry.
¹²⁹⁹ How long wilt thou fly me, lad? O how hotfoot do I pursue thee! Heaven grant some end may come to thy anger. Yet thou fliest me in the greed and haughtiness of thy heart, and thy ways are the cruel ways of a kite. O stay and grant me thy favour; not for long now wilt thou possess the gift of the violet-crowned Cyprus-born. ¹³⁰⁵ Knowing in thy heart that the flowering-time of sweet delightful childhood is fleeter than a footrace, free me from my bonds, lest ever thou be thyself put under restraint, thou mighty among lads, and be confronted with the harsh works of the Cyprus-born even as I am, here and now, for thee. Beware then thou, lest badness overwhelm thy childish ignorance.
¹³²⁷ My lad, so long as thy cheek be smooth I will never cease to pay my court, no, not if I have to die.
¹³³⁵ Happy he that loveth as he taketh his practice and when he goeth home sleepeth the day out with a fair lad. "
¹³⁶⁷ Gratitude belongeth, tis sure, to a lad; but a woman-comrade is never true; she loveth him that is present unto her.",

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¹⁷ I shall tell thee a twofold tale. At one time it grew to be one only out of many; at another, it divided up to be many instead of one. There is a double becoming of perishable things and a double passing away. The coming together of all things brings one generation into being and destroys it; 5the other grows up and is scattered as things become divided. And these things never cease continually changing places, at one time all uniting in one through Love, at another each borne in different directions by the repulsion of Strife. Thus, as far as it is their nature to grow into one out of many, 10and to become many once more when the one is parted asunder, so far they come into being and their life abides not. But, inasmuch as they never cease changing their places continually, so far they are ever immovable as they go round the circle of existence.· · · · · · · ·But come, hearken to my words, for it is learning that increaseth wisdom. 15As I said before, when I declared the heads of my discourse, I shall tell thee a twofold tale. At one time it grew together to be one only out of many, at another it parted asunder so as to be many instead of one;—Fire and Water and Earth and the mighty height of Air; dread Strife, too, apart from these, of equal weight to each, 20and Love in their midst, equal in length and breadth. Her do thou contemplate with thy mind, nor sit with dazed eyes. It is she that is known as being implanted in the frame of mortals. It is she that makes them have thoughts of love and work the works of peace. They call her by the names of Joy and Aphrodite. 25Her has no mortal yet marked moving round among them,9 but do thou attend to the undeceitful ordering of my discourse.For all these are equal and alike in age, yet each has a different prerogative and its own peculiar nature, but they gain the upper hand in turn when the time comes round. 30And nothing comes into being besides these, nor do they pass away; for, if they had been passing away continually, they would not be now, and what could increase this All and whence could it come? How, too, could it perish, since no place is empty of these things? There are these alone; 35but, running through one another, they become now this, now that,10 and like things evermore.

"χὠ μὲν κατ ὄμμα στὰς προσεύχεται θεῷ:"

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²⁷⁵ τὰ πρῶτʼ ἐν ἀνθρώποισι· Δημήτηρ θεά—, ²⁷⁶ γῆ δʼ ἐστίν, ὄνομα δʼ ὁπότερον βούλῃ κάλει·, ⁶¹⁵ οὐδέ σου συνῆψε χεῖρε δεσμίοισιν ἐν βρόχοις; Διόνυσος, ⁶³³ δώματʼ ἔρρηξεν χαμᾶζε· συντεθράνωται δʼ ἅπαν, ⁶³⁴ πικροτάτους ἰδόντι δεσμοὺς τοὺς ἐμούς· κόπου δʼ ὕπο, ⁹¹⁸ καὶ μὴν ὁρᾶν μοι δύο μὲν ἡλίους δοκῶ, ¹³⁴⁸ ὀργὰς πρέπει θεοὺς οὐχ ὁμοιοῦσθαι βροτοῖς. Διόνυσος

²⁷⁵ are first among men: the goddess Demeter—she is the earth, but call her whatever name you wish; she nourishes mortals with dry food; but he who came afterwards, the offspring of Semele, discovered a match to it, the liquid drink of the grape, and introduced it, ²⁷⁶ are first among men: the goddess Demeter—she is the earth, but call her whatever name you wish; she nourishes mortals with dry food; but he who came afterwards, the offspring of Semele, discovered a match to it, the liquid drink of the grape, and introduced it,
⁶¹⁵ Did he not tie your hands in binding knots? Dionysu,
⁶³³ created a phantom in the courtyard. Pentheus rushed at it headlong, stabbing at the shining air, as though slaughtering me. Besides this, Bacchus inflicted other damage on him: he knocked his house to the ground, and everything was shattered into pieces, while he saw my bitter chains. From fatigue, ⁶³⁴ created a phantom in the courtyard. Pentheus rushed at it headlong, stabbing at the shining air, as though slaughtering me. Besides this, Bacchus inflicted other damage on him: he knocked his house to the ground, and everything was shattered into pieces, while he saw my bitter chains. From fatigue, "
⁹¹⁸ PENTHEUS: of a truth I seem to see two suns, and two towns of Thebes, our seven-gated city; and thou, methinks, art a bull going before to guide me, and on thy head a pair of horns have grown. Wert thou really once a brute beast? Thou hast at any rate the appearance of a bull. DIONYSUS: The god attends us, ungracious heretofore, but now our sworn friend; and now thine eyes behold the things they should. PENTHEUS: Pray, what do I resemble? Is not mine the carriage of Ino, or Agave my own mother? DIONYSUS: In seeing thee, I seem to see them in person. But this tress is straying from its place, no longer as I bound it neath the snood. PENTHEUS: I disarranged it from its place as I tossed it to and fro within my chamber, in Bacchic ecstasy. DIONYSUS: Well, I will rearrange it, since to tend thee is my care; hold up thy head. PENTHEUS: Come, put it straight; for on thee do I depend. DIONYSUS: Thy girdle is loose, and the folds of thy dress do not hang evenly below thy ankles. PENTHEUS: I agree to that as regards the right side, but on the other my dress hangs straight with my foot. DIONYSUS: Surely thou wilt rank me first among thy friends, when contrary to thy expectation thou findest the Bacchantes virtuous.", "
¹³⁴⁸ AGAVE Gods should not let their passion sink to mans level. DIONYSUS: Long ago my father Zeus ordained it thus. AGAVE: Alas! my aged sire, our doom is fixed; tis woeful exile. DIONYSUS: Why then delay the inevitable? Exit. CADMUS: Daughter, to what an awful pass are we now come, thou too, poor child, and thy sisters, while I alas! in my old age must seek barbarian shores, to sojourn there; but the oracle declares that I shall yet lead an army, half-barbarian, half-Hellene, to Hellas; and in serpents shape shall I carry my wife Harmonia, the daughter of Ares, transformed like me to a savage snake, against the altars and tombs of Hellas at the head of my troops; nor shall I ever cease from my woes, ah me! nor ever cross the downward stream of Acheron and be at rest. AGAVE: Father, I shall be parted from thee and exiled. CADMUS: Alas! my child, why fling thy arms around me, as a snowy cygnet folds its wings about the frail old swan? AGAVE: Whither can I turn, an exile from my country? CADMUS: I know not, my daughter; small help is thy father now. AGAVE: Farewell, my home! farewell, my native city! with sorrow I am leaving thee, an exile from my bridal bower."

¹⁷⁸ τάλαιν, οὐδ ἱστᾶσα χοροὺς" ¹⁷⁹ ̓Αργείαις ἅμα νύμφαις, " ¹⁸⁰ εἱλικτὸν κρούσω πόδ ἐμόν.", "

¹⁷⁸ My unhappy heart beats fast, friends, but not at adornment or gold; nor will I set up choruses with the maidens of Argo ¹⁷⁹ My unhappy heart beats fast, friends, but not at adornment or gold; nor will I set up choruses with the maidens of Argo, ¹⁸⁰ and beat my foot in the mazes of the dance. By tears I pass the night; tears are my unhappy care day by day. See if my filthy hair,

⁸⁶¹ and follow you in full cry as hounds follow the huntsman, then I will go; neither ocean with its fiercely groaning waves, nor the earthquake, nor the thunderbolt with blast of agony shall be like the headlong rush I will make into the breast of Heracles; through his roof will I burst my way and swoop upon his house, ⁸⁶² and follow you in full cry as hounds follow the huntsman, then I will go; neither ocean with its fiercely groaning waves, nor the earthquake, nor the thunderbolt with blast of agony shall be like the headlong rush I will make into the breast of Heracles; through his roof will I burst my way and swoop upon his house,

" ³⁷⁵ ἤδη ποτ ἄλλως νυκτὸς ἐν μακρῷ χρόνῳ" ³⁷⁶ θνητῶν ἐφρόντις ᾗ διέφθαρται βίος.", ³⁷⁷ καί μοι δοκοῦσιν οὐ κατὰ γνώμης φύσιν, " ³⁷⁸ πράσσειν κάκιον: ἔστι γὰρ τό γ εὖ φρονεῖν", " ³⁷⁹ πολλοῖσιν: ἀλλὰ τῇδ ἀθρητέον τόδε:", " ³⁸⁰ τὰ χρήστ ἐπιστάμεσθα καὶ γιγνώσκομεν,", " ³⁸¹ οὐκ ἐκπονοῦμεν δ, οἱ μὲν ἀργίας ὕπο,", " ³⁸² οἱ δ ἡδονὴν προθέντες ἀντὶ τοῦ καλοῦ", " ³⁸³ ἄλλην τιν. εἰσὶ δ ἡδοναὶ πολλαὶ βίου,", ³⁸⁴ μακραί τε λέσχαι καὶ σχολή, τερπνὸν κακόν, " ³⁸⁵ αἰδώς τε. δισσαὶ δ εἰσίν, ἡ μὲν οὐ κακή,", " ³⁸⁶ ἡ δ ἄχθος οἴκων. εἰ δ ὁ καιρὸς ἦν σαφής,", " ³⁸⁷ οὐκ ἂν δύ ἤστην ταὔτ ἔχοντε γράμματα.", " ³⁸⁸ ταῦτ οὖν ἐπειδὴ τυγχάνω προγνοῦς ἐγώ,", " ³⁸⁹ οὐκ ἔσθ ὁποίῳ φαρμάκῳ διαφθερεῖν", ⁴¹³ μισῶ δὲ καὶ τὰς σώφρονας μὲν ἐν λόγοις, ⁴¹⁴ λάθρᾳ δὲ τόλμας οὐ καλὰς κεκτημένας: " ⁴¹⁵ αἳ πῶς ποτ, ὦ δέσποινα ποντία Κύπρι,", ⁴¹⁶ βλέπουσιν ἐς πρόσωπα τῶν ξυνευνετῶν, ⁴¹⁷ οὐδὲ σκότον φρίσσουσι τὸν ξυνεργάτην, " ⁴¹⁸ τέραμνά τ οἴκων μή ποτε φθογγὴν ἀφῇ;", "

³⁷⁵ oft ere now in heedless mood through the long hours of night have I wondered why man’s life is spoiled; and it seems to me their evil case is not due to any natural fault of judgment, for there be many dowered with sense, but we must view the matter in this light; ³⁷⁶ oft ere now in heedless mood through the long hours of night have I wondered why man’s life is spoiled; and it seems to me their evil case is not due to any natural fault of judgment, for there be many dowered with sense, but we must view the matter in this light; ³⁷⁹ oft ere now in heedless mood through the long hours of night have I wondered why man’s life is spoiled; and it seems to me their evil case is not due to any natural fault of judgment, for there be many dowered with sense, but we must view the matter in this light; ³⁸⁰ by teaching and experience we learn the right but neglect it in practice, some from sloth, others from preferring pleasure of some kind or other to duty. Now life has many pleasures, protracted talk, and leisure, that seductive evil; ³⁸⁴ by teaching and experience we learn the right but neglect it in practice, some from sloth, others from preferring pleasure of some kind or other to duty. Now life has many pleasures, protracted talk, and leisure, that seductive evil; ³⁸⁵ likewise there is shame which is of two kinds, one a noble quality, the other a curse to families; but if for each its proper time were clearly known, these twain could not have had the selfsame letters to denote them. ³⁸⁹ likewise there is shame which is of two kinds, one a noble quality, the other a curse to families; but if for each its proper time were clearly known, these twain could not have had the selfsame letters to denote them.
⁴¹³ this curse began to spread among our sex. For when the noble countece disgrace, poor folk of course will think that it is right. Those too I hate who make profession of purity, though in secret reckless sinners. ⁴¹⁴ this curse began to spread among our sex. For when the noble countece disgrace, poor folk of course will think that it is right. Those too I hate who make profession of purity, though in secret reckless sinners. ⁴¹⁵ How can these, queen Cypris, ocean’s child, e’er look their husbands in the face? do they never feel one guilty thrill that their accomplice, night, or the chambers of their house will find a voice and speak? ⁴¹⁸ How can these, queen Cypris, ocean’s child, e’er look their husbands in the face? do they never feel one guilty thrill that their accomplice, night, or the chambers of their house will find a voice and speak?

" ²¹¹ — λεύσσω Παλλάδ, ἐμὰν θεόν."

²¹¹ I see Pallas, my own goddess. (Seventh) Choru

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" ¹¹⁶² ἄψυχον εἰκὼ προσγελῶσα σώματος. ¹²⁰⁰ σάρκες δ ἀπ ὀστέων ὥστε πεύκινον δάκρυ", ¹²⁰¹ γνάθοις ἀδήλοις φαρμάκων ἀπέρρεον, " ¹²⁰² δεινὸν θέαμα: πᾶσι δ ἦν φόβος θιγεῖν",

¹¹⁶² and set the golden crown about her tresses, arranging her hair at her bright mirror, with many a happy smile at her breathless counterfeit. Then rising from her seat she passed across the chamber, tripping lightly on her fair white foot,
¹²⁰⁰ and from her bones the flesh kept peeling off beneath the gnawing of those secret drugs, e’en as when the pine-tree weeps its tears of pitch, a fearsome sight to see. And all were afraid to touch the corpse, for we were warned by what had chanced. Anon came her hapless father, ¹²⁰² and from her bones the flesh kept peeling off beneath the gnawing of those secret drugs, e’en as when the pine-tree weeps its tears of pitch, a fearsome sight to see. And all were afraid to touch the corpse, for we were warned by what had chanced. Anon came her hapless father,

" ⁶ ὀρθοῖσιν ἔθεμεν κανόσιν, οὔποτ ἐκ φρενῶν", " ⁷ εὔνοι ἀπέστη τῶν ἐμῶν Φρυγῶν πόλει:", ³⁰⁸ ̓́Ανεχε: πάρεχε. ³⁰⁹ φῶς φέρ, ὤ: σέβω: φλέγω — ἰδού, ἰδού —", " ³¹⁰ λαμπάσι τόδ ἱερόν.", "

⁶ et towers of stone about this land of Troy and ringed it round, never from my heart has passed away a kindly feeling for my Phrygian town, which now is smouldering and overthrown, a prey to Argive might. For, from his home beneath Parnassus , ⁷ et towers of stone about this land of Troy and ringed it round, never from my heart has passed away a kindly feeling for my Phrygian town, which now is smouldering and overthrown, a prey to Argive might. For, from his home beneath Parnassus ,
³⁰⁸ Bring the light, uplift and show its flame! I am doing the god’s service, see! see! making his shrine to glow with tapers bright. ³⁰⁹ Bring the light, uplift and show its flame! I am doing the god’s service, see! see! making his shrine to glow with tapers bright. ³¹⁰ O Hymen, lord of marriage! blessed is the bridegroom; blessed am I also, soon to wed a princely lord in Argos . Hail Hymen, lord of marriage!

^24.22 וְלֹא־זָכַר יוֹאָשׁ הַמֶּלֶךְ הַחֶסֶד אֲשֶׁר עָשָׂה יְהוֹיָדָע אָבִיו עִמּוֹ וַיַּהֲרֹג אֶת־בְּנוֹ וּכְמוֹתוֹ אָמַר יֵרֶא יְהוָה וְיִדְרֹשׁ׃

^24.22 Thus Joash the king remembered not the kindness which Jehoiada his father had done to him, but slew his son. And when he died, he said: ‘The LORD look upon it, and require it.’

^3.13 וְגַם כָּל־הָאָדָם שֶׁיֹּאכַל וְשָׁתָה וְרָאָה טוֹב בְּכָל־עֲמָלוֹ מַתַּת אֱלֹהִים הִיא׃, ^3.19 כִּי מִקְרֶה בְנֵי־הָאָדָם וּמִקְרֶה הַבְּהֵמָה וּמִקְרֶה אֶחָד לָהֶם כְּמוֹת זֶה כֵּן מוֹת זֶה וְרוּחַ אֶחָד לַכֹּל וּמוֹתַר הָאָדָם מִן־הַבְּהֵמָה אָיִן כִּי הַכֹּל הָבֶל׃, ^3.21 מִי יוֹדֵעַ רוּחַ בְּנֵי הָאָדָם הָעֹלָה הִיא לְמָעְלָה וְרוּחַ הַבְּהֵמָה הַיֹּרֶדֶת הִיא לְמַטָּה לָאָרֶץ׃

^3.13 But also that every man should eat and drink, and enjoy pleasure for all his labour, is the gift of God.
^3.19 For that which befalleth the sons of men befalleth beasts; even one thing befalleth them; as the one dieth, so dieth the other; yea, they have all one breath; so that man hath no pre-eminence above a beast; for all is vanity.
^3.21 Who knoweth the spirit of man whether it goeth upward, and the spirit of the beast whether it goeth downward to the earth?

^2.17 הַס כָּל־בָּשָׂר מִפְּנֵי יְהוָה כִּי נֵעוֹר מִמְּעוֹן קָדְשׁוֹ׃

^2.17 Be silent, all flesh, before the LORD; for He is aroused out of His holy habitation.

^2.53 But whence each of the gods came to be, or whether all had always been, and how they appeared in form, they did not know until yesterday or the day before, so to speak; for I suppose Hesiod and Homer flourished not more than four hundred years earlier than I; and these are the ones who taught the Greeks the descent of the gods, and gave the gods their names, and determined their spheres and functions, and described their outward forms. But the poets who are said to have been earlier than these men were, in my opinion, later. The earlier part of all this is what the priestesses of Dodona tell; the later, that which concerns Hesiod and Homer, is what I myself say.
^2.139 Now the departure of the Ethiopian (they said) came about in this way. After seeing in a dream one who stood over him and urged him to gather together all the Priests in Egypt and cut them in half, he fled from the country. Seeing this vision, he said, he supposed it to be a manifestation sent to him by the gods, so that he might commit sacrilege and so be punished by gods or men; he would not (he said) do so, but otherwise, for the time foretold for his rule over Egypt was now fulfilled, after which he was to depart: for when he was still in Ethiopia, the oracles that are consulted by the people of that country told him that he was fated to reign fifty years over Egypt . Seeing that this time was now completed and that he was troubled by what he saw in his dream, Sabacos departed from Egypt of his own volition.
^3.22 So speaking he unstrung the bow and gave it to the men who had come. Then, taking the red cloak, he asked what it was and how it was made; and when the Fish-eaters told him the truth about the color and the process of dyeing, he said that both the men and their garments were full of deceit. Next he inquired about the twisted gold necklace and the bracelets; and when the Fish-eaters told him how they were made, the king smiled, and, thinking them to be fetters, said: “We have stronger chains than these.” Thirdly he inquired about the incense; and when they described making and applying it, he made the same reply as about the cloak. But when he came to the wine and asked about its making, he was vastly pleased with the drink, and asked further what food their king ate, and what was the greatest age to which a Persian lived. They told him their king ate bread, showing him how wheat grew; and said that the full age to which a man might hope to live was eighty years. Then, said the Ethiopian, it was no wonder that they lived so few years, if they ate dung; they would not even have been able to live that many unless they were refreshed by the drink—signifying to the Fish-eaters the wine—for in this, he said, the Persians excelled the Ethiopians. ^3.23 The Fish-eaters then in turn asking of the Ethiopian length of life and diet, he said that most of them attained to a hundred and twenty years, and some even to more; their food was boiled meat and their drink milk. The spies showed wonder at the tale of years; whereupon he led them, it is said, to a spring, by washing in which they grew sleeker, as though it were of oil; and it smelled of violets. So light, the spies said, was this water, that nothing would float on it, neither wood nor anything lighter than wood, but all sank to the bottom. If this water is truly such as they say, it is likely that their constant use of it makes the people long-lived. When they left the spring, the king led them to a prison where all the men were bound with fetters of gold. Among these Ethiopians there is nothing so scarce and so precious as bronze. Then, having seen the prison, they saw what is called the Table of the Sun. "
^5.82 This was the beginning of the Aeginetans long-standing debt of enmity against the Athenians. The Epidaurians land bore no produce. For this reason they inquired at Delphi concerning this calamity, and the priestess bade them set up images of Damia and Auxesia, saying that if they so did their luck would be better. The Epidaurians then asked in addition whether they should make the images of bronze or of stone, and the priestess bade them do neither, but make them of the wood of the cultivated olive. So the men of Epidaurus asked the Athenians to permit them to cut down some olive trees, supposing the olives there to be the holiest. Indeed it is said that at that time there were no olives anywhere save at Athens. The Athenians consented to give the trees, if the Epidaurians would pay yearly sacred dues to Athena, the citys goddess, and to Erechtheus. The Epidaurians agreed to this condition, and their request was granted. When they set up images made of these olive trees, their land brought forth fruit, and they fulfilled their agreement with the Athenians.",
^6.107.1 So they waited for the full moon, while the foreigners were guided to Marathon by Hippias son of Pisistratus. The previous night Hippias had a dream in which he slept with his mother. "
^7.17 So spoke Artabanus and did as he was bid, hoping to prove Xerxes words vain; he put on Xerxes robes and sat on the kings throne. Then while he slept there came to him in his sleep the same dream that had haunted Xerxes; it stood over him and spoke thus: “Are you the one who dissuades Xerxes from marching against Hellas, because you care for him? Neither in the future nor now will you escape with impunity for striving to turn aside what must be. To Xerxes himself it has been declared what will befall him if he disobeys.”",
^7.43 When the army had come to the river Scamander, which was the first river after the beginning of their march from Sardis that fell short of their needs and was not sufficient for the army and the cattle to drink—arriving at this river, Xerxes ascended to the citadel of Priam, having a desire to see it. After he saw it and asked about everything there, he sacrificed a thousand cattle to Athena of Ilium, and the Magi offered libations to the heroes. After they did this, a panic fell upon the camp in the night. When it was day they journeyed on from there, keeping on their left the cities of Rhoetium and Ophryneum and Dardanus, which borders Abydos, and on their right the Teucrian Gergithae.

^523a ΣΩ. ἄκουε δή, φασί, μάλα καλοῦ λόγου, ὃν σὺ μὲν ἡγήσῃ μῦθον, ὡς ἐγὼ οἶμαι, ἐγὼ δὲ λόγον· ὡς ἀληθῆ γὰρ ὄντα σοι λέξω ἃ μέλλω λέγειν. ὥσπερ γὰρ Ὅμηρος λέγει, διενείμαντο τὴν ἀρχὴν ὁ Ζεὺς καὶ ὁ Ποσειδῶν καὶ ὁ Πλούτων, ἐπειδὴ παρὰ τοῦ πατρὸς παρέλαβον. ἦν οὖν νόμος ὅδε περὶ ἀνθρώπων ἐπὶ Κρόνου, καὶ ἀεὶ καὶ νῦν ἔτι ἔστιν ἐν θεοῖς, τῶν ἀνθρώπων τὸν μὲν δικαίως τὸν βίον διελθόντα καὶ

" ^523a SOCRATES: Give ear then, as they say, to a right fine story, which you will regard as a fable, I fancy, but I as an actual account; for what I am about to tell you I mean to offer as the truth. By Homers account, Zeus, Poseidon, and Pluto divided the sovereignty amongst them when they took it over from their father. Now in the time of Cronos there was a law concerning mankind, and it holds to this very day amongst the gods, that every man who has passed a just and holy life departs after his decease"

NA>

^118a ὁ δ’ οὐκ ἔφη. ΦΑΙΔ. καὶ μετὰ τοῦτο αὖθις τὰς κνήμας: καὶ ἐπανιὼν οὕτως ἡμῖν ἐπεδείκνυτο ὅτι ψύχοιτό τε καὶ πήγνυτο. καὶ αὐτὸς ἥπτετο καὶ εἶπεν ὅτι, ἐπειδὰν πρὸς τῇ καρδίᾳ γένηται αὐτῷ, τότε οἰχήσεται. unit="para"/ἤδη οὖν σχεδόν τι αὐτοῦ ἦν τὰ περὶ τὸ ἦτρον ψυχόμενα, καὶ ἐκκαλυψάμενος — ἐνεκεκάλυπτο γάρ — εἶπεν — ὃ δὴ τελευταῖον ἐφθέγξατο — ὦ Κρίτων, ἔφη, τῷ Ἀσκληπιῷ ὀφείλομεν ἀλεκτρυόνα: ἀλλὰ ἀπόδοτε καὶ μὴ ἀμελήσητε. ἀλλὰ ταῦτα, ἔφη, ἔσται, ὁ Κρίτων : ἀλλ᾽ ὅρα εἴ τι ἄλλο λέγεις. ταῦτα ἐρομένου αὐτοῦ οὐδὲν ἔτι ἀπεκρίνατο, ἀλλ’ ὀλίγον χρόνον διαλιπὼν ἐκινήθη τε καὶ ὁ ἄνθρωπος ἐξεκάλυψεν αὐτόν, καὶ ὃς τὰ ὄμματα ἔστησεν: ἰδὼν δὲ ὁ Κρίτων συνέλαβε τὸ στόμα καὶ τοὺς ὀφθαλμούς. ἥδε ἡ τελευτή, ὦ Ἐχέκρατες, τοῦ ἑταίρου ἡμῖν ἐγένετο, ἀνδρός, ὡς ἡμεῖς φαῖμεν ἄν, τῶν τότε ὧν ἐπειράθημεν ἀρίστου καὶ ἄλλως φρονιμωτάτου καὶ δικαιοτάτου.

^118a his thighs; and passing upwards in this way he showed us that he was growing cold and rigid. And again he touched him and said that when it reached his heart, he would be gone. The chill had now reached the region about the groin, and uncovering his face, which had been covered, he said—and these were his last words— Crito, we owe a cock to Aesculapius. Pay it and do not neglect it. That, said Crito, shall be done; but see if you have anything else to say. To this question he made no reply, but after a little while he moved; the attendant uncovered him; his eyes were fixed. And Crito when he saw it, closed his mouth and eyes.Such was the end, Echecrates, of our friend, who was, as we may say, of all those of his time whom we have known, the best and wisest and most righteous man.

^245a τῶν παρόντων κακῶν εὑρομένη. ΣΩ. τρίτη δὲ ἀπὸ Μουσῶν κατοκωχή τε καὶ μανία, λαβοῦσα ἁπαλὴν καὶ ἄβατον ψυχήν, ἐγείρουσα καὶ ἐκβακχεύουσα κατά τε ᾠδὰς καὶ κατὰ τὴν ἄλλην ποίησιν, μυρία τῶν παλαιῶν ἔργα κοσμοῦσα τοὺς ἐπιγιγνομένους παιδεύει· ὃς δʼ ἂν ἄνευ μανίας Μουσῶν ἐπὶ ποιητικὰς θύρας ἀφίκηται, πεισθεὶς ὡς ἄρα ἐκ τέχνης ἱκανὸς ποιητὴς ἐσόμενος, ἀτελὴς αὐτός τε καὶ ἡ ποίησις ὑπὸ τῆς τῶν μαινομένων ἡ τοῦ σωφρονοῦντος ἠφανίσθη. ^246c μὲν οὖν οὖσα καὶ ἐπτερωμένη μετεωροπορεῖ τε καὶ πάντα τὸν κόσμον διοικεῖ, ἡ δὲ πτερορρυήσασα φέρεται ἕως ἂν στερεοῦ τινος ἀντιλάβηται, οὗ κατοικισθεῖσα, σῶμα γήϊνον λαβοῦσα, αὐτὸ αὑτὸ δοκοῦν κινεῖν διὰ τὴν ἐκείνης δύναμιν, ζῷον τὸ σύμπαν ἐκλήθη, ψυχὴ καὶ σῶμα παγέν, θνητόν τʼ ἔσχεν ἐπωνυμίαν· ἀθάνατον δὲ οὐδʼ ἐξ ἑνὸς λόγου λελογισμένου, ἀλλὰ πλάττομεν οὔτε ἰδόντες οὔτε ἱκανῶς νοήσαντες, ^249d ἀνθρωπίνων σπουδασμάτων καὶ πρὸς τῷ θείῳ γιγνόμενος, νουθετεῖται μὲν ὑπὸ τῶν πολλῶν ὡς παρακινῶν, ἐνθουσιάζων δὲ λέληθεν τοὺς πολλούς. ^250b διὰ τὸ μὴ ἱκανῶς διαισθάνεσθαι. δικαιοσύνης μὲν οὖν καὶ σωφροσύνης καὶ ὅσα ἄλλα τίμια ψυχαῖς οὐκ ἔνεστι φέγγος οὐδὲν ἐν τοῖς τῇδε ὁμοιώμασιν, ἀλλὰ διʼ ἀμυδρῶν ὀργάνων μόγις αὐτῶν καὶ ὀλίγοι ἐπὶ τὰς εἰκόνας ἰόντες θεῶνται τὸ τοῦ εἰκασθέντος γένος· κάλλος δὲ τότʼ ἦν ἰδεῖν λαμπρόν, ὅτε σὺν εὐδαίμονι χορῷ μακαρίαν ὄψιν τε καὶ θέαν, ἑπόμενοι μετὰ μὲν Διὸς ἡμεῖς, ἄλλοι δὲ μετʼ ἄλλου θεῶν, εἶδόν τε καὶ ἐτελοῦντο τῶν τελετῶν ἣν θέμις λέγειν, ^250c μακαριωτάτην, ἣν ὠργιάζομεν ὁλόκληροι μὲν αὐτοὶ ὄντες καὶ ἀπαθεῖς κακῶν ὅσα ἡμᾶς ἐν ὑστέρῳ χρόνῳ ὑπέμενεν, ὁλόκληρα δὲ καὶ ἁπλᾶ καὶ ἀτρεμῆ καὶ εὐδαίμονα φάσματα μυούμενοί τε καὶ ἐποπτεύοντες ἐν αὐγῇ καθαρᾷ, καθαροὶ ὄντες καὶ ἀσήμαντοι τούτου ὃ νῦν δὴ σῶμα περιφέροντες ὀνομάζομεν, ὀστρέου τρόπον δεδεσμευμένοι. ^250d μετʼ ἐκείνων τε ἔλαμπεν ὄν, δεῦρό τʼ ἐλθόντες κατειλήφαμεν αὐτὸ διὰ τῆς ἐναργεστάτης αἰσθήσεως τῶν ἡμετέρων στίλβον ἐναργέστατα. ὄψις γὰρ ἡμῖν ὀξυτάτη τῶν διὰ τοῦ σώματος ἔρχεται αἰσθήσεων, ᾗ φρόνησις οὐχ ὁρᾶται—δεινοὺς γὰρ ἂν παρεῖχεν ἔρωτας, εἴ τι τοιοῦτον ἑαυτῆς ἐναργὲς εἴδωλον παρείχετο εἰς ὄψιν ἰόν—καὶ τἆλλα ὅσα ἐραστά· νῦν δὲ κάλλος μόνον ταύτην ἔσχε μοῖραν, ὥστʼ ἐκφανέστατον εἶναι, ^276e ΦΑΙ. παγκάλην λέγεις παρὰ φαύλην παιδιάν, ὦ Σώκρατες, τοῦ ἐν λόγοις δυναμένου παίζειν, δικαιοσύνης τε καὶ ἄλλων ὧν λέγεις πέρι μυθολογοῦντα. ΣΩ. ἔστι γάρ, ὦ φίλε Φαῖδρε, οὕτω· πολὺ δʼ οἶμαι καλλίων σπουδὴ περὶ αὐτὰ γίγνεται, ὅταν τις τῇ διαλεκτικῇ τέχνῃ χρώμενος, λαβὼν ψυχὴν προσήκουσαν, φυτεύῃ τε καὶ σπείρῃ μετʼ ἐπιστήμης λόγους, οἳ ἑαυτοῖς τῷ τε φυτεύσαντι,

^245a ills is found. And a third kind of possession and madness comes from the Muses. This takes hold upon a gentle and pure soul, arouses it and inspires it to songs and other poetry, and thus by adorning countless deeds of the ancients educates later generations. But he who without the divine madness comes to the doors of the Muses, confident that he will be a good poet by art, meets with no success, and the poetry of the sane man vanishes into nothingness before that of the inspired madmen. All these noble results of inspired madness I can mention, and many more. Therefore let us not be afraid on that point, and let no one disturb and frighten us by saying that the reasonable friend should be preferred to him who is in a frenzy. Let him show in addition that love is not sent from heaven for the advantage of lover and beloved alike, and we will grant him the prize of victory. We, on our part, must prove that such madness is given by the gods for our greatest happiness; and our proof will not be believed by the merely clever, but will be accepted by the truly wise. First, then, we must learn the truth about the soul divine and human by observing how it acts and is acted upon. And the beginning of our proof is as follows: Every soul is immortal. For that which is ever moving is immortal but that which moves something else or is moved by something else, when it ceases to move, ceases to live. Only that which moves itself, since it does not leave itself, never ceases to move, and this is also the source and beginning of motion for all other things which have motion. But the beginning is ungenerated. For everything that is generated must be generated from a beginning, but the beginning is not generated from anything; for if the beginning were generated from anything, it would not be generated from a beginning. And since it is ungenerated, it must be also indestructible; for if the beginning were destroyed, it could never be generated from anything nor anything else from it, since all things must be generated from a beginning. Thus that which moves itself must be the beginning of motion. And this can be neither destroyed nor generated, otherwise all the heavens and all generation must fall in ruin and stop and never again have any source of motion or origin. But since that which is moved by itself has been seen to be immortal, one who says that this self-motion is the essence and the very idea of the soul, will not be disgraced. For every body which derives motion from without is soulless, but that which has its motion within itself has a soul, since that is the nature of the soul; but if this is true, -,
^246c and fully winged, it mounts upward and governs the whole world; but the soul which has lost its wings is borne along until it gets hold of something solid, when it settles down, taking upon itself an earthly body, which seems to be self-moving, because of the power of the soul within it; and the whole, compounded of soul and body, is called a living being, and is further designated as mortal. It is not immortal by any reasonable supposition, but we, though we have never seen,
^249d but since he separates himself from human interests and turns his attention toward the divine, he is rebuked by the vulgar, who consider him mad and do not know that he is inspired. All my discourse so far has been about the fourth kind of madness, which causes him to be regarded as mad, who, when he sees the beauty on earth, remembering the true beauty, feels his wings growing and longs to stretch them for an upward flight, but cannot do so, and, like a bird, gazes upward and neglects the things below.
^250b Now in the earthly copies of justice and temperance and the other ideas which are precious to souls there is no light, but only a few, approaching the images through the darkling organs of sense, behold in them the nature of that which they imitate, and these few do this with difficulty. But at that former time they saw beauty shining in brightness, when, with a blessed company—we following in the train of Zeus, and others in that of some other god—they saw the blessed sight and vision and were initiated into that which is rightly called,
^250c the most blessed of mysteries, which we celebrated in a state of perfection, when we were without experience of the evils which awaited us in the time to come, being permitted as initiates to the sight of perfect and simple and calm and happy apparitions, which we saw in the pure light, being ourselves pure and not entombed in this which we carry about with us and call the body, in which we are imprisoned like an oyster in its shell. So much, then, in honor of memory, on account of which I have now spoken at some length, through yearning for the joys of that other time. But beauty,
^250d as I said before, shone in brilliance among those visions; and since we came to earth we have found it shining most clearly through the clearest of our senses; for sight is the sharpest of the physical senses, though wisdom is not seen by it, for wisdom would arouse terrible love, if such a clear image of it were granted as would come through sight, and the same is true of the other lovely realities; but beauty alone has this privilege, and therefore it is most clearly seen,
^276e Phaedrus. A noble pastime, Socrates, and a contrast to those base pleasures, the pastime of the man who can find amusement in discourse, telling stories about justice, and the other subjects of which you speak. Socrates. Yes, Phaedrus, so it is; but, in my opinion, serious discourse about them is far nobler, when one employs the dialectic method and plants and sows in a fitting soul intelligent words which are able to help themselves and him,

^509d he said. “Conceive then,” said I, “as we were saying, that there are these two entities, and that one of them is sovereign over the intelligible order and region and the other over the world of the eye-ball, not to say the sky-ball, but let that pass. You surely apprehend the two types, the visible and the intelligible.”“I do.”“Represent them then, as it were, by a line divided into two unequal sections and cut each section again in the same ratio (the section, that is, of the visible and that of the intelligible order), and then as an expression of the ratio of their comparative clearness and obscurity you will have, as one of the sections of the visible world, images. By images I mean,
^514a BOOK 7 “Next,” said I, “compare our nature in respect of education and its lack to such an experience as this. Picture men dwelling in a sort of subterranean cavern with a long entrance open to the light on its entire width. Conceive them as having their legs and necks fettered from childhood, so that they remain in the same spot,

^235c ὑπὸ τοῦ βασιλικοῦ λόγου, κἀκείνῳ παραδόντας ἀποφῆναι τὴν ἄγραν· ἐὰν δʼ ἄρα κατὰ μέρη τῆς μιμητικῆς δύηταί πῃ, συνακολουθεῖν αὐτῷ διαιροῦντας ἀεὶ τὴν ὑποδεχομένην αὐτὸν μοῖραν, ἕωσπερ ἂν ληφθῇ. πάντως οὔτε οὗτος οὔτε ἄλλο γένος οὐδὲν μή ποτε ἐκφυγὸν ἐπεύξηται τὴν τῶν οὕτω δυναμένων μετιέναι καθʼ ἕκαστά τε καὶ ἐπὶ πάντα μέθοδον. ΘΕΑΙ. λέγεις εὖ, καὶ ταῦτα ταύτῃ ποιητέον. ΞΕ. κατὰ δὴ τὸν παρεληλυθότα τρόπον τῆς διαιρέσεως ^266b ΘΕΑΙ. λέγε ὅπῃ ἑκατέρα αὖθις. ΞΕ. ἡμεῖς μέν που καὶ τἆλλα ζῷα καὶ ἐξ ὧν τὰ πεφυκότʼ ἐστίν, πῦρ καὶ ὕδωρ καὶ τὰ τούτων ἀδελφά, θεοῦ γεννήματα πάντα ἴσμεν αὐτὰ ἀπειργασμένα ἕκαστα· ἢ πῶς; ΘΕΑΙ. οὕτως. ΞΕ. τούτων δέ γε ἑκάστων εἴδωλα ἀλλʼ οὐκ αὐτὰ παρέπεται, δαιμονίᾳ καὶ ταῦτα μηχανῇ γεγονότα. ΘΕΑΙ. ποῖα; ΞΕ. τά τε ἐν τοῖς ὕπνοις καὶ ὅσα μεθʼ ἡμέραν φαντάσματα αὐτοφυῆ λέγεται, σκιὰ μὲν ὅταν ἐν τῷ πυρὶ σκότος, ^266c ἐγγίγνηται, διπλοῦν δὲ ἡνίκʼ ἂν φῶς οἰκεῖόν τε καὶ ἀλλότριον περὶ τὰ λαμπρὰ καὶ λεῖα εἰς ἓν συνελθὸν τῆς ἔμπροσθεν εἰωθυίας ὄψεως ἐναντίαν αἴσθησιν παρέχον εἶδος ἀπεργάζηται. ΘΕΑΙ. δύο γὰρ οὖν ἐστι ταῦτα θείας ἔργα ποιήσεως, αὐτό τε καὶ τὸ παρακολουθοῦν εἴδωλον ἑκάστῳ. ΞΕ. τί δὲ τὴν ἡμετέραν τέχνην; ἆρʼ οὐκ αὐτὴν μὲν οἰκίαν οἰκοδομικῇ φήσομεν ποιεῖν, γραφικῇ δέ τινʼ ἑτέραν, οἷον ὄναρ ἀνθρώπινον ἐγρηγορόσιν ἀπειργασμένην;

^235c our king, then deliver him up to the king and display his capture. But if he tries to take cover in any of the various sections of the imitative art, we must follow him, always dividing the section into which he has retreated, until he is caught. For assuredly neither he nor any other creature will ever boast of having escaped from pursuers who are able to follow up the pursuit in detail and everywhere in this methodical way. Theaet. You are right. That is what we must do. Str. To return, then, to our previous method of division,
^266b Theaet. Tell me again how each part is distinguished. Str. We know that we and all the other animals, and fire, water, and their kindred elements, out of which natural objects are formed, are one and all the very offspring and creations of God, do we not? Theaet. Yes. Str. And corresponding to each and all of these there are images, not the things themselves, which are also made by superhuman skill. Theaet. What are they? Str. The appearances in dreams, and those that arise by day and are said to be spontaneous—a shadow when,
^266c a dark object interrupts the firelight, or when twofold light, from the objects themselves and from outside, meets on smooth and bright surfaces and causes upon our senses an effect the reverse of our ordinary sight, thus producing an image. Theaet. Yes, these are two works of divine creation, the thing itself and the corresponding image in each case. Str. And how about our own art? Shall we not say that we make a house by the art of building, and by the art of painting make another house, a sort of man-made dream produced for those who are awake?

^176a λαβόντος ὀρθῶς ὑμνῆσαι θεῶν τε καὶ ἀνδρῶν εὐδαιμόνων βίον ἀληθῆ . ΘΕΟ. εἰ πάντας, ὦ Σώκρατες, πείθοις ἃ λέγεις ὥσπερ ἐμέ, πλείων ἂν εἰρήνη καὶ κακὰ ἐλάττω κατʼ ἀνθρώπους εἴη. ΣΩ. ἀλλʼ οὔτʼ ἀπολέσθαι τὰ κακὰ δυνατόν, ὦ Θεόδωρε— ὑπεναντίον γάρ τι τῷ ἀγαθῷ ἀεὶ εἶναι ἀνάγκη—οὔτʼ ἐν θεοῖς αὐτὰ ἱδρῦσθαι, τὴν δὲ θνητὴν φύσιν καὶ τόνδε τὸν τόπον περιπολεῖ ἐξ ἀνάγκης. διὸ καὶ πειρᾶσθαι χρὴ ἐνθένδε, ἐκεῖσε φεύγειν ὅτι τάχιστα. φυγὴ δὲ ὁμοίωσις θεῷ κατὰ τὸ δυνατόν· ὁμοίωσις δὲ δίκαιον καὶ ὅσιον μετὰ φρονήσεως γενέσθαι. ἀλλὰ γάρ, ὦ ἄριστε, οὐ πάνυ τι ῥᾴδιον πεῖσαι ὡς ἄρα οὐχ ὧν ἕνεκα οἱ πολλοί φασι δεῖν πονηρίαν μὲν φεύγειν, ἀρετὴν δὲ διώκειν, τούτων χάριν τὸ μὲν ἐπιτηδευτέον, τὸ δʼ οὔ, ἵνα δὴ μὴ κακὸς καὶ ἵνα ἀγαθὸς δοκῇ εἶναι· ταῦτα μὲν γάρ ἐστιν ὁ λεγόμενος γραῶν ὕθλος, ὡς ἐμοὶ φαίνεται· τὸ δὲ ἀληθὲς ὧδε λέγωμεν. θεὸς οὐδαμῇ ^191c συγχωρήσεται, ἴσως δὲ ἀντιτενεῖ. ἀλλὰ γὰρ ἐν τοιούτῳ ἐχόμεθα, ἐν ᾧ ἀνάγκη πάντα μεταστρέφοντα λόγον βασανίζειν. σκόπει οὖν εἰ τὶ λέγω. ἆρα ἔστιν μὴ εἰδότα τι πρότερον ὕστερον μαθεῖν; ΘΕΑΙ. ἔστι μέντοι. ΣΩ. οὐκοῦν καὶ αὖθις ἕτερον καὶ ἕτερον; ΘΕΑΙ. τί δʼ οὔ; ΣΩ. θὲς δή μοι λόγου ἕνεκα ἐν ταῖς ψυχαῖς ἡμῶν ἐνὸν κήρινον ἐκμαγεῖον, τῷ μὲν μεῖζον, τῷ δʼ ἔλαττον, καὶ τῷ μὲν καθαρωτέρου κηροῦ, τῷ δὲ κοπρωδεστέρου, καὶ σκληροτέρου,

^176a THEO. If, Socrates, you could persuade all men of the truth of what you say as you do me, there would be more peace and fewer evils among mankind. SOC. But it is impossible that evils should be done away with, Theodorus, for there must always be something opposed to the good; and they cannot have their place among the gods, but must inevitably hover about mortal nature and this earth. Therefore we ought to try to escape from earth to the dwelling of the gods as quickly as we can;
^191c THEAET. To be sure he can. SOC. Again, then, can he learn one thing after another? THEAET. Why not? SOC. Please assume, then, for the sake of argument, that there is in our souls a block of wax, in one case larger, in another smaller, in one case the wax is purer, in another more impure and harder, in some cases softer,

^28a ἀεί, ὂν δὲ οὐδέποτε; τὸ μὲν δὴ νοήσει μετὰ λόγου περιληπτόν, ἀεὶ κατὰ ταὐτὰ ὄν, τὸ δʼ αὖ δόξῃ μετʼ αἰσθήσεως ἀλόγου δοξαστόν, γιγνόμενον καὶ ἀπολλύμενον, ὄντως δὲ οὐδέποτε ὄν. πᾶν δὲ αὖ τὸ γιγνόμενον ὑπʼ αἰτίου τινὸς ἐξ ἀνάγκης γίγνεσθαι· παντὶ γὰρ ἀδύνατον χωρὶς αἰτίου γένεσιν σχεῖν. ὅτου μὲν οὖν ἂν ὁ δημιουργὸς πρὸς τὸ κατὰ ταὐτὰ ἔχον βλέπων ἀεί, τοιούτῳ τινὶ προσχρώμενος παραδείγματι, τὴν ἰδέαν καὶ δύναμιν αὐτοῦ ἀπεργάζηται, καλὸν ἐξ ἀνάγκης ^28b οὕτως ἀποτελεῖσθαι πᾶν· οὗ δʼ ἂν εἰς γεγονός, γεννητῷ παραδείγματι προσχρώμενος, οὐ καλόν. ὁ δὴ πᾶς οὐρανὸς —ἢ κόσμος ἢ καὶ ἄλλο ὅτι ποτὲ ὀνομαζόμενος μάλιστʼ ἂν δέχοιτο, τοῦθʼ ἡμῖν ὠνομάσθω—σκεπτέον δʼ οὖν περὶ αὐτοῦ πρῶτον, ὅπερ ὑπόκειται περὶ παντὸς ἐν ἀρχῇ δεῖν σκοπεῖν, πότερον ἦν ἀεί, γενέσεως ἀρχὴν ἔχων οὐδεμίαν, ἢ γέγονεν, ἀπʼ ἀρχῆς τινος ἀρξάμενος. γέγονεν· ὁρατὸς γὰρ ἁπτός τέ ἐστιν καὶ σῶμα ἔχων, πάντα δὲ τὰ τοιαῦτα αἰσθητά, τὰ, ^29a ἀπηργάζετο, πότερον πρὸς τὸ κατὰ ταὐτὰ καὶ ὡσαύτως ἔχον ἢ πρὸς τὸ γεγονός. εἰ μὲν δὴ καλός ἐστιν ὅδε ὁ κόσμος ὅ τε δημιουργὸς ἀγαθός, δῆλον ὡς πρὸς τὸ ἀίδιον ἔβλεπεν· εἰ δὲ ὃ μηδʼ εἰπεῖν τινι θέμις, πρὸς γεγονός. παντὶ δὴ σαφὲς ὅτι πρὸς τὸ ἀίδιον· ὁ μὲν γὰρ κάλλιστος τῶν γεγονότων, ὁ δʼ ἄριστος τῶν αἰτίων. οὕτω δὴ γεγενημένος πρὸς τὸ λόγῳ καὶ φρονήσει περιληπτὸν καὶ κατὰ ταὐτὰ ἔχον δεδημιούργηται·, ^29c μηδὲν ἐλλείπειν—τοὺς δὲ τοῦ πρὸς μὲν ἐκεῖνο ἀπεικασθέντος, ὄντος δὲ εἰκόνος εἰκότας ἀνὰ λόγον τε ἐκείνων ὄντας· ὅτιπερ πρὸς γένεσιν οὐσία, τοῦτο πρὸς πίστιν ἀλήθεια. ἐὰν οὖν, ὦ Σώκρατες, πολλὰ πολλῶν πέρι, θεῶν καὶ τῆς τοῦ παντὸς γενέσεως, μὴ δυνατοὶ γιγνώμεθα πάντῃ πάντως αὐτοὺς ἑαυτοῖς ὁμολογουμένους λόγους καὶ ἀπηκριβωμένους ἀποδοῦναι, μὴ θαυμάσῃς· ἀλλʼ ἐὰν ἄρα μηδενὸς ἧττον παρεχώμεθα εἰκότας, ἀγαπᾶν χρή, μεμνημένους ὡς ὁ λέγων ἐγὼ, ^29e τόδε ὁ συνιστὰς συνέστησεν. ἀγαθὸς ἦν, ἀγαθῷ δὲ οὐδεὶς περὶ οὐδενὸς οὐδέποτε ἐγγίγνεται φθόνος· τούτου δʼ ἐκτὸς ὢν πάντα ὅτι μάλιστα ἐβουλήθη γενέσθαι παραπλήσια ἑαυτῷ. ΤΙ. ταύτην δὴ γενέσεως καὶ κόσμου μάλιστʼ ἄν τις ἀρχὴν κυριωτάτην, , ^34b ἐσόμενον θεὸν λογισθεὶς λεῖον καὶ ὁμαλὸν πανταχῇ τε ἐκ μέσου ἴσον καὶ ὅλον καὶ τέλεον ἐκ τελέων σωμάτων σῶμα ἐποίησεν· ψυχὴν δὲ εἰς τὸ μέσον αὐτοῦ θεὶς διὰ παντός τε ἔτεινεν καὶ ἔτι ἔξωθεν τὸ σῶμα αὐτῇ περιεκάλυψεν, καὶ κύκλῳ δὴ κύκλον στρεφόμενον οὐρανὸν ἕνα μόνον ἔρημον κατέστησεν, διʼ ἀρετὴν δὲ αὐτὸν αὑτῷ δυνάμενον συγγίγνεσθαι καὶ οὐδενὸς ἑτέρου προσδεόμενον, γνώριμον δὲ καὶ φίλον ἱκανῶς αὐτὸν αὑτῷ. διὰ πάντα δὴ ταῦτα εὐδαίμονα θεὸν αὐτὸν ἐγεννήσατο. ^34c οὕτως ἐμηχανήσατο καὶ ὁ θεὸς νεωτέραν—οὐ γὰρ ἂν ἄρχεσθαι πρεσβύτερον ὑπὸ νεωτέρου συνέρξας εἴασεν—ἀλλά πως ἡμεῖς πολὺ μετέχοντες τοῦ προστυχόντος τε καὶ εἰκῇ ταύτῃ πῃ καὶ λέγομεν, ὁ δὲ καὶ γενέσει καὶ ἀρετῇ προτέραν καὶ πρεσβυτέραν ψυχὴν σώματος ὡς δεσπότιν καὶ ἄρξουσαν ἀρξομένου, ^35b μειγνὺς δὲ μετὰ τῆς οὐσίας καὶ ἐκ τριῶν ποιησάμενος ἕν, πάλιν ὅλον τοῦτο μοίρας ὅσας προσῆκεν διένειμεν, ἑκάστην δὲ ἔκ τε ταὐτοῦ καὶ θατέρου καὶ τῆς οὐσίας μεμειγμένην. ἤρχετο δὲ διαιρεῖν ὧδε. μίαν ἀφεῖλεν τὸ πρῶτον ἀπὸ παντὸς μοῖραν, μετὰ δὲ ταύτην ἀφῄρει διπλασίαν ταύτης, τὴν δʼ αὖ τρίτην ἡμιολίαν μὲν τῆς δευτέρας, τριπλασίαν δὲ τῆς πρώτης, τετάρτην δὲ τῆς δευτέρας διπλῆν, πέμπτην δὲ τριπλῆν τῆς, ^36d ταὐτοῦ καὶ ὁμοίου περιφορᾷ· μίαν γὰρ αὐτὴν ἄσχιστον εἴασεν, τὴν δʼ ἐντὸς σχίσας ἑξαχῇ ἑπτὰ κύκλους ἀνίσους κατὰ τὴν τοῦ διπλασίου καὶ τριπλασίου διάστασιν ἑκάστην, οὐσῶν ἑκατέρων τριῶν, κατὰ τἀναντία μὲν ἀλλήλοις προσέταξεν ἰέναι τοὺς κύκλους, τάχει δὲ τρεῖς μὲν ὁμοίως, τοὺς δὲ τέτταρας ἀλλήλοις καὶ τοῖς τρισὶν ἀνομοίως, ἐν λόγῳ δὲ φερομένους. ^37c ὅταν δὲ αὖ περὶ τὸ λογιστικὸν ᾖ καὶ ὁ τοῦ ταὐτοῦ κύκλος εὔτροχος ὢν αὐτὰ μηνύσῃ, νοῦς ἐπιστήμη τε ἐξ ἀνάγκης ἀποτελεῖται· τούτω δὲ ἐν ᾧ τῶν ὄντων ἐγγίγνεσθον, ἄν ποτέ τις αὐτὸ ἄλλο πλὴν ψυχὴν εἴπῃ, πᾶν μᾶλλον ἢ τἀληθὲς ἐρεῖ. ^37d καθάπερ οὖν αὐτὸ τυγχάνει ζῷον ἀίδιον ὄν, καὶ τόδε τὸ πᾶν οὕτως εἰς δύναμιν ἐπεχείρησε τοιοῦτον ἀποτελεῖν. ἡ μὲν οὖν τοῦ ζῴου φύσις ἐτύγχανεν οὖσα αἰώνιος, καὶ τοῦτο μὲν δὴ τῷ γεννητῷ παντελῶς προσάπτειν οὐκ ἦν δυνατόν· εἰκὼ δʼ ἐπενόει κινητόν τινα αἰῶνος ποιῆσαι, καὶ διακοσμῶν ἅμα οὐρανὸν ποιεῖ μένοντος αἰῶνος ἐν ἑνὶ κατʼ ἀριθμὸν ἰοῦσαν αἰώνιον εἰκόνα, τοῦτον ὃν δὴ χρόνον ὠνομάκαμεν. ^39d εἰπεῖν οὐκ ἴσασιν χρόνον ὄντα τὰς τούτων πλάνας, πλήθει μὲν ἀμηχάνῳ χρωμένας, πεποικιλμένας δὲ θαυμαστῶς· ἔστιν δʼ ὅμως οὐδὲν ἧττον κατανοῆσαι δυνατὸν ὡς ὅ γε τέλεος ἀριθμὸς χρόνου τὸν τέλεον ἐνιαυτὸν πληροῖ τότε, ὅταν ἁπασῶν τῶν ὀκτὼ περιόδων τὰ πρὸς ἄλληλα συμπερανθέντα τάχη σχῇ κεφαλὴν τῷ τοῦ ταὐτοῦ καὶ ὁμοίως ἰόντος ἀναμετρηθέντα κύκλῳ. κατὰ ταῦτα δὴ καὶ τούτων ἕνεκα ἐγεννήθη τῶν ἄστρων ὅσα διʼ οὐρανοῦ πορευόμενα ἔσχεν τροπάς, ἵνα τόδε, ^39e ὡς ὁμοιότατον ᾖ τῷ τελέῳ καὶ νοητῷ ζῴῳ πρὸς τὴν τῆς διαιωνίας μίμησιν φύσεως. ΤΙ. εἰσὶν δὴ τέτταρες, μία μὲν οὐράνιον θεῶν γένος, ἄλλη δὲ, ^40b τὰ αὐτὰ ἑαυτῷ διανοουμένῳ, τὴν δὲ εἰς τὸ πρόσθεν, ὑπὸ τῆς ταὐτοῦ καὶ ὁμοίου περιφορᾶς κρατουμένῳ· τὰς δὲ πέντε κινήσεις ἀκίνητον καὶ ἑστός, ἵνα ὅτι μάλιστα αὐτῶν ἕκαστον γένοιτο ὡς ἄριστον. ἐξ ἧς δὴ τῆς αἰτίας γέγονεν ὅσʼ ἀπλανῆ τῶν ἄστρων ζῷα θεῖα ὄντα καὶ ἀίδια καὶ κατὰ ταὐτὰ ἐν ταὐτῷ στρεφόμενα ἀεὶ μένει· τὰ δὲ τρεπόμενα καὶ πλάνην τοιαύτην ἴσχοντα, καθάπερ ἐν τοῖς πρόσθεν ἐρρήθη, κατʼ ἐκεῖνα γέγονεν. γῆν δὲ τροφὸν μὲν ἡμετέραν, ἰλλομένην δὲ, ^43a μόρια ὡς ἀποδοθησόμενα πάλιν, εἰς ταὐτὸν τὰ λαμβανόμενα συνεκόλλων, οὐ τοῖς ἀλύτοις οἷς αὐτοὶ συνείχοντο δεσμοῖς, ἀλλὰ διὰ σμικρότητα ἀοράτοις πυκνοῖς γόμφοις συντήκοντες, ἓν ἐξ ἁπάντων ἀπεργαζόμενοι σῶμα ἕκαστον, τὰς τῆς ἀθανάτου ψυχῆς περιόδους ἐνέδουν εἰς ἐπίρρυτον σῶμα καὶ ἀπόρρυτον. αἱ δʼ εἰς ποταμὸν ἐνδεθεῖσαι πολὺν οὔτʼ ἐκράτουν οὔτʼ ἐκρατοῦντο, βίᾳ δὲ ἐφέροντο καὶ ἔφερον, ὥστε τὸ, ^47a δεδώρηται, μετὰ τοῦτο ῥητέον. ὄψις δὴ κατὰ τὸν ἐμὸν λόγον αἰτία τῆς μεγίστης ὠφελίας γέγονεν ἡμῖν, ὅτι τῶν νῦν λόγων περὶ τοῦ παντὸς λεγομένων οὐδεὶς ἄν ποτε ἐρρήθη μήτε ἄστρα μήτε ἥλιον μήτε οὐρανὸν ἰδόντων. νῦν δʼ ἡμέρα τε καὶ νὺξ ὀφθεῖσαι μῆνές τε καὶ ἐνιαυτῶν περίοδοι καὶ ἰσημερίαι καὶ τροπαὶ μεμηχάνηνται μὲν ἀριθμόν, χρόνου δὲ ἔννοιαν περί τε τῆς τοῦ παντὸς φύσεως ζήτησιν ἔδοσαν· ἐξ ὧν, ^47b ἐπορισάμεθα φιλοσοφίας γένος, οὗ μεῖζον ἀγαθὸν οὔτʼ ἦλθεν οὔτε ἥξει ποτὲ τῷ θνητῷ γένει δωρηθὲν ἐκ θεῶν. λέγω δὴ τοῦτο ὀμμάτων μέγιστον ἀγαθόν· τἆλλα δὲ ὅσα ἐλάττω τί ἂν ὑμνοῖμεν, ὧν ὁ μὴ φιλόσοφος τυφλωθεὶς ὀδυρόμενος ἂν θρηνοῖ μάτην; ἀλλὰ τούτου λεγέσθω παρʼ ἡμῶν αὕτη ἐπὶ ταῦτα αἰτία, θεὸν ἡμῖν ἀνευρεῖν δωρήσασθαί τε ὄψιν, ἵνα τὰς ἐν οὐρανῷ τοῦ νοῦ κατιδόντες περιόδους χρησαίμεθα ἐπὶ τὰς περιφορὰς τὰς τῆς παρʼ ἡμῖν διανοήσεως, συγγενεῖς, ^47c ἐκείναις οὔσας, ἀταράκτοις τεταραγμένας, ἐκμαθόντες δὲ καὶ λογισμῶν κατὰ φύσιν ὀρθότητος μετασχόντες, μιμούμενοι τὰς τοῦ θεοῦ πάντως ἀπλανεῖς οὔσας, τὰς ἐν ἡμῖν πεπλανημένας καταστησαίμεθα. φωνῆς τε δὴ καὶ ἀκοῆς πέρι πάλιν ὁ αὐτὸς λόγος, ἐπὶ ταὐτὰ τῶν αὐτῶν ἕνεκα παρὰ θεῶν δεδωρῆσθαι. λόγος τε γὰρ ἐπʼ αὐτὰ ταῦτα τέτακται, τὴν μεγίστην συμβαλλόμενος εἰς αὐτὰ μοῖραν, ὅσον τʼ αὖ μουσικῆς, ^51e δύο δὴ λεκτέον ἐκείνω, διότι χωρὶς γεγόνατον ἀνομοίως τε ἔχετον. τὸ μὲν γὰρ αὐτῶν διὰ διδαχῆς, τὸ δʼ ὑπὸ πειθοῦς ἡμῖν ἐγγίγνεται· καὶ τὸ μὲν ἀεὶ μετʼ ἀληθοῦς λόγου, τὸ δὲ ἄλογον· καὶ τὸ μὲν ἀκίνητον πειθοῖ, τὸ δὲ μεταπειστόν· καὶ τοῦ μὲν πάντα ἄνδρα μετέχειν φατέον, νοῦ δὲ θεούς, ἀνθρώπων δὲ γένος βραχύ τι. ΤΙ. τούτων δὲ οὕτως ἐχόντων, ^70d ψύχουσα, ἀναπνοὴν καὶ ῥᾳστώνην ἐν τῷ καύματι παρέχοι· διὸ δὴ τῆς ἀρτηρίας ὀχετοὺς ἐπὶ τὸν πλεύμονα ἔτεμον, καὶ περὶ τὴν καρδίαν αὐτὸν περιέστησαν οἷον μάλαγμα, ἵνʼ ὁ θυμὸς ἡνίκα ἐν αὐτῇ ἀκμάζοι, πηδῶσα εἰς ὑπεῖκον καὶ ἀναψυχομένη, πονοῦσα ἧττον, μᾶλλον τῷ λόγῳ μετὰ θυμοῦ δύναιτο ὑπηρετεῖν. ^70e εἰς τὸ μεταξὺ τῶν τε φρενῶν καὶ τοῦ πρὸς τὸν ὀμφαλὸν ὅρου κατῴκισαν, οἷον φάτνην ἐν ἅπαντι τούτῳ τῷ τόπῳ τῇ τοῦ σώματος τροφῇ τεκτηνάμενοι· καὶ κατέδησαν δὴ τὸ τοιοῦτον ἐνταῦθα ὡς θρέμμα ἄγριον, τρέφειν δὲ συνημμένον ἀναγκαῖον, εἴπερ τι μέλλοι ποτὲ θνητὸν ἔσεσθαι γένος. ΤΙ. ἵνʼ οὖν ἀεὶ νεμόμενον πρὸς φάτνῃ καὶ ὅτι πορρωτάτω τοῦ βουλευομένου κατοικοῦν, θόρυβον καὶ βοὴν ὡς ἐλαχίστην παρέχον, ^71a τὸ κράτιστον καθʼ ἡσυχίαν περὶ τοῦ πᾶσι κοινῇ καὶ ἰδίᾳ συμφέροντος ἐῷ βουλεύεσθαι, διὰ ταῦτα ἐνταῦθʼ ἔδοσαν αὐτῷ τὴν τάξιν. εἰδότες δὲ αὐτὸ ὡς λόγου μὲν οὔτε συνήσειν ἔμελλεν, εἴ τέ πῃ καὶ μεταλαμβάνοι τινὸς αὐτῶν αἰσθήσεως, οὐκ ἔμφυτον αὐτῷ τὸ μέλειν τινῶν ἔσοιτο λόγων, ὑπὸ δὲ εἰδώλων καὶ φαντασμάτων νυκτός τε καὶ μεθʼ ἡμέραν μάλιστα ψυχαγωγήσοιτο, τούτῳ δὴ θεὸς ἐπιβουλεύσας αὐτῷ τὴν ἥπατος, ^71d ὀρθὰ καὶ λεῖα αὐτοῦ καὶ ἐλεύθερα ἀπευθύνουσα, ἵλεών τε καὶ εὐήμερον ποιοῖ τὴν περὶ τὸ ἧπαρ ψυχῆς μοῖραν κατῳκισμένην, ἔν τε τῇ νυκτὶ διαγωγὴν ἔχουσαν μετρίαν, μαντείᾳ χρωμένην καθʼ ὕπνον, ἐπειδὴ λόγου καὶ φρονήσεως οὐ μετεῖχε. μεμνημένοι γὰρ τῆς τοῦ πατρὸς ἐπιστολῆς οἱ συστήσαντες ἡμᾶς, ὅτε τὸ θνητὸν ἐπέστελλεν γένος ὡς ἄριστον εἰς δύναμιν ποιεῖν, οὕτω δὴ κατορθοῦντες καὶ τὸ φαῦλον, ^71e ἡμῶν, ἵνα ἀληθείας πῃ προσάπτοιτο, κατέστησαν ἐν τούτῳ τὸ μαντεῖον. ἱκανὸν δὲ σημεῖον ὡς μαντικὴν ἀφροσύνῃ θεὸς ἀνθρωπίνῃ δέδωκεν· οὐδεὶς γὰρ ἔννους ἐφάπτεται μαντικῆς ἐνθέου καὶ ἀληθοῦς, ἀλλʼ ἢ καθʼ ὕπνον τὴν τῆς φρονήσεως πεδηθεὶς δύναμιν ἢ διὰ νόσον, ἢ διά τινα ἐνθουσιασμὸν παραλλάξας. ΤΙ. ἀλλὰ συννοῆσαι μὲν ἔμφρονος τά τε ῥηθέντα ἀναμνησθέντα ὄναρ ἢ ὕπαρ ὑπὸ τῆς μαντικῆς τε καὶ ἐνθουσιαστικῆς φύσεως, καὶ ὅσα ἂν φαντάσματα, ^90a διὸ φυλακτέον ὅπως ἂν ἔχωσιν τὰς κινήσεις πρὸς ἄλληλα συμμέτρους. τὸ δὲ δὴ περὶ τοῦ κυριωτάτου παρʼ ἡμῖν ψυχῆς εἴδους διανοεῖσθαι δεῖ τῇδε, ὡς ἄρα αὐτὸ δαίμονα θεὸς ἑκάστῳ δέδωκεν, τοῦτο ὃ δή φαμεν οἰκεῖν μὲν ἡμῶν ἐπʼ ἄκρῳ τῷ σώματι, πρὸς δὲ τὴν ἐν οὐρανῷ συγγένειαν ἀπὸ γῆς ἡμᾶς αἴρειν ὡς ὄντας φυτὸν οὐκ ἔγγειον ἀλλὰ οὐράνιον, ὀρθότατα λέγοντες· ἐκεῖθεν γάρ, ὅθεν ἡ πρώτη τῆς ψυχῆς γένεσις ἔφυ, τὸ θεῖον τὴν κεφαλὴν καὶ ῥίζαν ἡμῶν, ^90c φρονεῖν μὲν ἀθάνατα καὶ θεῖα, ἄνπερ ἀληθείας ἐφάπτηται, πᾶσα ἀνάγκη που, καθʼ ὅσον δʼ αὖ μετασχεῖν ἀνθρωπίνῃ φύσει ἀθανασίας ἐνδέχεται, τούτου μηδὲν μέρος ἀπολείπειν, ἅτε δὲ ἀεὶ θεραπεύοντα τὸ θεῖον ἔχοντά τε αὐτὸν εὖ κεκοσμημένον τὸν δαίμονα σύνοικον ἑαυτῷ, διαφερόντως εὐδαίμονα εἶναι. θεραπεία δὲ δὴ παντὶ παντὸς μία, τὰς οἰκείας ἑκάστῳ τροφὰς καὶ κινήσεις ἀποδιδόναι. τῷ δʼ ἐν ἡμῖν θείῳ συγγενεῖς εἰσιν κινήσεις αἱ τοῦ παντὸς διανοήσεις, ^91d ἔρως συναγαγόντες, οἷον ἀπὸ δένδρων καρπὸν καταδρέψαντες, ὡς εἰς ἄρουραν τὴν μήτραν ἀόρατα ὑπὸ σμικρότητος καὶ ἀδιάπλαστα ζῷα κατασπείραντες καὶ πάλιν διακρίναντες μεγάλα ἐντὸς ἐκθρέψωνται καὶ μετὰ τοῦτο εἰς φῶς ἀγαγόντες ζῴων ἀποτελέσωσι γένεσιν. γυναῖκες μὲν οὖν καὶ τὸ θῆλυ πᾶν οὕτω γέγονεν· τὸ δὲ τῶν ὀρνέων φῦλον μετερρυθμίζετο, ἀντὶ τριχῶν πτερὰ φύον, ἐκ τῶν ἀκάκων ἀνδρῶν, κούφων δέ, καὶ μετεωρολογικῶν μέν, ἡγουμένων δὲ διʼ ὄψεως,

^28a and has no Becoming? And what is that which is Becoming always and never is Existent? Now the one of these is apprehensible by thought with the aid of reasoning, since it is ever uniformly existent; whereas the other is an object of opinion with the aid of unreasoning sensation, since it becomes and perishes and is never really existent. Again, everything which becomes must of necessity become owing to some Cause; for without a cause it is impossible for anything to attain becoming. But when the artificer of any object, in forming its shape and quality, keeps his gaze fixed on that which is uniform, using a model of this kind, that object, executed in this way, must of necessity,
^28b be beautiful; but whenever he gazes at that which has come into existence and uses a created model, the object thus executed is not beautiful. Now the whole Heaven, or Cosmos, or if there is any other name which it specially prefers, by that let us call it,—so, be its name what it may, we must first investigate concerning it that primary question which has to be investigated at the outset in every case,—namely, whether it has existed always, having no beginning of generation, or whether it has come into existence, having begun from some beginning. It has come into existence; for it is visible and tangible and possessed of a body; and all such things are sensible,
^29a Was it after that which is self-identical and uniform, or after that which has come into existence; Now if so be that this Cosmos is beautiful and its Constructor good, it is plain that he fixed his gaze on the Eternal; but if otherwise (which is an impious supposition), his gaze was on that which has come into existence. But it is clear to everyone that his gaze was on the Eternal; for the Cosmos is the fairest of all that has come into existence, and He the best of all the Causes. So having in this wise come into existence, it has been constructed after the pattern of that which is apprehensible by reason and thought and is self-identical.
^29c they must in no wise fall short thereof; whereas the accounts of that which is copied after the likeness of that Model, and is itself a likeness, will be analogous thereto and possess likelihood; for I as Being is to Becoming, so is Truth to Belief. Wherefore, Socrates, if in our treatment of a great host of matters regarding the Gods and the generation of the Universe we prove unable to give accounts that are always in all respects self-consistent and perfectly exact, be not thou surprised; rather we should be content if we can furnish accounts that are inferior to none in likelihood, remembering that both I who speak,
^29e constructed Becoming and the All. He was good, and in him that is good no envy ariseth ever concerning anything; and being devoid of envy He desired that all should be, so far as possible, like unto Himself. Tim. This principle, then, we shall be wholly right in accepting from men of wisdom as being above all the supreme originating principle of Becoming and the Cosmos.
³⁰ For God desired that, so far as possible, all things should be good and nothing evil; wherefore, when He took over all that was visible, seeing that it was not in a state of rest but in a state of discordant and disorderly motion, He brought it into order out of disorder, deeming that the former state is in all ways better than the latter. For Him who is most good it neither was nor is permissible to perform any action save what is most fair. As He reflected, therefore, He perceived that of such creatures as are by nature visible,
30b none that is irrational will be fairer, comparing wholes with wholes, than the rational; and further, that reason cannot possibly belong to any apart from Soul. So because of this reflection He constructed reason within soul and soul within body as He fashioned the All, that so the work He was executing might be of its nature most fair and most good. Thus, then, in accordance with the likely account, we must declare that this Cosmos has verily come into existence as a Living Creature endowed with soul and reason owing to the providence of God.
30cThis being established, we must declare that which comes next in order. In the semblance of which of the living Creatures did the Constructor of the cosmos construct it? We shall not deign to accept any of those which belong by nature to the category of “parts”; for nothing that resembles the imperfect would ever become fair. But we shall affirm that the Cosmos, more than aught else, resembles most closely that Living Creature of which all other living creatures, severally and generically, are portions. For that Living Creature embraces and contains within itself all the intelligible Living Creatures, just as this Universe contains us and all the other visible living creatures
30d that have been fashioned. For since God desired to make it resemble most closely that intelligible Creature which is fairest of all and in all ways most perfect, He constructed it as a Living Creature, one and visible, containing within itself all the living creatures which are by nature akin to itself.
^34b which was one day to be existent, whereby He made it smooth and even and equal on all sides from the center, a whole and perfect body compounded of perfect bodies, And in the midst thereof He set Soul, which He stretched throughout the whole of it, and therewith He enveloped also the exterior of its body; and as a Circle revolving in a circle He established one sole and solitary Heaven, able of itself because of its excellence to company with itself and needing none other beside, sufficing unto itself as acquaintance and friend. And because of all this He generated it to be a blessed God.
^34c God did not likewise plan it to be younger than the body; for, when uniting them, He would not have permitted the elder to be ruled by the younger; but as for us men, even as we ourselves partake largely of the accidental and casual, so also do our words. God, however, constructed Soul to be older than Body and prior in birth and excellence, since she was to be the mistress and ruler and it the ruled; and, He made her of the material,
^35b And when with the aid of Being He had mixed them, and had made of them one out of three, straightway He began to distribute the whole thereof into so many portions as was meet; and each portion was a mixture of the Same, of the Other, and of Being. And He began making the division thus: First He took one portion from the whole; then He took a portion double of this; then a third portion, half as much again as the second portion, that is, three times as much as the first; he fourth portion He took was twice as much as the second; the fifth three times as much as the third;
^36d to the Revolution of the Same and of the Uniform. For this alone He suffered to remain uncloven, whereas He split the inner Revolution in six places into seven unequal circles, according to each of the intervals of the double and triple intervals, three double and three triple. These two circles then He appointed to go in contrary directions; and of the seven circles into which He split the inner circle, He appointed three to revolve at an equal speed, the other four to go at speeds equal neither with each other nor with the speed of the aforesaid three, yet moving at speeds the ratios of which one to another are those of natural integers.
^37c and the circle of the Same, spinning truly, declares the facts, reason and knowledge of necessity result. But should anyone assert that the substance in which these two states arise is something other than Soul, his assertion will be anything rather than the truth.
^37d till more closely. Accordingly, seeing that that Model is an eternal Living Creature, He set about making this Universe, so far as He could, of a like kind. But inasmuch as the nature of the Living Creature was eternal, this quality it was impossible to attach in its entirety to what is generated; wherefore He planned to make a movable image of Eternity, and, as He set in order the Heaven, of that Eternity which abides in unity He made an eternal image, moving according to number, even that which we have named Time.
^39d that the wanderings of these bodies, which are hard to calculate and of wondrous complexity, constitute Time. Nevertheless, it is still quite possible to perceive that the complete number of Time fulfils the Complete Year when all the eight circuits, with their relative speeds, finish together and come to a head, when measured by the revolution of the Same and Similarly-moving. In this wise and for these reasons were generated all those stars which turn themselves about as they travel through Heaven, to the end that this Universe might be as similar as possible to the perfect and intelligible Living Creature in respect of its imitation of the Eternal,
^39e Nature thereof. Tim. And these Forms are four,—one the heavenly kind of gods;
^40b and the other is a forward motion due to its being dominated by the revolution of the Same and Similar; but in respect of the other five motions they are at rest and move not, so that each of them may attain the greatest possible perfection. From this cause, then, came into existence all those unwandering stars which are living creatures divine and eternal and abide for ever revolving uniformly in the same spot; and those which keep swerving and wandering have been generated in the fashion previously described. And Earth, our nurse, which is globed around the pole that stretches through all,
^43a as if meaning to pay them back, and the portions so taken they cemented together; but it was not with those indissoluble bonds wherewith they themselves were joined that they fastened together the portions but with numerous pegs, invisible for smallness; and thus they constructed out of them all each several body, and within bodies subject to inflow and outflow they bound the revolutions of the immortal Soul. The souls, then, being thus bound within a mighty river neither mastered it nor were mastered, but with violence they rolled along and were rolled along themselves,
^47a benefit effected by them, for the sake of which God bestowed them upon us. Vision, in my view, is the cause of the greatest benefit to us, inasmuch as none of the accounts now given concerning the Universe would ever have been given if men had not seen the stars or the sun or the heaven. But as it is, the vision of day and night and of months and circling years has created the art of number and has given us not only the notion of Time but also means of research into the nature of the Universe. From these we have procured Philosophy in all its range,
^47b than which no greater boon ever has come or will come, by divine bestowal, unto the race of mortals. This I affirm to be the greatest good of eyesight. As for all the lesser goods, why should we celebrate them? He that is no philosopher when deprived of the sight thereof may utter vain lamentations! But the cause and purpose of that best good, as we must maintain, is this,—that God devised and bestowed upon us vision to the end that we might behold the revolutions of Reason in the Heaven and use them for the revolvings of the reasoning that is within us, these being akin to those,
^47c the perturbable to the imperturbable; and that, through learning and sharing in calculations which are correct by their nature, by imitation of the absolutely unvarying revolutions of the God we might stabilize the variable revolutions within ourselves.
^51e Now these two Kinds must be declared to be two, because they have come into existence separately and are unlike in condition. For the one of them arises in us by teaching, the other by persuasion; and the one is always in company with true reasoning, whereas the other is irrational; and the one is immovable by persuasion, whereas the other is alterable by persuasion; and of the one we must assert that every man partakes, but of Reason only the gods and but a small class of men. Tim. This being so, we must agree that One Kind,
^70d in the burning heat. To this end they drew the channels of the windpipe to the lungs, and placed the lungs as a kind of padding round the heart, in order that, when the passion therein should be at its height, by leaping upon a yielding substance and becoming cool, the heart might suffer less and thereby be enabled the more to be subservient to the reason in time of passion.
^70e at the navel, fashioning as it were a manger in all this region for the feeding of the body; and there they tied up this part of the Soul, as though it were a creature which, though savage, they must necessarily keep joined to the rest and feed, if the mortal stock were to exist at all. Tim. In order, then, that this part, feeding thus at its manger and housed as far away as possible from the counselling part, and creating the least possible turmoil and din, should allow the Supreme part to take counsel in peace,
^71a concerning what benefits all, both individually and in the mass,—for these reasons they stationed it in that position. And inasmuch as they knew that it would not understand reason, and that, even if it did have some share in the perception of reasons, it would have no natural instinct to pay heed to any of them but would be bewitched for the most part both day and night by images and phantasms,—to guard against this God devised and constructed the form of the liver and placed it in that part’s abode;
^71d rectifies all its parts so as to make them straight and smooth and free, it causes the part of the soul planted round the liver to be cheerful and serene, so that in the night it passes its time sensibly, being occupied in its slumbers with divination, seeing that in reason and intelligence it has no share.
^71e as good as they possibly could, rectified the vile part of us by thus establishing therein the organ of divination, that it might in some degree lay hold on truth. And that God gave unto man’s foolishness the gift of divination a sufficient token is this: no man achieves true and inspired divination when in his rational mind, but only when the power of his intelligence is fettered in sleep or when it is distraught by disease or by reason of some divine inspiration. Tim. But it belongs to a man when in his right mind to recollect and ponder both the things spoken in dream or waking vision by the divining and inspired nature, and all the visionary forms that were seen, and by means of reasoning to discern about them all,
^90a wherefore care must be taken that they have their motions relatively to one another in due proportion. And as regards the most lordly kind of our soul, we must conceive of it in this wise: we declare that God has given to each of us, as his daemon, that kind of soul which is housed in the top of our body and which raises us—seeing that we are not an earthly but a heavenly plant up from earth towards our kindred in the heaven. And herein we speak most truly; for it is by suspending our head and root from that region whence the substance of our soul first came that the Divine Power,
^90c must necessarily and inevitably think thoughts that are immortal and divine, if so be that he lays hold on truth, and in so far as it is possible for human nature to partake of immortality, he must fall short thereof in no degree; and inasmuch as he is for ever tending his divine part and duly magnifying that daemon who dwells along with him, he must be supremely blessed. And the way of tendance of every part by every man is one—namely, to supply each with its own congenial food and motion; and for the divine part within us the congenial motion,
^91d they sow upon the womb, as upon ploughed soil, animalcules that are invisible for smallness and unshapen; and these, again, they mold into shape and nourish to a great size within the body; after which they bring them forth into the light and thus complete the generation of the living creature.

⁸²¹ nor having won the wages of the sword. No, guided by your own laws and still alive, unlike any mortal before, you will descend to Hades. ⁸²² nor having won the wages of the sword. No, guided by your own laws and still alive, unlike any mortal before, you will descend to Hades.

^6.28 μηνύεται οὖν ἀπὸ μετοίκων τέ τινων καὶ ἀκολούθων περὶ μὲν τῶν Ἑρμῶν οὐδέν, ἄλλων δὲ ἀγαλμάτων περικοπαί τινες πρότερον ὑπὸ νεωτέρων μετὰ παιδιᾶς καὶ οἴνου γεγενημέναι, καὶ τὰ μυστήρια ἅμα ὡς ποιεῖται ἐν οἰκίαις ἐφ’ ὕβρει: ὧν καὶ τὸν Ἀλκιβιάδην ἐπῃτιῶντο. καὶ αὐτὰ ὑπολαμβάνοντες οἱ μάλιστα τῷ Ἀλκιβιάδῃ ἀχθόμενοι ἐμποδὼν ὄντι σφίσι μὴ αὐτοῖς τοῦ δήμου βεβαίως προεστάναι, καὶ νομίσαντες, εἰ αὐτὸν ἐξελάσειαν, πρῶτοι ἂν εἶναι, ἐμεγάλυνον καὶ ἐβόων ὡς ἐπὶ δήμου καταλύσει τά τε μυστικὰ καὶ ἡ τῶν Ἑρμῶν περικοπὴ γένοιτο καὶ οὐδὲν εἴη αὐτῶν ὅτι οὐ μετ’ ἐκείνου ἐπράχθη, ἐπιλέγοντες τεκμήρια τὴν ἄλλην αὐτοῦ ἐς τὰ ἐπιτηδεύματα οὐ δημοτικὴν παρανομίαν. ^7.87.1 τοὺς δ’ ἐν ταῖς λιθοτομίαις οἱ Συρακόσιοι χαλεπῶς τοὺς πρώτους χρόνους μετεχείρισαν. ἐν γὰρ κοίλῳ χωρίῳ ὄντας καὶ ὀλίγῳ πολλοὺς οἵ τε ἥλιοι τὸ πρῶτον καὶ τὸ πνῖγος ἔτι ἐλύπει διὰ τὸ ἀστέγαστον καὶ αἱ νύκτες ἐπιγιγνόμεναι τοὐναντίον μετοπωριναὶ καὶ ψυχραὶ τῇ μεταβολῇ ἐς ἀσθένειαν ἐνεωτέριζον, ^7.87.2 πάντα τε ποιούντων αὐτῶν διὰ στενοχωρίαν ἐν τῷ αὐτῷ καὶ προσέτι τῶν νεκρῶν ὁμοῦ ἐπ᾽ ἀλλήλοις ξυννενημένων, οἳ ἔκ τε τῶν τραυμάτων καὶ διὰ τὴν μεταβολὴν καὶ τὸ τοιοῦτον ἀπέθνῃσκον, καὶ ὀσμαὶ ἦσαν οὐκ ἀνεκτοί, καὶ λιμῷ ἅμα καὶ δίψῃ ἐπιέζοντο ʽἐδίδοσαν γὰρ αὐτῶν ἑκάστῳ ἐπὶ ὀκτὼ μῆνας κοτύλην ὕδατος καὶ δύο κοτύλας σίτοὐ, ἄλλα τε ὅσα εἰκὸς ἐν τῷ τοιούτῳ χωρίῳ ἐμπεπτωκότας κακοπαθῆσαι, οὐδὲν ὅτι οὐκ ἐπεγένετο αὐτοῖς:

^6.28 Information was given accordingly by some resident aliens and body servants, not about the Hermae but about some previous mutilations of other images perpetrated by young men in a drunken frolic, and of mock celebrations of the mysteries, averred to take place in private houses. Alcibiades being implicated in this charge, it was taken hold of by those who could least endure him, because he stood in the way of their obtaining the undisturbed direction of the people, and who thought that if he were once removed the first place would be theirs. These accordingly magnified the manner and loudly proclaimed that the affair of the mysteries and the mutilation of the Hermae were part and parcel of a scheme to overthrow the democracy, and that nothing of all this had been done without Alcibiades; the proofs alleged being the general and undemocratic license of his life and habits.
^7.87.1 The prisoners in the quarries were at first hardly treated by the Syracusans. Crowded in a narrow hole, without any roof to cover them, the heat of the sun and the stifling closeness of the air tormented them during the day, and then the nights which came on autumnal and chilly, made them ill by the violence of the change; ^7.87.2 besides, as they had to do everything in the same place for want of room, and the bodies of those who died of their wounds or from the variation in the temperature, or from similar causes, were left heaped together one upon another, intolerable stenches arose; while hunger and thirst never ceased to afflict them, each man during eight months having only half a pint of water and a pint of corn given him daily. In short, no single suffering to be apprehended by men thrust into such a place was spared them.

^1.4.12 And when he found that the temper of the Athenians was kindly, that they had chosen him general, and that his friends were urging him by personal messages to return, he sailed in to Piraeus, arriving on the day when the city was celebrating the Plynteria When the clothing of the ancient wooden statue of Athena Polias was removed and washed ( πλύνειν ). and the statue of Athena was veiled from sight,—a circumstance which some people imagined was of ill omen, both for him and for the state; for on that day no Athenian would venture to engage in any serious business.

^1.6.28 πῶς μήν, ἔφη, παῖδας ὄντας ἡμᾶς καὶ ἐφήβους τἀναντία τούτων ἐδιδάσκετε; ναὶ μὰ Δίʼ, ἔφη, καὶ νῦν πρὸς τοὺς φίλους τε καὶ πολίτας· ὅπως δέ γε τοὺς πολεμίους δύναισθε κακῶς ποιεῖν οὐκ οἶσθα μανθάνοντας ὑμᾶς πολλὰς κακουργίας; οὐ δῆτα, ἔφη, ἔγωγε, ὦ πάτερ. τίνος μὴν ἕνεκα, ἔφη, ἐμανθάνετε τοξεύειν; τίνος δʼ ἕνεκα ἀκοντίζειν; τίνος δʼ ἕνεκα δολοῦν ὗς ἀγρίους καὶ πλέγμασι καὶ ὀρύγμασι; τί δʼ ἐλάφους ποδάγραις καὶ ἁρπεδόναις; τί δὲ λέουσι καὶ ἄρκτοις καὶ παρδάλεσιν οὐκ εἰς τὸ ἴσον καθιστάμενοι ἐμάχεσθε, ἀλλὰ μετὰ πλεονεξίας τινὸς αἰεὶ ἐπειρᾶσθε ἀγωνίζεσθαι πρὸς αὐτά; ἢ οὐ πάντα γιγνώσκεις ταῦτα ὅτι κακουργίαι τέ εἰσι καὶ ἀπάται καὶ δολώσεις καὶ πλεονεξίαι; ^1.6.29 ναὶ μὰ Δίʼ, ἔφη, θηρίων γε· ἀνθρώπων δὲ εἰ καὶ δόξαιμι βούλεσθαι ἐξαπατῆσαί τινα, πολλὰς πληγὰς οἶδα λαμβάνων. οὐδὲ γὰρ τοξεύειν, οἶμαι, οὐδʼ ἀκοντίζειν ἄνθρωπον ἐπετρέπομεν ὑμῖν, ἀλλʼ ἐπὶ σκοπὸν βάλλειν ἐδιδάσκομεν, ἵνα γε νῦν μὲν μὴ κακουργοίητε τοὺς φίλους, εἰ δέ ποτε πόλεμος γένοιτο, δύναισθε καὶ ἀνθρώπων στοχάζεσθαι· καὶ ἐξαπατᾶν δὲ καὶ πλεονεκτεῖν οὐκ ἐν ἀνθρώποις ἐπαιδεύομεν ὑμᾶς, ἀλλʼ ἐν θηρίοις, ἵνα μηδʼ ἐν τούτοις τοὺς φίλους βλάπτοιτε, εἰ δέ ποτε πόλεμος γένοιτο, μηδὲ τούτων ἀγύμναστοι εἴητε.

^1.6.28 Aye, by Zeus, said he; and so we would have you still towards your friends and fellow-citizens; but, that you might be able to hurt your enemies, do you not know that you all were learning many villainies? No, indeed, father, said he; not I, at any rate. Why said he, did you learn to shoot, and why to throw the spear? Why did you learn to ensnare wild boars with nets and pitfalls, and deer with traps and toils? And why were you not used to confront lions and bears and leopards in a fair fight face to face instead of always trying to contend against them with some advantage on your side? Why, do you not know that all this is villainy and deceit and trickery and taking unfair advantage? ^1.6.29 Yes, by Zeus, said he, toward wild animals however; but if I ever even seemed to wish to deceive a man, I know that I got a good beating for it. Yes said he; for, methinks, we did not permit you to shoot at people nor to throw your spear at them; but we taught you to shoot at a mark, in order that you might not for the time at least do harm to your friends, but, in case there should ever be a war, that you might be able to aim well at men also. And we instructed you likewise to deceive and to take advantage, not in the case of men but of beasts, in order that you might not injure your friends by so doing, but, if there should ever be a war, that you might not be unpractised in these arts.

ἄρρητον· μεσταὶ δέ Διὸς πᾶσαι μὲν ἀγυιαί, μυρία πάντα παρεῖχε Δίκη, δώτειρα δικαίων.

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" ^1.25 and this too I ask (of you), walk a path unbeaten by wagons,dont drive your chariot along the common ruts of othersnor upon a wide road, but (on) unworntracks, even if you will be driving more narrow (ones).”I obeyed him; for we sing among those who love the clear sound translated by Meagan Ayer, Fred Porta, Chris Francese, ed. Susan Stephens for Dickinson College Commentaries,",

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^25.95 Surely, then, to admonish such a fellow is madness. A man who never yielded or shrank before the storm of protest with which the whole Assembly admonishes those who offend it, would readily heed the protest of an individual! His case is incurable, men of Athens, quite incurable. Just as physicians, when they detect a cancer or an ulcer or some other incurable growth, cauterize it or cut it away, so you ought all to unite in exterminating this monster. Cast him out of your city; destroy him. Take your precautions in time and do not wait for the evil consequences, which I pray may never fall either on individuals or on the community.

^14.18 of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of, ^14.19 cherubim. And from underneath the throne came streams of flaming fire so that I could not look", ^14.21 was whiter than any snow. of the angels could enter and could behold His face by reason", ^14.22 of the magnificence and glory and no flesh could behold Him. The flaming fire was round about Him, and a great fire stood before Him, and none around could draw nigh Him: ten thousand time,
^48.5 All who dwell on earth shall fall down and worship before him, And will praise and bless and celebrate with song the Lord of Spirits.
^89.73 house; but the wild boars tried to hinder them, but they were not able. And they began again to build as before, and they reared up that tower, and it was named the high tower; and they began again to place a table before the tower, but all the bread on it was polluted and not pure. "
^97.8 Woe to you who acquire silver and gold in unrighteousness and say: We have become rich with riches and have possessions; And have acquired everything we have desired.",

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^2.14 These four great works God created on the third day.
^6.8 The fear of you and the dread of you I shall inspire in everything that is on earth and in the sea.

^3.1 Be ye, therefore, not eager to corrupt your doings through covetousness or with vain words to beguile your souls; because if ye keep silence in purity of heart, ye shall understand how to hold fast the will of God, and to cast away the will of Beliar. ^3.2 Sun and moon and stars change not their order; so do ye also change not the law of God in the disorderliness of your doings. ^3.3 The Gentiles went astray, and forsook the Lord, and changed their order, and obeyed stocks and stones, spirits of deceit. ^3.4 But ye shall not be so, my children, recognizing in the firmament, in the earth, and in the sea, and in all created things, the Lord who made all things, that ye become not as Sodom, which changed the order of nature. ^3.5 In like manner the Watchers also changed the order of their nature, whom the Lord cursed at the flood, on whose account He made the earth without inhabitants and fruitless.

²⁵⁰ Itaque et lectis utitur verbis et frequentibus sententiis sententiis add. Jahn et splendore vocis et et add. vulg. dignitate motus fit speciosum et inlustre quod dicit dicit Orelli : dicitur L , omniaque sic suppetunt, ut ei nullam deesse virtutem oratoris putem; maximeque laudandus est, qui hoc tempore ipso, quod quod Peter : cum L liceat in hoc communi nostro et quasi fatali malo, consoletur se cum conscientia optimae mentis turn etiam usurpatione et renovatione doctrinae. Vidi enim Mytilenis nuper virum atque, ut dixi, vidi plane virum. Itaque cum eum antea tui similem in dicendo viderim, tum vero nunc a doctissimo viro tibique, ut intellexi, amicissimo Cratippo instructum omni copia multo videbam similiorem.

²⁵⁰ His words are well chosen; his language is full and copious; and every thing he says receives an additional ornament from the graceful tone of his voice, and the dignity of his action. In short, he is so complete an orator, that there is no quality I know of, in which I can think him deficient. But he is still more to be admired, for being able, in these unhappy times, (which are marked with a distress that, by some cruel fatality, has overwhelmed us all) to console himself, as opportunity offers, with the consciousness of his own integrity, and by the frequent renewal of his literary pursuits. I saw him lately at Mytilene; and then (as I have already hinted) I saw him a thorough man. For though I had before discovered in him a strong resemblance of yourself, the likeness was much improved, after he was enriched by the instructions of your learned, and very intimate friend Cratippus."

^1.19 Atque ea, quae lapsu tandem cecidere vetusto, Haec fore perpetuis signis clarisque frequentans Ipse deum genitor caelo terrisque canebat. Nunc ea, Torquato quae quondam et consule Cotta Lydius ediderat Tyrrhenae gentis haruspex, Omnia fixa tuus glomerans determinat annus. Nam pater altitos stellanti nixus Olympo Ipse suos quondam tumulos ac templa petivit Et Capitolinis iniecit sedibus ignis. Tum species ex aere vetus venerataque Nattae Concidit, elapsaeque vetusto numine leges, Et divom simulacra peremit fulminis ardor. ^2.138 —Quid ergo? istae imagines ita nobis dicto audientes sunt, ut, simul atque velimus, accurrant? etiamne earum rerum, quae nullae sunt? quae est enim forma tam invisitata, tam nulla, quam non sibi ipse fingere animus possit? ut, quae numquam vidimus, ea tamen informata habeamus, oppidorum situs, hominum figuras. ^2.139 Num igitur, cum aut muros Babylonis aut Homeri faciem cogito, imago illorum me aliqua pellit? Omnia igitur, quae volumus, nota nobis esse possunt; nihil est enim, de quo cogitare nequeamus; nullae ergo imagines obrepunt in animos dormientium extrinsecus, nec omnino fluunt ullae, nec cognovi quemquam, qui maiore auctoritate nihil diceret. Animorum est ea vis eaque natura, ut vigeant vigilantes nullo adventicio pulsu, sed suo motu incredibili quadam celeritate. Hi cum sustinentur membris et corpore et sensibus, omnia certiora cernunt, cogitant, sentiunt. Cum autem haec subtracta sunt desertusque animus languore corporis, tum agitatur ipse per sese. Itaque in eo et formae versantur et actiones, et multa audiri, multa dici videntur. Hic silvestris erat Romani nominis altrix, Martia, quae parvos Mavortis semine natos Uberibus gravidis vitali rore rigabat; Quae tum cum pueris flammato fulminis ictu Concidit atque avolsa pedum vestigia liquit. Tum quis non artis scripta ac monumenta volutans Voces tristificas chartis promebat Etruscis? Omnes civilem generosa a stirpe profectam Vitare ingentem cladem pestemque monebant Vel legum exitium constanti voce ferebant Templa deumque adeo flammis urbemque iubebant Eripere et stragem horribilem caedemque vereri; Atque haec fixa gravi fato ac fundata teneri, Ni prius excelsum ad columen formata decore Sancta Iovis species claros spectaret in ortus. Tum fore ut occultos populus sanctusque senatus Cernere conatus posset, si solis ad ortum Conversa inde patrum sedes populique videret.

^1.19 And the misfortunes which happened at last and were long in their passing —These were foretold by the Father of Gods, in earth and in heaven,Through unmistakable signs that he gave and often repeated.12 Now, of those prophecies made when Torquatus and Cotta were consuls, —Made by a Lydian diviner, by one of Etruscan extraction —All, in the round of your crowded twelve months, were brought to fulfilment.For high-thundering Jove, as he stood on starry Olympus,Hurled forth his blows at the temples and monuments raised in his honour,And on the Capitols site he unloosed the bolts of his lightning.Then fell the brazen image of Natta, ancient and honoured:Vanished the tablets of laws long ago divinely enacted;Wholly destroyed were the statues of gods by the heat of the lightning.
^2.138 Then are these phantoms of yours so obedient to our beck and call that they come the instant we summon them? And is this true even of the phantoms of things that do not exist? For what is there so unreal and unheard of that we cannot form a mental picture of it? We even shape things which we have never seen — as the sites of towns and the faces of men. ^2.139 Then, by your theory, when I think of the walls of Babylon or of the face of Homer, some phantom of what I have in mind strikes upon my brain! Hence it is possible for us to know everything we wish to know, since there is nothing of which we cannot think. Therefore no phantoms from the outside steal in upon our souls in sleep; nor do phantoms stream forth at all. In fact I never knew anybody who could say nothing with more ponderous gravity than Democritus.The soul is of such a force and nature that, when we are awake, it is active, not because of any extraneous impulse, but because of its own inherent power of self-motion and a certain incredible swiftness. When the soul is supported by the bodily members and by the five senses its powers of perception, thought, and apprehension are more trustworthy. But when these physical aids are removed and the body is inert in sleep, the soul then moves of itself. And so, in that state, visions flit about it, actions occur and it seems to hear and say many things.

² quid ergo? audacissimus ego ex omnibus? minime . an An Schol. : at (ac V ω ) codd. tanto officiosior quam ceteri? ne istius quidem laudis ita sum sum sim V ω cupidus ut aliis eam praereptam velim. quae me igitur res praeter ceteros impulit ut causam Sex. Rosci reciperem? quia, si qui istorum dixisset quos videtis adesse, in quibus summa auctoritas est atque amplitudo, si verbum de re publica fecisset, id quod in hac causa fieri necesse est, multo plura dixisse quam dixisset putaretur. quid recipis mandatum, si aut neglecturus aut ad tuum commodum conversurus es? cur mihi te offers ac meis commodis officio simulato officis et obstas? recede de medio; per alium transigam. suscipis onus offici quod te putas sustinere posse; quod maxime maxime Dobree : minime codd. videtur grave eis qui minime ipsi leves sunt. ergo idcirco turpis haec culpa est, quod duas res sanctissimas violat, amicitiam et fidem. nam neque mandat quisquam fere nisi amico neque credit nisi ei quem fidelem putat. perditissimi est igitur hominis simul et amicitiam dissolvere et fallere eum qui laesus non esset, nisi credidisset. non modo malitiosius gessisset sui quaestus aut commodi causa verum etiam neglegentius, cum maiores summum admisisse dedecus existimabant. itaque mandati constitutum constitutum ς est iudicium non minus turpe quam furti, credo, propterea quod quibus in rebus ipsi interesse non possumus, in eis in his A φψ operae nostrae vicaria fides amicorum supponitur; quam qui laedit, oppugnat omnium commune praesidium et, quantum in ipso est, disturbat vitae societatem. non enim possumus omnia per nos agere; alius in alia est re magis utilis. idcirco amicitiae comparantur ut commune commodum mutuis officiis gubernetur.

² And in the first place, I ask you this, O you insane and frantic man, what excessive punishment for your wickednesses and crimes is it that distracts you so as to make you think that these men — men of their high character, who support the dignity of the republic, not only by their wisdom, but also by their dignified appearance — are angry with me, because in delivering my opinion I connected the safety of the citizens with the honour of Cnaeus Pompeius, and that they are likely at this present time to have different feelings with respect to the general interests of religion from those which they entertained when I was absent? 4 “Oh,” says he, “you had the advantage before the priests, but now you must inevitably get worst off since you have had recourse to the people.” Is it so? Will you transfer that which is the greatest defect in the ignorant multitude, — namely, its fickleness and inconstancy, and change of opinion, as frequent as the changes of the weather, to these men, whose gravity protects them from inconsistency, while their fixed and definite principles of religion and the antiquity of precedents, and the authority of written records and monuments, effectually deters them from all capricious change of sentiment? “Are you,” says he, “the man whom the senate was unable to do without? whom the good lamented? whom the republic regretted? by whose restoration we expected that the authority of the senate was restored? and who destroyed that authority the very first thing you did?” I am not at present speaking of my own matters; I will first of all reply to your impudence. Length:
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^5.2 tum Piso: Naturane nobis hoc, inquit, datum dicam an errore quodam, ut, cum ea loca videamus, in quibus memoria dignos viros acceperimus multum esse versatos, magis moveamur, quam si quando eorum ipsorum aut facta audiamus aut scriptum aliquod aliquid R legamus? velut ego nunc moveor. venit enim mihi Platonis in mentem, quem accepimus primum hic disputare solitum; cuius etiam illi hortuli propinqui propinqui hortuli BE non memoriam solum mihi afferunt, sed ipsum videntur in conspectu meo ponere. hic Speusippus, hic Xenocrates, hic eius auditor Polemo, cuius illa ipsa sessio fuit, quam videmus. Equidem etiam curiam nostram—Hostiliam dico, non hanc novam, quae minor mihi esse esse mihi B videtur, posteaquam est maior—solebam intuens Scipionem, Catonem, Laelium, nostrum vero in primis avum cogitare; tanta vis admonitionis inest in locis; ut non sine causa ex iis memoriae ducta sit disciplina.

^5.2 Thereupon Piso remarked: "Whether it is a natural instinct or a mere illusion, Icant say; but ones emotions are more strongly aroused by seeing the places that tradition records to have been the favourite resort of men of note in former days, than by hearing about their deeds or reading their writings. My own feelings at the present moment are a case in point. Iam reminded of Plato, the first philosopher, so we are told, that made a practice of holding discussions in this place; and indeed the garden close at hand yonder not only recalls his memory but seems to bring the actual man before my eyes. This was the haunt of Speusippus, of Xenocrates, and of Xenocrates pupil Polemo, who used to sit on the very seat we see over there. For my own part even the sight of our senate-house at home (Imean the Curia Hostilia, not the present new building, which looks to my eyes smaller since its enlargement) used to call up to me thoughts of Scipio, Cato, Laelius, and chief of all, my grandfather; such powers of suggestion do places possess. No wonder the scientific training of the memory is based upon locality." <

^1.59 For he who knows himself must be conscious that he is inspired by a divine principle. He will look upon his rational part as a resemblance to some divinity consecrated within him, and will always be careful that his sentiments, as well as his external behaviour, be worthy of this inestimable gift of God. A serious and thorough examination of all his powers, will inform him what signal advantages he has received from nature, and with what infinite help he is furnished for the attainment of wisdom. For, from his first entrance into the world, he has, as it were, the intelligible principles of things delineated on his mind, by the enlightening assistance of which, and the guidance of wisdom, he may become a good, and, consequently, a happy man.
^2.4 ATTICUS: I would not condemn a sentiment which appears so rational; I myself have caught the same infection, and I feel that my love for this house and neighbourhood increases, when I remember that you were born here. I cannot tell you how this affection arises, but certainly we cannot behold, without emotion, the spots where we find traces of those who possess our esteem or admiration. For my own part, if any thing attaches me to Athens, it is not so much the accumulation of a multitude of invaluable antiques, as the rememberance of great men, whom I represent to myself as living, reposing there, and discoursing there. Even their very tombs attract my deepest attention. I therefore leave you to imagine how warm is the affection you have imparted to me for your native country. MARCUS: That being the case, I am very glad that I have brought you here, and shown you my cradle. ATTICUS: And I am still more pleased at having seen it. But what were you going to say just now, when you called this Arpinum the true country of yourself and your brother Quintus? Have you more than one country, or any other than that Roman Commonwealth in which we have a similar interest? In that sense, the true country of the philosophic Cato would not have been Rome, but Tusculum. MARCUS: In reply to your question, I should say, that Cato, and municipal citizens like him, have two countries, one, that of their birth, and the other, that of their choice. Cato being born at Tusculum, was elected a citizen of Rome, so that a Tusculan by extraction, and a Roman by election, he had, besides his native country, a rightful one. So among your Athenians, before Theseus urged them to quit their rural territories, and assembled them at Athens, those that were natives of Sunium, were reckoned as Sunians and Athenians at the same time. In the same way, we may justly entitle as our country, both the place from where we originated, and that to which we have been associated. It is necessary, however, that we should attach ourselves by a preference of affection to the latter, which, under the name of the Commonwealth, is the common country of us all. For this country it is, that we ought to sacrifice our lives; it is to her that we ought to devote ourselves without reserve; and it is for her that we ought to risk and hazard all our riches and our hopes. Yet this universal patriotism does not prohibit us from preserving a very tender affection for the native soil that was the cradle of our infancy and our youth. Therefore I will never disown Arpinum as my country, at the same time acknowledging that Rome will always secure my preference, and that Arpinum can only deserve the second place in my heart.

^2.61 In other cases some exceptionally potent force is itself designated by a title of convey, for example Faith and Mind; we see the shrines on the Capitol lately dedicated to them both by Marcus Aemilius Scaurus, and Faith had previously been deified by Aulus Atilius Calatinus. You see the temple of Virtue, restored as the temple of Honour by Marcus Marcellus, but founded many years before by Quintus Maximus in the time of the Ligurian war. Again, there are the temples of Wealth, Safety, Concord, Liberty and Victory, all of which things, being so powerful as necessarily to imply divine goverce, were themselves designated as gods. In the same class the names of Desire, Pleasure and Venus Lubentina have been deified — things vicious and unnatural (although Velleius thinks otherwise), yet the urge of these vices often overpowers natural instinct. ^2.62 Everything, then, from which any great utility proceeded was deified; and, indeed, the names I have just now mentioned are declaratory of the particular virtue of each Deity. It has been a general custom likewise, that men who have done important service to the public should be exalted to heaven by fame and universal consent. Thus Hercules, Castor and Pollux, Aesculapius, and Liber became Gods (I mean Liber the son of Semele, and not him whom our ancestors consecrated in such state and solemnity with Ceres and Libera; the difference in which may be seen in our Mysteries. But because the offsprings of our bodies are called "Liberi" (children), therefore the offspring of Ceres are called Liber and Libera; thus likewise Romulus, or Quirinus — for they are thought to be the same — became a God. They are justly esteemed as Deities, since their souls subsist and enjoy eternity, from whence they are perfect and immortal beings. ^2.63 There is another reason, too, and that founded on natural philosophy, which has greatly contributed to the number of Deities; namely, the custom of representing in human form a crowd of Gods who have supplied the poets with fables, and filled mankind with all sorts of superstition. Zeno has treated of this subject, but it has been discussed more at length by Cleanthes and Chrysippus. All Greece was of opinion that Coelum was castrated by his son Saturn, and that Saturn was chained by his son Jupiter. ^2.64 In these impious fables, a physical and not inelegant meaning is contained; for they would denote that the celestial, most exalted, and ethereal nature — that is, the fiery nature, which produces all things by itself — is destitute of that part of the body which is necessary for the act of generation by conjunction with another. By Saturn they mean that which comprehends the course and revolution of times and seasons; the Greek name for which Deity implies as much, for he is called Κρόνος, which is the same with Χρόνος, that is, a "space of time." But he is called Saturn, because he is filled (saturatur) with years; and he is usually feigned to have devoured his children, because time, ever insatiable, consumes the rolling years; but to restrain him from immoderate haste, Jupiter has confined him to the course of the stars, which are as chains to him. Jupiter (that is, juvans pater) signifies a "helping father," whom, by changing the cases, we call Jove, a juvando. The poets call him "father of Gods and men;" and our ancestors "the most good, the most great;" and as there is something more glorious in itself, and more agreeable to others, to be good (that is, beneficent) than to be great, the title of "most good" precedes that of "most great." This, then, is he whom Ennius means in the following passage, before quoted — Look up to the refulgent heaven above, Which all men call, uimously, Jove: which is more plainly expressed than in this other passage of the same poet — On whose account Ill curse that flood of light, Whateer it is above that shines so bright. Our augurs also mean the same, when, for the "thundering and lightning heaven," they say the "thundering and lightning Jove." Euripides, among many excellent things, has this: The vast, expanded, boundless sky behold, See it with soft embrace the earth enfold; This own the chief of Deities above, And this acknowledge by the name of Jove. " ^2.65 it is he then who is addressed by Ennius in the following terms, as I said before: Behold this dazzling vault of heaven, which all mankind as Jove invoke — more explicitly than in another passage of the same poet: Now by whatever powr it be that sheds This light of day, Ill lay my curse upon him! It is he also whom our augurs mean by their formula should Jove lighten and thunder, meaning should the sky lighten and thunder. Euripides among many fine passages has this brief invocation: Thou seest the boundless aethers spreading vault, Whose soft embrace encompasseth the earth: This deem though god of gods, the supreme Jove.", ^2.66 The air, according to the Stoics, which is between the sea and the heaven, is consecrated by the name of Juno, and is called the sister and wife of Jove, because it resembles the sky, and is in close conjunction with it. They have made it feminine, because there is nothing softer. But I believe it is called Juno, a juvando (from helping). To make three separate kingdoms, by fable, there remained yet the water and the earth. The dominion of the sea is given, therefore, to Neptune, a brother, as he is called, of Jove; whose name, Neptunus — as Portunus, a portu, from a port — is derived a do (from swimming), the first letters being a little changed. The sovereignty and power over the earth is the portion of a God, to whom we, as well as the Greeks, have given a name that denotes riches (in Latin, Dis; in Greek, Πλούτων), because all things arise from the earth and return to it. He forced away Proserpine (in Greek called Περσεφόνη), by which the poets mean the "seed of corn," from whence comes their fiction of Ceres, the mother of Proserpine, seeking for her daughter, who was hidden from her. ^2.67 She is called Ceres, which is the same as Geres — a gerendis frugibus — "from bearing fruit," the first letter of the word being altered after the manner of the Greeks, for by them she is called Δημήτηρ, the same as Γημήτηρ. Again, he (qui magna vorteret) "who brings about mighty changes" is called Mavors; and Minerva is so called because (minueret, or minaretur) she diminishes or menaces. And as the beginnings and endings of all things are of the greatest importance, therefore they would have their sacrifices to begin with Janus. His name is derived ab eundo, from passing; from whence thorough passages are called jani, and the outward doors of common houses are called januae. The name of Vesta is, from the Greeks, the same with their Ἑστία. Her province is over altars and hearths; and in the name of this Goddess, who is the keeper of all things within, prayers and sacrifices are concluded. ^2.68 The Dii Penates, "household Gods," have some affinity with this power, and are so called either from penus, "all kind of human provisions," or because penitus insident (they reside within), from which, by the poets, they are called penetrales also. Apollo, a Greek name, is called Sol, the sun; and Diana, Luna, the moon. The sun (sol) is so named either because he is solus (alone), so eminent above all the stars; or because he obscures all the stars, and appears alone as soon as he rises. Luna, the moon, is so called a lucendo (from shining); she bears the name also of Lucina: and as in Greece the women in labor invoke Diana Lucifera, so here they invoke Juno Lucina. She is likewise called Diana omnivaga, not a vedo (from hunting), but because she is reckoned one of the seven stars that seem to wander. ^2.69 She is called Diana because she makes a kind of day of the night; and presides over births, because the delivery is effected sometimes in seven, or at most in nine, courses of the moon; which, because they make mensa spatia (measured spaces), are called menses (months). This occasioned a pleasant observation of Timaeus (as he has many). Having said in his history that "the same night in which Alexander was born, the temple of Diana at Ephesus was burned down," he adds, "It is not in the least to be wondered at, because Diana, being willing to assist at the labor of Olympias, was absent from home." But to this Goddess, because ad res omnes veniret — "she has an influence upon all things" — we have given the appellation of Venus, from whom the word venustas (beauty) is rather derived than Venus from venustas. ^2.70 Do you not see, therefore, how, from the productions of nature and the useful inventions of men, have arisen fictitious and imaginary Deities, which have been the foundation of false opinions, pernicious errors, and wretched superstitions? For we know how the different forms of the Gods — their ages, apparel, ornaments; their pedigrees, marriages, relations, and everything belonging to them — are adapted to human weakness and represented with our passions; with lust, sorrow, and anger, according to fabulous history: they have had wars and combats, not only, as Homer relates, when they have interested themselves in two different armies, but when they have fought battles in their own defence against the Titans and giants. These stories, of the greatest weakness and levity, are related and believed with the most implicit folly. But, rejecting these fables with contempt, a Deity is diffused in every part of nature; in earth under the name of Ceres, in the sea under the name of Neptune, in other parts under other names. Yet whatever they are, and whatever characters and dispositions they have, and whatever name custom has given them, we are bound to worship and adore them. The best, the chastest, the most sacred and pious worship of the Gods is to reverence them always with a pure, perfect, and unpolluted mind and voice; for our ancestors, as well as the philosophers, have separated superstition from religion. They who prayed whole days and sacrificed, that their children might survive them (ut superstites essent), were called superstitious, which word became afterward more general; but they who diligently perused, and, as we may say, read or practised over again, all the duties relating to the worship of the Gods, were called religiosi — religious, from relegendo — "reading over again, or practising;" as elegantes, elegant, ex eligendo, "from choosing, making a good choice;" diligentes, diligent, ex diligendo, "from attending on what we love;" intelligentes, intelligent, from understanding — for the signification is derived in the same manner. Thus are the words superstitious and religious understood; the one being a term of reproach, the other of commendation. I think I have now sufficiently demonstrated that there are Gods, and what they are. ^2.71 But though repudiating these myths with contempt, we shall nevertheless be able to understand the personality and the nature of the divinities pervading the substance of the several elements, Ceres permeating earth, Neptune the sea, and so on; and it is our duty to revere and worship these gods under the names which custom has bestowed upon them. But the best and also the purest, holiest and most pious way of worshipping the gods si ever to venerate them with purity, sincerity and innocence both of thought and of speech. For religion has been distinguished from superstition not only by philosophers but by our ancestors. " ^2.72 Persons who spent whole days in prayer and sacrifice to ensure that their children should outlive them were termed superstitious (from superstes, a survivor), and the word later acquired a wider application. Those on the other hand who carefully reviewed and so to speak retraced all the lore of ritual were called religious from relegere (to retrace or re‑read), like elegant from eligere (to select), diligent from diligere (to care for), intelligent fromintellegere (to understand); for all these words contain the same sense of picking out (legere) that is present in religious. Hence superstitious and religious came to be terms of censure and approval respectively. I think that I have said enough to prove the existence of the gods and their nature.",
^2.75 I assert, then, that the universe, with all its parts, was originally constituted, and has, without any cessation, been ever governed by the providence of the Gods. This argument we Stoics commonly divide into three parts; the first of which is, that the existence of the Gods being once known, it must follow that the world is governed by their wisdom; the second, that as everything is under the direction of an intelligent nature, which has produced that beautiful order in the world, it is evident that it is formed from animating principles; the third is deduced from those glorious works which we behold in the heavens and the earth. First, then, we must either deny the existence of the Gods (as Democritus and Epicurus by their doctrine of images in some sort do), or, if we acknowledge that there are Gods, we must believe they are employed, and that, too, in something excellent. Now, nothing is so excellent as the administration of the universe. The universe, therefore, is governed by the wisdom of the Gods. Otherwise, we must imagine that there is some cause superior to the Deity, whether it be a nature iimate, or a necessity agitated by a mighty force, that produces those beautiful works which we behold. The nature of the Gods would then be neither supreme nor excellent, if you subject it to that necessity or to that nature, by which you would make the heaven, the earth, and the seas to be governed. But there is nothing superior to the Deity; the world, therefore, must be governed by him: consequently, the Deity is under no obedience or subjection to nature, but does himself rule over all nature. In effect, if we allow the Gods have understanding, we allow also their providence, which regards the most important things; for, can they be ignorant of those important things, and how they are to be conducted and preserved, or do they want power to sustain and direct them? Ignorance is inconsistent with the nature of the Gods, and imbecility is repugt to their majesty. From whence it follows, as we assert, that the world is governed by the providence of the Gods.
^2.87 Let someone therefore prove that it could have been better. But no one will ever prove this, and anyone who essays to improve some detail will either make it worse or will be demanding an improvement impossible in the nature of things. "But if the structure of the world in all its parts is such that it could not have been better whether in point of utility or beauty, let us consider js is the result of chance, or whether on the contrary the parts of the world are in such a condition that they could not possibly have cohered together if they were not controlled by intelligence and by divine providence. If then that produces of nature are better than those of art, and if art produces nothing without reason, nature too cannot be deemed to be without reason. When you see a statue or a painting, you recognize the exercise of art; when you observe from a distance the course of a ship, you do not hesitate to assume that its motion is guided by reason and by art; when you look at a sun‑dial or a water-clock, you infer that it tells the time by art and not by chance; how then can it be consistent to suppose that the world, which includes both the works of art in question, the craftsmen who made them, and everything else besides, can be devoid of purpose and of reason? " ^2.88 But if that sphere which was lately made by our friend Posidonius, the regular revolutions of which show the course of the sun, moon, and five wandering stars, as it is every day and night performed, were carried into Scythia or Britain, who, in those barbarous countries, would doubt that that sphere had been made so perfect by the exertion of reason? Yet these people doubt whether the universe, from whence all things arise and are made, is not the effect of chance, or some necessity, rather than the work of reason and a divine mind. According to them, Archimedes shows more knowledge in representing the motions of the celestial globe than nature does in causing them, though the copy is so infinitely beneath the original. The shepherd in Attius, who had never seen a ship, when he perceived from a mountain afar off the divine vessel of the Argonauts, surprised and frighted at this new object, expressed himself in this manner: What horrid bulk is that before my eyes, Which oer the deep with noise and vigor flies? It turns the whirlpools up, its force so strong, And drives the billows as it rolls along. The oceans violence it fiercely braves; Runs furious on, and throws about the waves. Swiftly impetuous in its course, and loud, Like the dire bursting of a showry cloud; Or, like a rock, forced by the winds and rain, Now whirld aloft, then plunged into the main. But hold! perhaps the Earth and Neptune jar, And fiercely wage an elemental war; Or Triton with his trident has oerthrown His den, and loosend from the roots the stone; The rocky fragment, from the bottom torn, Is lifted up, and on the surface borne. At first he is in suspense at the sight of this unknown object; but on seeing the young mariners, and hearing their singing, he says, Like sportive dolphins, with their snouts they roar; and afterward goes on, Loud in my ears methinks their voices ring, As if I heard the God Sylvanus sing. As at first view the shepherd thinks he sees something iimate and insensible, but afterward, judging by more trustworthy indications, he begins to figure to himself what it is; so philosophers, if they are surprised at first at the sight of the universe, ought, when they have considered the regular, uniform, and immutable motions of it, to conceive that there is some Being that is not only an inhabitant of this celestial and divine mansion, but a ruler and a governor, as architect of this mighty fabric.",
^2.98 First, let us examine the earth, whose situation is in the middle of the universe, solid, round, and conglobular by its natural tendency; clothed with flowers, herbs, trees, and fruits; the whole in multitudes incredible, and with a variety suitable to every taste: let us consider the ever-cool and running springs, the clear waters of the rivers, the verdure of their banks, the hollow depths of caves, the cragginess of rocks, the heights of impending mountains, and the boundless extent of plains, the hidden veins of gold and silver, and the infinite quarries of marble. What and how various are the kinds of animals, tame or wild? The flights and notes of birds? How do the beasts live in the fields and in the forests? What shall I say of men, who, being appointed, as we may say, to cultivate the earth, do not suffer its fertility to be choked with weeds, nor the ferocity of beasts to make it desolate; who, by the houses and cities which they build, adorn the fields, the isles, and the shores? If we could view these objects with the naked eye, as we can by the contemplation of the mind, nobody, at such a sight, would doubt there was a divine intelligence. But how beautiful is the sea! How pleasant to see the extent of it! What a multitude and variety of islands! How delightful are the coasts! What numbers and what diversity of inhabitants does it contain; some within the bosom of it, some floating on the surface, and others by their shells cleaving to the rocks! While the sea itself, approaching to the land, sports so closely to its shores that those two elements appear to be but one. ^2.99 Think of all the various species of animals, both tame and wild! think of the flights and songs of birds! of the pastures filled with cattle, and the teeming life of the woodlands! Then why need I speak of the race of men? who are as it were the appointed tillers of the soil, and who suffer it not to become a savage haunt of monstrous beasts of prey nor a barren waste of thickets and brambles, and whose industry diversifies and adorns the lands and islands and coasts with houses and cities. Could we but behold these things with our eyes as we can picture them in our minds, no one taking in the whole earth at one view could doubt the divine reason. ^2.100 Then how great is the beauty of the sea! how glorious the aspect of its vast expanse! him many and how diverse its islands! how lovely the scenery of its coasts and shores! how numerous and how different the species of marine animals, some dwelling in the depths, some floating and swimming on the surface, some clinging in their own shells to the rocks! And the sea itself, yearning for the earth, sports against her shores in such a fashion that the two elements appear to be fused into one. ^2.101 Next above the sea is the air, diversified by day and night: when rarefied, it possesses the higher region; when condensed, it turns into clouds, and with the waters which it gathers enriches the earth by the rain. Its agitation produces the winds. It causes heat and cold according to the different seasons. It sustains birds in their flight; and, being inhaled, nourishes and preserves all animated beings. Add to these, which alone remaineth to be mentioned, the firmament of heaven, a region the farthest from our abodes, which surrounds and contains all things. It is likewise called ether, or sky, the extreme bounds and limits of the universe, in which the stars perform their appointed courses in a most wonderful manner; among which, the sun, whose magnitude far surpasses the earth, makes his revolution round it, and by his rising and setting causes day and night; sometimes coming near towards the earth, and sometimes going from it, he every year makes two contrary reversions from the extreme point of its course. In his retreat the earth seems locked up in sadness; in his return it appears exhilarated with the heavens. The moon, which, as mathematicians demonstrate, is bigger than half the earth, makes her revolutions through the same spaces as the sun; but at one time approaching, and at another receding from, the sun, she diffuses the light which she has borrowed from him over the whole earth, and has herself also many various changes in her appearance. When she is found under the sun, and opposite to it, the brightness of her rays is lost; but when the earth directly interposes between the moon and sun, the moon is totally eclipsed. The other wandering stars have their courses round the earth in the same spaces, and rise and set in the same manner; their motions are sometimes quick, sometimes slow, and often they stand still. ^2.102 of these the sun, which many times surpasses the earth in magnitude, revolves about her, and by his rising and setting causes day and night, and now approaching, then again retiring, twice each year makes returns in opposite directions from his farthest point, and in the period of those returns at one time causes the face of the earth as it were to contract with a gloomy frown, and at another restores her to gladness til she seems to smile in sympathy with the sky. ^2.103 Again the moon, which is, as the mathematicians prove, more than half the size of the earth, roams in the same courses as the sun, but at one time converging with the sun and at another diverging from it, both bestows upon the light that it has borrowed from the sun and itself undergoes divers changes of its light, and also at one time is in conjunction and hides the sun, darken ut light of its rays, at another itself comes into the shadow of the earth, being opposite to the sun, and owing to the interpose and interference of the earth is suddenly extinguished. And the so‑called wandering stars (planets) travel in the same courses round the earth, and rise and set in the same way, with motions now accelerated, now retarded, and sometimes even ceasing altogether. " ^2.104 There is nothing more wonderful, nothing more beautiful. There is a vast number of fixed stars, distinguished by the names of certain figures, to which we find they have some resemblance. I will here, says Balbus, looking at me, make use of the verses which, when you were young, you translated from Aratus, and which, because they are in Latin, gave me so much delight that I have many of them still in my memory. As then, we daily see, without any change or variation, — the rest Swiftly pursue the course to which theyre bound; And with the heavens the days and nights go round; the contemplation of which, to a mind desirous of observing the constancy of nature, is inexhaustible. The extreme top of either point is calld The pole. About this the two Ἄρκτοι are turned, which never set; of these, the Greeks one Cynosura call, The other Helice. The brightest stars, indeed, of Helice are discernible all night, Which are by us Septentriones calld. Cynosura moves about the same pole, with a like number of stars, and ranged in the same order: This the Phoenicians choose to make their guide When on the ocean in the night they ride. Adorned with stars of more refulgent light, The other shines, and first appears at night. Though this is small, sailors its use have found; More inward is its course, and short its round.", " ^2.105 and no one who loves to contemplate the uniformity of nature can ever be tired of gazing at them. The furthest tip of either axle‑end Is called the pole. Round the poel circle the two Bears, which never set; One of these twain the Greeks call Cynosure, The other Helicē is named; and the latters extremely bright stars, visible to us all night long, Our countrymen the Seven Triones call;", ^2.106 and the little Cynosure consists of an equal number of stars similarly grouped, and revolves round the same pole: Phoenician sailors place in this their trust To guide their course by night; albeit the other Shines out before and with more radiant stars At earliest night-fall far and wide is seen, Yet small though this one is, the mariner On this relies, since it revolves upon An inner circle and a shorter path. Also the further to enhance the beauty of those constellations, Between them, like a river flowing swift, The fierce-eyed Serpent winds; in sinuous coils Over and under twines his snaky frame. " ^2.107 His whole appearance is very remarkable, but the most striking part of him is the shape of his head and the brilliance of his eyes: No single hindering star his head adorns, His brows are by a double radiance marked, And from his cruel eyes two lights flash out, The while his chin gleams with one flashing star; His graceful neck is bent, his head reclined, As if at gaze upon the Great Bears tail.", " ^2.108 The aspect of those stars is the more admirable, because, The Dragon grim between them bends his way, As through the winding banks the currents stray, And up and down in sinuous bending rolls. His whole form is excellent; but the shape of his head and the ardor of his eyes are most remarkable. Various the stars which deck his glittering head; His temples are with double glory spread; From his fierce eyes two fervid lights afar Flash, and his chin shines with one radiant star; Bowd is his head; and his round neck he bends, And to the tail of Helice extends. The rest of the Dragons body we see at every hour in the night. Here suddenly the head a little hides Itself, where all its parts, which are in sight, And those unseen in the same place unite. Near to this head Is placed the figure of a man that moves Weary and sad, which the Greeks Engonasis do call, because hes borne About with bended knee. Near him is placed The crown with a refulgent lustre graced. This indeed is at his back; but Anguitenens (the Snake-holder) is near his head: The Greeks him Ophiuchus call, renownd The name. He strongly grasps the serpent round With both his hands; himself the serpent folds Beneath his breast, and round his middle holds; Yet gravely he, bright shining in the skies, Moves on, and treads on Nepas breast and eyes. The Septentriones are followed by — Arctophylax, thats said to be the same Which we Bootes call, who has the name, Because he drives the Greater Bear along Yoked to a wain.", ^2.109 By Greeks called Ophiúchus, famous name! Firm between both his hands he "holds the Snake," Himself in bondage by its body held, For serpent round the waist engirdles men, Yet treads he firm and presses all his weight, Trampling upon the Scorpions eyes and breast. After the Septentriones comes The Bear-ward, commonly Boötes called, Because he drives the Bear yoked to a pole. " ^2.110 Besides, in Bootes, A star of glittering rays about his waist, Arcturus called, a name renownd, is placed. Beneath which is The Virgin of illustrious form, whose hand Holds a bright spike. And truly these signs are so regularly disposed that a divine wisdom evidently appears in them: Beneath the Bears head have the Twins their seat, Under his chest the Crab, beneath his feet The mighty Lion darts a trembling flame. The Charioteer On the left side of Gemini we see, And at his head behold fierce Helice; On his left shoulder the bright Goat appears. But to proceed — This is indeed a great and glorious star, On th other side the Kids, inferior far, Yield but a slender light to mortal eyes. Under his feet The horned bull, with sturdy limbs, is placed: his head is spangled with a number of stars; These by the Greeks are called the Hyades, from raining; for ὕειν is to rain: therefore they are injudiciously called Suculae by our people, as if they had their name from ὗς, a sow, and not from ὕω. Behind the Lesser Bear, Cepheus follows with extended hands, For close behind the Lesser Bear he comes. Before him goes Cassiopea with a faintish light; But near her moves (fair and illustrious sight!) Andromeda, who, with an eager pace, Seems to avoid her parents mournful face. With glittering mane the Horse now seems to tread, So near he comes, on her refulgent head; With a fair star, that close to him appears, A double form and but one light he wears; By which he seems ambitious in the sky An everlasting knot of stars to tie. Near him the Ram, with wreathed horns, is placed; by whom The Fishes are; of which one seems to haste Somewhat before the other, to the blast of the north wind exposed.", " ^2.111 His head is bespangled with a multitude of stars: The Greeks were wont to call them Hyades, from their bringing rain, the Greek for which is hyein, while our nation stupidly names them the Sucking-pigs, as though the name Hyades were derived from the word for pig and not from rain. Behind the Lesser Septentrio follows Cepheus, with open hands outstretched; For close behind the Bear, the Cynosure, He wheels. Before him comes Cassiepia with her darkling stars, And next to her roams a bright shape, the sad Andromeda, shunning her mothers sight. The belly of the Horse touches her head, Proudly he tosses high his glittering mane; One common star holds their twin shapes conjoint And constellations linked indissolubly. Close by them stands the Ram with wreathéd horns: and next to him The Fishes gliding, one some space in front And nearer to the North Winds shuddering breath.", " ^2.112 Perseus is described as placed at the feet of Andromeda: And him the sharp blasts of the north wind beat. Near his left knee, but dim their light, their seat The small Pleiades maintain. We find, Not far from them, the Lyre but slightly joind. Next is the winged Bird, that seems to fly Beneath the spacious covering of the sky. Near the head of the Horse lies the right hand of Aquarius, then all Aquarius himself. Then Capricorn, with half the form of beast, Breathes chill and piercing colds from his strong breast, And in a spacious circle takes his round; When him, while in the winter solstice bound, The sun has visited with constant light, He turns his course, and shorter makes the night. Not far from hence is seen The Scorpion rising lofty from below; By him the Archer, with his bended bow; Near him the Bird, with gaudy feathers spread; And the fierce Eagle hovers oer his head. Next comes the Dolphin; Then bright Orion, who obliquely moves; he is followed by The fervent Dog, bright with refulgent stars: next the Hare follows Unwearied in his course. At the Dogs tail Argo moves on, and moving seems to sail; Oer her the Ram and Fishes have their place; The illustrious vessel touches, in her pace, The rivers banks; which you may see winding and extending itself to a great length. The Fetters at the Fishes tails are hung. By Nepas head behold the Altar stand, Which by the breath of southern winds is fannd; near which the Centaur Hastens his mingled parts to join beneath The Serpent, there extending his right hand, To where you see the monstrous Scorpion stand, Which he at the bright Altar fiercely slays. Here on her lower parts see Hydra raise Herself; whose bulk is very far extended. Amid the winding of her bodys placed The shining Goblet; and the glossy Crow Plunges his beak into her parts below. Antecanis beneath the Twins is seen, Calld Procyon by the Greeks.", ^2.113 Here we behold How there appears the Scorpion rising high, His mighty tail trailing the bended Bow; Near which on soaring pinions wheels the Bird And near to this the burning Eagle flies. Then the Dolphin, And then Orion slopes his stooping frame. " ^2.114 Following him The glowing Dog‑star radiantly shines. After this follows the Hare, What never resteth weary from her race; At the Dogs tail meandering Argo glides. Her the Ram covers, and the scaly Fishes, And her bright breast touches the Rivers banks. Its long winding current you will observe, And in the zenith you will see the Chains That bind the Fishes, hanging at their tails. . Then youll descry, near the bright Scorpions sting, The Altar, fanned by Austers gentle breath. And by it the Centaur Proceeds, in haste to join the Horses parts Unto the Claws; extending his right hand, That grasps the mighty beast, he marches on And grimly strides towards the Altar bright. Here Hydra rises from the nether realms, her body widely outstretched; And in her midmost coil the Wine-bowl gleams, While pressing at her tail the feathered Crow Pecks with his beak; and here, hard by the Twins, The Hounds Forerunner, in Greek named Prokyon.", ^2.115 Can any one in his senses imagine that this disposition of the stars, and this heaven so beautifully adorned, could ever have been formed by a fortuitous concourse of atoms? Or what other nature, being destitute of intellect and reason, could possibly have produced these effects, which not only required reason to bring them about, but the very character of which could not be understood and appreciated without the most strenuous exertions of well-directed reason? But our admiration is not limited to the objects here described. What is most wonderful is that the world is so durable, and so perfectly made for lasting that it is not to be impaired by time; for all its parts tend equally to the centre, and are bound together by a sort of chain, which surrounds the elements. This chain is nature, which being diffused through the universe, and performing all things with judgment and reason, attracts the extremities to the centre. If, then, the world is round, and if on that account all its parts, being of equal dimensions and relative proportions, mutually support and are supported by one another, it must follow that as all the parts incline to the centre (for that is the lowest place of a globe) there is nothing whatever which can put a stop to that propensity in the case of such great weights. For the same reason, though the sea is higher than the earth, yet because it has the like tendency, it is collected everywhere, equally concentres, and never overflows, and is never wasted. The air, which is contiguous, ascends by its lightness, but diffuses itself through the whole; therefore it is by nature joined and united to the sea, and at the same time borne by the same power towards the heaven, by the thinness and heat of which it is so tempered as to be made proper to supply life and wholesome air for the support of animated beings. This is encompassed by the highest region of the heavens, which is called the sky, which is joined to the extremity of the air, but retains its own heat pure and unmixed. ^2.116 The stars have their revolutions in the sky, and are continued by the tendency of all parts towards the centre. Their duration is perpetuated by their form and figure, for they are round; which form, as I think has been before observed, is the least liable to injury; and as they are composed of fire, they are fed by the vapors which are exhaled by the sun from the earth, the sea, and other waters; but when these vapors have nourished and refreshed the stars, and the whole sky, they are sent back to be exhaled again; so that very little is lost or consumed by the fire of the stars and the flame of the sky. Hence we Stoics conclude — which Panaetius is said to have doubted of — that the whole world at last would be consumed by a general conflagration, when, all moisture being exhausted, neither the earth could have any nourishment, nor the air return again, since water, of which it is formed, would then be all consumed; so that only fire would subsist; and from this fire, which is an animating power and a Deity, a new world would arise and be re-established in the same beauty. I should be sorry to appear to you to dwell too long upon this subject of the stars, and more especially upon that of the planets, whose motions, though different, make a very just agreement. Saturn, the highest, chills; Mars, placed in the middle, burns; while Jupiter, interposing, moderates their excess, both of light and heat. The two planets beneath Mars obey the sun. The sun himself fills the whole universe with his own genial light; and the moon, illuminated by him, influences conception, birth, and maturity. And who is there who is not moved by this union of things, and by this concurrence of nature agreeing together, as it were, for the safety of the world? And yet I feel sure that none of these reflections have ever been made by these men. " ^2.117 Its neighbour the air travels upward it is true in virtue of its lightness, but at the same time spreads horizontally in all directions; and thus while contiguous and conjoined with the sea it has a natural tendency to rise to the sky, and by receiving an admixture of the skys tenuity and heat furnishes to living creatures the breath of life and health. The air is enfolded by the highest part of the sky, termed the ethereal part; this both retains its own tenuous warmth uncongealed by any admixture and unites with the outer surface of the air. In the aether the stars revolve in their courses; these maintain their spherical form by their own install gravitation, and also sustain their motions by virtue of their very shape and conformation; for they are round, and this is the shape, as I believe I remarked before, that is least capable of receiving injury.", ^2.118 But the stars are of a fiery substance, and for this reason they are nourished by the vapours of the earth, the sea and the waters, which are raised up by the sun out of the fields which it warms and out of the waters; and when nourished and renewed by these vapours the stars and the whole aether shed them back again, and then once more draw them up from the same source, with the loss of none of their matter, or only of an extremely small part which is consumed by the fire of the stars and the flame of the aether. As a consequence of this, so our school believe, though it used to be said that Panaetius questioned the doctrine, there will ultimately occur a conflagration of the whole while, because when the moisture has been used up neither can the earth be nourished nor will the air continue to flow, being unable to rise upward after it has drunk up all the water; thus nothing will remain but fire, by which, as a living being and a god, once again a new world may be created and the ordered universe be restored as before. ^2.119 I would not have you think that I with too long upon astronomy, and particularly upon the system of the stars called planets; these with the most diverse movements work in such mutual harmony that the uppermost, that of Saturn, has a cooling influence, the middle planet, that of Mars, imparts heat, the one between them, that of Jove, gives light and a moderate warmth, while two beneath Mars obey the sun, and the sun itself fills all the world with light, and also illuminates the moon, which is the source of conception and birth and of growth and maturity. If any man is not impressed by this co‑ordination of things and this harmonious combination of nature to secure the preservation of the world, I know for certain that he has never given any consideration to these matters. ^2.120 Let us proceed from celestial to terrestrial things. What is there in them which does not prove the principle of an intelligent nature? First, as to vegetables; they have roots to sustain their stems, and to draw from the earth a nourishing moisture to support the vital principle which those roots contain. They are clothed with a rind or bark, to secure them more thoroughly from heat and cold. The vines we see take hold on props with their tendrils, as if with hands, and raise themselves as if they were animated; it is even said that they shun cabbages and coleworts, as noxious and pestilential to them, and, if planted by them, will not touch any part. But what a vast variety is there of animals! and how wonderfully is every kind adapted to preserve itself! Some are covered with hides, some clothed with fleeces, and some guarded with bristles; some are sheltered with feathers, some with scales; some are armed with horns, and some are furnished with wings to escape from danger. Nature hath also liberally and plentifully provided for all animals their proper food. I could expatiate on the judicious and curious formation and disposition of their bodies for the reception and digestion of it, for all their interior parts are so framed and disposed that there is nothing superfluous, nothing that is not necessary for the preservation of life. Besides, nature has also given these beasts appetite and sense; in order that by the one they may be excited to procure sufficient sustece, and by the other they may distinguish what is noxious from what is salutary. Some animals seek their food walking, some creeping, some flying, and some swimming; some take it with their mouth and teeth; some seize it with their claws, and some with their beaks; some suck, some graze, some bolt it whole, and some chew it. Some are so low that they can with ease take such food as is to be found on the ground; but the taller, as geese, swans, cranes, and camels, are assisted by a length of neck. To the elephant is given a hand, without which, from his unwieldiness of body, he would scarce have any means of attaining food. ^2.121 Again what a variety tio animals, and what capacity they possess of persisting true to their various kinds! Some of them are protected by hides, others are clothed with fleeces, others bristle with spines; some we see covered with feathers, some with scales, some armed with horns, some equipped with wings to escape their foes. Nature, however, has provided with bounteous plenty for each species of animal that food which is suited to it. I might show in detail what provision has been made in the forms of the animals for appropriating and assimilating this food, how skilful and exact is the disposition of the various parts, how marvellous the structure of the limbs. For all the organs, at least those contained within the body, are so formed and so placed that none of them is superfluous or not necessary for the preservation of life. ^2.122 But nature has also bestowed upon the beasts both sensation and desire, the one to arouse in them the impulse to appropriate their natural foods, the other to enable them to distinguish things harmful from things wholesome. Again, some animals approach their food by walking, some by crawling, some by flying, some by swimming; and some seize their nutriment with their gaping mouth and with the teeth themselves, others snatch it in the grasp of their claws, others with their curved beaks, some suck, others graze, some swallow it whole, others chew it. Also some are of such lately stature that they easily reach their food upon the ground with their jaws; ^2.123 But to those beasts which live by preying on others, nature has given either strength or swiftness. On some animals she has even bestowed artifice and cunning; as on spiders, some of which weave a sort of net to entrap and destroy whatever falls into it, others sit on the watch unobserved to fall on their prey and devour it. The naker — by the Greeks called Pinna — has a kind of confederacy with the prawn for procuring food. It has two large shells open, into which when the little fishes swim, the naker, having notice given by the bite of the prawn, closes them immediately. Thus, these little animals, though of different kinds, seek their food in common; in which it is matter of wonder whether they associate by any agreement, or are naturally joined together from their beginning. There is some cause to admire also the provision of nature in the case of those aquatic animals which are generated on land, such as crocodiles, river-tortoises, and a certain kind of serpents, which seek the water as soon as they are able to drag themselves along. We frequently put duck-eggs under hens, by which, as by their true mothers, the ducklings are at first hatched and nourished; but when they see the water, they forsake them and run to it, as to their natural abode: so strong is the impression of nature in animals for their own preservation. I have read that there is a bird called Platalea (the shoveller), that lives by watching those fowls which dive into the sea for their prey, and when they return with it, he squeezes their heads with his beak till they drop it, and then seizes on it himself. It is said likewise that he is in the habit of filling his stomach with shell-fish, and when they are digested by the heat which exists in the stomach, they cast them up, and then pick out what is proper nourishment. " ^2.124 In this case we are curious to know whether their association is due to a sort of mutual compact, or whether it was brought about by nature herself and goes back to the moment of their birth. Our wonder is also considerably excited by those aquatic animals which are born on land — crocodiles, for instance, and water-tortoises and certain snakes, which are born on dry land but as soon as they can first crawl make for the water. Again we often place ducks eggs beneath hens, and the chicks that spring from the eggs are at first fed and mothered by the hens that hatched and reared them, but later on they leave their foster-mothers, and run away when they put up them, as soon as they have had the opportunity of seeing the water, their natural home. So powerful an instinct of self-preservation has nature implanted in living creatures. I have even read in a book that there is a bird called the spoonbill, which porticus its food by flying after those birds which dive in the sea, and upon their coming to the surface with a fish that they have caught, pressing their heads down with its beak until they drop their prey, which it pounces on for itself. It is also recorded of this bird that it is in the habit of gorging itself with shell-fish, which it digests by means of the heat of its stomach and then brings up again, and so picks out from them the parts that are good to eat.", ^2.125 The sea-frogs, they say, are wont to cover themselves with sand, and moving near the water, the fishes strike at them, as at a bait, and are themselves taken and devoured by the frogs. Between the kite and the crow there is a kind of natural war, and wherever the one finds the eggs of the other, he breaks them. But who is there who can avoid being struck with wonder at that which has been noticed by Aristotle, who has enriched us with so many valuable remarks? When the cranes pass the sea in search of warmer climes, they fly in the form of a triangle. By the first angle they repel the resisting air; on each side, their wings serve as oars to facilitate their flight; and the basis of their triangle is assisted by the wind in their stern. Those which are behind rest their necks and heads on those which precede; and as the leader has not the same relief, because he has none to lean upon, he at length flies behind that he may also rest, while one of those which have been eased succeeds him, and through the whole flight each regularly takes his turn. ^2.126 I could produce many instances of this kind; but these may suffice. Let us now proceed to things more familiar to us. The care of beasts for their own preservation, their circumspection while feeding, and their manner of taking rest in their lairs, are generally known, but still they are greatly to be admired. Dogs cure themselves by a vomit, the Egyptian ibis by a purge; from whence physicians have lately — I mean but few ages since — greatly improved their art. It is reported that panthers, which in barbarous countries are taken with poisoned flesh, have a certain remedy that preserves them from dying; and that in Crete, the wild goats, when they are wounded with poisoned arrows, seek for an herb called dittany, which, when they have tasted, the arrows (they say) drop from their bodies. It is said also that deer, before they fawn, purge themselves with a little herb called hartswort. Beasts, when they receive any hurt, or fear it, have recourse to their natural arms: the bull to his horns, the boar to his tusks, and the lion to his teeth. Some take to flight, others hide themselves; the cuttle-fish vomits blood; the cramp-fish benumbs; and there are many animals that, by their intolerable stink, oblige their pursuers to retire. But that the beauty of the world might be eternal, great care has been taken by the providence of the Gods to perpetuate the different kinds of animals, and vegetables, and trees, and all those things which sink deep into the earth, and are contained in it by their roots and trunks; in order to which every individual has within itself such fertile seed that many are generated from one; and in vegetables this seed is enclosed in the heart of their fruit, but in such abundance that men may plentifully feed on it, and the earth be always replanted. ^2.127 Does, shortly before giving birth to their young, thoroughly purge themselves with a herb called hartwort. Again we observe how various species defend themselves against violence and danger with their own weapons, bulls with their horns, boars with their tusks, lions with their bite; some species protect themselves by flight, some by hiding, the cuttle-fish by emitting an inky fluid, the sting‑ray by causing cramp, and also a number of creatures drive away their pursuers by their insufferably disgusting odour. "In order to secure the everlasting duration of the world-order, divine providence has made most careful provision to ensure the perpetuation of the families of animals and of trees and all the vegetable species. The latter all contain within them seed possessing the proprietor of multiplying the species; this seed is enclosed in the innermost part of the fruits that grow from each plant; and the same seeds supply mankind with an abundance of food, besides replenishing the earth with a fresh stock of plants of the same kind. ^2.128 With regard to animals, do we not see how aptly they are formed for the propagation of their species? Nature for this end created some males and some females. Their parts are perfectly framed for generation, and they have a wonderful propensity to copulation. When the seed has fallen on the matrix, it draws almost all the nourishment to itself, by which the foetus is formed; but as soon as it is discharged from thence, if it is an animal that is nourished by milk, almost all the food of the mother turns into milk, and the animal, without any direction but by the pure instinct of nature, immediately hunts for the teat, and is there fed with plenty. What makes it evidently appear that there is nothing in this fortuitous, but the work of a wise and foreseeing nature, is, that those females which bring forth many young, as sows and bitches, have many teats, and those which bear a small number have but few. ^2.129 What tenderness do beasts show in preserving and raising up their young till they are able to defend themselves! They say, indeed, that fish, when they have spawned, leave their eggs; but the water easily supports them, and produces the young fry in abundance. It is said, likewise, that tortoises and crocodiles, when they have laid their eggs on the land, only cover them with earth, and then leave them, so that their young are hatched and brought up without assistance; but fowls and other birds seek for quiet places to lay in, where they build their nests in the softest manner, for the surest preservation of their eggs; which, when they have hatched, they defend from the cold by the warmth of their wings, or screen them from the sultry heat of the sun. When their young begin to be able to use their wings, they attend and instruct them; and then their cares are at an end. Human art and industry are indeed necessary towards the preservation and improvement of certain animals and vegetables; for there are several of both kinds which would perish without that assistance. There are likewise innumerable facilities (being different in different places) supplied to man to aid him in his civilization, and in procuring abundantly what he requires. The Nile waters Egypt, and after having overflowed and covered it the whole summer, it retires, and leaves the fields softened and manured for the reception of seed. The Euphrates fertilizes Mesopotamia, into which, as we may say, it carries yearly new fields. The Indus, which is the largest of all rivers, not only improves and cultivates the ground, but sows it also; for it is said to carry with it a great quantity of grain. I could mention many other countries remarkable for something singular, and many fields, which are, in their own natures, exceedingly fertile. ^2.130 Moreover the skill and industry of man also contribute to the preservation and security of certain animals and plants. For there are many species of both which could not survive without mans care. "Also a plentiful variety of conveniences is found in different regions for the productive cultivation of the soil by man. Egypt is watered by the Nile, which corps the land completely flooded all the summer and afterwards retires leaving the soil soft and covered with mud, in readiness for sowing. Mesopotamia is fertilized by the Euphrates, which as it were imports into it new fields every year. The Indus, the largest river in the world, not only manures and softens the soil but actually sows it with seed, for it is said to bring down with it a great quantity of seeds resembling corn. ^2.131 But how bountiful is nature that has provided for us such an abundance of various and delicious food; and this varying with the different seasons, so that we may be constantly pleased with change, and satisfied with abundance! How seasonable and useful to man, to beasts, and even to vegetables, are the Etesian winds she has bestowed, which moderate intemperate heat, and render navigation more sure and speedy! Many things must be omitted on a subject so copious — and still a great deal must be said — for it is impossible to relate the great utility of rivers, the flux and reflux of the sea, the mountains clothed with grass and trees, the salt-pits remote from the sea-coasts, the earth replete with salutary medicines, or, in short, the innumerable designs of nature necessary for sustece and the enjoyment of life. We must not forget the vicissitudes of day and night, ordained for the health of animated beings, giving them a time to labor and a time to rest. Thus, if we every way examine the universe, it is apparent, from the greatest reason, that the whole is admirably governed by a divine providence for the safety and preservation of all beings. If it should be asked for whose sake this mighty fabric was raised, shall we say for trees and other vegetables, which, though destitute of sense, are supported by nature? That would be absurd. Is it for beasts? Nothing can be less probable than that the Gods should have taken such pains for beings void of speech and understanding. For whom, then, will any one presume to say that the world was made? Undoubtedly for reasonable beings; these are the Gods and men, who are certainly the most perfect of all beings, as nothing is equal to reason. It is therefore credible that the universe, and all things in it, were made for the Gods and for men. But we may yet more easily comprehend that the Gods have taken great care of the interests and welfare of men, if we examine thoroughly into the structure of the body, and the form and perfection of human nature. ^2.132 For it is impossible to recount the conveniences afforded by rivers, the ebb and flow . . of the tides of the sea, the mountains clothed with forests, the salt-beds lying far inland from the sea‑coast, the copious stores of health-giving medicines that the earth contains, and all the countless arts necessary for livelihood and for life. Again the alternation of day and night contributes to the preservation of living creatures by affording one time for activity and another for repose. Thus every line of reasoning goes to prove that all things in this world of ours are marvellously governed by divine intelligence and wisdom for the safety and preservation of all. ^2.133 "Here somebody will ask, for whose sake was all this vast system contrived? For the sake of the trees and plants, for these, though without sensation, have their sustece from nature? But this at any rate is absurd. Then for the sake of the animals? It is no more likely that the gods took all this trouble for the sake of dumb, irrational creatures/ For whose sake then shall one pronounce the world to have been created? Doubtless for the sake of those living beings which have the use of reason; these are the gods and mankind, who assuredly surpass all other things in excellence, since the most excellent of all things is reason. Thus we are led to believe that the world and all the things that it contains were made for the sake of gods and men. "And that man has been cared for by divine providence will be more readily understood if we survey the whole structure of man and all the conformation and perfection of human nature. ^2.134 There are three things absolutely necessary for the support of life — to eat, to drink, and to breathe. For these operations the mouth is most aptly framed, which, by the assistance of the nostrils, draws in the more air. The teeth are there placed to divide and grind the food. The fore-teeth, being sharp and opposite to each other, cut it asunder, and the hind-teeth (called the grinders) chew it, in which office the tongue seems to assist. At the root of the tongue is the gullet, which receives whatever is swallowed: it touches the tonsils on each side, and terminates at the interior extremity of the palate. When, by the motions of the tongue, the food is forced into this passage, it descends, and those parts of the gullet which are below it are dilated, and those above are contracted. There is another passage, called by physicians the rough artery, which reaches to the lungs, for the entrance and return of the air we breathe; and as its orifice is joined to the roots of the tongue a little above the part to which the gullet is annexed, it is furnished with a sort of coverlid, lest, by the accidental falling of any food into it, the respiration should be stopped. As the stomach, which is beneath the gullet, receives the meat and drink, so the lungs and the heart draw in the air from without. The stomach is wonderfully composed, consisting almost wholly of nerves; it abounds with membranes and fibres, and detains what it receives, whether solid or liquid, till it is altered and digested. It sometimes contracts, sometimes dilates. It blends and mixes the food together, so that it is easily concocted and digested by its force of heat, and by the animal spirits is distributed into the other parts of the body. ^2.135 Next to the tongue comes the gullet, which is attached to its roots, and into which in the first place pass that substances that have been received in the mouth. The gullet is adjacent to the tonsils on either side of it, and reaches as far as the back or innermost part of the palate. The action and movements of the tongue drive and thrust the food down into the gullet, which receives it and drives it further down, the parts of the gullet below the food that is being swallowed dilating and the parts above it contracting. ^2.136 As to the lungs, they are of a soft and spongy substance, which renders them the most commodious for respiration; they alternately dilate and contract to receive and return the air, that what is the chief animal sustece may be always fresh. The juice, by which we are nourished, being separated from the rest of the food, passes the stomach and intestines to the liver, through open and direct passages, which lead from the mesentery to the gates of the liver (for so they call those vessels at the entrance of it). There are other passages from thence, through which the food has its course when it has passed the liver. When the bile, and those humors which proceed from the kidneys, are separated from the food, the remaining part turns to blood, and flows to those vessels at the entrance of the liver to which all the passages adjoin. The chyle, being conveyed from this place through them into the vessel called the hollow vein, is mixed together, and, being already digested and distilled, passes into the heart; and from the heart it is communicated through a great number of veins to every part of the body. It is not difficult to describe how the gross remains are detruded by the motion of the intestines, which contract and dilate; but that must be declined, as too indelicate for discourse. Let us rather explain that other wonder of nature, the air, which is drawn into the lungs, receives heat both by that already in and by the coagitation of the lungs; one part is turned back by respiration, and the other is received into a place called the ventricle of the heart. There is another ventricle like it annexed to the heart, into which the blood flows from the liver through the hollow vein. Thus by one ventricle the blood is diffused to the extremities through the veins, and by the other the breath is communicated through the arteries; and there are such numbers of both dispersed through the whole body that they manifest a divine art. Why need I speak of the bones, those supports of the body, whose joints are so wonderfully contrived for stability, and to render the limbs complete with regard to motion and to every action of the body? Or need I mention the nerves, by which the limbs are governed — their many interweavings, and their proceeding from the heart, from whence, like the veins and arteries, they have their origin, and are distributed through the whole corporeal frame? ^2.137 The alimentary juice secreted from the rest of the food by the stomach flows from the bowels to the liver through certain ducts or channels reaching to the liver, to which they are attached, and connecting up what are called the doorways of the liver with the middle intestine. From the liver different channels pass in different directions, and through these falls the food passed down from the liver. From this food is secreted bile, and the liquids excreted by the kidneys; the residue turns into blood be flows to the aforesaid doorways of the liver, to which all its channels lead. Flowing through these doorways the food at this very point pours into the so‑called vena cava or hollow vein, and through this, being now completely worked up and digested, flows to the heart, and from the heart is distributed all over the body through a rather large number of veins that reach to every part of the frame. " ^2.138 It would not be difficult to indicate the way in which the residue of the food is excreted by the alternate astriction and relaxation of the bowels; however this topic must be passed over lest my discourse should be somewhat offensive. Rather let me unfold the following instance of the incredible skilfulness of natures handiwork. The air drawn into the lungs by breathing is warmed in the first instance by the breath itself and then by contact with the lungs; part of it is returned by the act of respiration, and part is received by a certain part of the heart called the cardiac ventricle, adjacent to which is a second similar vessel into which the blood flows from the liver three the vena cava mentioned above; and in this manner from these organs both the blood is diffused through the veins and the breath through the arteries all over the body. Both of these sets of vessels are very numerous and are closely interwoven with the tissues of the entire body; they testify to an extraordinary degree of skilful and divine craftsmanship.", ^2.139 Why need I speak about the bones, which are the framework of the body? their marvellous cartilages are nicely adapted to secure stability, and fitted to end off the joints and to allow of movement and bodily activity of every sort. Add thereto the nerves or sinews which hold the joints together and whose ramifications pervade the entire body; like the veins and arteries these lead from the heart as their starting-point and pass to all parts of the body. ^2.140 To this skill of nature, and this care of providence, so diligent and so ingenious, many reflections may be added, which show what valuable things the Deity has bestowed on man. He has made us of a stature tall and upright, in order that we might behold the heavens, and so arrive at the knowledge of the Gods; for men are not simply to dwell here as inhabitants of the earth, but to be, as it were, spectators of the heavens and the stars, which is a privilege not granted to any other kind of animated beings. The senses, which are the interpreters and messengers of things, are placed in the head, as in a tower, and wonderfully situated for their proper uses; for the eyes, being in the highest part, have the office of sentinels, in discovering to us objects; and the ears are conveniently placed in a high part of the person, being appointed to receive sound, which naturally ascends. The nostrils have the like situation, because all scent likewise ascends; and they have, with great reason, a near vicinity to the mouth, because they assist us in judging of meat and drink. The taste, which is to distinguish the quality of what we take; is in that part of the mouth where nature has laid open a passage for what we eat and drink. But the touch is equally diffused through the whole body, that we may not receive any blows, or the too rigid attacks of cold and heat, without feeling them. And as in building the architect averts from the eyes and nose of the master those things which must necessarily be offensive, so has nature removed far from our senses what is of the same kind in the human body. ^2.141 The ears also, having the duty of perceiving sound, the nature of which is to rise, are rightly placed in the upper part of the body. The nostrils likewise are rightly placed high inasmuch as all smells travel upwards, but also, because they have much to do with discriminating food and drink, they have with good reason been brought into the neighbourhood of the mouth. Taste, which has the function of distinguishing the flavors of our various viands, is situated in that part of the face where nature has made an aperture for the passage of food and drink. The sense of touch is evenly diffused over all the body, to enable us to perceive all sorts of contacts and even the minutest impacts of both cold and heat. And just as architects relegate the drains of houses to the rear, away from the eyes and nose of the masters, since otherwise they would inevitably be somewhat offensive, so nature has banished the corresponding organs of the body far away from the neighbourhood of the senses. ^2.142 What artificer but nature, whose direction is incomparable, could have exhibited so much ingenuity in the formation of the senses? In the first place, she has covered and invested the eyes with the finest membranes, which she hath made transparent, that we may see through them, and firm in their texture, to preserve the eyes. She has made them slippery and movable, that they might avoid what would offend them, and easily direct the sight wherever they will. The actual organ of sight, which is called the pupil, is so small that it can easily shun whatever might be hurtful to it. The eyelids, which are their coverings, are soft and smooth, that they may not injure the eyes; and are made to shut at the apprehension of any accident, or to open at pleasure; and these movements nature has ordained to be made in an instant: they are fortified with a sort of palisade of hairs, to keep off what may be noxious to them when open, and to be a fence to their repose when sleep closes them, and allows them to rest as if they were wrapped up in a case. Besides, they are commodiously hidden and defended by eminences on every side; for on the upper part the eyebrows turn aside the perspiration which falls from the head and forehead; the cheeks beneath rise a little, so as to protect them on the lower side; and the nose is placed between them as a wall of separation. The hearing is always open, for that is a sense of which we are in need even while we are sleeping; and the moment that any sound is admitted by it we are awakened even from sleep. It has a winding passage, lest anything should slip into it, as it might if it were straight and simple. Nature also hath taken the same precaution in making there a viscous humor, that if any little creatures should endeavor to creep in, they might stick in it as in bird-lime. The ears (by which we mean the outward part) are made prominent, to cover and preserve the hearing, lest the sound should be dissipated and escape before the sense is affected. Their entrances are hard and horny, and their form winding, because bodies of this kind better return and increase the sound. This appears in the harp, lute, or horn; and from all tortuous and enclosed places sounds are returned stronger. ^2.143 The eyelids are furnished with a palisade of hairs, whereby to ward off any impinging object while the eyes are open, and so that while they are closed in sleep, when we do not need the eyes for seeing, they may be as it were tucked up for repose. Moreover the eyes are in advantageously retired position, and shielded on all sides by surrounding prominences; for first the parts above them are covered by the eyebrows which prevent sweat from flowing down from the scalp and forehead; then the cheeks, which are placed beneath them and which slightly project, protect them from below; and the hose is so placed as to seem to be a wall separating the eyes from one another. ^2.144 The organ of hearing on the other hand is always open, since we require this sense even when asleep, and when it receives a sound, we are aroused even from sleep. The auditory passage is winding, to prevent anything from being able to enter, as it might if the passage were clear and straight; it has further been provided that even the tiniest insect that may attempt to intrude may be caught in the sticky wax of the ears. On the outside project the organs which we call ears, which are constructed both to cover and protect the sense-organ and to prevent the sounds that reach them from sliding past and being lost before they strike the sense. The apertures of the ears are hard and gristly, and much convoluted, because things with these qualities reflect and amplify sound; this is why tortoise-shell or horn gives resoce to a lyre, and always why winding passages and enclosures have an echo which is louder than the original sound. ^2.145 The nostrils, in like manner, are ever open, because we have a continual use for them; and their entrances also are rather narrow, lest anything noxious should enter them; and they have always a humidity necessary for the repelling dust and many other extraneous bodies. The taste, having the mouth for an enclosure, is admirably situated, both in regard to the use we make of it and to its security. Besides, every human sense is much more exquisite than those of brutes; for our eyes, in those arts which come under their judgment, distinguish with great nicety; as in painting, sculpture, engraving, and in the gesture and motion of bodies. They understand the beauty, proportion, and, as I may so term it, the becomingness of colors and figures; they distinguish things of greater importance, even virtues and vices; they know whether a man is angry or calm, cheerful or sad, courageous or cowardly, bold or timorous. The judgment of the ears is not less admirably and scientifically contrived with regard to vocal and instrumental music. They distinguish the variety of sounds, the measure, the stops, the different sorts of voices, the treble and the base, the soft and the harsh, the sharp and the flat, of which human ears only are capable to judge. There is likewise great judgment in the smell, the taste, and the touch; to indulge and gratify which senses more arts have been invented than I could wish: it is apparent to what excess we have arrived in the composition of our perfumes, the preparation of our food, and the enjoyment of corporeal pleasures. ^2.146 The ears are likewise marvellously skilful organs of discrimination; they judge differences of tone, of pitch and of key in the music of the voice and of wind and stringed instruments, and many different qualities of voice, sonorous and dull, smooth and rough, bass and treble, flexible and hard, distinctions discriminated by the human ear alone. Likewise the nostrils, the taste and in some measure the touch have highly sensitive faculties of discrimination. And the arts invented to appeal to and indulge these senses are even more numerous than I could wish. The developments of perfumery and of the meretricious adornment of the person are obvious examples. ^2.147 Again, he who does not perceive the soul and mind of man, his reason, prudence, and discernment, to be the work of a divine providence, seems himself to be destitute of those faculties. While I am on this subject, Cotta, I wish I had your eloquence: how would you illustrate so fine a subject! You would show the great extent of the understanding; how we collect our ideas, and join those which follow to those which precede; establish principles, draw consequences, define things separately, and comprehend them with accuracy; from whence you demonstrate how great is the power of intelligence and knowledge, which is such that even God himself has no qualities more admirable. How valuable (though you Academics despise and even deny that we have it) is our knowledge of exterior objects, from the perception of the senses joined to the application of the mind; by which we see in what relation one thing stands to another, and by the aid of which we have invented those arts which are necessary for the support and pleasure of life. How charming is eloquence! How divine that mistress of the universe, as you call it! It teaches us what we were ignorant of, and makes us capable of teaching what we have learned. By this we exhort others; by this we persuade them; by this we comfort the afflicted; by this we deliver the affrighted from their fear; by this we moderate excessive joy; by this we assuage the passions of lust and anger. This it is which bound men by the chains of right and law, formed the bonds of civil society, and made us quit a wild and savage life. And it will appear incredible, unless you carefully observe the facts, how complete the work of nature is in giving us the use of speech; for, first of all, there is an artery from the lungs to the bottom of the mouth, through which the voice, having its original principle in the mind, is transmitted. Then the tongue is placed in the mouth, bounded by the teeth. It softens and modulates the voice, which would otherwise be confusedly uttered; and, by pushing it to the teeth and other parts of the mouth, makes the sound distinct and articulate. We Stoics, therefore, compare the tongue to the bow of an instrument, the teeth to the strings, and the nostrils to the sounding-board. ^2.148 it is by collating and comparing our precepts that we also create the arts that serve either practical necessities or the purpose of amusement. Then take the gift of speech, the queen of arts as you are fond of calling it — what a glorious, what a divine faculty it is! In the first place it enables us both to learn things we do not know and to teach things we do know to others; secondly it is our instrument for exhortation and persuasion, for consoling the afflicted and assuaging the fears of the terrified, for curbing passion and quenching appetite and anger; it is this that has united us in the bonds of justice, law and civil order, this that has sped us from savagery and barbarism. " ^2.149 Now careful consideration will show that the mechanism of speech displays a skill on natures part that surpasses belief. In the first place there is an artery passing from the lugns to the back of the mouth, which is the channel by which the voice, originating from the mind, is caught and uttered. Next, the tongue is placed in the mouth and confined by the teeth; it modulates and defines the inarticulate flow of the voice and renders its sounds district and clear by striking the teeth and other parts of the mouth. Accordingly my school is fond of comparing the tongue to the quill of a lyre, the teeth to the strings, and the nostrils to the horns which echo the notes of the strings when the instrument is played.", ^2.150 But how commodious are the hands which nature has given to man, and how beautifully do they minister to many arts! For, such is the flexibility of the joints, that our fingers are closed and opened without any difficulty. With their help, the hand is formed for painting, carving, and engraving; for playing on stringed instruments, and on the pipe. These are matters of pleasure. There are also works of necessity, such as tilling the ground, building houses, making cloth and habits, and working in brass and iron. It is the business of the mind to invent, the senses to perceive, and the hands to execute; so that if we have buildings, if we are clothed, if we live in safety, if we have cities, walls, habitations, and temples, it is to the hands we owe them. By our labor, that is, by our hands, variety and plenty of food are provided; for, without culture, many fruits, which serve either for present or future consumption, would not be produced; besides, we feed on flesh, fish, and fowl, catching some, and bringing up others. We subdue four-footed beasts for our carriage, whose speed and strength supply our slowness and inability. On some we put burdens, on others yokes. We convert the sagacity of the elephant and the quick scent of the dog to our own advantage. Out of the caverns of the earth we dig iron, a thing entirely necessary for the cultivation of the ground. We discover the hidden veins of copper, silver, and gold, advantageous for our use and beautiful as ornaments. We cut down trees, and use every kind of wild and cultivated timber, not only to make fire to warm us and dress our meat, but also for building, that we may have houses to defend us from the heat and cold. With timber likewise we build ships, which bring us from all parts every commodity of life. We are the only animals who, from our knowledge of navigation, can manage what nature has made the most violent — the sea and the winds. Thus we obtain from the ocean great numbers of profitable things. We are the absolute masters of what the earth produces. We enjoy the mountains and the plains. The rivers and the lakes are ours. We sow the seed, and plant the trees. We fertilize the earth by overflowing it. We stop, direct, and turn the rivers: in short, by our hands we endeavor, by our various operations in this world, to make, as it were, another nature. " ^2.151 Moreover mens industry, that is to say the work of their hands, porticus us also our food in variety and abundance. It is the hand that gathers the divers products of the fields, whether to be consumed immediately or to be stored in repositories for the days to come; and our diet also includes flesh, fish and fowl, obtained partly by the chase and partly by breeding. We also tame the four-footed animals to carry us on their backs, their swiftness and strength bestowing strength and swiftness upon ourselves. We cause certain beasts to bear our burdens or to carry a yoke, we divert to our service the marvellously acute senses of elephants and the keen scent of hounds; we collect from the caves of the earth the iron which we need for tilling the land, we discover the deeply hidden veins of copper, silver and gold which serve us both for use and for adornment; we cut up a multitude of trees both wild and cultivated for timber which we employ partly by setting fire to it to warm our busy and cook our food, partly for building so as to shelter ourselves with houses and banish heat and cold.", " ^2.152 Timber moreover is of great value for constructing ships, whose voyages supply an abundance of sustece of all sorts from all parts of the earth; and we alone have the power of controlling the most violent of natures offspring, the sea and the winds, thanks to the science of navigation, and we use and enjoy many products of the sea. Likewise the entire command of the commodities produced on land is vested in mankind. We enjoy the fruits of the plains and of the mountains, the rivers and the lakes are ours, we sow corn, we plant trees, we fertilize the soil by irrigation, we confine the rivers and straighten or divert their courses. In fine, by means of our hands we essay to create as it were a second world within the world of nature.", ^2.153 But what shall I say of human reason? Has it not even entered the heavens? Man alone of all animals has observed the courses of the stars, their risings and settings. By man the day, the month, the year, is determined. He foresees the eclipses of the sun and moon, and foretells them to futurity, marking their greatness, duration, and precise time. From the contemplation of these things the mind extracts the knowledge of the Gods — a knowledge which produces piety, with which is connected justice, and all the other virtues; from which arises a life of felicity, inferior to that of the Gods in no single particular, except in immortality, which is not absolutely necessary to happy living. In explaining these things, I think that I have sufficiently demonstrated the superiority of man to other animated beings; from whence we should infer that neither the form and position of his limbs nor that strength of mind and understanding could possibly be the effect of chance.

^1.108 Erat in L. Crasso, in L. Philippo multus lepos, maior etiam magisque de industria in C. Caesare L. filio; at isdem temporibus in M. Scauro et in M. Druso adulescente singularis severitas, in C. Laelio multa hilaritas, in eius familiari Scipione ambitio maior, vita tristior. De Graecis autem dulcem et facetum festivique sermonis atque in omni oratione simulatorem, quem ei)/rwna Graeci nominarunt, Socratem accepimus, contra Pythagoram et Periclem summam auctoritatem consecutos sine ulla hilaritate. Callidum Hannibalem ex Poenorum, ex nostris ducibus Q. Maximum accepimus, facile celare, tacere, dissimulare, insidiari, praeripere hostium consilia. In quo genere Graeci Themistoclem et Pheraeum Iasonem ceteris anteponunt; in primisque versutum et callidum factum Solonis, qui, quo et tutior eius vita esset et plus aliquanto rei publicae prodesset, furere se simulavit.

" ^1.108 Diversities of character are greater still. Lucius Crassus and Lucius Philippus had a large fund of wit; Gaius Caesar, Luciuss son, had a still richer fund and employed it with more studied purpose. Contemporary with them, Marcus Scaurus and Marcus Drusus, the younger, were examples of unusual seriousness; Gaius Laelius, of unbounded jollity; while his intimate friend, Scipio, cherished more serious ideals and lived a more austere life. Among the Greeks, history tells us, Socrates was fascinating and witty, a genial conversationalist; he was what the Greeks call εἴÏx81Ïx89ν in every conversation, pretending to need information and professing admiration for the wisdom of his companion. Pythagoras and Pericles, on the other hand, reached the heights of influence and power without any seasoning of mirthfulness. We read that Hannibal, among the Carthaginian generals, and Quintus Maximus, among our own, were shrewd and ready at concealing their plans, covering up their tracks, disguising their movements, laying stratagems, forestalling the enemys designs. In these qualities the Greeks rank Themistocles and Jason of Pherae above all others. Especially crafty and shrewd was the device of Solon, who, to make his own life safer and at the same time to do a considerably larger service for his country, feigned insanity. <"

^3.10 Iam M. Antoni in eis ipsis rostris, in quibus ille rem publicam constantissime consul defenderat quaeque censor imperatoriis manubiis ornarat, positum caput illud fuit, a quo erant multorum civium capita servata; neque vero longe ab eo C. Iuli caput hospitis Etrusci scelere proditum cum L. Iuli fratris capite iacuit, ut ille, qui haec non vidit, et vixisse cum re publica pariter et cum illa simul exstinctus esse videatur. Neque enim propinquum suum, maximi animi virum, P. Crassum, suapte interfectum manu neque conlegae sui, pontificis maximi, sanguine simulacrum Vestae respersum esse vidit; cui maerori, qua mente ille in patriam fuit, etiam C. Carbonis, inimicissimi hominis, eodem illo die mors fuisset nefaria;

^3.10 It was then, too, that that illustrious head of Marcus Antonius, by whom the lives of so many citizens had been preserved, was fixed upon the very rostra on which he had so strenuously defended the republic when consul, and which he had adorned with imperial trophies when censor. Not far from his was exposed the head of Caius Julius, (who was betrayed by his Tuscan host,) with that of Lucius Julius his brother; so that he who did not behold such atrocities may justly be thought to have prolonged his life during the existence of the constitution, and to have expired together with it. He neither beheld his near relation, Publius Crassus, a man of the greatest magimity, slain by his own hand, nor saw the image of Vesta sprinkled with the blood of the pontifex, his colleague; and (such were his feelings towards his country) even the cruel death of Caius Carbo, his greatest enemy, that occurred on the same day, would have caused additional grief to him.

^6.10 Post autem apparatu regio accepti sermonem in multam noctem produximus, cum senex nihil nisi de Africano loqueretur omniaque eius non facta solum, sed etiam dicta meminisset. Deinde, ut cubitum discessimus, me et de via fessum, et qui ad multam noctem vigilassem, artior quam solebat somnus complexus est. Hic mihi (credo equidem ex hoc, quod eramus locuti; fit enim fere, ut cogitationes sermonesque nostri pariant aliquid in somno tale, quale de Homero scribit Ennius, de quo videlicet saepissime vigilans solebat cogitare et loqui) Africanus se ostendit ea forma, quae mihi ex imagine eius quam ex ipso erat notior; quem ubi agnovi, equidem cohorrui, sed ille: Ades, inquit, animo et omitte timorem, Scipio, et, quae dicam, trade memoriae.

^6.10 Later, after I had been entertained with royal hospitality, we continued our conversation far into the night, the aged king talking of nothing but Africanus, and recollecting all his sayings as well as his deeds. When we separated to take our rest, I fell immediately into a deeper sleep than usual, as I was weary from my journey and the hour was late. The following dream came to me, prompted, I suppose, by the subject of our conversation ; for it often happens that our thoughts and words have some such effect in our sleep as Ennius describes with reference to Homer , ** about whom, of course, he frequently used to talk and think in his waking hours. I thought that Africanus stood before me, taking that shape which was familiar to me from his bust rather than from his person. Upon recognising him I shuddered in terror, but he said : "Courage, Scipio, have no fear, but imprint my words upon your memory.

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^2.2.167 Will you dare to say, either that the agriculturists, that all the Sicilians, in short, think well of you, or that it has nothing to do with the subject what they think? You will not dare to say this, nor if you were to wish to do so would you be allowed. For those equestrian statues erected by the Sicilians, whom you affect to despise, and by the agriculturists, deprive you of the power of saying that; the statues, I mean, which a little while before you came to the city you ordered to be erected and to have inscriptions put upon them, to serve as a check to the inclinations of all your enemies and accusers.

^2.26 Moreover, how likely it is, that among such a number of men, some obscure, some young men who had not the wit to conceal any one, my name could possibly have escaped notice? Indeed, if leaders were wanted for the purpose of delivering the country, what need was there of my instigating the Bruti, one of whom saw every day in his house the image of Lucius Brutus, and the other saw also the image of Ahala? Were these the men to seek counsel from the ancestors of others rather than from their own? and but of doors rather than at home? What? Caius Cassius, a man of that family which could not endure, I will not say the domination, but even the power of any individual, — he, I suppose, was in need of me to instigate him? a man who even without the assistance of these other most illustrious men, would have accomplished this same deed in Cilicia, at the mouth of the river Cydnus, if Caesar had brought his ships to that bank of the river which he had intended, and not to the opposite one.

³ itaque, patres conscripti, quod ne optandum quidem est homini, immortalitatem quandam per vos esse adepti videmur. quod enim tempus erit umquam cum cum quo Hbk ε s vestrorum in nos beneficiorum memoria ac fama moriatur? qui illo ipso tempore cum vi ferro metu minis obsessi teneremini, non multo post discessum meum me universi revocavistis referente L. Ninnio, fortissimo atque optimo viro, quem habuit ille pestifer annus et maxime fidelem et minime timidum, si dimicare placuisset, defensorem salutis meae: postea quam vobis decernendi potestas non est permissa non est permissa ut Angelius ita H2bk et in P s. l. manus recentissima : facta non est ε per eum tribunum plebis qui, cum per se rem publicam lacerare non posset, sub alieno scelere delituit delituit ε : deluit P1B : delevit P2Gkt : diruit Hb2s , numquam de me siluistis, numquam meam salutem non ab iis consulibus qui vendiderant flagitavistis.

³ 5 But when, by the singular and admirable virtue of Publius Lentulus the consul, you began on the first of January to see light arising in the republic out of the clouds and darkness of the preceding year, — when the great reputation of Quintus Metellus, that most noble and excellent man, and the virtue and loyalty of the praetors, and of nearly all the tribunes of the people, had likewise come to the aid of the republic, — when Cnaeus Pompeius, the greatest man for virtue, and glory, and achievements that any nation or any age has ever produced, the most illustrious man that memory can suggest thought that he could again come with safety into the senate, — then your uimity with respect to my safety was so great that my body only was absent, my dignity had already returned to this country. 6 And that month you were able to form an opinion as to what was the difference between me and my enemies. I abandoned my own safety, in order to save the republic from being (for my sake) stained with the blood of the citizens; they thought fit to hinder my return, not by the votes of the Roman people, but by a river of blood. Therefore, after those events, you gave no answers to the citizens, or the allies, or to kings; the judges gave no decisions; the people came to no vote on any matter; this body issued no declarations by its authority; you saw the forum silent the senate-house mute, the city dumb and dispirited. 7 And then, too, when he had gone away, who, being authorized by you, had resisted murder and conflagration, you saw men rushing all over the city with sword and firebrand; you saw the houses of the magistrates attacked, the temples of the gods burnt, the faces of a most admirable man and illustrious consul burnt, the holy person of a most fearless and virtuous officer, a tribune of the people, not only laid hands on and insulted, but wounded with the sword and killed. And by that murder some magistrates were so alarmed, that partly out of fear of death, partly out of despair for the republic, they in some degree forsook my cause; but others remained behind, whom neither terror, nor violence, nor hope, nor fear, nor promises, nor threats, nor arms, nor firebrands, could influence so as to make them cease to stand by your authority, and the dignity of the Roman people, and my safety.

an vero tam parvi pravi Ee animi videamur esse esse om. E omnes qui in re publica atque in his vitae periculis laboribusque versamur ut, cum usque ad extremum spatium nullum tranquillum atque otiosum spiritum duxerimus, nobiscum simul moritura omnia arbitremur? an an an cum b2 χ statuas et imagines, non animorum simulacra, sed corporum, studiose multi summi homines reliquerunt reliquerint Manutius ; consiliorum relinquere ac virtutum nostrarum effigiem nonne nonne non Lambinus multo malle debemus summis ingeniis expressam et politam? ego vero omnia quae gerebam iam tum in gerendo spargere me ac disseminare arbitrabar in orbis terrae memoriam sempiternam. haec vero sive sive om. GEea a meo sensu post mortem afutura afut. G : abfut. (affut. Ee ) cett. est est GEea : sunt cett. , sive, ut sapientissimi homines putaverunt, ad aliquam animi animi om. cod. Vrsini mei partem pertinebit pertinebunt bp2 χς , nunc quidem certe cogitatione quadam speque delector.

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loquor de principibus; quid? quo d G 1 poëtae nonne post post st in r. V c mortem nobilitari nobilitare K 1 corr. 2 volunt? unde unde er go in ut est de ennio corr. K c(?) ergo illud: Aspicite, o cives, senis senis enni V ( 2. s V 2 ) Enni enni X ennii K 2 imaginis formam: formam V 1 urnam V rec in mg. Hic vestrum panxit panxit edd. pinxit maxima facta patrum? Enn. var. 15 mercedem gloriae flagitat ab is quorum patres adfecerat gloria, idemque: Nemo me lacrimis lacrimis X, -et pro -is in r. V c . de ratione versus afferendi cf. Va. Op. II p. 135 Cur? volito vivos per ora virum. Enn. var. 17 vivus V c sed quid poëtas? poetas s putas X poetę V c (p a m. 1, oetę in r. ) opifices post mortem nobilitari nobilitare K 1 corr. 2 volunt. quid enim Phidias sui similem speciem inclusit in clupeo Minervae, cum inscribere nomen add. Ern. non liceret? quid? quid? nostri eqs. libere Hier. in Gal. p. 517 nostri philosophi nonne in is libris ipsis, quos scribunt de contemnenda gloria, sua nomina inscribunt? nam cum Archimedes lunae solis quinque errantium motus in sphaeram spher. GRV sper. K inligavit, effecit efficit K 1 idem quod ille, qui in Timaeo timeo X Tim. p.39 mundum aedificavit, Platonis deus, ut tarditate et celeritate dissimillimos motus una regeret conversio. quod si in hoc mundo fieri sine deo non potest, ne in sphaera spher. GRV sper. K quidem eosdem motus Archimedes sine sine V divino ingenio ne V potuisset imitari. Hoc detracto, quod totum est voluntarium, aegritudo erit sublata illa ilia ita G 1 maerens, morsus tamen tamen tantum Bentl. sed cf. p. 323, 11 quo Cic. hic respicit et contractiuncula quaedam contractiuncuculae quaedam (quadam G quandam V 1 ) relinquentur W Non. (relincuntur) corr. Bentl. cf. 9 hanc et Sen. ad Marc. 7, 1 animi relinquetur. hoc... 9 relinquentur Non. 92, 24 hanc dicant sane naturalem, dum aegritudinis nomen absit grave taetrum funestum, quod cum sapientia esse atque, ut ita dicam, habitare nullo modo possit. At quae at quae Bentl. atque stirpes sunt aegritudinis, quam multae, quam amarae! quae ipso ipso om. V trunco everso omnes eligendae elidendae R 2 sunt et, si necesse erit, singulis disputationibus. superest enim nobis hoc, cuicuimodi cuicuimodi cuiusmodi V 3 est, otium. sed ratio una omnium est aegritudinum, plura sed plura H nomina. nam et invidere aegritudinis est et aemulari et obtrectare et misereri et angi, lugere, maerere, aerumna adfici, lamentari, sollicitari, sollicitari add. G 2 dolere, dolore V in molestia esse, adflictari, desperare.

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^2.45 כָּל־קֳבֵל דִּי־חֲזַיְתָ דִּי מִטּוּרָא אִתְגְּזֶרֶת אֶבֶן דִּי־לָא בִידַיִן וְהַדֶּקֶת פַּרְזְלָא נְחָשָׁא חַסְפָּא כַּסְפָּא וְדַהֲבָא אֱלָהּ רַב הוֹדַע לְמַלְכָּא מָה דִּי לֶהֱוֵא אַחֲרֵי דְנָה וְיַצִּיב חֶלְמָא וּמְהֵימַן פִּשְׁרֵהּ׃, ^5.4 אִשְׁתִּיו חַמְרָא וְשַׁבַּחוּ לֵאלָהֵי דַּהֲבָא וְכַסְפָּא נְחָשָׁא פַרְזְלָא אָעָא וְאַבְנָא׃, ^5.23 וְעַל מָרֵא־שְׁמַיָּא הִתְרוֹמַמְתָּ וּלְמָאנַיָּא דִי־בַיְתֵהּ הַיְתִיו קדמיך קָדָמָךְ ואנתה וְאַנְתְּ ורברבניך וְרַבְרְבָנָךְ שֵׁגְלָתָךְ וּלְחֵנָתָךְ חַמְרָא שָׁתַיִן בְּהוֹן וְלֵאלָהֵי כַסְפָּא־וְדַהֲבָא נְחָשָׁא פַרְזְלָא אָעָא וְאַבְנָא דִּי לָא־חָזַיִן וְלָא־שָׁמְעִין וְלָא יָדְעִין שַׁבַּחְתָּ וְלֵאלָהָא דִּי־נִשְׁמְתָךְ בִּידֵהּ וְכָל־אֹרְחָתָךְ לֵהּ לָא הַדַּרְתָּ׃, ^7.9 חָזֵה הֲוֵית עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כָּרְסְיֵהּ שְׁבִיבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק׃, , ^7.13 חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם־עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה הֲוָה וְעַד־עַתִּיק יוֹמַיָּא מְטָה וּקְדָמוֹהִי הַקְרְבוּהִי׃, ^7.14 וְלֵהּ יְהִיב שָׁלְטָן וִיקָר וּמַלְכוּ וְכֹל עַמְמַיָּא אֻמַיָּא וְלִשָּׁנַיָּא לֵהּ יִפְלְחוּן שָׁלְטָנֵהּ שָׁלְטָן עָלַם דִּי־לָא יֶעְדֵּה וּמַלְכוּתֵהּ דִּי־לָא תִתְחַבַּל׃, ^7.22 עַד דִּי־אֲתָה עַתִּיק יוֹמַיָּא וְדִינָא יְהִב לְקַדִּישֵׁי עֶלְיוֹנִין וְזִמְנָא מְטָה וּמַלְכוּתָא הֶחֱסִנוּ קַדִּישִׁין׃, ^8.16 וָאֶשְׁמַע קוֹל־אָדָם בֵּין אוּלָי וַיִּקְרָא וַיֹּאמַר גַּבְרִיאֵל הָבֵן לְהַלָּז אֶת־הַמַּרְאֶה׃, ^9.27 וְהִגְבִּיר בְּרִית לָרַבִּים שָׁבוּעַ אֶחָד וַחֲצִי הַשָּׁבוּעַ יַשְׁבִּית זֶבַח וּמִנְחָה וְעַל כְּנַף שִׁקּוּצִים מְשֹׁמֵם וְעַד־כָּלָה וְנֶחֱרָצָה תִּתַּךְ עַל־שֹׁמֵם׃

^2.45 Forasmuch as thou sawest that a stone was cut out of the mountain without hands, and that it broke in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter; and the dream is certain, and the interpretation thereof sure.’,
^5.4 They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone.
^5.23 but hast lifted up thyself against the Lord of heaven; and they have brought the vessels of His house before thee, and thou and thy lords, thy consorts and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know; and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified;
^7.9 I beheld Till thrones were placed, And one that was ancient of days did sit: His raiment was as white snow, And the hair of his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. ^7.10 A fiery stream issued And came forth from before him; thousand thousands ministered unto him, And ten thousand times ten thousand stood before him; The judgment was set, And the books were opened.
^7.13 I saw in the night visions, And, behold, there came with the clouds of heaven One like unto a son of man, And he came even to the Ancient of days, And he was brought near before Him. ^7.14 And there was given him dominion, And glory, and a kingdom, That all the peoples, nations, and languages Should serve him; His dominion is an everlasting dominion, which shall not pass away, And his kingdom that which shall not be destroyed.
^7.22 until the Ancient of days came, and judgment was given for the saints of the Most High; and the time came, and the saints possessed the kingdom.
^8.16 And I heard the voice of a man between the banks of Ulai, who called, and said: ‘Gabriel, make this man to understand the vision.’,
^9.27 And he shall make a firm covet with many for one week; and for half of the week he shall cause the sacrifice and the offering to cease; and upon the wing of detestable things shall be that which causeth appalment; and that until the extermination wholly determined be poured out upon that which causeth appalment.’

^6.53 ὅταν γὰρ μεταλλάξῃ τις παρʼ αὐτοῖς τῶν ἐπιφανῶν ἀνδρῶν, συντελουμένης τῆς ἐκφορᾶς κομίζεται μετὰ τοῦ λοιποῦ κόσμου πρὸς τοὺς καλουμένους ἐμβόλους εἰς τὴν ἀγορὰν ποτὲ μὲν ἑστὼς ἐναργής, σπανίως δὲ κατακεκλιμένος. τὸ γὰρ τὰς τῶν ἐπʼ ἀρετῇ δεδοξασμένων ἀνδρῶν εἰκόνας ἰδεῖν ὁμοῦ πάσας οἷον εἰ ζώσας καὶ πεπνυμένας τίνʼ οὐκ ἂν παραστήσαι; τί δʼ ἂν κάλλιον πέριξ δὲ παντὸς τοῦ δήμου στάντος, ἀναβὰς ἐπὶ τοὺς ἐμβόλους, ἂν μὲν υἱὸς ἐν ἡλικίᾳ καταλείπηται καὶ τύχῃ παρών, οὗτος, εἰ δὲ μή, τῶν ἄλλων εἴ τις ἀπὸ γένους ὑπάρχει, λέγει περὶ τοῦ τετελευτηκότος τὰς ἀρετὰς καὶ τὰς ἐπιτετευγμένας ἐν τῷ ζῆν πράξεις. διʼ ὧν συμβαίνει τοὺς πολλοὺς ἀναμιμνησκομένους καὶ λαμβάνοντας ὑπὸ τὴν ὄψιν τὰ γεγονότα, μὴ μόνον τοὺς κεκοινωνηκότας τῶν ἔργων, ἀλλὰ καὶ τοὺς ἐκτός, ἐπὶ τοσοῦτον γίνεσθαι συμπαθεῖς ὥστε μὴ τῶν κηδευόντων ἴδιον, ἀλλὰ κοινὸν τοῦ δήμου φαίνεσθαι τὸ σύμπτωμα. μετὰ δὲ ταῦτα θάψαντες καὶ ποιήσαντες τὰ νομιζόμενα τιθέασι τὴν εἰκόνα τοῦ μεταλλάξαντος εἰς τὸν ἐπιφανέστατον τόπον τῆς οἰκίας, ξύλινα ναΐδια περιτιθέντες. ἡ δʼ εἰκών ἐστι πρόσωπον εἰς ὁμοιότητα διαφερόντως ἐξειργασμένον καὶ κατὰ τὴν πλάσιν καὶ κατὰ τὴν ὑπογραφήν. ταύτας δὴ τὰς εἰκόνας ἔν τε ταῖς δημοτελέσι θυσίαις ἀνοίγοντες κοσμοῦσι φιλοτίμως, ἐπάν τε τῶν οἰκείων μεταλλάξῃ τις ἐπιφανής, ἄγουσιν εἰς τὴν ἐκφοράν, περιτιθέντες ὡς ὁμοιοτάτοις εἶναι δοκοῦσι κατά τε τὸ μέγεθος καὶ τὴν ἄλλην περικοπήν. οὗτοι δὲ προσαναλαμβάνουσιν ἐσθῆτας, ἐὰν μὲν ὕπατος ἢ στρατηγὸς ᾖ γεγονώς, περιπορφύρους, ἐὰν δὲ τιμητής, πορφυρᾶς, ἐὰν δὲ καὶ τεθριαμβευκὼς ἤ τι τοιοῦτον κατειργασμένος, διαχρύσους. αὐτοὶ μὲν οὖν ἐφʼ ἁρμάτων οὗτοι πορεύονται, ῥάβδοι δὲ καὶ πελέκεις καὶ τἄλλα τὰ ταῖς ἀρχαῖς εἰωθότα συμπαρακεῖσθαι προηγεῖται κατὰ τὴν ἀξίαν ἑκάστῳ τῆς γεγενημένης κατὰ τὸν βίον ἐν τῇ πολιτείᾳ προαγωγῆς ὅταν δʼ ἐπὶ τοὺς ἐμβόλους ἔλθωσι, καθέζονται πάντες ἑξῆς ἐπὶ δίφρων ἐλεφαντίνων. οὗ κάλλιον οὐκ εὐμαρὲς ἰδεῖν θέαμα νέῳ φιλοδόξῳ καὶ φιλαγάθῳ·, ^6.54 θέαμα τούτου φανείη; πλὴν ὅ γε λέγων ὑπὲρ τοῦ θάπτεσθαι μέλλοντος, ἐπὰν διέλθῃ τὸν περὶ τούτου λόγον, ἄρχεται τῶν ἄλλων ἀπὸ τοῦ προγενεστάτου τῶν παρόντων, καὶ λέγει τὰς ἐπιτυχίας ἑκάστου καὶ τὰς πράξεις. ἐξ ὧν καινοποιουμένης ἀεὶ τῶν ἀγαθῶν ἀνδρῶν τῆς ἐπʼ ἀρετῇ φήμης ἀθανατίζεται μὲν ἡ τῶν καλόν τι διαπραξαμένων εὔκλεια, γνώριμος δὲ τοῖς πολλοῖς καὶ παραδόσιμος τοῖς ἐπιγινομένοις ἡ τῶν εὐεργετησάντων τὴν πατρίδα γίνεται δόξα. τὸ δὲ μέγιστον, οἱ νέοι παρορμῶνται πρὸς τὸ πᾶν ὑπομένειν ὑπὲρ τῶν κοινῶν πραγμάτων χάριν τοῦ τυχεῖν τῆς συνακολουθούσης τοῖς ἀγαθοῖς τῶν ἀνδρῶν εὐκλείας. πίστιν δʼ ἔχει τὸ λεγόμενον ἐκ τούτων. πολλοὶ μὲν γὰρ ἐμονομάχησαν ἑκουσίως Ῥωμαίων ὑπὲρ τῆς τῶν ὅλων κρίσεως, οὐκ ὀλίγοι δὲ προδήλους εἵλοντο θανάτους, τινὲς μὲν ἐν πολέμῳ τῆς τῶν ἄλλων ἕνεκεν σωτηρίας, τινὲς δʼ ἐν εἰρήνῃ χάριν τῆς τῶν κοινῶν πραγμάτων ἀσφαλείας. καὶ μὴν ἀρχὰς ἔχοντες ἔνιοι τοὺς ἰδίους υἱοὺς παρὰ πᾶν ἔθος ἢ νόμον ἀπέκτειναν, περὶ πλείονος ποιούμενοι τὸ τῆς πατρίδος συμφέρον τῆς κατὰ φύσιν οἰκειότητος πρὸς τοὺς ἀναγκαιοτάτους. πολλὰ μὲν οὖν τοιαῦτα καὶ περὶ πολλῶν ἱστορεῖται παρὰ Ῥωμαίοις ἓν δʼ ἀρκοῦν ἔσται πρὸς τὸ παρὸν ἐπʼ ὀνόματος ῥηθὲν ὑποδείγματος καὶ πίστεως ἕνεκεν. ^6.55 Κόκλην γὰρ λέγεται τὸν Ὡράτιον ἐπικληθέντα, διαγωνιζόμενον πρὸς δύο τῶν ὑπεναντίων ἐπὶ τῷ καταντικρὺ τῆς γεφύρας πέρατι τῆς ἐπὶ τοῦ Τιβέριδος, ἣ κεῖται πρὸ τῆς πόλεως, ἐπεὶ πλῆθος ἐπιφερόμενον εἶδε τῶν βοηθούντων τοῖς πολεμίοις, δείσαντα μὴ βιασάμενοι παραπέσωσιν εἰς τὴν πόλιν, βοᾶν ἐπιστραφέντα τοῖς κατόπιν ὡς τάχος ἀναχωρήσαντας διασπᾶν τὴν γέφυραν. τῶν δὲ πειθαρχησάντων, ἕως μὲν οὗτοι διέσπων, ὑπέμενε τραυμάτων πλῆθος ἀναδεχόμενος καὶ διακατέσχε τὴν ἐπιφορὰν τῶν ἐχθρῶν, οὐχ οὕτως τὴν δύναμιν ὡς τὴν ὑπόστασιν αὐτοῦ καὶ τόλμαν καταπεπληγμένων τῶν ὑπεναντίων· διασπασθείσης δὲ τῆς γεφύρας, οἱ μὲν πολέμιοι τῆς ὁρμῆς ἐκωλύθησαν, ὁ δὲ Κόκλης ῥίψας ἑαυτὸν εἰς τὸν ποταμὸν ἐν τοῖς ὅπλοις κατὰ προαίρεσιν μετήλλαξε τὸν βίον, περὶ πλείονος ποιησάμενος τὴν τῆς πατρίδος ἀσφάλειαν καὶ τὴν ἐσομένην μετὰ ταῦτα περὶ αὐτὸν εὔκλειαν τῆς παρούσης ζωῆς καὶ τοῦ καταλειπομένου βίου. τοιαύτη τις, ὡς ἔοικε, διὰ τῶν παρʼ αὐτοῖς ἐθισμῶν ἐγγεννᾶται τοῖς νέοις ὁρμὴ καὶ φιλοτιμία πρὸς τὰ καλὰ τῶν ἔργων.

^6.53 Whenever any illustrious man dies, he is carried at his funeral into the forum to the soâx80x91called rostra, sometimes conspicuous in an upright posture and more rarely reclined.For who would not be inspired by the sight of the images of men renowned for their excellence, all together and as if alive and breathing? What spectacle could be more glorious than this?Here with all the people standing round, a grown-up son, if he has left one who happens to be present, or if not some other relative mounts the rostra and discourses on the virtues and success­ful achievements of the dead.As a consequence the multitude and not only those who had a part in these achievements, but those also who had none, when the facts are recalled to their minds and brought before their eyes, are moved to such sympathy that the loss seems to be not confined to the mourners, but a public one affecting the whole people.Next after the interment and the performance of the usual ceremonies, they place the image of the departed in the most conspicuous position in the house, enclosed in a wooden shrine.This image is a mask reproducing with remarkable fidelity both the features and complexion of the deceased.On the occasion of public sacrifices they display these images, and decorate them with much care, and when any distinguished member of the family dies they take them to the funeral, putting them on men who seem to them to bear the closest resemblance to the original in stature and carriage.These representatives wear togas, with a purple border if the deceased was a consul or praetor, whole purple if he was a censor, and embroidered with gold if he had celebrated a triumph or achieved anything similar.They all ride in chariots preceded by the fasces, axes, and other insignia by which the different magistrates are wont to be accompanied according to the respective dignity of the offices of state held by each during his life;and when they arrive at the rostra they all seat themselves in a row on ivory chairs. There could not easily be a more ennobling spectacle for a young man who aspires to fame and virtue. ^6.54 Besides, he who makes the oration over the man about to be buried, when he has finished speaking of him recounts the successes and exploits of the rest whose images are present, beginning with the most ancient.By this means, by this constant renewal of the good report of brave men, the celebrity of those who performed noble deeds is rendered immortal, while at the same time the fame of those who did good service to their country becomes known to the people and a heritage for future generations.But the most important result is that young men are thus inspired to endure every suffering for public welfare in the hope of winning the glory that attends on brave men.What Isay is confirmed by the facts. For many Romans have voluntarily engaged in single combat in order to decide a battle, not afew have faced certain death, some in war to save the lives of the rest, and others in peace to save the republic.Some even when in office have put their own sons to death contrary to every law or custom, setting a higher value on the interest of their country than on the ties of nature that bound them to their nearest and dearest.Many such stories about many men are related in Roman history, but one told of a certain person will suffice for the present as an example and as a confirmation of what Isay. ^6.55 It is narrated that when Horatius Cocles was engaged in combat with two of the enemy at the far end of the bridge over the Tiber that lies in the front of the town, he saw large reinforcements coming up to help the enemy, and fearing lest they should force the passage and get into town, he turned round and called to those behind him to retire and cut the bridge with all speed.His order was obeyed, and while they were cutting the bridge, he stood to his ground receiving many wounds, and arrested the attack of the enemy who were less astonished at his physical strength than at his endurance and courage.The bridge once cut, the enemy were prevented from attacking; and Cocles, plunging into the river in full armour as he was, deliberately sacrificed his life, regarding the safety of his country and the glory which in future would attach to his name as of more importance than his present existence and the years of life which remained to him.Such, if Iam not wrong, is the eager emulation of achieving noble deeds engendered in the Roman youth by their institutions.

" ^7.37 I, like my brothers, give up body and life for the laws of our fathers, appealing to God to show mercy soon to our nation and by afflictions and plagues to make you confess that he alone is God,"

^4.1 My son, deprive not the poor of his living,and do not keep needy eyes waiting.
^4.7 Make yourself beloved in the congregation;bow your head low to a great man. ^4.8 Incline your ear to the poor,and answer him peaceably and gently. ^4.9 Deliver him who is wronged from the hand of the wrongdoer;and do not be fainthearted in judging a case.
^7.2 Stay away from wrong, and it will turn away from you.
^14.18 Like flourishing leaves on a spreading tree which sheds some and puts forth others,so are the generations of flesh and blood:one dies and another is born.
^16.22 Who will announce his acts of justice?Or who will await them? For the covet is far off.",
^17.1 The Lord created man out of earth,and turned him back to it again. ^17.2 He gave to men few days, a limited time,but granted them authority over the things upon the earth. ^17.3 He endowed them with strength like his own,and made them in his own image. ^17.4 He placed the fear of them in all living beings,and granted them dominion over beasts and birds. ^17.6 He made for them tongue and eyes;he gave them ears and a mind for thinking. ^17.7 He filled them with knowledge and understanding,and showed them good and evil. ^17.8 He set his eye upon their hearts to show them the majesty of his works.
^17.22 A mans almsgiving is like a signet with the Lord and he will keep a persons kindness like the apple of his eye. ^17.23 Afterward he will arise and requite them,and he will bring their recompense on their heads.
^17.31 What is brighter than the sun? Yet its light fails. So flesh and blood devise evil.
^24.1 Wisdom will praise herself,and will glory in the midst of her people. ^24.2 In the assembly of the Most High she will open her mouth,and in the presence of his host she will glory: ^24.3 "I came forth from the mouth of the Most High,and covered the earth like a mist. ^24.4 I dwelt in high places,and my throne was in a pillar of cloud. ^24.5 Alone I have made the circuit of the vault of heaven and have walked in the depths of the abyss. ^24.6 In the waves of the sea, in the whole earth,and in every people and nation I have gotten a possession. ^24.7 Among all these I sought a resting place;I sought in whose territory I might lodge. ^24.8 "Then the Creator of all things gave me a commandment,and the one who created me assigned a place for my tent. And he said, `Make your dwelling in Jacob,and in Israel receive your inheritance. <sup>24.9</sup> From eternity, in the beginning, he created me,and for eternity I shall not cease to exist.
<sup>24.11</sup> In the beloved city likewise he gave me a resting place,and in Jerusalem was my dominion.
<sup>24.12</sup> So I took root in an honored people,in the portion of the Lord, who is their inheritance.
<sup>24.13</sup> "I grew tall like a cedar in Lebanon,and like a cypress on the heights of Hermon.
<sup>24.14</sup> I grew tall like a palm tree in En-gedi,and like rose plants in Jericho;like a beautiful olive tree in the field,and like a plane tree I grew tall.
<sup>24.15</sup> Like cassia and camels thorn I gave forth the aroma of spices,and like choice myrrh I spread a pleasant odor,like galbanum, onycha, and stacte,and like the fragrance of frankincense in the tabernacle.
<sup>24.16</sup> Like a terebinth I spread out my branches,and my branches are glorious and graceful.
<sup>24.17</sup> Like a vine I caused loveliness to bud,and my blossoms became glorious and abundant fruit.
<sup>24.19</sup> "Come to me, you who desire me,and eat your fill of my produce. <sup>24.21</sup> Those who eat me will hunger for more,and those who drink me will thirst for more. <sup>24.22</sup> Whoever obeys me will not be put to shame,and those who work with my help will not sin.", <sup>24.23</sup> All this is the book of the covet of the Most High God,the law which Moses commanded us as an inheritance for the congregations of Jacob.
<sup>24.33</sup> I will again pour out teaching like prophecy,and leave it to all future generations. <sup>24</sup> Wisdom will praise herself,and will glory in the midst of her people. In the assembly of the Most High she will open her mouth,and in the presence of his host she will glory: "I came forth from the mouth of the Most High,and covered the earth like a mist. I dwelt in high places,and my throne was in a pillar of cloud. Alone I have made the circuit of the vault of heaven and have walked in the depths of the abyss. In the waves of the sea, in the whole earth,and in every people and nation I have gotten a possession. Among all these I sought a resting place;I sought in whose territory I might lodge. "Then the Creator of all things gave me a commandment,and the one who created me assigned a place for my tent. And he said, `Make your dwelling in Jacob,and in Israel receive your inheritance. From eternity, in the beginning, he created me,and for eternity I shall not cease to exist. In the holy tabernacle I ministered before him,and so I was established in Zion. In the beloved city likewise he gave me a resting place,and in Jerusalem was my dominion. So I took root in an honored people,in the portion of the Lord, who is their inheritance. "I grew tall like a cedar in Lebanon,and like a cypress on the heights of Hermon. I grew tall like a palm tree in En-gedi,and like rose plants in Jericho;like a beautiful olive tree in the field,and like a plane tree I grew tall. Like cassia and camels thorn I gave forth the aroma of spices,and like choice myrrh I spread a pleasant odor,like galbanum, onycha, and stacte,and like the fragrance of frankincense in the tabernacle. Like a terebinth I spread out my branches,and my branches are glorious and graceful. Like a vine I caused loveliness to bud,and my blossoms became glorious and abundant fruit. "Come to me, you who desire me,and eat your fill of my produce. For the remembrance of me is sweeter than honey,and my inheritance sweeter than the honeycomb. Those who eat me will hunger for more,and those who drink me will thirst for more. Whoever obeys me will not be put to shame,and those who work with my help will not sin.", All this is the book of the covet of the Most High God,the law which Moses commanded us as an inheritance for the congregations of Jacob. It fills men with wisdom, like the Pishon,and like the Tigris at the time of the first fruits. It makes them full of understanding, like the Euphrates,and like the Jordan at harvest time. It makes instruction shine forth like light,like the Gihon at the time of vintage. Just as the first man did not know her perfectly,the last one has not fathomed her; for her thought is more abundant than the sea,and her counsel deeper than the great abyss. I went forth like a canal from a river and like a water channel into a garden. I said, "I will water my orchard and drench my garden plot";and lo, my canal became a river,and my river became a sea. I will again make instruction shine forth like the dawn,and I will make it shine afar; I will again pour out teaching like prophecy,and leave it to all future generations. Observe that I have not labored for myself alone,but for all who seek instruction.
^25.23 A dejected mind, a gloomy face,and a wounded heart are caused by an evil wife. Drooping hands and weak knees are caused by the wife who does not make her husband happy.
^25.25 Allow no outlet to water,and no boldness of speech in an evil wife.
^28.25 make balances and scales for your words,and make a door and a bolt for your mouth.
^33.7 Why is any day better than another,when all the daylight in the year is from the sun? ^33.8 By the Lords decision they were distinguished,and he appointed the different seasons and feasts; ^33.9 some of them he exalted and hallowed,and some of them he made ordinary days. ^33.11 In the fulness of his knowledge the Lord distinguished them and appointed their different ways; ^33.12 some of them he blessed and exalted,and some of them he made holy and brought near to himself;but some of them he cursed and brought low,and he turned them out of their place. ^33.13 As clay in the hand of the potter -- for all his ways are as he pleases -- so men are in the hand of him who made them,to give them as he decides. ^33.14 Good is the opposite of evil,and life the opposite of death;so the sinner is the opposite of the godly. ^33.15 Look upon all the works of the Most High;they likewise are in pairs, one the opposite of the other.
^40.8 With all flesh, both man and beast,and upon sinners seven times more,
^50.1 The leader of his brethren and the pride of his people was Simon the high priest, son of Onias,who in his life repaired the house,and in his time fortified the temple. ^50.2 He laid the foundations for the high double walls,the high retaining walls for the temple enclosure. ^50.3 In his days a cistern for water was quarried out,a reservoir like the sea in circumference. ^50.4 He considered how to save his people from ruin,and fortified the city to withstand a seige. ^50.7 like the sun shining upon the temple of the Most High,and like the rainbow gleaming in glorious clouds;

^50.12 And when he received the portions from the hands of the priests,as he stood by the hearth of the altar with a garland of brethren around him,he was like a young cedar on Lebanon;and they surrounded him like the trunks of palm trees,

^50.17 Then all the people together made haste and fell to the ground upon their faces to worship their Lord,the Almighty, God Most High.
^50.18 And the singers praised him with their voices in sweet and full-toned melody.
^50.19 And the people besought the Lord Most High in prayer before him who is merciful,till the order of worship of the Lord was ended;so they completed his service. ^50.21 and they bowed down in worship a second time,to receive the blessing from the Most High.

^1.7 Their sins were in secret, And even I had no knowledge (of them).
^2.12 And the earth recognized all Thy righteous judgements, O God.
^2.17 For Thou hast rendered to the sinners according to their deeds, Yea according to their sins, which were very wicked. ^2.18 Thou hast uncovered their sins, that Thy judgement might be manifest;
^2.23 In dishonour was her beauty cast upon the ground. ^2.24 And I saw and entreated the Lord and said, Long enough, O Lord, has Thine hand been heavy on Israel, in bringing the nations upon (them).
^5.1 O Lord God, I will praise Thy name with joy, In the midst of them that know Thy righteous judgements.
^7.25 For she is a breath of the power of God,and a pure emanation of the glory of the Almighty;therefore nothing defiled gains entrance into her. ^7.26 For she is a reflection of eternal light,a spotless mirror of the working of God,and an image of his goodness. ^7.27 Though she is but one, she can do all things,and while remaining in herself, she renews all things;in every generation she passes into holy souls and makes them friends of God, and prophets; ⁷ Make not Thy dwelling afar from us, O God; Lest they assail us that hate us without cause. For Thou hast rejected them, O God; Let not their foot trample upon Thy holy inheritance. Chasten us Thyself in Thy good pleasure; But give (us) not up to the nations; For, if Thou sendest pestilence, Thou Thyself givest it charge concerning us; For Thou art merciful, And wilt not be angry to the point of consuming us. While Thy name dwelleth in our midst, we shall find mercy; And the nations shall not prevail against us. For Thou art our shield, And when we call upon Thee, Thou hearkenest to us; For Thou wilt pity the seed of Israel for ever And Thou wilt not reject (them): But we (shall be) under Thy yoke for ever, And (under) the rod of Thy chastening. Thou wilt establish us in the time that Thou helpest us, Showing mercy to the house of Jacob on the day wherein Thou didst promise (to help them). ¹³ The right hand of the Lord hath covered me; The right hand of the Lord hath spared us. The arm of the Lord hath saved us from the sword that passed through, From famine and the death of sinners. Noisome beasts ran upon them: With their teeth they tore their flesh, And with their molars crushed their bones. But from all these things the Lord delivered us, The righteous was troubled on account of his errors, Lest he should be taken away along with the sinners; For terrible is the overthrow of the sinner; But not one of all these things toucheth the righteous. For not alike are the chastening of the righteous (for sins done) in ignorance, And the overthrow of the sinners, Secretly (?) is the righteous chastened, Lest the sinner rejoice over the righteous. For He correcteth the righteous as a beloved son, And his chastisement is as that of a firstborn. 10) For the Lord spareth His pious ones, And blotteth out their errors by His chastening. For the life of the righteous shall be for ever; But sinners shall be taken away into destruction, And their memorial shall be found no more. But upon the pious is the mercy of the Lord, And upon them that fear Him His mercy. ¹⁴ Faithful is the Lord to them that love Him in truth, To them that endure His chastening, To them that walk in the righteousness of His commandments, In the law which He commanded us that we might live. The pious of the Lord shall live by it for ever; The Paradise of the Lord, the trees of life, are His pious ones. Their planting is rooted for ever; They shall not be plucked up all the days of heaven: For the portion and the inheritance of God is Israel. But not so are the sinners and transgressors, Who love (the brief) day (spent) in companionship with their sin; Their delight is in fleeting corruption, And they remember not God. For the ways of men are known before Him at all times, And He knoweth the secrets of the heart before they come to pass. Therefore their inheritance is Sheol and darkness and destruction, And they shall not be found in the day when the righteous obtain mercy; But the pious of the Lord shall inherit life in gladness.
^15.4 And wherein is a man powerful except in giving thanks to Thy name? ^15.5 A new psalm with song in gladness of heart, The fruit of the lips with the well-tuned instrument of the tongue, The firstfruits of the lips from a pious and righteous heart–,
^15.7 When it goeth forth from the face of the Lord against sinners, To destroy all the substance of sinners, ^15.8 For the mark of God is upon the righteous that they .may be saved. Famine and sword and pestilence (shall be) far from the righteous,
^15.15 But they that fear the Lord shall find mercy therein, And shall live by the compassion of their God; But sinners shall perish for ever.
^18.15 thy all-powerful word leaped from heaven, from the royal throne,into the midst of the land that was doomed,a stern warrior,

^3.16 "Well," remarked Appius, "the third act of the husbandry of the steading is left — fishponds." "Why third?" inquired Axius. "Or, just because you were accustomed in your youth not to drink honey-wine at home for the sake of thrift, are we to overlook honey?" "It is the truth he is telling," Appius said to us. 2 "For I was left in straitened circumstances, together with two brothers and two sisters, and gave one of them to Lucullus without a dowry; it was only after he relinquished a legacy in my favour that I, for the very first time, began to drink honey-wine at home myself, though meantime mead was none the less commonly served at banquets almost daily to all guests. 3 And furthermore, it was my right and not yours to know these winged creatures, to whether nature has given so much talent and art. And so, that you may realize that I know bees better than you do, hear of the incredible art that nature has given them. Our well-versed Merula, as he has done in other cases, will tell you of the practice followed by bee-keepers.Whereupon Merula: "As to the gain I have this to say, which will perchance be enough for you, Axius, and I have as my authorities not only Seius, who has his apiaries let out for an annual rental of 5,000 pounds of honey, but also our friend Varro here. I have heard the latter tell the story that he had two soldiers under him in Spain, brothers named Veianius, from the district near Falerii. They were well-off, because, though their father had left only a small villa and a bit of land certainly not larger than one iugerum, they had built an apiary entirely around the villa, and kept a garden; and all the rest of the land had been planted in thyme, snail-clover, and balm — a plant which some call honey-leaf, others bee-leaf, and some call bee-herb. 11 These men never received less than 10,000 sesterces from their honey, on a conservative estimate, as they said they preferred to wait until they could bring in the buyer at the time they wanted rather than to rush into market at an unfavourable time." "Tell me, then," said he, "where I ought to build an apiary and of what sort, so as to get a large profit." 12 "The following," said Merula, "is the proper method for building apiaries, which are variously called melitrophia and mellaria: first, they should be situated preferably near the villa, but where echoes do not resound (for this sound is thought to be a signal for flight in their case); where the air is temperate, not too hot in summer, and not without sun in winter; that it preferably face the winter sunrise, and have near by a place which has a good supply of food and clear water. 13 If there is no natural food, the owner should sow crops which are most attractive to bees. Such crops are: the rose, wild thyme, balm, poppy, bean, lentil, pea, clover, rush, alfalfa, and especially snail-clover, which is extremely wholesome for them when they are ailing. It begins flowering at the vernal equinox and continues until the second equinox. 14 But while this is most beneficial to the health of bees, thyme is best suited to honey-making; and the reason that Sicilian honey bears off the palm is that good thyme is common there. For this reason some bruise thyme in a mortar and soak it in lukewarm water, and with this sprinkle all the plots planted for the bees. 15 So far as the situation is concerned, one should preferably be chosen close to the villa — and some people place the apiary actually in the portico of the villa, so that it may be better protected. Some build round hives of withes for the bees to stay in, others of wood and bark, others of a hollow tree, others build of earthenware, and still others fashion them of fennel stalks, building them square, about three feet long and one foot deep, but making them narrower when there are not enough bees to fill them, so that they will not lose heart in a large empty space. All such hives are called alvi, bellies, because of the nourishment (alimonium), honey, which they contain; and it seems that the reason they are made with a very narrow middle is that they may imitate the shape of the bees. 16 Those that are made of withes are smeared, inside and out, with cow-dung, so that the bees may not be driven off by any roughness; and these hives are so placed on brackets attached to the walls that they will not be shaken nor touch one another when they are arranged in a row. In this method, a second and a third row are placed below it at an interval, and it is said that it is better to reduce the number than to add a fourth. At the middle of the hive small openings are made on the right and left, by which the bees may enter; 17 and on the back, covers are placed through which the keepers can remove the comb. The best hives are those made of bark, and the worst those made of earthenware, because the latter are most severely affected by cold in winter and by heat in summer. During the spring and summer the bee-keeper should examine them about thrice a month, smoking them lightly, and clear the hive of filth and sweep out vermin. 18 He should further see to it that several chiefs do not arise, for they become nuisances because of their dissensions. Some authorities state also that, as there are three kinds of leaders among bees — the black, the red, and the striped — or as Menecrates states, two — the black and the striped — the latter is so much better that it is good practice for the keeper, when both occur in the same hive, to kill the black; for when he is with the other king he is mutinous and ruins the hive, because he either drives him out or is driven out and takes the swarm with him. 19 of ordinary bees, the best is the small round striped one. The one called by some the thief, and by others the drone, is black, with a broad belly. The wasp, though it has the appearance of a bee, is not a partner in its work, and frequently injures it by its sting, and so the bees keep it away. Bees differ from one another in being wild or tame; by wild, I mean those which feed in wooded places, and by tame those which feed in cultivated ground. The former are smaller in size, and hairy, but are better workers. "In purchasing, the buyer should see whether they are well or sick. 20 The signs of health are their being thick in the swarm, sleek, and building uniformly smooth comb. When they are not so well, the signs are that they are hairy and shaggy, as if dusted over — unless it is the working season which is pressing them; for at this time, because of the work, they get tough and thin. 21 If they are to be transferred to another place, it should be done carefully, and the proper time should be observed for doing it, and a suitable place be provided to which to move them. As to the time, it should be in spring rather than in winter, as in winter it is difficult for them to form the habit of staying where they have been moved, and so they generally fly away. If you move them from a good situation to one where there is no suitable pasturage, they become runaways. And even if you move them from one hive into another at the same place, the operation should not be carried out carelessly, 22 but the hive into which the bees are going should be smeared with balm, which has a strong attraction for them, and combs full of honey should be placed inside not far from the entrance, for fear that, when they notice either a lack of food. . 112 He says that when bees are sickly, because of their feeding in the early spring on the blossoms of the almond and the cornel, it is diarrhoea that affects them, and they are cured by drinking urine. 23 Propolis is the name given to a substance with which they build a protectum (gable) over the entrance opening in front of the hive, especially in summer. This substance is used, and under the same name, by physicians in making poultices,c and for this reason it brings even a higher price than honey on the Via Sacra. Erithace is the name given a substance with which they fasten together the ends of the comb (it is a different substance than either honey or propolis) and it is in it that the force of the attraction lies. So they smear with this substance, mixed with balm, the bough or other object on which they want the swarm to settle. 24 The comb is the structure which they fashion in a series of cells of wax, each separate cell having six sides, the same number as that of the feet given to each bee by nature. It is said that they do not gather wholly from the same sources the materials which they bring in for making the four substances, propolis, erithace, comb, and honey. Sometimes what they gather is of one kind, since from the pomegranate and the asparagus they gather only food, from the olive tree wax, from the fig honey, but of a poor quality. 25 Sometimes a double service is rendered, as both wax and food from the bean, the balm, the gourd, and the cabbage; and similarly a double service of food and honey from the apple and wild pear, and still another double service in combination, since they get wax and honey from the poppy. A threefold service, too, is rendered, as food, honey, and wax from the almond and the charlock. From other blossoms they gather in such a way that they take some materials for just one of the substances, other materials for more than one; 26 they also follow another principle of selection in their gathering (or rather the principle follows the bees); as in the case of honey, they make watery honey from one flower, for instance the sisera, thick honey from another, for instance from rosemary; and so from still another they make an insipid honey, as from the fig, good honey from snail-clover, and the best honey from thyme.As drink is a component of food, and as this, in the case of bees, is clear water, they should have a place from which to drink, and this close by; it should flow past their hives, or run into a pool in such a way that it will not rise higher than •two or three fingers, and in this water there should lie tiles or small stones in such a way that they project a little from the water, so that the bees can settle on them and drink. In this matter great care should be taken to keep the water pure, as this is an extremely important point in making good honey. 28 As it is not every kind of weather that allows them to go far afield for feeding, food should be provided for them, so that they will not have to live on the honey alone at such times, or leave the hives when it is exhausted. So about ten pounds of ripe figs are boiled in six congii of water, and after they are boiled they are rolled into lumps and placed near the hives. Other apiarists have water sweetened with honey placed near the hives in vessels, and drop clean pieces of wool into it through which they can suck, for the double purpose of keeping them from surfeiting themselves with the drink and from falling into the water. A vessel is placed near each hive and is kept filled. Others pound raisins and figs together, soak them in boiled wine, and put pellets made of this mixture in a place where they can come out to feed even in winter."The time when the bees are ready to swarm, which generally occurs when the well hatched new brood is over large and they wish to send out their young as it were a colony (just as the Sabines used to do frequently on account of the number of their children), you may know from two signs which usually precede it: first, that on preceding days, and especially in the evenings, numbers of them hang to one another in front of the entrance, 30 massed like a bunch of grapes; and secondly, that when they are getting ready to fly out or even have begun the flight, they make a loud humming sound exactly as soldiers do when they are breaking camp. Those which have gone out first fly around in sight, looking back for the others, which have not yet gathered, to swarm. When the keeper observes that they have acted so, he frightens them by throwing dust on them and by beating brass around them; 31 and the place to which he wishes to carry them, and which is not far away, is smeared with bee-bread and balm and other things by which they are attracted. When they have settled, a hive, smeared on the inside with the same enticing substances, is brought up and placed near by; and then by means of a light smoke blown around them they are induced to enter. When they have moved into the new colony, they remain so willingly that even if you place near by the hive from which they came, still they are content rather with their new home."As I have given my views on the subject of feeding, I shall now speak of the thing on account of which all this care is exercised — the profit. The signal for removing the comb is given by the following occurrences . . if the bees make a humming noise inside, if they flutter when going in and out, and if, when you remove the covers of the hives, the openings of the combs are seen to be covered with a membrane, the combs being filled with honey. 33 Some authorities hold that in taking off honey nine-tenths should be removed and one-tenth left; for if you take all, the bees will quit the hive. Others leave more than the amount stated. Just as in tilling, those who let the ground lie fallow reap more grain from interrupted harvests, so in the matter of hives if you do not take off honey every year, or not the same amount, you will by this method have bees which are busier and more profitable. 34 It is thought that the first season for removing the comb is at the time of the rising of the Pleiades, the second at the end of summer, before Arcturus is wholly above the horizon, and the third after the setting of the Pleiades. But in this case, if the hive is well filled no more than one-third of the honey should be removed, the remainder being left for the wintering; but if the hive is not well filled no honey should be taken out. When the amount removed is large, it should not all be taken at one time or openly, for fear the bees may lose heart. If some of the comb removed contains no honey or honey that is dirty, it should be cut off with a knife. 35 Care should be taken that the weaker bees be not imposed upon by the stronger, for in this case their output is lessened; and so the weaker are separated and placed under another king. Those which often fight one another should be sprinkled with honey-water. When this is done they not only stop fighting, but swarm over one another, licking the water; and even more so if they are sprinkled with mead, in which case the odour causes them to attach themselves more greedily, and they drink until they are stupefied.If they leave the hive in smaller numbers and a part of the swarm remains idle, light smoke should be applied, and there should be placed near by some sweet-smelling herbs, especially balm and thyme. 37 The greatest possible care should be taken to prevent them from dying from heat or from cold. If at any time they are knocked down by a sudden rain while harvesting, or overtaken by a sudden chill before they have foreseen that this would happen (though it is rarely that they are caught napping), and if, struck by the heavy rain-drops, they lie prostrate as if dead, they should be collected into a vessel and placed under cover in a warm spot; the next day, when the weather is at its best, they should be dusted with ashes made of fig wood, and heated a little more than warm. Then they should be shaken together gently in the vessel, without being touched with the hand, and placed in the sun. 38 Bees which have be warmed in this way recover and revive, just as happens when flies which have been killed by water are treated in the same way.d This should be carried out near the hives, so that those which have been revived may return each to his own work and home.""In the first place, bees are produced partly from bees, and partly from the rotted carcass of a bullock. And so Archelaus, in an epigram, says that they are the roaming children of a dead cow; and the same writer says: While wasps spring from horses, bees come from calves. Bees are not of a solitary nature, as eagles are, but are like human beings. Even if jackdaws in this respect are the same, still it is not the same case; for in one there is a fellowship in toil and in building which does not obtain in the other; in the one case there is reason and skill — it is from these that men learn to toil, to build, to store up food.They have three tasks: food, dwelling, toil; and the food is not the same as the wax, nor the honey, nor the dwelling. Does not the chamber in the comb have six angles, the same number as the bee has feet? The geometricians prove that this hexagon inscribed in a circular figure encloses the greatest amount of space.b They forage abroad, and within the hive they produce a substance which, because it is the sweetest of all, is acceptable to gods and men alike; for the comb comes to the altar and the honey is served at the beginning of the feast and for the second table. 6 Their commonwealth is like the states of men, for here are king, government, and fellowship. They seek only the pure; and hence no bee alights on a place which is befouled or one which has an evil odour, or even one which smells of sweet perfume. So one who approaches them smelling of perfume they sting, and do not, as flies do, lick him; and one never sees bees, as he does flies, on flesh or blood or fat — so truly do they alight only on objects which have a sweet savour. 7 The bee is not in the least harmful, as it injures no mans work by pulling it apart; yet it is not so cowardly as not to fight anyone who attempts to break up its own work; but still it is well aware of its own weakness. They are with good reason called the winged attendants of the Muses, because if at any time they are scattered they are quickly brought into one place by the beating of cymbals or the clapping of hands; and as man has assigned to those divinities Helicon and Olympus, so nature has assigned to the bees the flowering untilled mountains. 8 They follow their own king where he goes, assist him when weary, and if he is unable to fly they bear him upon their backs, in their eagerness to serve him. They are themselves not idle, and detest the lazy; and so they attack and drive out from them the drones, as these give no help and eat the honey, and even a few bees chase larger numbers of drones in spite of their cries. On the outside of the entrance to the hive they seal up the apertures through which the air comes between the combs with a substance which the Greeks call erithace. They all live as if in an army, sleeping and working regularly in turn, and send out as it were colonies, and their leaders give certain orders with the voice, as it were in imitation of the trumpet, as happens when they have signals of peace and war with one another. But, my dear Merula, that our friend Axius may not waste away while hearing this essay on natural history, in which I have made no mention of gain, I hand over to you the torch in the race."103,

²⁰ I restored the Capitol and the theatre of Pompey, both works at great expense without inscribing my own name on either. 2 I restored the channels of the aqueducts, which in several places were falling into disrepair through age, and I brought water from a new spring into the aqueduct called Marcia, doubling the supply. 3 I completed the Forum Julium and the basilica between the temple of Castor and that of Saturn, works begun and almost finished by my father, and when that same basilica was destroyed by fire AD 12, I began to rebuild it on an enlarged site, to be dedicated in the name of my sons, and in case I do not complete it in my lifetime, I have given orders that it should be completed by my heirs. 4 In my sixth consulship 28 BC I restored eighty-two temples of the gods in the city on the authority of the senate, neglecting none that required restoration at that time. 5 In my seventh consulship 27 BC I restored the Via Flaminia from the city as far as Ariminium, together with all bridges except the Mulvian and the Minucian. ²¹ I built the temple of Mars the Avenger and the Forum Augustum on private ground from the proceeds of booty. I built the theatre adjacent to the temple of Apollo on ground in large part bought from private owners, and provided that it should be called after Marcus Marcellus, my son-in-law. 2 From the proceeds of booty I dedicated gifts in the Capitol and in the temple of the divine Julius, that of Apollo, that of Vesta and of Mars the Avenger; this cost me about 100,000,000 sesterces. 3 In my fifth consulship 28 BC I remitted 55,000 lb. of aurum coronarium contributed by the municipia and colonies of Italy to my triumphs, and later, whenever I was acclaimed imperator, I refused the aurum coronarium which the municipia and colonies continued to vote with the same good will as before. ²⁴ After my victory, I replaced in the temples of all the cities of the province of Asia the ornaments which my late adversary, after despoiling the temples, had taken into his private possession. 2 Some eighty silver statues of me, on foot, on horse and in chariots) had been set up in Rome; I myself removed them, and with the money that they realized I set golden offerings in the temple of Apollo, in my own name and in the names of those who had honored me with the statues. ³⁴ In my sixth and seventh consulships, after I had extinguished civil wars, and at a time when with universal consent I was in complete control of affairs, I transferred the republic from my power to the dominion of the senate and people of Rome. 2 For this service of mine I was named Augustus by decree of the senate, and the door-posts of my house were publicly wreathed with bay leaves and a civic crown was fixed over my door and a golden shield was set in the Curia Julia, which, as attested by the inscription thereon, was given me by the senate and people of Rome on account of my courage, clemency, justice and piety. 3 After this time I excelled all in influence auctoritas, although I possessed no more official power potestas than others who were my colleagues in the several magistracies. ³⁵ In my thirteenth consulship the senate, the equestrian order and the whole people of Rome gave me the title of Father of my Country, and resolved that this should be inscribed in the porch of my house and in the Curia Julia and in the Forum Augustum below the chariot which had been set there in my honor by decree of the senate. 2 At the time of writing I am in my seventy-sixth year.END,

^62.39 Pleases the bevy unwed with feigned complaints to accuse thee. ^62.40 What if assail they whom their souls in secrecy cherish? ^62.41 Hymen O Hymenaeus, Hymen here, O Hymenaeus! Damsel, " ^62.42 Een as a flowret born secluded in garden enclosed,", " ^62.43 Unto the flock unknown and neer uptorn by the ploughshare,", " ^62.44 Soothed by the zephyrs and strengthened by suns and nourisht by shower", ^62.46 Loves her many a youth and longs for her many a maiden: ^62.47 Yet from her lissome stalk when cropt that flower deflowered,

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^1.65.5 And the excessiveness of his piety may be inferred from a vision which he had in a dream and his consequent abdication of the throne. <, ^1.65.6 For he thought that the god of Thebes told him while he slept that he would not be able to reign over Egypt in happiness or for any great length of time, unless he should cut the bodies of all the priests in twain and accompanied by his retinue pass through the very midst of them. "
^3.38 But now that we have examined with sufficient care Ethiopia and the Trogodyte country and the territory adjoining them, as far as the region which is uninhabited because of the excessive heat, and, beside these, the coast of the Red Sea and the Atlantic deep which stretches towards the south, we shall give an account of the part which still remains âx80x94 and Irefer to the Arabian Gulf âx80x94 drawing in part upon the royal records preserved in Alexandria, and in part upon what we have learned from men who have seen it with their own eyes.For this section of the inhabited world and that about the British Isles and the far north have by no means come to be included in the common knowledge of men. But as for the parts of the inhabited world which lie to the far north and border on the area which is uninhabited because of the cold, we shall discuss them when we record the deeds of Gaius Caesar;for he it was who extended the Roman Empire the farthest into those parts and brought it about that all the area which had formerly been unknown came to be included in a narrative of history;
3.39.4 And as a man coasts along these regions he comes to an island which lies at a distance out in the open sea and stretches for a length of eighty stades; the name of it is Ophiodes and it was formerly full of fearful serpents of every variety, which was in fact the reason why it received this name, but in later times the kings at Alexandria have laboured so diligently on the reclaiming of it that not one of the animals which were formerly there is any longer to be seen on the island. ^3.39.5 However, we should not pass over the reason why the kings showed diligence in the reclamation of the island. For there is found on it the topaz, as it is called, which is a pleasing transparent stone, similar to glass, and of a marvellous golden hue. ^3.39.6 Consequently no unauthorized person may set foot upon the island and it is closely guarded, every man who has approached it being put to death by the guards who are stationed there. And the latter are few in number and lead a miserable existence. For in order to prevent any stone being stolen, not a single boat is left on the island; furthermore, any who sail by pass along it at a distance because of their fear of the king; and the provisions which are brought to it are quickly exhausted and there are absolutely no other provisions in the land. " ^3.39 In the course of the journey, then, from the city of Arsinoê along the right mainland, in many places numerous streams, which have a bitter salty taste, drop from the cliffs into the sea. And after a man has passed these waters, above a great plain there towers a mountain whose colour is like ruddle and blinds the sight of any who gaze steadfastly upon it for some time. Moreover, at the edge of the skirts of the mountain there lies a harbour, known as Aphroditês Harbour, which has a winding entrance.Above this harbour are situated three islands, two of which abound in olive trees and are thickly shaded, while one falls short of the other two in respect of the number of these trees but contains a multitude of the birds called meleagrides.Next there is a very large gulf which is called Acathartus, and by it is an exceedingly long peninsula, over the narrow neck of which men transport their ships to the opposite sea.And as a man coasts along these regions he comes to an island which lies at a distance out in the open sea and stretches for a length of eighty stades; the name of it is Ophiodes and it was formerly full of fearful serpents of every variety, which was in fact the reason why it received this name, but in later times the kings at Alexandria have laboured so diligently on the reclaiming of it that not one of the animals which were formerly there is any longer to be seen on the island.However, we should not pass over the reason why the kings showed diligence in the reclamation of the island. For there is found on it the topaz, as it is called, which is a pleasing transparent stone, similar to glass, and of a marvellous golden hue.Consequently no unauthorized person may set foot upon the island and it is closely guarded, every man who has approached it being put to death by the guards who are stationed there. And the latter are few in number and lead a miserable existence. For in order to prevent any stone being stolen, not a single boat is left on the island; furthermore, any who sail by pass along it at a distance because of their fear of the king; and the provisions which are brought to it are quickly exhausted and there are absolutely no other provisions in the land.Consequently, whenever only a little food is left, all the inhabitants of the village sit down and await the arrival of the ship of those who are bringing the provisions, and when these are delayed they are reduced to their last hopes.And the stone we have mentioned, being found in the rock, is not discernible during the day because of the stifling heat, since it is overcome by the brilliance of the sun, but when night falls it shines in the dark and is visible from afar, in whatever place it may be.The guards on the island divide these places by lot among themselves and stand watch over them, and when the stone shines they put around it, to mark the place, a vessel corresponding in size to the chunk of stone which gives out the light; and when day comes and they go their rounds they cut out the area which has been so marked and turn it over to men who are able by reason of their craftsmanship to polish it properly. ",
^3.40.2 From this region onwards the gulf begins to become contracted and to curve toward Arabia. And here it is found that the nature of the country and of the sea has altered by reason of the peculiar characteristic of the region; <, ^3.40.3 for the mainland appears to be low as seen from the sea, no elevation rising above it, and the sea, which runs to shoals, is found to have a depth of no more than three fathoms, while in colour it is altogether green. The reason for this is, they say, not because the water is naturally of that colour, but because of the mass of seaweed and tangle which shows from under water. ^3.40.4 For ships, then, which are equipped with oars the place is suitable enough, since it rolls along no wave from a great distance and affords, furthermore, fishing in the greatest abundance; but the ships which carry the elephants, being of deep draft because of their weight and heavy by reason of their equipment, bring upon their crews great and terrible dangers. " ^3.40.5 For running as they do under full sail and often times being driven during the night before the force of the winds, sometimes they will strike against rocks and be wrecked or sometimes run aground on slightly submerged spits. The sailors are unable to go over the sides of the ship because the water is deeper than a mans height, and when in their efforts to rescue their vessel by means of their punting-poles they accomplish nothing, they jettison everything except their provisions; but if even by this course they do not succeed in effecting an escape, they fall into great perplexity by reason of the fact that they can make out neither an island nor a promontory nor another ship near at hand; âx80x94 for the region is altogether inhospitable and only at rare intervals do men cross it in ships.", " ^3.40.6 And to add to these evils the waves within a moments time cast up such a mass of sand against the body of the ship and heap it up in so incredible a fashion that it soon piles up a mound round about the place and binds the vessel, as if of set purpose, to the solid land.", " ^3.40.7 Now the men who have suffered this mishap, at the outset bewail their lot with moderation in the face of a deaf wilderness, having as yet not entirely abandoned hope of ultimate salvation; for oftentimes the swell of the flood-tide has intervened for men in such a plight and raised the ship aloft, and suddenly appearing, as might a deus ex machina, has brought succour to men in the extremity of peril. But when such god-sent aid has not been vouchsafed to them and their food fails, then the strong cast the weaker into the sea in order that for the few left the remaining necessities of life may last a greater number of days. But finally, when they have blotted out of their minds all their hopes, these perish by a more miserable fate than those who had died before; for whereas the latter in a moments time returned to Nature the spirit which she had given them, these parcelled out their death into many separate hardships before they finally, suffering long-protracted tortures, were granted the end of life.", " ^3.40.8 As for the ships which have been stripped of their crews in this pitiable fashion, there they remain for many years, like a group of cenotaphs, embedded on every side in a heap of sand, their masts and yard-arms si standing aloft, and they move those who behold them from afar to pity and sympathy for the men who have perished. For it is the kings command to leave in place such evidences of disasters that they may give notice to sailors of the region which works to their destruction.", " ^3.40 After sailing past these regions one finds that the coast is inhabited by many nations of Ichthyophagi and many nomadic Trogodytes. Then there appear mountains of all manner of peculiarities until one comes to the Harbour of Soteria, as it is called, which gained this name from the first Greek sailors who found safety there.From this region onwards the gulf begins to become contracted and to curve toward Arabia. And here it is found that the nature of the country and of the sea has altered by reason of the peculiar characteristic of the region; 3.41 The voyage along the coast, as one leaves these regions, from Ptolemaïs as far as the Promontories of the Tauri we have already mentioned, when we told of Ptolemys hunting of the elephants; and from the Tauri the coast swings to the east, and at the time of the summer solstice the shadows fall to the south, opposite to what is true with us, at about the second hour of the day.The country also has rivers, which flow from the Psebaean mountains, as they are called. Moreover, it is checkered by great plains as well, which bear mallows, cress, and palms, all of unbelievable size; and it also brings forth fruits of every description, which have an insipid taste and are unknown among us.That part which stretches towards the interior is full of elephants and wild bulls and lions and many other powerful wild beasts of every description. The passage by sea is broken up by islands which, though they bear no cultivated fruit, support varieties of birds which are peculiar to them and marvellous to look upon.After this place the sea is quite deep and produces all kinds of sea-monsters of astonishing size, which, however, offer no harm to men unless one by accident falls upon their back-fins; for they are unable to pursue the sailors, since when they rise from the sea their eyes are blinded by the brilliance of the sun. These, then, are the farthest known parts of the Trogodyte country, and are circumscribed by the ranges which go by the name of Psebaean. ", ^3.42 But we shall now take up the other side, namely, the opposite shore which forms the coast of Arabia, and shall describe it, beginning with the innermost recess. This bears the name Poseideion, since an altar was erected here to Poseidon Pelagius by that Ariston who was dispatched by Ptolemy to investigate the coast of Arabia as far as the ocean.Directly after the innermost recess is a region along the sea which is especially honoured by the natives because of the advantage which accrues from it to them. It is called the Palm-grove and contains a multitude of trees of this kind which are exceedingly fruitful and contribute in an unusual degree to enjoyment and luxury. 3.43 The coast which comes next was originally inhabited by the Maranitae, and then by the Garindanes who were their neighbours. The latter secured the country somewhat in this fashion: In the above-mentioned Palm-grove a festival was celebrated every four years, to which the neighbouring peoples thronged from all sides, both to sacrifice to the gods of the sacred precinct hecatombs of well-fed camels and also to carry back to their native lands some of the water of this place, since the tradition prevailed that this drink gave health to such as partook of it.When for these reasons, then, the Maranitae gathered to the festival, the Garindanes, putting to the sword those who had been left behind in the country, and lying in ambush for those who were returning from the festival, utterly destroyed the tribe, and after stripping the country of its inhabitants they divided among themselves the plains, which were fruitful and supplied abundant pasture for their herds and flocks.This coast has few harbours and is divided by many large mountains, by reason of which it shows every shade of colour and affords a marvellous spectacle to those who sail past it.After one has sailed past this country the Laeanites Gulf comes next, about which are many inhabited villages of Arabs who are known as Nabataeans. This tribe occupies a large part of the coast and not a little of the country which stretches inland, and it has a people numerous beyond telling and flocks and herds in multitude beyond belief.Now in ancient times these men observed justice and were content with the food which they received from their flocks, but later, after the kings in Alexandria had made the ways of the sea navigable for the merchants, these Arabs not only attacked the shipwrecked, but fitting out pirate ships preyed upon the voyagers, imitating in their practices the savage and lawless ways of the Tauri of the Pontus; some time afterward, however, they were caught on the high seas by some quadriremes and punished as they deserved.Beyond these regions there is a level and well-watered stretch of land which produces, by reason of springs which flow through its whole extent, dogs-tooth grass, lucerne, and lotus as tall as a man. And because of the abundance and excellent quality of the pasturage, not only does it support every manner of flocks and herds in multitude beyond telling, but also wild camels, deer, and gazelles.And against the multitude of animals which are nourished in that place there gather in from the desert bands of lions and wolves and leopards, against which the herdsmen must perforce battle both day and night to protect their charges; and in this way the lands good fortune becomes a cause of misfortune for its inhabitants, seeing that it is generally Natures way to dispense to men along with good things what is hurtful as well. ",
^3.44.4 Beyond these islands there extends for about athousand stades a coast which is precipitous and difficult for ships to sail past; for there is neither harbour beneath the cliffs nor roadstead where sailors may anchor, and no natural breakwater which affords shelter in emergency for mariners in distress. And parallel to the coast here runs a mountain range at whose summit are rocks which are sheer and of a terrifying height, and at its base are sharp undersea ledges in many places and behind them are ravines which are eaten away underneath and turn this way and that. ^3.44.5 And since these ravines are connected by passages with one another and the sea is deep, the surf, as it at one time rushes in and at another time retreats, gives forth a sound resembling a mighty crash of thunder. At one place the surf, as it breaks upon huge rocks, rocks leaps on high and causes an astonishing mass of foam, at another it is swallowed up within the caverns and creates such a terrifying agitation of the waters that men who unwittingly draw near these places are so frightened that they die, as it were, a first death. ^3.44 Next after these plains as one skirts the coast comes a gulf of extraordinary nature. It runs, namely, to a point deep into the land, extends in length a distance of some five hundred stades, and shut in as it is by crags which are of wondrous size, its mouth is winding and hard to get out of; for a rock which extends into the sea obstructs its entrance and so it is impossible for a ship either to sail into or out of the gulf.Furthermore, at times when the current rushes in and there are frequent shiftings of the winds, the surf, beating upon the rocky beach, roars and rages all about the projecting rock. The inhabitants of the land about the gulf, who are known as Banizomenes, find their food by hunting the land animals and eating their meat. And a temple has been set up there, which is very holy and exceedingly revered by all Arabians.Next there are three islands which lie off the coast just described and provide numerous harbours. The first of these, history relates, is sacred to Isis and is uninhabited, and on it are stone foundations of ancient dwellings and stelae which are inscribed with letters in a barbarian tongue; the other two islands are likewise uninhabited and all three are covered thick with olive trees which differ from those we have.Beyond these islands there extends for about athousand stades a coast which is precipitous and difficult for ships to sail past; for there is neither harbour beneath the cliffs nor roadstead where sailors may anchor, and no natural breakwater which affords shelter in emergency for mariners in distress. And parallel to the coast here runs a mountain range at whose summit are rocks which are sheer and of a terrifying height, and at its base are sharp undersea ledges in many places and behind them are ravines which are eaten away underneath and turn this way and that.And since these ravines are connected by passages with one another and the sea is deep, the surf, as it at one time rushes in and at another time retreats, gives forth a sound resembling a mighty crash of thunder. At one place the surf, as it breaks upon huge rocks, rocks leaps on high and causes an astonishing mass of foam, at another it is swallowed up within the caverns and creates such a terrifying agitation of the waters that men who unwittingly draw near these places are so frightened that they die, as it were, a first death.This coast, then, is inhabited by Arabs who are called Thamudeni; but the coast next to it is bounded by a very large gulf, off which lie scattered islands which are in appearance very much like the islands called the Echinades. After this coast there come sand dunes, of infinite extent in both length and width and black in colour.Beyond them a neck of land is to be seen and a harbour, the fairest of any which have come to be included in history, called Charmuthas. For behind an extraordinary natural breakwater which slants towards the west there lies a gulf which not only is marvellous in its form but far surpasses all others in the advantages it offers; for a thickly wooded mountain stretches along it, enclosing it on all sides in a ring onehundred stades long; its entrance is two plethra wide, and it provides a harbour undisturbed by the waves sufficient for two thousand vessels.Furthermore, it is exceptionally well supplied with water, since a river, larger than ordinary, empties into it, and it contains in its centre an island which is abundantly watered and capable of supporting gardens. In general, it resembles most closely the harbour of Carthage, which is known as Cothon, of the advantages of which we shall endeavour to give a detailed discussion in connection with the appropriate time. And a multitude of fish gather from the open sea into the harbour both because of the calm which prevails there and because of the sweetness of the waters which flow into it. , ^3.45 After these places, as a man skirts the coast, five mountains rise on high separated one from another, and their peaks taper into breast-shaped tips of stone which give them an appearance like that of the pyramids of Egypt.Then comes a circular gulf guarded on every side by great promontories, and midway on a line drawn across it rises a trapezium-shaped hill on which three temples, remarkable for their height, have been erected to gods, which indeed are unknown to the Greeks, but are accorded unusual honour by the natives.After this there is a stretch of dank coast, traversed at intervals by streams of sweet water from springs; on it there is a mountain which bears the name Chabinus and is heavily covered with thickets of every kind of tree. The land which adjoins the mountainous country is inhabited by the Arabs known as Debae.They are breeders of camels and make use of the services of this animal in connection with the most important needs of their life; for instance, they fight against their enemies from their backs, employ them for the conveyance of their wares and thus easily accomplish all their business, drink their milk and in this way get their food from them, and traverse their entire country riding upon their racing camels.And down the centre of their country runs a river which carries down such an amount of what is gold dust to all appearance that the mud glitters all over as it is carried out at its mouth. The natives of the region are entirely without experience in the working of the gold, but they are hospitable to strangers, not, however, to everyone who arrives among them, but only to Boeotians and Peloponnesians, the reason for this being the ancient friendship shown by Heracles for the tribe, a friendship which, they relate, has come down to them in the form of a myth as a heritage from their ancestors.The land which comes next is inhabited by Alilaei and Gasandi, Arab peoples, and is not fiery hot, like the neighbouring territories, but is often overspread by mild and thick clouds, from which come heavy showers and timely storms that make the summer season temperate. The land produces everything and is exceptionally fertile, but it does not receive the cultivation of which it would admit because of the lack of experience of the folk.Gold they discover in underground galleries which have been formed by nature and gather in abundance not that which has been fused into a mass out of gold-dust, but the virgin gold, which is called, from its condition when found, "unfired" gold. And as for size the smallest nugget found is about as large as the stone offruit, and the largest not much smaller than a royal nut.This gold they wear about both their wrists and necks, perforating it and alternating it with transparent stones. And since this precious metal abounds in their land, whereas there is a scarcity of copper and iron, they exchange it with merchants for equal parts of the latter wares. , ^3.46 Beyond this people are the Carbae, as they are called, and beyond these the Sabaeans, who are the most numerous of the tribes of the Arabians. They inhabit that part of the country known as Arabia the Blest, which produces most of the things which are held dear among us and nurtures flocks and herds of every kind in multitude beyond telling. And a natural sweet odour pervades the entire land because practically all the things which excel in fragrance grow there unceasingly.Along the coast, for instance, grow balsam, as called, and cassia and a certain other herb possessing a nature peculiar to itself; for when fresh it is most pleasing and delightful to the eye, but when kept for a time it suddenly fades to nothing.And throughout the interior of land there are thick forests, in which are great trees which yield frankincense and myrrh, as well as palms and reeds, cinnamon trees and every other kind which possesses a sweet odour as these have; for it is impossible to enumerate both the peculiar properties and natures of each one severally because of the great volume and the exceptional richness of the fragrance as it is gathered from each and all.For a divine thing and beyond the power of words to describe seems the fragrance which greets the nostrils and stirs the senses of everyone. Indeed, even though those who sail along this coast may be far from the land, that does not deprive them of a portion of the enjoyment which this fragrance affords; for in the summer season, when the wind is blowing off shore, one finds that the sweet odours exhaled by the myrrh-bearing and other aromatic trees penetrate to the near-by parts of the sea; and the reason is that the essence of the sweet-smelling herbs is not, as with us, kept laid away until it has become old and stale, but its potency is in the full bloom of its strength and fresh, and penetrates to the most delicate parts of the sense of smell.And since the breeze carries the emanation of the most fragrant plants, to the voyagers who approach the coast there is wafted a blending of perfumes, delightful and potent, and healthful withal and exotic, composed as it is of the best of them, seeing that the product of the trees has not been minced into bits and so has exhaled its own special strength, nor yet lies stored away in vessels made of a different substance, but taken at the very prime of its freshness and while its divine nature keeps the shoot pure and undefiled. Consequently those who partake of the unique fragrance feel that they are enjoying the ambrosia of which the myths relate, being unable, because of the superlative sweetness of the perfume, to find any other name that would be fitting and worthy of it. , " ^3.47 Nevertheless, fortune has not invested the inhabitants of this land with a felicity which is perfect and leaves no room for envy, but with such great gifts she has coupled what is harmful and may serve as a warning to such men as are wont to despise the gods because of the unbroken succession of their blessings.For in the most fragrant forests is a multitude of snakes, the colour of which is dark-red, their length a span, and their bites altogether incurable; they bite by leaping upon their victim, and as they spring on high they leave a stain of blood upon his skin.And there is also something peculiar to the natives which happens in the case of those whose bodies have become weakened by a protracted illness. For when the body has become permeated by an undiluted and pungent substance and the combination of foreign bodies settles in a porous area, an enfeebled condition ensues which is difficult to cure: consequently at the side of men afflicted in this way they burn asphalt and the beard of a goat, combatting the excessively sweet odour by that from substances of the opposite nature. Indeed the good, when it is measured out in respect of quantity and order, is for human beings an aid and delight, but when it fails of due proportion and proper time the gift which it bestows is unprofitable.The chief city of this tribe is called by them Sabae and is built upon a mountain. The kings of this city succeed to the throne by descent and the people accord to them honours mingled with good and ill. For though they have the appearance of leading a happy life, in that they impose commands upon all and are not accountable for their deeds, yet they are considered unfortunate, inasmuch as it is unlawful for them ever to leave the palace, and if they do so they are stoned to death, in accordance with a certain ancient oracle, by the common crowd.This tribe surpasses not only the neighbouring Arabs but also all other men in wealth and in their several extravagancies besides. For in the exchange and sale of their wares they, of all men who carry on trade for the sake of the silver they receive in exchange, obtain the highest price in return for things of the smallest weight.Consequently, since they have never for ages suffered the ravages of war because of their secluded position, and since an abundance of both gold and silver abounds in the country, especially in Sabae, where the royal palace is situated, they have embossed goblets of every description, made of silver and gold, couches and tripods with silver feet, and every other furnishing of incredible costliness, and halls encircled by large columns, some of them gilded, and others having silver figures on the capitals.Their ceilings and doors they have partitioned by means of panels and coffers made of gold, set with precious stones and placed close together, and have thus made the structure of their houses in every part marvellous for its costliness; for some parts they have constructed of silver and gold, others of ivory and that most showy precious stones or of whatever else men esteem most highly.For the fact is that these people have enjoyed their felicity unshaken since ages past because they have been entire strangers to those whose own covetousness leads them to feel that another mans wealth is their own godsend. The sea in these parts looks to be white in colour, so that the beholder marvels at the surprising phenomenon and at the same time seeks for its cause.And there are prosperous islands near by, containing unwalled cities, all the herds of which are white in colour, while no female has any horn whatsoever. These islands are visited by sailors from every part and especially from Potana, the city which Alexander founded on the Indus river, when he wished to have a naval station on the shore of the ocean. Now as regards Arabia the Blest and its inhabitants we shall be satisfied with what has been said. ", ^3.48 But we must not omit to mention the strange phenomena which are seen in the heavens in these regions. The most marvellous is that which, according to accounts we have, has to do with the constellation of the Great Bear and occasions the greatest perplexity among navigators. What they relate is that, beginning with the month which the Athenians call Maemacterion, not one of the seven stars of the Great Bear is seen until the first watch, in Poseideon none until second, and in the following months they gradually drop out of the sight of navigators.As for the other heavenly bodies, the planets, as they are called, are, in the case of some, larger than they appear with us, and in the case of others their risings and settings are also not the same; and the sun does not, as with us, send forth its light shortly in advance of its actual rising, but while the darkness of night still continues, it suddenly and contrary to all expectation appears and sends forth its light.Because of this there is no daylight in those regions before the sun has become visible, and when out of the midst of the sea, as they say, it comes into view, it resembles a fiery red ball of charcoal which discharges huge sparks, and its shape does not look like a cone, as is the impression we have of it, but it has the shape of a column which has the appearance of being slightly thicker at the top; and furthermore it does not shine or send out rays before the first hour, appearing as a fire that gives forth no light in the darkness; but at the beginning of the second hour it takes on the form of a round shield and sends forth a light which is exceptionally bright and fiery.But at its setting the opposite manifestations take place with respect to it; for it seems to observers to be lighting up the whole universe with a strange kind of ray for not less than two or, as Agatharchides of Cnidus has recorded, for three hours. And in the opinion of the natives this is the most pleasant period, when the heat is steadily lessening because of the setting of the sun.As regards the winds, the west, the south-west, also the north-west and the east blow as in the other parts of the world; but in Ethiopia the south winds neither blow nor are known at all, although in the Trogodyte country and Arabia they so exceptionally hot that they set the forests on fire and cause the bodies of those who take refuge in the shade of their huts to collapse through weakness. The north wind, however, may justly be considered the most favourable of all, since it reaches into every region of the inhabited earth and is ever cool.
^4.67.6 Now Aeolus took possession of the islands in the Tyrrhenian Sea which are called after him "Aeolian" and founded a city to which he gave the name Lipara; but Boeotus sailed home to Aeolus, the father of Arnê, by whom he was adopted and in succession to him he took over the kingship of Aeolis; and the land he named Arnê after his mother, but the inhabitants Boeotians after himself. ^4.67.7 And Itonus, the son of Boeotus, begat four sons, Hippalcimus, Electryon, Archilycus, and Alegenor. of these sons Hippalcimus begat Penelos, Electryon begat Leïtus, Alegenor begat Clonius, and Archilycus begat Prothoënor and Arcesilaüs, who were the leaders of all the Boeotians in the expedition against Troy.

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^1.57 Ardeam Rutuli habebant, gens ut in ea regione atque in ea aetate divitiis praepollens. eaque ipsa causa belli fruit, quod rex Romanus cum ipse ditari, exhaustus magnificentia publicorum operum, tur tum praeda delenire popularium animos studebat, adveniens vir Tarquiniique excepti benigne; victor maritus comiter invitat regios iuvenes. ibi Sex. Tarquinium mala libido Lucretiae per vim stuprandae capit; cum forma tur tum spectata castitas incitat. et turn tum quidem ab nocturno iuvenali ludo in castra redeunt. praeter aliam superbiam regno infestos etiam, quod se in fabrorum ministeriis ac servili tam diu habitos opere ab rege indignabantur. temptata res est, si primo impetu capi Ardea posset. ubi id parum processit, obsidione munitionibusque coepti premi hostes. in his stativis, ut fit longo magis quam acri bello, satis liberi commeatus erant, primoribus tamen magis quam militibus; regii quidem iuvenes interdum otium conviviis comisationibusque inter se terebant. forte potantibus his apud Sex. Tarquinium, ubi et Conlatinus Collatinus cenabat Tarquinius, Egerii filius, incidit de uxoribus mentio; suam quisque laudare miris modis. inde certamine accenso Conlatinus Collatinus negat verbis opus esse, paucis id quidem horis posse sciri, quantum ceteris praestet Lucretia sua. “quin, si vigor iuventae inest, conscendimus equos invisimusque praesentes nostrarum ingenia? id cuique spectatissimum sit, quod necopinato viri adventu occurrerit oculis.” incaluerant vino; “age sane!” omnes; citatis equis avolant Romam. quo cum primis se intendentibus tenebris pervenissent, pergunt inde Collatiam, ubi Lucretiam haudquaquam ut regias nurus, quas in convivio luxuque cum aequalibus viderant tempus terentes, sed nocte sera deditam lanae inter lucubrantes ancillas in medio aedium sedentem inveniunt. muliebris certaminis laus penes Lucretiam fuit. ^1.58 paucis interiectis diebus Sex. Tarquinius inscio Conlatino Collatino cum comite uno Collatiam venit. “vos” inquit “videritis, quid illi debeatur; ego me etsi peccato absolvo, supplicio non libero; nec ulla deinde inpudica Lucretiae exemplo vivet.” cultrum, quem sub veste abditum habebat, eum in corde defigit prolapsaque in vulnus moribunda cecidit. conclamat vir paterque. ubi exceptus benigne ab ignaris consilii cum post cenam in hospitale cubiculum deductus esset, amore ardens, postquam satis tuta circa sopitique omnes videbantur, stricto gladio ad dormientem Lucretiam venit sinistraque manu mulieris pectore oppresso “tace, Lucretia” inquit; “Sex. Tarquinius sum; ferrum in manu est; moriere, si emiseris vocem.” cum pavida ex somno mulier nullam opem, prope mortem inminentem videret, tur tum Tarquinius fateri amorem, orare, miscere precibus minas, versare in omnes partes muliebrem animum. ubi obstinatam videbat et ne mortis quidem metu inclinari, addit ad metum dedecus: cum mortua iugulatum servum nudum positurum ait, ut in sordido adulterio necata dicatur. quo terrore cum vicisset obstinatam pudicitiam velut vi trux libido profectusque inde Tarquinius ferox expugnato decore muliebri esset, Lucretia maesta tanto malo nuntium Romam eundem ad patrem Ardeamque ad virum mittit, ut cum singulis fidelibus amicis veniant; ita facto maturatoque opus esse; rem atrocem incidisse. Sp. Lucretius cum P. Valerio Volesi filio, Conlatinus Collatinus cum L. Iunio Bruto venit, cum quo forte Romam rediens ab nuntio uxoris erat conventus. Lucretiam sedentem maestam in cubiculo inveniunt. adventu suorum lacrimae obortae quaerentique viro “satin salve?” “minime” inquit; “quid enim salvi est mulieri amissa pudicitia? vestigia viri alieni, Conlatine, in lecto sunt tuo; ceterum corpus est tanturn tantum violatum, animus insons; mors testis erit. sed date dexteras fidemque haud inpune adultero fore. Sex. est Tarquinius, qui hostis pro hospite priore nocte vi armatus mihi sibique, si vos viri estis, pestiferum hinc abstulit gaudium.” dant ordine omnes fidem; consolantur aegram animi avertendo noxam ab coacta in auctorem delicti: mentem peccare, non corpus, et unde consilium afuerit, culpam abesse. ^1.59 Brutus illis luctu occupatis cultrum ex vulnere Lucretiae extractum matem cruore prae se tenens, “per hunc” inquit “castissimum ante regiam iniuriam sanguinem iuro vosque, dii, testes facio me L. Tarquinium Superbum cum scelerata coniuge et omni liberorum stirpe ferro, igni, quacumque dehinc vi possim, exacturum nec illos nec alium quemquam regnare Romae passurum.” his atrocioribusque, credo, aliis, quae praesens rerum indignitas haudquaquam relatu scriptoribus facilia subicit, memoratis incensam multitudinem perpulit, ut imperium regi abrogaret exulesque esse iuberet L. Tarquinium cum coniuge ac liberis. ipse iunioribus, qui ultro nomina dabant, lectis armatisque ad concitandum inde adversus regem exercitum Ardeam in castra est profectus; imperium in urbe Lucretio, praefecto urbis iam ante ab rege instituto, relinquit. inter hunc tumultum Tullia domo profugit exsecrantibus, quacumque incedebat, invocantibusque parentum furias viris mulieribusque. cultrum deinde Conlatino Collatino tradit, inde Lucretio ac Valerio, stupentibus miraculo rei, unde novum in Bruti pectore ingenium. ut praeceptum erat, iurant; totique ab luctu versi in iram, Brutum iam inde ad expugdum regnum vocantem sequuntur ducem. elatum domo Lucretiae corpus in forum deferunt concientque miraculo, ut fit, rei novae atque indignitate homines. pro se quisque scelus regium ac vim queruntur. movet cum patris maestitia, tum Brutus castigator lacrimarum atque inertium querellarum auctorque, quod viros, quod Romanos deceret, arma capiendi adversus hostilia ausos. ferocissimus quisque iuvenum cum armis voluntarius adest; sequitur et cetera iuventus. inde parte praesidio relicta Collatiae custodibusque ad portas locatis, ne quis eum motum regibus nuntiaret, ceteri armati duce Bruto Romam profecti. ubi eo ventum est, quacumque incedit armata multitude, pavorem ac tumultum facit; rursus ubi anteire primores civitatis vident, quidquid sit, baud haud temere esse rentur. nec minorem motum animorum Romae tam atrox res facit, quam Collatiae fecerat. ergo ex omnibus locis urbis in forum curritur. quo simul ventum est, praeco ad tribunum celerum, in quo tum magistratu forte Brutus erat, populum advocavit. ibi oratio habita nequaquam eius pectoris ingeniique, quod simulatum ad eam diem fuerat, de vi ac libidine Sex. Tarquinii, de stupro infando Lucretiae et miserabili caede, de orbitate Tricipitini, cui morte filiae causa mortis indignior ac miserabilior esset. addita superbia ipsius regis miseriaeque et labores plebis in fossas cloacasque exhauriendas demersae; Romanos homines, victores omnium circa populorum, opifices ac lapicidas pro bellatoribus factos. indigna Servi Tulli regis memorata caedis et invecta corpori patris nefando vehiculo filia, invocatique ultores parentum dii. ^1.60 harum rerum nuntiis in castra perlatis cum re nova trepidus rex pergeret Romam ad comprimendos motus, flexit viam Brutus — senserat enim adventum —, ne obvius fieret; eodemque fere tempore diversis itineribus Brutus Ardeam, Tarquinius Romam venerunt. Tarquinio clausae portae exiliumque indictum; liberatorem urbis laeta castra accepere, exactique inde liberi regis. duo patrem secuti sunt, qui exulatum Caere in Etruscos ierunt. Sex. Tarquinius Gabios tamquam in suum regnum profectus ab ultoribus veterum simultatium, quas sibi ipse caedibus rapinisque conciverat, est interfectus. L. Tarquinius Superbus regnavit annos quinque et viginti. regnatum Romae ab condita urbe ad liberatam annos ducentos quadraginta quattuor. duo consules inde comitiis centuriatis a praefecto urbis ex commentariis Servi Tulli creati sunt, L. Iunius Brutus et L. Tarquinius Conlatinus. qui, cum ex Sicilia rediens Locros classe praeterveheretur, inter alia foeda, quae propter fidem erga vos in civitatem nostram facinora edidit, thensauros quoque Proserpinae intactos ad eam diem spoliavit; atque ita, pecunia in naves inposita, ipse terra est profectus. multa alia in Scipionis exitu maxime vitae dieque dicta, morte, funere, sepulcro, in diversum trahunt, ut, cui famae, quibus scriptis adsentiar, non habeam. haec enim ipsa Ti. Gracchus queritur dissolutam esse a privato tribuniciam potestatem, et ad postremum, cum auxilium L. Scipioni pollicetur, adicit tolerabilioris exempli esse a tribuno plebis potius quam a privato victam videri et tribuniciam potestatem et rem publicam esse. sed ita hanc unam impotentem eius iniuriam invidia onerat, ut increpando quod degenerarit tantum a se ipse, cumulatas ei veteres laudes moderationis et temperantiae pro reprehensione praesenti reddat; castigatum enim quondam ab eo populum ait, quod eum perpetuum consulem et dictatorem vellet facere; prohibuisse statuas sibi in comitio, in Rostris, in curia, in Capitolio, in cella Iovis poni; prohibuisse, ne decerneretur, ut imago sua triumphali ornatu e templo Iovis optimi maximi exiret, non de accusatore convenit: alii M. Naevium, alii Petillios diem dixisse scribunt, non de tempore, quo dicta dies sit, non de anno, quo mortuus sit, non ubi mortuus aut elatus sit; alii Romae, alii Literni et mortuum et sepultum. utrobique monumenta ostenduntur et statuae; nam et Literni monumentum monumentoque statua superimposita fuit, quam tempestate deiectam nuper vidimus ipsi, et Romae extra portam Capenam in Scipionum monumento tres statuae sunt, quarum duae P. et L. Scipionum dicuntur esse, tertia poetae Q. Ennii. nec inter scriptores rerum discrepat solum, sed orationes quoque, si modo ipsorum sunt quae feruntur, P. Scipionis et Ti. Gracchi abhorrent inter se. index orationis P. Scipionis nomen M. Naevii tribuni plebis habet, ipsa oratio sine nomine est accusatoris; modo nebulonem, modo nugatorem appellat. ne Gracchi quidem oratio aut Petilliorum accusatorum Africani aut diei dictae Africano ullam mentionem habet. alia tota serenda fabula est Gracchi orationi conveniens, et illi auctores sequendi sunt, qui, cum L. Scipio et accusatus et damnatus sit pecuniae captae ab rege legatum in Etruria fuisse Africanum tradunt; qua post famam de casu fratris adlatam relicta legatione cucurrisse eum Romam et, cum a porta recta ad forum se contulisset, quod in vincula duci fratrem dictum erat, reppulisse a corpore eius viatorem, et tribdis tribunis retinentibus magis pie quam civiliter vim fecisse.

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^1.57 This people who were at that time in possession of Ardea, were, considering the nature of their country and the age in which they lived, exceptionally wealthy. This circumstance really originated the war, for the Roman king was anxious to repair his own fortune, which had been exhausted by the magnificent scale of his public works and also to conciliate his subjects by a distribution of the spoils of war. 2 His tyranny had already produced disaffection but what moved their special resentment was the way they had been so long kept by the king at manual and even servile labour.An attempt was made to take Ardea by assault; when that failed recourse was had to a regular investment to starve the enemy out. 4 When troops are stationary, as is the case in a protracted more than in an active campaign, furloughs are easily granted, more so to the men of rank however, than to the common soldiers. 5 The royal princes sometimes spent their leisure hours in feasting and entertainments, and at a wine party given bySextus Tarquinius at which Collatinus, the son of Egerius, was present, the conversation happened to turn upon their wives, and each began to speak of his own in terms of extraordinarily high praise. 7 As the dispute became warm Collatinus said that there was no need of words, it could in a few hours be ascertained how far his Lucretia was superior to all the rest. ‘Why do we not,’ he exclaimed, ‘if we have any youthful vigour about us mount our horses and pay your wives a visit and find out their characters on the spot? 8 What we see of the behaviour, of each on the unexpected arrival of her husband, let that be the surest test.’ They were heated with wine, and all shouted: ‘Good! Come on!’Setting spur to their horses they galloped off to Rome, where they arrived as darkness was beginning to close in; Thence they proceeded to Collatia, where they found Lucretia very differently employed from the kings daughters-in-law, whom they had seen passing their time in feasting and luxury with their acquaintances. She was sitting at her wool work in the hall, late at night, with her, maids busy round her. 10 The palm in this competition of wifely virtue was awarded to Lucretia. She welcomed the arrival of her husband and the Tarquins, whilst her victorious spouse courteously invited the royal princes to remain as his guests. Sextus Tarquin, inflamed by the beauty and exemplary purity of Lucretia, formed the vile project of effecting her dishonour. 11 After their youthful frolic they returned for the time to camp.", " ^1.58 A few days afterwards Sextus Tarquin went, unknown to Collatinus, with one companion to Collatia. 2 He was hospitably received by the household, who suspected nothing, and after supper was conducted to the bedroom set apart for guests. When all around seemed safe and everybody fast asleep, he went in the frenzy of his passion with a naked sword to the sleeping Lucretia, and placing his left hand on her breast, said, ‘Silence, Lucretia! I am Sextus Tarquin, and I have a sword in my hand; if you utter a word, you shall die.’Her father and husband raised the death-cry.When the woman, terrified out of her sleep, saw that no help was near, and instant death threatening her, Tarquin began to confess his passion, pleaded, used threats as well as entreaties, and employed every argument likely to influence a female heart. 4 When he saw that she was inflexible and not moved even by the fear of death, he threatened to disgrace her, declaring that he would lay the naked corpse of the slave by her dead body, so that it might be said that she had been slain in foul adultery. 5 By this awful threat, his lust triumphed over her inflexible chastity, and Tarquin went off exulting in having successfully attacked her honour. Lucretia, overwhelmed with grief at such a frightful outrage, sent a messenger to her father at Rome and to her husband at Ardea, asking them to come to her, each accompanied by one faithful friend; it was necessary to act, and to act promptly; a horrible thing had happened.Spurius Lucretius came with Publius Valerius, the son of Volesus; Collatinus with Lucius Junius Brutus, with whom he happened to be returning to Rome when he was met by his wifes messenger. They found Lucretia sitting in her room prostrate with grief. 7 As they entered, she burst into tears, and to her husbands inquiry whether all was well, replied, ‘No! what can be well with a woman when her honour is lost? The marks of a stranger Collatinus are in your bed. But it is only the body that has been violated the soul is pure; death shall bear witness to that. But pledge me your solemn word that the adulterer shall not go unpunished. 8 It is Sextus Tarquin, who, coming as an enemy instead of a guest forced from me last night by brutal violence a pleasure fatal to me, and, if you are men, fatal to him.’They all successively pledged their word, and tried to console the distracted woman , by turning the guilt from the victim of the outrage to the perpetrator, and urging that it is the mind that sins not the body, and where there has been no consent there is no guilt ‘It is for you,’ she said, ‘to see that he gets his deserts: 10 although I acquit myself of the sin, I do not free myself from the penalty; no unchaste woman shall henceforth live and plead Lucretias example.’ 11 She had a knife concealed in her dress which she plunged into her, heart, and fell dying on the floor.", " ^1.59 Whilst they were absorbed in grief, Brutus drew the knife from Lucretias wound and holding it, dripping with blood, in front of him, said, ‘By this blood — most pure before the outrage wrought by the kings son — I swear, and you, 0 gods, I call to witness that I will drive hence Lucius Tarquinius Superbus, together with his cursed wife and his whole brood, with fire and sword and every means in my power, and I will not suffer them or any one else to reign in Rome.’ 2 Then he handed the knife to Collatinus and then to Lucretius and Valerius, who were all astounded at the marvel of the thing, wondering whence Brutus had acquired this new character. They swore as they were directed; all their grief changed to wrath, and they followed the lead of Brutus, who summoned them to abolish the monarchy forthwith.With a picked body of the ‘Juniors,’ who volunteered to follow him, he went off to the camp at Ardea to incite the army against the king, leaving the command in the City to Lucretius, who had previously been made Prefect of the City by the king. 13 During the commotion Tullia fled from the palace amidst the execrations of all whom she met, men and women alike invoking against her fathers avenging spirit.They carried the body of Lucretia from her home down to the Forum, where, owing to the unheard-of atrocity of the crime, they at once collected a crowd. 4 Each had his own complaint to make of the wickedness and violence of the royal house. Whilst all were moved by the fathers deep distress, Brutus bade them stop their tears and idle laments, and urged them to act as men and Romans and take up arms against their insolent foes. 5 All the high-spirited amongst the younger men came forward as armed volunteers, the rest followed their, example. A portion of this body was left to hold Collatia, and guards were stationed at the gates to prevent any news of the movement from reaching the king; the rest marched in arms to Rome with Brutus in command.On their, arrival, the sight of so many men in arms spread panic and confusion wherever they marched, but when again the people saw that the foremost men of the State were leading the way, they realised that whatever the movement was it was a serious one. 7 The terrible occurrence created no less excitement in Rome than it had done in Collatia; there was a rush from all quarters of the City to the Forum. When they had gathered there, the herald summoned them to attend the ‘Tribune of the Celeres’; this was the office which Brutus happened at the time to be holding. 8 He made a speech quite out of keeping with the character and temper he had up to that day assumed. He dwelt upon the brutality and licentiousness of Sextus Tarquin, the infamous outrage on Lucretia and her pitiful death, the bereavement sustained by her, father, Tricipitinus, to whom the cause of his daughters death was more shameful and distressing than the actual death itself.Then he dwelt on the tyranny of the king, the toils and sufferings of the plebeians kept underground clearing out ditches and sewers — Roman men, conquerors of all the surrounding nations , turned from warriors into artisans and stonemasons! 10 He reminded them of the shameful murder of Servius Tullius and his daughter driving in her accursed chariot over her fathers body, and solemnly invoked the gods as the avengers of murdered parents. 11 By enumerating these and, I believe, other still more atrocious incidents which his keen sense of the present injustice suggested, but which it is not easy to give in detail, he goaded on the incensed multitude to strip the king of his sovereignty and pronounce a sentence of banishment against Tarquin with his wife and children.", " ^1.60 When the news of these proceedings reached the camp, the king, alarmed at the turn affairs were taking, hurried to Rome to quell the outbreak. Brutus, who was on the same road, had become aware of his approach, and to avoid meeting him took another route, so that he reached Ardea and Tarquin Rome almost at the same time, though by different ways. 2 Tarquin found the gates shut, and a decree of banishment passed against him; the Liberator of the City received a joyous welcome in the camp, and the kings sons were expelled from it. Two of them followed their father, into exile amongst the Etruscans in Caere. Sextus Tarquin proceeded to Gabii, which he looked upon as his kingdom, but was killed in revenge for the old feuds he had kindled by his rapine and murders.Lucius Tarquinius Superbus reigned twenty-five years. The whole duration of the regal government from the foundation of the City to its liberation was two hundred and forty-four years. Two consuls were then elected in the assembly of centuries by the prefect of the City, in accordance with the regulations of Servius Tullius. They were Lucius Junius Brutus and Lucius Tarquinius Collatinus.",

^1.1 Aeneadum genetrix, hominum divomque voluptas, ^2.1 Suave, mari magno turbantibus aequora ventis, ^2.660 /4.269 Nunc age, cur ultra speculum videatur imago, ^4.337 E tenebris autem quae sunt in luce tuemur, ^4.414 At coniectus aquae digitum non altior unum, ^4.1037 Sollicitatur id in nobis, quod diximus ante, ^4.1073 Nec Veneris fructu caret is qui vitat amorem, ^4.1121 Adde quod absumunt viris pereuntque labore, ^4.1209 Et commiscendo quom semine forte virilem, ... corporibus mors exanimis onerataque passim, cuncta cadaveribus caelestum templa manebant, hospitibus loca quae complerant aedituentes. nec iam religio divom nec numina magni, quisque suum pro re cognatum maestus humabat. multaque res subita et paupertas horrida suasit; certantes; lacrimis lassi luctuque redibant; inde bonam partem in lectum maerore dabantur; nec poterat quisquam reperiri, quem neque morbus, nec mors nec luctus temptaret tempore tali.

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^1.1 BOOK I: PROEM: Mother of Rome, delight of Gods and men, Dear Venus that beneath the gliding stars Makest to teem the many-voyaged main And fruitful lands- for all of living things Through thee alone are evermore conceived, Through thee are risen to visit the great sun- Before thee, Goddess, and thy coming on, Flee stormy wind and massy cloud away, For thee the daedal Earth bears scented flowers, For thee waters of the unvexed deep Smile, and the hollows of the serene sky Glow with diffused radiance for thee! For soon as comes the springtime face of day, And procreant gales blow from the West unbarred, First fowls of air, smit to the heart by thee, Foretoken thy approach, O thou Divine, And leap the wild herds round the happy fields Or swim the bounding torrents. Thus amain, Seized with the spell, all creatures follow thee Whithersoever thou walkest forth to lead, And thence through seas and mountains and swift streams, Through leafy homes of birds and greening plains, Kindling the lure of love in every breast, Thou bringest the eternal generations forth, Kind after kind. And since tis thou alone Guidest the Cosmos, and without thee naught Is risen to reach the shining shores of light, Nor aught of joyful or of lovely born, Thee do I crave co-partner in that verse Which I presume on Nature to compose For Memmius mine, whom thou hast willed to be Peerless in every grace at every hour- Wherefore indeed, Divine one, give my words Immortal charm. Lull to a timely rest Oer sea and land the savage works of war, For thou alone hast power with public peace To aid mortality; since he who rules The savage works of battle, puissant Mars, How often to thy bosom flings his strength Oermastered by the eternal wound of love- And there, with eyes and full throat backward thrown, Gazing, my Goddess, open-mouthed at thee, Pastures on love his greedy sight, his breath Hanging upon thy lips. Him thus reclined Fill with thy holy body, round, above! Pour from those lips soft syllables to win Peace for the Romans, glorious Lady, peace! For in a season troublous to the state Neither may I attend this task of mine With thought untroubled, nor mid such events The illustrious scion of the Memmian house Neglect the civic cause.", "
^2.1 BOOK II: PROEM Tis sweet, when, down the mighty main, the winds Roll up its waste of waters, from the land To watch anothers labouring anguish far, Not that we joyously delight that man Should thus be smitten, but because tis sweet To mark what evils we ourselves be spared; Tis sweet, again, to view the mighty strife of armies embattled yonder oer the plains, Ourselves no sharers in the peril; but naught There is more goodly than to hold the high Serene plateaus, well fortressed by the wise, Whence thou mayst look below on other men And see them evrywhere wandring, all dispersed In their lone seeking for the road of life; Rivals in genius, or emulous in rank, Pressing through days and nights with hugest toil For summits of power and mastery of the world. O wretched minds of men! O blinded hearts! In how great perils, in what darks of life Are spent the human years, however brief!- O not to see that nature for herself Barks after nothing, save that pain keep off, Disjoined from the body, and that mind enjoy Delightsome feeling, far from care and fear! Therefore we see that our corporeal life Needs little, altogether, and only such As takes the pain away, and can besides Strew underneath some number of delights. More grateful tis at times (for nature craves No artifice nor luxury), if forsooth There be no golden images of boys Along the halls, with right hands holding out The lamps ablaze, the lights for evening feasts, And if the house doth glitter not with gold Nor gleam with silver, and to the lyre resound No fretted and gilded ceilings overhead, Yet still to lounge with friends in the soft grass Beside a river of water, underneath A big trees boughs, and merrily to refresh Our frames, with no vast outlay- most of all If the weather is laughing and the times of the year Besprinkle the green of the grass around with flowers. Nor yet the quicker will hot fevers go, If on a pictured tapestry thou toss, Or purple robe, than if tis thine to lie Upon the poor mans bedding. Wherefore, since Treasure, nor rank, nor glory of a reign Avail us naught for this our body, thus Reckon them likewise nothing for the mind: Save then perchance, when thou beholdest forth Thy legions swarming round the Field of Mars, Rousing a mimic warfare- either side Strengthened with large auxiliaries and horse, Alike equipped with arms, alike inspired; Or save when also thou beholdest forth Thy fleets to swarm, deploying down the sea: For then, by such bright circumstance abashed, Religion pales and flees thy mind; O then The fears of death leave heart so free of care. But if we note how all this pomp at last Is but a drollery and a mocking sport, And of a truth mans dread, with cares at heels, Dreads not these sounds of arms, these savage swords But among kings and lords of all the world Mingles undaunted, nor is overawed By gleam of gold nor by the splendour bright of purple robe, canst thou then doubt that this Is aught, but power of thinking?- when, besides The whole of life but labours in the dark. For just as children tremble and fear all In the viewless dark, so even we at times Dread in the light so many things that be No whit more fearsome than what children feign, Shuddering, will be upon them in the dark. This terror then, this darkness of the mind, Not sunrise with its flaring spokes of light, Nor glittering arrows of morning can disperse, But only natures aspect and her law. ATOMIC MOTIONS Now come: I will untangle for thy steps Now by what motions the begetting bodies of the world-stuff beget the varied world, And then forever resolve it when begot, And by what force they are constrained to this, And what the speed appointed unto them Wherewith to travel down the vast ie: Do thou remember to yield thee to my words. For truly matter coheres not, crowds not tight, Since we behold each thing to wane away, And we observe how all flows on and off, As twere, with age-old time, and from our eyes How eld withdraws each object at the end, Albeit the sum is seen to bide the same, Unharmed, because these motes that leave each thing Diminish what they part from, but endow With increase those to which in turn they come, Constraining these to wither in old age, And those to flower at the prime (and yet Biding not long among them). Thus the sum Forever is replenished, and we live As mortals by eternal give and take. The nations wax, the nations wane away; In a brief space the generations pass, And like to runners hand the lamp of life One unto other.", " ^2.660 So, too, the wooly flocks, and horned kine, And brood of battle-eager horses, grazing often together along one grassy plain, Under the cope of one blue sky, and slaking From out one stream of water each its thirst, All live their lives with face and form unlike, Keeping the parents nature, parents habits, Which, kind by kind, through ages they repeat. So great in any sort of herb thou wilt, So great again in any river of earth Are the distinct diversities of matter. Hence, further, every creature- any one From out them all- compounded is the same of bones, blood, veins, heat, moisture, flesh, and thews- All differing vastly in their forms, and built of elements dissimilar in shape. Again, all things by fire consumed ablaze, Within their frame lay up, if naught besides, At least those atoms whence derives their power To throw forth fire and send out light from under, To shoot the sparks and scatter embers wide. If, with like reasoning of mind, all else Thou traverse through, thou wilt discover thus That in their frame the seeds of many things They hide, and divers shapes of seeds contain. Further, thou markest much, to which are given Along together colour and flavour and smell, Among which, chief, are most burnt offerings. . . . Thus must they be of divers shapes composed. A smell of scorching enters in our frame Where the bright colour from the dye goes not; And colour in one way, flavour in quite another Works inward to our senses- so mayst see They differ too in elemental shapes. Thus unlike forms into one mass combine, And things exist by intermixed seed. But still tmust not be thought that in all ways All things can be conjoined; for then wouldst view Portents begot about thee every side: Hulks of mankind half brute astarting up, At times big branches sprouting from mans trunk, Limbs of a sea-beast to a land-beast knit, And nature along the all-producing earth Feeding those dire Chimaeras breathing flame From hideous jaws- of which tis simple fact That none have been begot; because we see All are from fixed seed and fixed dam Engendered and so function as to keep Throughout their growth their own ancestral type. This happens surely by a fixed law: For from all food-stuff, when once eaten down, Go sundered atoms, suited to each creature, Throughout their bodies, and, conjoining there, Produce the proper motions; but we see How, contrariwise, nature upon the ground Throws off those foreign to their frame; and many With viewless bodies from their bodies fly, By blows impelled- those impotent to join To any part, or, when inside, to accord And to take on the vital motions there. But think not, haply, living forms alone Are bound by these laws: they distinguished all. . . . For just as all things of creation are, In their whole nature, each to each unlike, So must their atoms be in shape unlike- Not since few only are fashioned of like form, But since they all, as general rule, are not The same as all. Nay, here in these our verses, Elements many, common to many words, Thou seest, though yet tis needful to confess The words and verses differ, each from each, Compounded out of different elements- Not since few only, as common letters, run Through all the words, or no two words are made, One and the other, from all like elements, But since they all, as general rule, are not The same as all. Thus, too, in other things, Whilst many germs common to many things There are, yet they, combined among themselves, Can form new wholes to others quite unlike. Thus fairly one may say that humankind, The grains, the gladsome trees, are all made up of different atoms. Further, since the seeds Are different, difference must there also be In intervening spaces, thoroughfares, Connections, weights, blows, clashings, motions, all Which not alone distinguish living forms, But sunder earths whole ocean from the lands, And hold all heaven from the lands away.", "
^4.269 Now come, and why beyond a looking-glass An image may be seen, perceive. For seen It soothly is, removed far within. Tis the same sort as objects peered upon Outside in their true shape, wheneer a door Yields through itself an open peering-place, And lets us see so many things outside Beyond the house. Also that sight is made By a twofold twin air: for first is seen The air inside the door-posts; next the doors, The twain to left and right; and afterwards A light beyond comes brushing through our eyes, Then other air, then objects peered upon Outside in their true shape. And thus, when first The image of the glass projects itself, As to our gaze it comes, it shoves ahead And drives along the air thats in the space Betwixt it and our eyes, and brings to pass That we perceive the air ere yet the glass. But when weve also seen the glass itself, Forthwith that image which from us is borne Reaches the glass, and there thrown back again Comes back unto our eyes, and driving rolls Ahead of itself another air, that then Tis this we see before itself, and thus It looks so far removed behind the glass. Wherefore again, again, theres naught for wonder . . . In those which render from the mirrors plane A vision back, since each thing comes to pass By means of the two airs. Now, in the glass The right part of our members is observed Upon the left, because, when comes the image Hitting against the level of the glass, Tis not returned unshifted; but forced off Backwards in line direct and not oblique,- Exactly as whoso his plaster-mask Should dash, before twere dry, on post or beam, And it should straightway keep, at clinging there, Its shape, reversed, facing him who threw, And so remould the features it gives back: It comes that now the right eye is the left, The left the right.", "
^4.337 Again, we view From dark recesses things that stand in light, Because, when first has entered and possessed The open eyes this nearer darkling air, Swiftly the shining air and luminous Followeth in, which purges then the eyes And scatters asunder of that other air The sable shadows, for in large degrees This air is nimbler, nicer, and more strong. And soon as ever thas filled and oped with light The pathways of the eyeballs, which before Black air had blocked, there follow straightaway Those films of things out-standing in the light, Provoking vision- what we cannot do From out the light with objects in the dark, Because that denser darkling air behind Followeth in, and fills each aperture And thus blockades the pathways of the eyes That there no images of any things Can be thrown in and agitate the eyes. And when from far away we do behold The squared towers of a city, oft Rounded they seem,- on this account because Each distant angle is perceived obtuse, Or rather it is not perceived at all; And perishes its blow nor to our gaze Arrives its stroke, since through such length of air Are borne along the idols that the air Makes blunt the idol of the angles point By numerous collidings. When thuswise The angles of the tower each and all Have quite escaped the sense, the stones appear As rubbed and rounded on a turners wheel- Yet not like objects near and truly round, But with a semblance to them, shadowily. Likewise, our shadow in the sun appears To move along and follow our own steps And imitate our carriage- if thou thinkest Air that is thus bereft of light can walk, Following the gait and motion of mankind. For what we use to name a shadow, sure Is naught but air deprived of light. No marvel: Because the earth from spot to spot is reft Progressively of light of sun, whenever In moving round we get within its way, While any spot of earth by us abandoned Is filled with light again, on this account It comes to pass that what was bodys shadow Seems still the same to follow after us In one straight course. Since, evermore pour in New lights of rays, and perish then the old, Just like the wool thats drawn into the flame. Therefore the earth is easily spoiled of light And easily refilled and from herself Washeth the black shadows quite away.", "
^4.414 A pool of water of but a fingers depth, Which lies between the stones along the pave, offers a vision downward into earth As far, as from the earth oerspread on high The gulfs of heaven; that thus thou seemest to view Clouds down below and heavenly bodies plunged Wondrously in heaven under earth. Then too, when in the middle of the stream Sticks fast our dashing horse, and down we gaze Into the rivers rapid waves, some force Seems then to bear the body of the horse, Though standing still, reversely from his course, And swiftly push up-stream. And wheresoeer We cast our eyes across, all objects seem Thus to be onward borne and flow along In the same way as we. A portico, Albeit it stands well propped from end to end On equal columns, parallel and big, Contracts by stages in a narrow cone, When from one end the long, long whole is seen,- Until, conjoining ceiling with the floor, And the whole right side with the left, it draws Together to a cones nigh-viewless point. To sailors on the main the sun he seems From out the waves to rise, and in the waves To set and bury his light- because indeed They gaze on naught but water and the sky. Again, to gazers ignorant of the sea, Vessels in port seem, as with broken poops, To lean upon the water, quite agog; For any portion of the oars thats raised Above the briny spray is straight, and straight The rudders from above. But other parts, Those sunk, immersed below the water-line, Seem broken all and bended and inclined Sloping to upwards, and turned back to float Almost atop the water. And when the winds Carry the scattered drifts along the sky In the night-time, then seem to glide along The radiant constellations gainst the clouds And there on high to take far other course From that whereon in truth theyre borne. And then,", " ^4.1037 And as said before, That seed is roused in us when once ripe age Has made our body strong... As divers causes give to divers things Impulse and irritation, so one force In human kind rouses the human seed To spurt from man. As soon as ever it issues, Forced from its first abodes, it passes down In the whole body through the limbs and frame, Meeting in certain regions of our thews, And stirs amain the genitals of man. The goaded regions swell with seed, and then Comes the delight to dart the same at what The mad desire so yearns, and body seeks That object, whence the mind by love is pierced. For well-nigh each man falleth toward his wound, And our blood spurts even toward the spot from whence The stroke wherewith we are strook, and if indeed The foe be close, the red jet reaches him. Thus, one who gets a stroke from Venus shafts- Whether a boy with limbs effeminate Assault him, or a woman darting love From all her body- that one strains to get Even to the thing whereby hes hit, and longs To join with it and cast into its frame The fluid drawn even from within its own. For the mute craving doth presage delight. THE PASSION OF LOVE This craving tis thats Venus unto us: From this, engender all the lures of love, From this, O first hath into human hearts Trickled that drop of joyance which ere long Is by chill care succeeded. Since, indeed, Though she thou lovest now be far away, Yet idol-images of her are near And the sweet name is floating in thy ear. But it behooves to flee those images; And scare afar whatever feeds thy love; And turn elsewhere thy mind; and vent the sperm, Within thee gathered, into sundry bodies, Nor, with thy thoughts still busied with one love, Keep it for one delight, and so store up Care for thyself and pain inevitable. For, lo, the ulcer just by nourishing Grows to more life with deep inveteracy, And day by day the fury swells aflame, And the woe waxes heavier day by day- Unless thou dost destroy even by new blows The former wounds of love, and curest them While yet theyre fresh, by wandering freely round After the freely-wandering Venus, or Canst lead elsewhere the tumults of thy mind.", " ^4.1073 Nor doth that man who keeps away from love Yet lack the fruits of Venus; rather takes Those pleasures which are free of penalties. For the delights of Venus, verily, Are more unmixed for mortals sane-of-soul Than for those sick-at-heart with love-pining. Yea, in the very moment of possessing, Surges the heat of lovers to and fro, Restive, uncertain; and they cannot fix On what to first enjoy with eyes and hands. The parts they sought for, those they squeeze so tight, And pain the creatures body, close their teeth often against her lips, and smite with kiss Mouth into mouth,- because this same delight Is not unmixed; and underneath are stings Which goad a man to hurt the very thing, Whateer it be, from whence arise for him Those germs of madness. But with gentle touch Venus subdues the pangs in midst of love, And the admixture of a fondling joy Doth curb the bites of passion. For they hope That by the very body whence they caught The heats of love their flames can be put out. But nature protests tis all quite otherwise; For this same love it is the one sole thing of which, the more we have, the fiercer burns The breast with fell desire. For food and drink Are taken within our members; and, since they Can stop up certain parts, thus, easily Desire of water is glutted and of bread. But, lo, from human face and lovely bloom Naught penetrates our frame to be enjoyed Save flimsy idol-images and vain- A sorry hope which oft the winds disperse. As when the thirsty man in slumber seeks To drink, and water neer is granted him Wherewith to quench the heat within his members, But after idols of the liquids strives And toils in vain, and thirsts even whilst he gulps In middle of the torrent, thus in love Venus deludes with idol-images The lovers. Nor they cannot sate their lust By merely gazing on the bodies, nor They cannot with their palms and fingers rub Aught from each tender limb, the while they stray Uncertain over all the body. Then, At last, with members intertwined, when they Enjoy the flower of their age, when now Their bodies have sweet presage of keen joys, And Venus is about to sow the fields of woman, greedily their frames they lock, And mingle the slaver of their mouths, and breathe Into each other, pressing teeth on mouths- Yet to no purpose, since theyre powerless To rub off aught, or penetrate and pass With body entire into body- for oft They seem to strive and struggle thus to do; So eagerly they cling in Venus bonds, Whilst melt away their members, overcome By violence of delight. But when at last Lust, gathered in the thews, hath spent itself, There come a brief pause in the raging heat- But then a madness just the same returns And that old fury visits them again, When once again they seek and crave to reach They know not what, all powerless to find The artifice to subjugate the bane. In such uncertain state they waste away With unseen wound.", "
^4.1121 To which be added too, They squander powers and with the travail wane; Be added too, they spend their futile years Under anothers beck and call; their duties Neglected languish and their honest name Reeleth sick, sick; and meantime their estates Are lost in Babylonian tapestries; And unguents and dainty Sicyonian shoes Laugh on her feet; and (as ye may be sure) Big emeralds of green light are set in gold; And rich sea-purple dress by constant wear Grows shabby and all soaked with Venus sweat; And the well-earned ancestral property Becometh head-bands, coifs, and many a time The cloaks, or garments Alidensian Or of the Cean isle. And banquets, set With rarest cloth and viands, are prepared- And games of chance, and many a drinking cup, And unguents, crowns and garlands. All in vain, Since from amid the well-spring of delights Bubbles some drop of bitter to torment Among the very flowers- when haply mind Gnaws into self, now stricken with remorse For slothful years and ruin in baudels, Or else because shes left him all in doubt By launching some sly word, which still like fire Lives wildly, cleaving to his eager heart; Or else because he thinks she darts her eyes Too much about and gazes at another,- And in her face sees traces of a laugh.", "
^4.1209 And when perchance, in mingling seed with his, The female hath oerpowered the force of male And by a sudden fling hath seized it fast, Then are the offspring, more from mothers seed, More like their mothers; as, from fathers seed, Theyre like to fathers. But whom seest to be Partakers of each shape, one equal blend of parents features, these are generate From fathers body and from mothers blood, When mutual and harmonious heat hath dashed Together seeds, aroused along their frames By Venus goads, and neither of the twain Mastereth or is mastered. Happens too That sometimes offspring can to being come In likeness of their grandsires, and bring back often the shapes of grandsires sires, because Their parents in their bodies oft retain Concealed many primal germs, commixed In many modes, which, starting with the stock, Sire handeth down to son, himself a sire; Whence Venus by a variable chance Engenders shapes, and diversely brings back Ancestral features, voices too, and hair. A female generation rises forth From seed paternal, and from mothers body Exist created males: since sex proceeds No more from singleness of seed than faces Or bodies or limbs of ours: for every birth Is from a twofold seed; and whats created Hath, of that parent which it is more like, More than its equal share; as thou canst mark,- Whether the breed be male or female stock.", "
^5.110 But ere on this I take a step to utter Oracles holier and soundlier based Than ever the Pythian pronounced for men From out the tripod and the Delphian laurel, I will unfold for thee with learned words Many a consolation, lest perchance, Still bridled by religion, thou suppose Lands, sun, and sky, sea, constellations, moon, Must dure forever, as of frame divine- And so conclude that it is just that those, (After the manner of the Giants), should all Pay the huge penalties for monstrous crime, Who by their reasonings do overshake The ramparts of the universe and wish There to put out the splendid sun of heaven, Branding with mortal talk immortal things- Though these same things are even so far removed From any touch of deity and seem So far unworthy of numbering with the gods, That well they may be thought to furnish rather A goodly instance of the sort of things That lack the living motion, living sense. For sure tis quite beside the mark to think That judgment and the nature of the mind In any kind of body can exist- Just as in ether cant exist a tree, Nor clouds in the salt sea, nor in the fields Can fishes live, nor blood in timber be, Nor sap in boulders: fixed and arranged Where everything may grow and have its place. Thus nature of mind cannot arise alone Without the body, nor have its being far From thews and blood. Yet if twere possible?- Much rather might this very power of mind Be in the head, the shoulders, or the heels, And, born in any part soever, yet In the same man, in the same vessel abide But since within this body even of ours Stands fixed and appears arranged sure Where soul and mind can each exist and grow, Deny we must the more that they can dure Outside the body and the breathing form In rotting clods of earth, in the suns fire, In water, or in ethers skiey coasts. Therefore these things no whit are furnished With sense divine, since never can they be With life-force quickened.", "
^5.380 Again, since battle so fiercely one with other The four most mighty members the world, Aroused in an all unholy war, Seest not that there may be for them an end of the long strife?- Or when the skiey sun And all the heat have won dominion oer The sucked-up waters all?- And this they try Still to accomplish, though as yet they fail,- For so aboundingly the streams supply New store of waters that tis rather they Who menace the world with inundations vast From forth the unplumbed chasms of the sea. But vain- since winds (that over-sweep amain) And skiey sun (that with his rays dissolves) Do minish the level seas and trust their power To dry up all, before the waters can Arrive at the end of their endeavouring. Breathing such vasty warfare, they contend In balanced strife the one with other still Concerning mighty issues,- though indeed The fire was once the more victorious, And once- as goes the tale- the water won A kingdom in the fields. For fire oermastered And licked up many things and burnt away, What time the impetuous horses of the Sun Snatched Phaethon headlong from his skiey road Down the whole ether and over all the lands. But the omnipotent Father in keen wrath Then with the sudden smite of thunderbolt Did hurl the mighty-minded hero off Those horses to the earth. And Sol, his sire, Meeting him as he fell, caught up in hand The ever-blazing lampion of the world, And drave together the pell-mell horses there And yoked them all a-tremble, and amain, Steering them over along their own old road, Restored the cosmos,- as forsooth we hear From songs of ancient poets of the Greeks- A tale too far away from truth, meseems. For fire can win when from the infinite Has risen a larger throng of particles of fiery stuff; and then its powers succumb, Somehow subdued again, or else at last It shrivels in torrid atmospheres the world. And whilom water too began to win- As goes the story- when it overwhelmed The lives of men with billows; and thereafter, When all that force of water-stuff which forth From out the infinite had risen up Did now retire, as somehow turned aside, The rain-storms stopped, and streams their fury checked. FORMATION OF THE WORLD AND ASTRONOMICAL QUESTIONS But in what modes that conflux of first-stuff Did found the multitudinous universe of earth, and sky, and the unfathomed deeps of ocean, and courses of the sun and moon, Ill now in order tell. For of a truth Neither by counsel did the primal germs Stablish themselves, as by keen act of mind, Each in its proper place; nor did they make, Forsooth, a compact how each germ should move; But, lo, because primordials of things, Many in many modes, astir by blows From immemorial aeons, in motion too By their own weights, have evermore been wont To be so borne along and in all modes To meet together and to try all sorts Which, by combining one with other, they Are powerful to create: because of this It comes to pass that those primordials, Diffused far and wide through mighty aeons, The while they unions try, and motions too, of every kind, meet at the last amain, And so become oft the commencements fit of mighty things- earth, sea, and sky, and race of living creatures.", "
^5.592 Nor need there be for men Astonishment that yonder sun so small Can yet send forth so great a light as fills Oceans and all the lands and sky aflood, And with its fiery exhalations steeps The world at large. For it may be, indeed, That one vast-flowing well-spring of the whole Wide world from here hath opened and out-gushed, And shot its light abroad; because thuswise The elements of fiery exhalations From all the world around together come, And thuswise flow into a bulk so big That from one single fountain-head may stream This heat and light. And seest thou not, indeed, How widely one small water-spring may wet The meadow-lands at times and flood the fields? Tis even possible, besides, that heat From forth the suns own fire, albeit that fire Be not a great, may permeate the air With the fierce hot- if but, perchance, the air Be of condition and so tempered then As to be kindled, even when beat upon Only by little particles of heat- Just as we sometimes see the standing grain Or stubble straw in conflagration all From one lone spark. And possibly the sun, Agleam on high with rosy lampion, Possesses about him with invisible heats A plenteous fire, by no effulgence marked, So that he maketh, he, the Fraught-with-fire, Increase to such degree the force of rays.", "
^6.1 BOOK VI: PROEM Twas Athens first, the glorious in name, That whilom gave to hapless sons of men The sheaves of harvest, and re-ordered life, And decreed laws; and she the first that gave Life its sweet solaces, when she begat A man of heart so wise, who whilom poured All wisdom forth from his truth-speaking mouth; The glory of whom, though dead, is yet to-day, Because of those discoveries divine Renowned of old, exalted to the sky. For when saw he that well-nigh everything Which needs of man most urgently require Was ready to hand for mortals, and that life, As far as might be, was established safe, That men were lords in riches, honour, praise, And eminent in goodly fame of sons, And that they yet, O yet, within the home, Still had the anxious heart which vexed life Unpausingly with torments of the mind, And raved perforce with angry plaints, then he, Then he, the master, did perceive that twas The vessel itself which worked the bane, and all, However wholesome, which from here or there Was gathered into it, was by that bane Spoilt from within,- in part, because he saw The vessel so cracked and leaky that nowise T could ever be filled to brim; in part because He marked how it polluted with foul taste Whateer it got within itself. So he, The master, then by his truth-speaking words, Purged the breasts of men, and set the bounds of lust and terror, and exhibited The supreme good whither we all endeavour, And showed the path whereby we might arrive Thereunto by a little cross-cut straight, And what of ills in all affairs of mortals Upsprang and flitted deviously about (Whether by chance or force), since nature thus Had destined; and from out what gates a man Should sally to each combat. And he proved That mostly vainly doth the human race Roll in its bosom the grim waves of care. For just as children tremble and fear all In the viewless dark, so even we at times Dread in the light so many things that be No whit more fearsome than what children feign, Shuddering, will be upon them in the dark. This terror then, this darkness of the mind, Not sunrise with its flaring spokes of light, Nor glittering arrows of morning can disperse, But only natures aspect and her law. Wherefore the more will I go on to weave In verses this my undertaken task.", "
^6.219 To proceed apace, What sort of nature thunderbolts possess Is by their strokes made manifest and by The brand-marks of their searing heat on things, And by the scorched scars exhaling round The heavy fumes of sulphur. For all these Are marks, O not of wind or rain, but fire. Again, they often enkindle even the roofs of houses and inside the very rooms With swift flame hold a fierce dominion. Know thou that nature fashioned this fire Subtler than fires all other, with minute And dartling bodies,- a fire gainst which theres naught Can in the least hold out: the thunderbolt, The mighty, passes through the hedging walls of houses, like to voices or a shout,- Through stones, through bronze it passes, and it melts Upon the instant bronze and gold; and makes, Likewise, the wines sudden to vanish forth, The wine-jars intact,- because, ye see, Its heat arriving renders loose and porous Readily all the wine- jars earthen sides, And winding its way within, it scattereth The elements primordial of the wine With speedy dissolution- process which Even in an age the fiery steam of sun Could not accomplish, however puissant he With his hot coruscations: so much more Agile and overpowering is this force. . . . Now in what manner engendered are these things, How fashioned of such impetuous strength As to cleave towers asunder, and houses all To overtopple, and to wrench apart Timbers and beams, and heroes monuments To pile in ruins and upheave amain, And to take breath forever out of men, And to oerthrow the cattle everywhere,- Yes, by what force the lightnings do all this, All this and more, I will unfold to thee, Nor longer keep thee in mere promises.", "
^6.246 The bolts of thunder, then, must be conceived As all begotten in those crasser clouds Up-piled aloft; for, from the sky serene And from the clouds of lighter density, are sent forth forever. That tis so Beyond a doubt, fact plain to sense declares: To wit, at such a time the densed clouds So mass themselves through all the upper air That we might think that round about all murk Had parted forth from Acheron and filled The mighty vaults of sky- so grievously, As gathers thus the storm-clouds gruesome might, Do faces of black horror hang on high- When tempest begins its thunderbolts to forge. Besides, full often also out at sea A blackest thunderhead, like cataract of pitch hurled down from heaven, and far away Bulging with murkiness, down on the waves Falls with vast uproar, and draws on amain The darkling tempests big with thunderbolts And hurricanes, itself the while so crammed Tremendously with fires and winds, that even Back on the lands the people shudder round And seek for cover. Therefore, as I said, The storm must be conceived as oer our head Towering most high; for never would the clouds Oerwhelm the lands with such a massy dark, Unless up-builded heap on lofty heap, To shut the round sun off. Nor could the clouds, As on they come, engulf with rain so vast As thus to make the rivers overflow And fields to float, if ether were not thus Furnished with lofty-piled clouds. Lo, then, Here be all things fulfilled with winds and fires- Hence the long lightnings and the thunders loud. For, verily, Ive taught thee even now How cavernous clouds hold seeds innumerable of fiery exhalations, and they must From off the sunbeams and the heat of these Take many still. And so, when that same wind (Which, haply, into one region of the sky Collects those clouds) hath pressed from out the same The many fiery seeds, and with that fire Hath at the same time inter-mixed itself, O then and there that wind, a whirlwind now, Deep in the belly of the cloud spins round In narrow confines, and sharpens there inside In glowing furnaces the thunderbolt. For in a two-fold manner is that wind Enkindled all: it trembles into heat Both by its own velocity and by Repeated touch of fire. Thereafter, when The energy of wind is heated through And the fierce impulse of the fire hath sped Deeply within, O then the thunderbolt, Now ripened, so to say, doth suddenly Splinter the cloud, and the aroused flash Leaps onward, lumining with forky light All places round. And followeth anon A clap so heavy that the skiey vaults, As if asunder burst, seem from on high To engulf the earth. Then fearfully a quake Pervades the lands, and long the lofty skies Run the far rumblings. For at such a time Nigh the whole tempest quakes, shook through and through, And roused are the roarings,- from which shock Comes such resounding and abounding rain, That all the murky ether seems to turn Now into rain, and, as it tumbles down, To summon the fields back to primeval floods: So big the rains that be sent down on men By burst of cloud and by the hurricane, What time the thunder-clap, from burning bolt That cracks the cloud, flies forth along. At times The force of wind, excited from without, Smiteth into a cloud already hot With a ripe thunderbolt.", "
^6.323 And, now, the speed and stroke of thunderbolt Is so tremendous, and with glide so swift Those thunderbolts rush on and down, because Their roused force itself collects itself First always in the clouds, and then prepares For the huge effort of their going-forth; Next, when the cloud no longer can retain The increment of their fierce impetus, Their force is pressed out, and therefore flies With impetus so wondrous, like to shots Hurled from the powerful Roman catapults. Note, too, this force consists of elements Both small and smooth, nor is there aught that can With ease resist such nature. For it darts Between and enters through the pores of things; And so it never falters in delay Despite innumerable collisions, but Flies shooting onward with a swift elan. Next, since by nature always every weight Bears downward, doubled is the swiftness then And that elan is still more wild and dread, When, verily, to weight are added blows, So that more madly and more fiercely then The thunderbolt shakes into shivers all That blocks its path, following on its way. Then, too, because it comes along, along With one continuing elan, it must Take on velocity anew, anew, Which still increases as it goes, and ever Augments the bolts vast powers and to the blow Gives larger vigour; for it forces all, All of the thunders seeds of fire, to sweep In a straight line unto one place, as twere,- Casting them one by other, as they roll, Into that onward course. Again, perchance, In coming along, it pulls from out the air Some certain bodies, which by their own blows Enkindle its velocity. And, lo, It comes through objects leaving them unharmed, It goes through many things and leaves them whole, Because the liquid fire flieth along Through their pores. And much it does transfix, When these primordial atoms of the bolt Have fallen upon the atoms of these things Precisely where the intertwined atoms Are held together. And, further, easily Brass it unbinds and quickly fuseth gold, Because its force is so minutely made of tiny parts and elements so smooth That easily they wind their way within, And, when once in, quickly unbind all knots And loosen all the bonds of union there.", "
^6.379 This, this it is, O Memmius, to see through The very nature of fire-fraught thunderbolt; O this it is to mark by what blind force It maketh each effect, and not, O not To unwind Etrurian scrolls oracular, Inquiring tokens of occult will of gods, Even as to whence the flying flame hath come, Or to which half of heaven it turns, or how Through walled places it hath wound its way, Or, after proving its dominion there, How it hath speeded forth from thence amain, Or what the thunderstroke portends of ill From out high heaven. But if JupiterAnd other gods shake those refulgent vaults With dread reverberations and hurl fire Whither it pleases each, why smite they not Mortals of reckless and revolting crimes, That such may pant from a transpierced breast Forth flames of the red levin- unto men A drastic lesson?- why is rather he- O he self-conscious of no foul offence- Involved in flames, though innocent, and clasped Up-caught in skiey whirlwind and in fire? Nay, why, then, aim they at eternal wastes, And spend themselves in vain?- perchance, even so To exercise their arms and strengthen shoulders? Why suffer they the Fathers javelin To be so blunted on the earth? And why Doth he himself allow it, nor spare the same Even for his enemies? O why most oft Aims he at lofty places? Why behold we Marks of his lightnings most on mountain tops? Then for what reason shoots he at the sea?- What sacrilege have waves and bulk of brine And floating fields of foam been guilty of? Besides, if tis his will that we beware Against the lightning-stroke, why feareth he To grant us power for to behold the shot? And, contrariwise, if wills he to oerwhelm us, Quite off our guard, with fire, why thunders he off in yon quarter, so that we may shun? Why rouseth he beforehand darkling air And the far din and rumblings? And O how Canst thou believe he shoots at one same time Into diverse directions? Or darest thou Contend that never hath it come to pass That divers strokes have happened at one time? But oft and often hath it come to pass, And often still it must, that, even as showers And rains oer many regions fall, so too Dart many thunderbolts at one same time. Again, why never hurtles JupiterA bolt upon the lands nor pours abroad Clap upon clap, when skies are cloudless all? Or, say, doth he, so soon as ever the clouds Have come thereunder, then into the same Descend in person, that from thence he may Near-by decide upon the stroke of shaft? And, lastly, why, with devastating bolt Shakes he asunder holy shrines of gods And his own thrones of splendour, and to-breaks The well-wrought idols of divinities, And robs of glory his own images By wound of violence?",
^6.680 But now I will unfold At last how yonder suddenly angered flame Out-blows abroad from vasty furnaces Aetnaean. First, the mountains nature is All under-hollow, propped about, about With caverns of basaltic piers. And, lo, In all its grottos be there wind and air- For wind is made when air hath been uproused By violent agitation. When this air Is heated through and through, and, raging round, Hath made the earth and all the rocks it touches Horribly hot, and hath struck off from them Fierce fire of swiftest flame, it lifts itself And hurtles thus straight upwards through its throat Into high heavn, and thus bears on afar Its burning blasts and scattereth afar Its ashes, and rolls a smoke of pitchy murk And heaveth the while boulders of wondrous weight- Leaving no doubt in thee that tis the airs Tumultuous power. Besides, in mighty part, The sea there at the roots of that same mount Breaks its old billows and sucks back its surf. And grottos from the sea pass in below Even to the bottom of the mountains throat. Herethrough thou must admit there go... . . . And the conditions force the water and air Deeply to penetrate from the open sea, And to out-blow abroad, and to up-bear Thereby the flame, and to up-cast from deeps The boulders, and to rear the clouds of sand. For at the top be "bowls," as people there Are wont to name what we at Rome do call The throats and mouths. "
^6.1174 Many would headlong fling them deeply down The water-pits, tumbling with eager mouth Already agape. The insatiable thirst That whelmed their parched bodies, lo, would make A goodly shower seem like to scanty drops. Respite of torment was there none. Their frames Forspent lay prone. With silent lips of fear Would Medicine mumble low, the while she saw So many a time men roll their eyeballs round, Staring wide-open, unvisited of sleep, The heralds of old death. And in those months Was given many another sign of death: The intellect of mind by sorrow and dread Deranged, the sad brow, the countece Fierce and delirious, the tormented ears Beset with ringings, the breath quick and short Or huge and intermittent, soaking sweat A-glisten on neck, the spittle in fine gouts Tainted with colour of crocus and so salt, The cough scarce wheezing through the rattling throat. Aye, and the sinews in the fingered hands Were sure to contract, and sure the jointed frame To shiver, and up from feet the cold to mount Inch after inch: and toward the supreme hour At last the pinched nostrils, noses tip A very point, eyes sunken, temples hollow, Skin cold and hard, the shuddering grimace, The pulled and puffy flesh above the brows!- O not long after would their frames lie prone In rigid death. And by about the eighth Resplendent light of sun, or at the most On the ninth flaming of his flambeau, they Would render up the life. If any then Had scaped the doom of that destruction, yet Him there awaited in the after days A wasting and a death from ulcers vile And black discharges of the belly, or else Through the clogged nostrils would there ooze along Much fouled blood, oft with an aching head: Hither would stream a mans whole strength and flesh.", "
^6.1247 By now the shepherds and neatherds all, Yea, even the sturdy guiders of curved ploughs, Began to sicken, and their bodies would lie Huddled within back-corners of their huts, Delivered by squalor and disease to death. O often and often couldst thou then have seen On lifeless children lifeless parents prone, Or offspring on their fathers, mothers corpse Yielding the life. And into the city poured O not in least part from the countryside That tribulation, which the peasantry Sick, sick, brought thither, thronging from every quarter, Plague-stricken mob. All places would they crowd, All buildings too; whereby the more would death Up-pile a-heap the folk so crammed in town. Ah, many a body thirst had dragged and rolled Along the highways there was lying strewn Besides Silenus-headed water-fountains,- The life-breath choked from that too dear desire of pleasant waters. Ah, everywhere along The open places of the populace, And along the highways, O thou mightest see of many a half-dead body the sagged limbs, Rough with squalor, wrapped around with rags, Perish from very nastiness, with naught But skin upon the bones, well-nigh already Buried in ulcers vile and obscene filth. All holy temples, too, of deities Had Death becrammed with the carcasses; And stood each fane of the Celestial Ones Laden with stark cadavers everywhere- Places which warders of the shrines had crowded With many a guest. For now no longer men Did mightily esteem the old Divine, The worship of the gods: the woe at hand Did over-master. Nor in the city then Remained those rites of sepulture, with which That pious folk had evermore been wont To buried be. For it was wildered all In wild alarms, and each and every one With sullen sorrow would bury his own dead, As present shift allowed. And sudden stress And poverty to many an awful act Impelled; and with a monstrous screaming they Would, on the frames of alien funeral pyres, Place their own kin, and thrust the torch beneath oft brawling with much bloodshed round about Rather than quit dead bodies loved in life.END",

^1.67 Tu modo Pompeia lentus spatiare sub umbra, ^1.68 rend=, ^1.69 Aut ubi muneribus nati sua munera mater, ^1.70 rend=, ^1.71 Nec tibi vitetur quae, priscis sparsa tabellis, ^1.72 rend=, ^1.73 Quaque parare necem miseris patruelibus ausae, ^1.74 rend=, ^1.75 Nec te praetereat Veneri ploratus Adonis, ^1.76 rend=, ^1.77 Nec fuge linigerae Memphitica templa iuvencae: ^1.78 rend=, ^1.79 Et fora conveniunt (quis credere possit?) amori: ^1.80 rend=, ^1.81 Subdita qua Veneris facto de marmore templo, ^1.82 rend=, ^1.83 Illo saepe loco capitur consultus Amori, ^1.85 Illo saepe loco desunt sua verba diserto, ^1.87 Hunc Venus e templis, quae sunt confinia, ridet: ^1.88 rend=, ^1.181 Ultor adest, primisque ducem profitetur in annis, ^1.217 Spectabunt laeti iuvenes mixtaeque puellae, ^1.219 Atque aliqua ex illis cum regum nomina quaeret, ^1.220 rend=, ^1.221 Omnia responde, nec tantum siqua rogabit; ^1.223 Hic est Euphrates, praecinctus harundine frontem: ^1.225 Hos facito Armenios; haec est Danaëia Persis: ^1.227 Ille vel ille, duces; et erunt quae nomina dicas, ^3.113 Simplicitas rudis ante fuit: nunc aurea Roma est, ^3.115 Aspice quae nunc sunt Capitolia, quaeque fuerunt: ^3.116 rend=, ^3.117 Curia, concilio quae nunc dignissima tanto, ^3.118 rend=, ^3.119 Quae nunc sub Phoebo ducibusque Palatia fulgent, ^3.121 Prisca iuvent alios: ego me nunc denique natum, ^3.123 Non quia nunc terrae lentum subducitur aurum, ^3.125 Nec quia decrescunt effosso marmore montes, ^3.126 rend=, ^3.127 Sed quia cultus adest, nec nostros mansit in annos, ^3.191 Alba decent fuscas: albis, Cepheï, placebas:

" ^1.67 Here mayst thou find thy full desires in both:", ^1.68 Or if autumnal beauties please thy sight, ^1.69 (An age that knows to give and take delight;), ^1.70 Millions of matrons, of the graver sort, ^1.71 In common prudence, will not balk the sport. " ^1.72 In summers heats thou needst but only go", " ^1.73 To Pompeys cool and shady portico; This was a shady walk which Pompey built for the people; and there were several in Rome of the same sort; but the most admirable one of all the porticos, was the Corinthian, near the Flaminian cirque, built by Cneius Octavius.", " ^1.74 Or Concords fane; or that proud edifice", ^1.75 Whose turrets near the bawdy suburbs rise; ^1.76 Or to that other portico, where stand, ^1.77 The cruel father urging his commands. ^1.78 And fifty daughters wait the time of rest, " ^1.79 To plunge their poniards in the bridegrooms breast.", " ^1.80 Or Venus temple; where, on annual nights,", ^1.81 They mourn Adonis with Assyrian rites. It was the custom among the Romans, to meet in the temples of Venus to mourn Adonis; of which the prophet Ezekiel speaks, ( Ezek. viii. 14. ); and infamous acts of lewdness were there committed, if we may believe Juvenal in his sixth satire . ^1.82 Nor shun the Jewish walk, where the foul drove, " ^1.83 On sabbaths rest from everything but love. There were great numbers of the Jews at Rome in Augustuss reign, who were allowed full liberty to exercise their ceremonies, according to the law of Moses . And the Roman ladies went often to see them out of curiosity, which gave occasion for assignations at their synagogues.", " ^1.84 Nor Isis temple; for that sacred whore", " ^1.85 Makes others, what to Jove she was before; That is, many women were debauched by Isiss means, as she was by Jupiter under the name of Io.", ^1.86 And if the hall itself be not belied, " ^1.87 Een there the cause of love is often tried;", ^1.88 Near it at least, or in the palace yard,
^1.181 But gently take it up and wipe it clean;
^1.217 Bacchus a boy, yet like a hero fought, " ^1.218 And early spoils from conquerd India brought.", " ^1.219 Thus you your fathers troops shall lead to fight,", " ^1.220 And thus shall vanquish in your fathers right.", ^1.221 These rudiments you to your lineage owe; ^1.222 Born to increase your titles as you grow. ^1.223 Brethren you had, revenge your brethren slain; ^1.224 You have a father, and his rights maintain. " ^1.225 Armd by your countrys parent and your own,", ^1.226 Redeem your country and restore his throne. ^1.227 Your enemies assert an impious cause; ^1.228 You fight both for divine and human laws.
^3.113 The snake his skin, the deer his horns may cast, ^3.114 And both renew their youth and vigor past; ^3.115 But no receipt can human-kind relieve, " ^3.116 Doomd to decrepit age, without reprieve.", " ^3.117 Then crop the flowr which yet invites your eye,", " ^3.118 And which, ungatherd, on its stalk must die.", " ^3.119 Besides, the tender sex is formd to bear,", ^3.120 And frequent births too soon will youth impair; ^3.121 Continual harvest wears the fruitful field, " ^3.122 And earth itself decays, too often tilld.", ^3.123 Thou didst not, Cynthia , scorn the Latmian swain; ^3.124 Nor thou, Aurora, Cephalus disdain; " ^3.125 The Paphian Queen, who, for Adonis fate", " ^3.126 So deeply mournd, and who laments him yet,", ^3.127 Has not been found inexorable since; ^3.128 Witness Harmonia, and the Dardan prince.
^3.191 Another, all her tresses tie behind;

^4.363 inter ait ‘viridem Cybelen altasque Celaenas, ^4.364 amnis it insana, nomine Gallus, aqua. ^6.265 forma tamen templi, quae nunc manet, ante fuisse, ^6.266 dicitur, et formae causa probanda subest. ^6.267 Vesta eadem est et terra: subest vigil ignis utrique: ^6.268 significant sedem terra focusque suam. ^6.269 terra pilae similis nullo fulcimine nixa, ^6.270 aere subiecto tam grave pendet onus. ^6.271 ipsa volubilitas libratum sustinet orbem, ^6.272 quique premat partes, angulus omnis abest, ^6.273 cumque sit in media rerum regione locata, ^6.274 et tangat nullum plusve minusve latus, ^6.275 ni convexa foret, parti vicinior esset, ^6.276 nec medium terram mundus haberet onus. ^6.277 arte Syracosia suspensus in aere clauso, ^6.278 stat globus, immensi parva figura poli, ^6.279 et quantum a summis, tantum secessit ab imis, ^6.280 terra; quod ut fiat, forma rotunda facit, ^6.281 par facies templi: nullus procurrit in illo, ^6.282 angulus; a pluvio vindicat imbre tholus.

^4.363 ‘Between green Cybele and high Celaenae,’ she said, ^4.364 ‘Runs a river of maddening water, called the Gallus.
^6.265 Yet the form of the temple, that remains, they say, ^6.266 Is as before, and is shaped so for good reason. ^6.267 Vesta’s identified with Earth: in them both’s unsleeping fire: ^6.268 Earth and the hearth are both symbols of home. ^6.269 The Earth’s a ball not resting on any support, ^6.270 It’s great weight hangs in the ether around it. ^6.271 Its own revolutions keep its orb balanced, ^6.272 It has no sharp angles to press on anything, ^6.273 And it’s placed in the midst of the heavens, ^6.274 And isn’t nearer or further from any side, ^6.275 For if it weren’t convex, it would be nearer somewhere, ^6.276 And the universe wouldn’t have Earth’s weight at its centre. ^6.277 There’s a globe suspended, enclosed by Syracusan art, ^6.278 That’s a small replica of the vast heavens, ^6.279 And the Earth’s equidistant from top and bottom. ^6.280 Which is achieved by its spherical shape. ^6.281 The form of this temple’s the same: there’s no angle, ^6.282 Projecting from it: a rotunda saves it from the rain.

^1.200 talia deposcunt. Sic, cum manus inpia saevit, ^1.201 sanguine Caesareo Romanum exstinguere nomen, ^1.202 attonitum tanto subitae terrore ruinae, ^1.203 humanum genus est totusque perhorruit orbis: ^1.313 Separat Aonios Oetaeis Phocis ab arvis, ^1.314 terra ferax, dum terra fuit, sed tempore in illo, ^1.315 pars maris et latus subitarum campus aquarum. ^1.316 Mons ibi verticibus petit arduus astra duobus, ^1.317 nomine Parnasus, superantque cacumina nubes. ^1.324 Iuppiter ut liquidis stagnare paludibus orbem, ... verba locns, dictoque vale “vale!” inquit et Echo. Ille caput viridi fessum submisit in herba; lumina mors clausit domini mirantia formam. Tunc quoque se, postquam est inferna sede receptus, in Stygia spectabat aqua. Planxere sorores, naides et sectos fratri posuere capillos, planxerunt dryades: plangentibus adsonat Echo. Iamque rogum quassasque faces feretrumque parabant: nusquam corpus erat; croceum pro corpore florem, inveniunt, foliis medium cingentibus albis.

^1.200 was threatened by the Giants; and they piled, ^1.201 mountain on mountain to the lofty stars. ^1.202 But Jove, omnipotent, shot thunderbolt, ^1.203 through Mount Olympus , and he overturned,
^1.313 his arms are changed to legs; and as a wolf, ^1.314 he has the same grey locks, the same hard face, ^1.315 the same bright eyes, the same ferocious look. ^1.316 “Thus fell one house, but not one house alone, ^1.317 deserved to perish; over all the earth,
^1.324 while others gave assent: but all deplored, ^1.325 and questioned the estate of earth deprived, ^1.326 of mortals. Who could offer frankincense, ^1.327 upon the altars? Would he suffer earth, ^1.328 to be despoiled by hungry beasts of prey? ^1.329 Such idle questions of the state of man,
^2.81 art mortal, and thou hast aspired to thing, ^2.82 immortal. Ignorance has made thy thought, ^2.83 transcend the province of the Gods. I vaunt, ^2.84 no vain exploits; but only I can stand, ^2.85 ecurely on the flame-fraught axle-tree:
^2.298 are caught in flames, and as their moistures dry, ^2.299 they crack in chasms. The grass is blighted; tree,
^2.329 the hot blood tingling to the surface: then, ^2.330 the heat dried up the land of Libya ; ^2.331 dishevelled, the lorn Nymphs, lamenting, sought,
^5.602 long since called Pergus; and the songs of swans,
^15.865 the city, you shall be its chosen king,

, nil igitur matrona legat, quia carmine ab omni, ad delinquendum doctior esse potest. quodcumque attigerit, siqua est studiosa sinistri, ad vitium mores instruet inde suos. sumpserit Annales—nihil est hirsutius illis—, facta sit unde parens Ilia, nempe leget, sumpserit Aeneadum genetrix ubi prima, requiret, Aeneadum genetrix unde sit alma Venus. utque suo Martem cecinit gravis, Ennius ore—Ennius ingenio maximus, arte rudis—, explicat ut causas rapidi Lucretius ignis, casurumque triplex vaticinatur opus,

^4.2 TIBERIUS’S TRIUMPH Savage Germany, defeated, may have already submitted, like the rest of the world, on bended knee, to the Caesars, and perhaps the high Palatine is clothed with garlands, and incense is crackling on the flames, staining the light, while dark blood spurts over the earth, from the throat of the bright sacrifice, struck by the axe-blow, the gifts promised to the temples of the benign gods, are being prepared for offering by both victorious Caesars, and by young Germanicus and Drusus, bearing that name, so that their house will rule the world for ever: and Livia, with their fine wives, Agrippina, and Livilla, is offering gifts, as ever, for her son’s safety, to the noble gods, and the women with her, and the sinless Vestals, who serve the pure fires in eternal virginity: the loyal People, and the Senate with them, rejoice, and the knights, among whom I recently played my small part: but I miss the communal joy, I’m driven far away, and only faint rumour travels as far as this. So all the people will be able to watch the triumph, and read the names of leaders and captured towns, and see the captive kings with chains round their necks, marching in front of the garlanded horses, and behold some with down-turned faces, as is fitting, others, still terrible, indifferent to their fate. Some people will ask for histories, facts and names, others will answer, though they know little. ‘He, who shines on high in Sidonian purple, was leader in the war: this one next in command. That one now who fixes his wretched gaze on the ground, did not look so when he was carrying weapons. This fierce one, with hostile eyes still burning, was the instigator and planned the battles. That traitor, who hides his face in his shaggy hair, trapped our men in a treacherous place. They say the one who follows him was their priest, who sacrificed captives to their gods, gifts often refused. These floats: lakes, mountains, all the forts and rivers, filled with fierce slaughter, running with blood. Drusus, the elder, once earned his name there, who was a fine son worthy of his father. This with broken horns badly covered with green sedge, is the Rhine himself discoloured with his blood. See even Germany is carried along with loosened hair, seated sorrowing at the feet of the undefeated leader. offering her proud neck to the Roman axe she wears chains on the arms that carried weapons.’ You’ll ride in the victory chariot, Caesar, high above, wearing purple for the people, according to custom, applauded by their clapping, all along the way, flowers falling everywhere to cover your route. Soldiers, their heads wreathed in Apollo’s laurel, will chant: ‘Hurrah, for the triumph’ in loud voices. often you’ll see the four horses rearing at the noise of all the chanting, the applause, and the din. Then you’ll reach the citadel, and the shrines that favour your prayers, and you’ll offer the votive wreath to Jove. All this, I, the exile, will see with my mind, as I may: it still has a right to the place that was taken from me: it travels freely through immeasurable lands, and reaches the heavens on its swift way, leads my eyes into the middle of the city, not allowing them to lose so great a good: and my spirit will find a place to see the ivory car: and so for a short while I’ll be in my native country. Yet the happy people will own the true spectacle, the joyful crowd will be there with their leader. And I will enjoy the fruits in imagination only, and far removed, in hearing, from it all, and there’ll scarcely be anyone, sent so far from Italyto this distant world, to tell me what I long for. He’ll tell of a late triumph, already out of date, still I’ll be glad to hear of it, whenever. That day will come: I’ll lay aside my gloom, and the public fate will outweigh the private.

² But Moses, through the exceeding abundance of his knowledge of all things, was accustomed to affix the most felicitous and expressive appellations to them. Accordingly, in many passages of the law, we shall find this opinion, which we have expressed, confirmed by the fact, and not least in the passage which we have cited at the beginning of this treatise, in which the just Noah is represented as a husbandman.
¹⁰ By means of this husbandry, all the trees of the passions and vices, which soot forth and grow up to a height, bringing forth pernicious fruits, are rooted up, and cut down, and cleared away, so that not even the smallest fragment of them is left, from which any new shoots of evil actions can subsequently spring up.

²⁰ Therefore, the allwise Moses attributes to the just man a knowledge of the husbandry of the soul, as an act consistent with his character, and thoroughly suited to him, saying, "Noah began to be a husbandman." But to the unjust man he attributes the task of tilling the ground, which is an employment bearing the heaviest burdens without any knowledge.
⁵¹ and let every one in his turn say the same thing, for it is very becoming to every man who loves God to study such a song as this, but above all this world should sing it. For God, like a shepherd and a king, governs (as if they were a flock of sheep) the earth, and the water, and the air, and the fire, and all the plants, and living creatures that are in them, whether mortal or divine; and he regulates the nature of the heaven, and the periodical revolutions of the sun and moon, and the variations and harmonious movements of the other stars, ruling them according to law and justice; appointing, as their immediate superintendent, his own right reason, his first-born son, who is to receive the charge of this sacred company, as the lieutet of the great king; for it is said somewhere, "Behold, I am he! I will send my messenger before thy face, who shall keep thee in the Road.",
¹¹⁹ Therefore the Olympian contest is the only one that justly deserves to be called sacred; meaning by this, not that which the inhabitants of Elis celebrate, but that which is instituted for the acquisition of the divine, and Olympian, and genuine virtues. Now, as competitors in this contest, all those have their names inscribed who are very weak in their bodies, but very vigorous in their souls; and then, having stripped off their clothes, and smeared themselves in the dust, they do all those actions which belong to skill and to power, omitting nothing which may conduce to their gaining the victory. <sup>1

20</sup> These men, therefore, get the better of their adversaries: and then, again, they have a competition with one another for the prize of pre-eminence, for they are not all victorious in the same manner, but all are worthy of honour, having routed and overthrown most grievous and formidable enemies; ¹²¹ and he who shows himself superior to all the rest of these is most admirable, and we must not envy him, when he gets the first prize of all the wrestlers. And those who are thought worthy of the second or of the third place, must not be cast down; for these prizes are proposed for the acquisition of virtue. But to those who are unable to attain to the very highest eminence, even the acquisition of a moderate prize is serviceable. And it is even said that such is more stable, since it avoids the envy which always sticks to those who are excessively eminent.

¹⁸ This, then, is the meaning of coming in front of ones judge, when brought up for judgment. But the case of coming in front of any one which has a bearing upon connection or familiarity, may be illustrated by the example of the allwise Abraham. "For," says Moses, "he was still standing in front of God." And a proof of his familiarity is contained in the expression that "he came near to God, and spoke." For it is fitting for one who has no connection with another to stand at a distance, and to be separated from him, but he who is connected with him should stand near to him.
⁸⁶ And the doctrine is this: God alone keeps festival in reality, for he alone rejoices, he alone is delighted, he alone feels cheerfulness, and to him alone is it given, to pass an existence of perfect peace unmixed with war. He is free from all pain, and free from all fear; he has no participation in any evils, he yields to no one, he suffers no sorrow, he knows no fatigue, he is full of unalloyed happiness; his nature is entirely perfect, or rather God is himself the perfection, and completion, and boundary of happiness, partaking of nothing else by which he can be rendered better, but giving to every individual thing a portion of what is suited to it, from the fountain of good, namely, from himself; for the beautiful things in the world would never have been such as they are, if they had not been made after an archetypal pattern, which was really beautiful, the uncreate, and blessed, and imperishable model of all things. XXVI.
¹²⁷ And for what reason is it built, except to serve as a shelter and protection? This is the object. Now passing on from these particular buildings, consider the greatest house or city, namely, this world, for you will find that God is the cause of it, by whom it was made. That the materials are the four elements, of which it is composed; that the instrument is the word of God, by means of which it was made; and the object of the building you will find to be the display of the goodness of the Creator. This is the discriminating opinion of men fond of truth, who desire to attain to true and sound knowledge; but they who say that they have gotten anything by means of God, conceive that the cause is the instrument, the Creator namely, and the instrument the cause, namely, the human mind.

³¹ "But do thou stand here with me, that having laid aside doubt and vacillation, the dispositions of an infirm soul, he may put on that most steadfast and trustworthy disposition, faith. In the next place, even while standing still, he (which seems a most extraordinary thing) goes forward to meet him; for it is said to him, "Thou shalt stand meeting him," and yet to go to meet is a part of motion, while to stand still is regarded as characteristic of tranquillity.
⁶² I have also heard of one of the companions of Moses having uttered such a speech as this: "Behold, a man whose name is the East!" A very novel appellation indeed, if you consider it as spoken of a man who is compounded of body and soul; but if you look upon it as applied to that incorporeal being who in no respect differs from the divine image, you will then agree that the name of the east has been given to him with great felicity.
⁹⁷ For it is very suitable for those who have made an association for the purpose of learning to desire to see him; and, if they are unable to do that, at least to see his image, the most sacred word, and, next to that, the most perfect work of all the things perceptible by the outward senses, namely, the world? For to philosophise is nothing else but to desire to see things accurately. XXI. "
¹⁴⁶ And even if there be not as yet any one who is worthy to be called a son of God, nevertheless let him labour earnestly to be adorned according to his first-born word, the eldest of his angels, as the great archangel of many names; for he is called, the authority, and the name of God, and the Word, and man according to Gods image, and he who sees Israel." ¹⁴⁷ For which reason I was induced a little while ago to praise the principles of those who said, "We are all one mans Sons." For even if we are not yet suitable to be called the sons of God, still we may deserve to be called the children of his eternal image, of his most sacred word; for the image of God is his most ancient word.

³¹ Accordingly wisdom is represented by some one of the beings of the divine company as speaking of herself in this manner: "God created me as the first of his works, and before the beginning of time did he establish me." For it was necessary that all the things which came under the head of the creation must be younger than the mother and nurse of the whole universe. IX.
¹⁸⁷ what is advantageous is recognised by a comparison with what is injurious, what is beautiful by a comparison with what is unseemly, what is just and generally good, by placing it in juxta-position with what is unjust and bad. And, indeed, if any one considers everything that there is in the world, he will be able to arrive at a proper estimate of its character, by taking it in the same manner; for each separate thing is by itself incomprehensible, but by a comparison with another thing, is easy to understand it.

⁶³ This, too, one of the most eminent among the men who have been admired for their wisdom has asserted, speaking in a magnificent strain in the Theaetetus, where he says, "But it is impossible for evils to come to and end. For it is indispensable that there should always be something in opposition to God. And it is equally impossible that it should have a place in the divine regions; but it must of necessity hover around mortal nature and this place where we live; on which account we ought to endeavor to flee from this place as speedily as possible. And our flight will be a likening of ourselves to God, to the best of our power. And such a likening consists of being just and holy in conjunction with Prudence.",
⁶⁸ On this account, I imagine it is, that when Moses was speaking philosophically of the creation of the world, while he described everything else as having been created by God alone, he mentions man alone as having been made by him in conjunction with other assistants; for, says Moses, "God said, Let us make man in our Image." The expression, "let us make," indicating a plurality of makers.
⁹⁵ But the other five, being as it were colonies of that one, are the powers of Him who utters the word, the chief of which is his creative power, according to which the Creator made the world with a word; the second is his kingly power, according to which he who has created rules over what is created; the third is his merciful power, in respect of which the Creator pities and shows mercy towards his own work; the fourth is his legislative power, by which he forbids what may not be done. ..( 96) And these are the very beautiful and most excellently fenced cities, the best possible refuge for souls which are worthy to be saved for ever; and the establishment of them is merciful and humane, calculated to excite men, to aid and to encourage them in good hopes. Who else could more greatly display the exceeding abundance of his mercy, all of the powers which are able to benefit us, towards such an exceeding variety of persons who err by unintentional misdeeds, and who have neither the same strength nor the same weakness?
¹⁰¹ But the divine word which is above these does not come into any visible appearance, inasmuch as it is not like to any of the things that come under the external senses, but is itself an image of God, the most ancient of all the objects of intellect in the whole world, and that which is placed in the closest proximity to the only truly existing God, without any partition or distance being interposed between them: for it is said, "I will speak unto thee from above the mercyseat, in the midst, between the two Cherubim." So that the word is, as it were, the charioteer of the powers, and he who utters it is the rider, who directs the charioteer how to proceed with a view to the proper guidance of the universe.

⁷ And let no one suppose, that what is here stated is a fable, for it is necessarily true that the universe must be filled with living things in all its parts, since every one of its primary and elementary portions contains its appropriate animals and such as are consistent with its nature; --the earth containing terrestrial animals, the sea and the rivers containing aquatic animals, and the fire such as are born in the fire (but it is said, that such as these last are found chiefly in Macedonia), and the heaven containing the stars:
³¹ For those souls which are devoid of flesh and of the body, remaining undisturbed in the theatre of the universe, occupied in seeing and hearing divine things, of which an insatiable desire has seized them, enjoy a pleasure to which no one offers any interruption. But those which bear the heavy burden of the flesh, being weighed down and oppressed by it, are unable to look upwards to the revolutions of the heaven, but being dragged downwards, have their necks forcibly pressed to the ground like so many quadrupeds. VIII.Length:
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⁵⁸ "And there were giants on the earth in those Days." Perhaps some one may here think, that the lawgiver is speaking enigmatically and alluding to the fables handed down by the poets about giants, though he is a man as far removed as possible from any invention of fables, and one who thinks fit only to walk in the paths of truth itself; ⁵⁹ in consequence of which principle, he has banished from the constitution, which he has established, those celebrated and beautiful arts of statuary and painting, because they, falsely imitating the nature of the truth, contrive deceits and snares, in order, through the medium of the eyes, to beguile the souls which are liable to be easily won over. ⁶⁰ Therefore he utters no fable whatever respecting the giants; but he wishes to set this fact before your eyes, that some men are born of the earth, and some are born of heaven, and some are born of God: those are born of the earth, who are hunters after the pleasures of the body, devoting themselves to the enjoyment and fruition of them, and being eager to provide themselves with all things that tend to each of them. Those again are born of heaven who are men of skill and science and devoted to learning; for the heavenly portion of us is our mind, and the mind of every one of those persons who are born of heaven studies the encyclical branches of education and every other art of every description, sharpening, and exercising, and practising itself, and rendering itself acute in all those matters which are the objects of intellect. ⁶¹ Lastly, those who are born of God are priests and prophets, who have not thought fit to mix themselves up in the constitutions of this world, and to become cosmopolites, but who having raised themselves above all the objects of the mere outward senses, have departed and fixed their views on that world which is perceptible only by the intellect, and have settled there, being inscribed in the state of incorruptible incorporeal ideas. XIV. ⁶⁷ and it would be consistent in the truth to say that, according to the most holy Moses, the bad man, as being one destitute of a home and of a city, without any settled habitation, and a fugitive, is naturally a deserter also; but the good man is the firmest of allies. Having said thus much at present, and dwelt sufficiently on the subject of the giants, we will now proceed to what comes next in our subject, which is this.

¹⁴ And, indeed, the living God is so completely indescribable, that even those powers which minister unto him do not announce his proper name to us. At all events, after the wrestling match in which the practicer of virtue wrestled for the sake of the acquisition of virtue, he says to the invisible Master, "Tell me thy Name;" but he said, "Why askest thou me my name?" And he does not tell him his peculiar and proper name, for says he, it is sufficient for thee to be taught my ordinary explanations. But as for names which are the symbols of created things, do not seek to find them among immortal natures. III.

⁷ For some men, admiring the world itself rather than the Creator of the world, have represented it as existing without any maker, and eternal; and as impiously as falsely have represented God as existing in a state of complete inactivity, while it would have been right on the other hand to marvel at the might of God as the creator and father of all, and to admire the world in a degree not exceeding the bounds of moderation.
¹⁰ for reason proves that the father and creator has a care for that which has been created; for a father is anxious for the life of his children, and a workman aims at the duration of his works, and employs every device imaginable to ward off everything that is pernicious or injurious, and is desirous by every means in his power to provide everything which is useful or profitable for them. But with regard to that which has not been created, there is no feeling of interest as if it were his own in the breast of him who has not created it.
¹⁵ And he allotted each of the six days to one of the portions of the whole, taking out the first day, which he does not even call the first day, that it may not be numbered with the others, but entitling it one, he names it rightly, perceiving in it, and ascribing to it the nature and appellation of the limit. IV. We must mention as much as we can of the matters contained in his account, since to enumerate them all is impossible; for he embraces that beautiful world which is perceptible only by the intellect, as the account of the first day will show:
²⁰ As therefore the city, when previously shadowed out in the mind of the man of architectural skill had no external place, but was stamped solely in the mind of the workman, so in the same manner neither can the world which existed in ideas have had any other local position except the divine reason which made them; for what other place could there be for his powers which should be able to receive and contain, I do not say all, but even any single one of them whatever, in its simple form? ²¹ And the power and faculty which could be capable of creating the world, has for its origin that good which is founded on truth; for if any one were desirous to investigate the cause on account of which this universe was created, I think that he would come to no erroneous conclusion if he were to say as one of the ancients did say: "That the Father and Creator was good; on which account he did not grudge the substance a share of his own excellent nature, since it had nothing good of itself, but was able to become everything.",
²³ And God, not being urged on by any prompter (for who else could there have been to prompt him?) but guided by his own sole will, decided that it was fitting to benefit with unlimited and abundant favours a nature which, without the divine gift, was unable to itself to partake of any good thing; but he benefits it, not according to the greatness of his own graces, for they are illimitable and eternal, but according to the power of that which is benefited to receive his graces. For the capacity of that which is created to receive benefits does not correspond to the natural power of God to confer them; since his powers are infinitely greater, and the thing created being not sufficiently powerful to receive all their greatness would have sunk under it, if he had not measured his bounty, allotting to each, in due proportion, that which was poured upon it. ²⁴ And if any one were to desire to use more undisguised terms, he would not call the world, which is perceptible only to the intellect, any thing else but the reason of God, already occupied in the creation of the world; for neither is a city, while only perceptible to the intellect, anything else but the reason of the architect, who is already designing to build one perceptible to the external senses, on the model of that which is so only to the intellect--, ²⁵ this is the doctrine of Moses, not mine. Accordingly he, when recording the creation of man, in words which follow, asserts expressly, that he was made in the image of God--and if the image be a part of the image, then manifestly so is the entire form, namely, the whole of this world perceptible by the external senses, which is a greater imitation of the divine image than the human form is. It is manifest also, that the archetypal seal, which we call that world which is perceptible only to the intellect, must itself be the archetypal model, the idea of ideas, the Reason of God. VII. ²⁷ But if the beginning spoken of by Moses is not to be looked upon as spoken of according to time, then it may be natural to suppose that it is the beginning according to number that is indicated; so that, "In the beginning he created," is equivalent to "first of all he created the heaven;" for it is natural in reality that that should have been the first object created, being both the best of all created things, and being also made of the purest substance, because it was destined to be the most holy abode of the visible Gods who are perceptible by the external senses;
³¹ And the invisible divine reason, perceptible only by intellect, he calls the image of God. And the image of this image is that light, perceptible only by the intellect, which is the image of the divine reason, which has explained its generation. And it is a star above the heavens, the source of those stars which are perceptible by the external senses, and if any one were to call it universal light he would not be very wrong; since it is from that the sun and the moon, and all the other planets and fixed stars derive their due light, in proportion as each has power given to it; that unmingled and pure light being obscured when it begins to change, according to the change from that which is perceptible only by the intellect, to that which is perceptible by the external senses; for none of those things which are perceptible to the external senses is pure. IX.
³³ And after the shining forth of that light, perceptible only to the intellect, which existed before the sun, then its adversary darkness yielded, as God put a wall between them and separated them, well knowing their opposite characters, and the enmity existing between their natures. In order, therefore, that they might not war against one another from being continually brought in contact, so that war would prevail instead of peace, God, burning want of order into order, did not only separate light and darkness, but did also place boundaries in the middle of the space between the two, by which he separated the extremities of each. For if they had approximated they must have produced confusion, preparing for the contest, for the supremacy, with great and unextinguishable rivalry, if boundaries established between them had not separated them and prevented them from clashing together, ³⁴ and these boundaries are evening and morning; the one of which heralds in the good tidings that the sun is about to rise, gently dissipating the darkness: and evening comes on as the sun sets, receiving gently the collective approach of darkness. And these, I mean morning and evening, must be placed in the class of incorporeal things, perceptible only by the intellect; for there is absolutely nothing in them which is perceptible by the external senses, but they are entirely ideas, and measures, and forms, and seals, incorporeal as far as regards the generation of other bodies. ³⁵ But when light came, and darkness retreated and yielded to it, and boundaries were set in the space between the two, namely, evening and morning, then of necessity the measure of time was immediately perfected, which also the Creator called "day." and He called it not "the first day," but "one day;" and it is spoken of thus, on account of the single nature of the world perceptible only by the intellect, which has a single nature. X.
⁶⁶ And it was on this account that of all living creatures God created fishes first, inasmuch as they partake of corporeal substance in a greater degree than they partake of soul, being in a manner animals and not animals, moving soulless things, having a sort of semblance of soul diffused through them for no object beyond that of keeping their bodies live (just as they say that salt preserves meat), in order that they may not easily be destroyed. And after the fishes, he created winged and terrestrial animals: for these are endowed with a higher degree of sensation, and from their formation show that the properties of their animating principle are of a higher order. But after all the rest, then, as has been said before, he created man, to whom he gave that admirable endowment of mind--the soul, if I may so call it, of the soul, as being like the pupil to the eye; for those who most accurately investigate the natures of things affirm, that it is the pupil which is the eye of the eye. XXII. ⁶⁷ So at last all things were created and existing together. But when they all were collected in one place, then some sort of order was necessarily laid down for them for the sake of the production of them from one another which was hereafter to take place. Now in things which exist in part, the principle of order is this, to begin with that which is most inferior in its nature, and to end with that which is the most excellent of all; and what that is we will explain. It has been arranged that seed should be the principle of the generation of animals. It is plainly seen that this is a thing of no importance, being like foam; but when it has descended into the womb and remained there, then immediately it receives motion and is changed into nature; and nature is more excellent than seed, as also motion is better than quiet in created things; and nature, like a workman, or, to speak more correctly, like a faultless art, endows the moist substance with life, and fashions it, distributing it among the limbs and parts of the body, allotting that portion which can produce breath, and nourishment, and sensation to the powers of the soul: for as to the reasoning powers, we may pass over them for the present, on account of those who say, that the mind enters into the body from without, being something divine and eternal. ⁶⁸ Nature therefore began from an insignificant seed, and ended in the most honourable of things, namely, in the formation of animals and men. And the very same thing took place in the creation of every thing: for when the Creator determined to make animals the first created in his arrangement were in some degree inferior, such as the fishes, and the last were the best, namely, man. And the others the terrestrial and winged creatures were between these extremes, being better than the first created, and inferior to the last. XXIII. ⁶⁹ So then after all the other things, as has been said before, Moses says that man was made in the image and likeness of God. And he says well; for nothing that is born on the earth is more resembling God than man. And let no one think that he is able to judge of this likeness from the characters of the body: for neither is God a being with the form of a man, nor is the human body like the form of God; but the resemblance is spoken of with reference to the most important part of the soul, namely, the mind: for the mind which exists in each individual has been created after the likeness of that one mind which is in the universe as its primitive model, being in some sort the God of that body which carries it about and bears its image within it. In the same rank that the great Governor occupies in the universal world, that same as it seems does the mind of man occupy in man; for it is invisible, though it sees everything itself; and it has an essence which is undiscernible, though it can discern the essences of all other things, and making for itself by art and science all sorts of roads leading in divers directions, and all plain; it traverses land and sea, investigating everything which is contained in either element.
⁷⁰ And again, being raised up on wings, and so surveying and contemplating the air, and all the commotions to which it is subject, it is borne upwards to the higher firmament, and to the revolutions of the heavenly bodies. And also being itself involved in the revolutions of the planets and fixed stars according to the perfect laws of music, and being led on by love, which is the guide of wisdom, it proceeds onwards till, having surmounted all essence intelligible by the external senses, it comes to aspire to such as is perceptible only by the intellect:
⁷¹ and perceiving in that, the original models and ideas of those things intelligible by the external senses which it saw here full of surpassing beauty, it becomes seized with a sort of sober intoxication like the zealots engaged in the Corybantian festivals, and yields to enthusiasm, becoming filled with another desire, and a more excellent longing, by which it is conducted onwards to the very summit of such things as are perceptible only to the intellect, till it appears to be reaching the great King himself. And while it is eagerly longing to behold him pure and unmingled, rays of divine light are poured forth upon it like a torrent, so as to bewilder the eyes of its intelligence by their splendour. But as it is not every image that resembles its archetypal model, since many are unlike, Moses has shown this by adding to the words "after his image," the expression, "in his likeness," to prove that it means an accurate impression, having a clear and evident resemblance in form. XXIV.
⁷² And he would not err who should raise the question why Moses attributed the creation of man alone not to one creator, as he did that of other animals, but to several. For he introduces the Father of the universe using this language: "Let us make man after our image, and in our likeness." Had he then, shall I say, need of any one whatever to help him, He to whom all things are subject? Or, when he was making the heaven and the earth and the sea, was he in need of no one to co-operate with him; and yet was he unable himself by his own power to make man an animal so short-lived and so exposed to the assaults of fate without the assistance of others? It is plain that the real cause of his so acting is known to God alone, but one which to a reasonable conjecture appears probable and credible, I think I should not conceal; and it is this.
⁷³ of existing things, there are some which partake neither of virtue nor of vice; as for instance, plants and irrational animals; the one, because they are destitute of soul, and are regulated by a nature void of sense; and the other, because they are not endowed with mind of reason. But mind and reason may be looked upon as the abode of virtue and vice; as it is in them that they seem to dwell. Some things again partake of virtue alone, being without any participation in any kind of vice; as for instance, the stars, for they are said to be animals, and animals endowed with intelligence; or I might rather say, the mind of each of them is wholly and entirely virtuous, and unsusceptible of every kind of evil. Some things again are of a mixed nature, like man, who is capable of opposite qualities, of wisdom and folly, of temperance and dissoluteness, of courage and cowardice, of justice and injustice, in short of good and evil, of what is honourable and what is disgraceful, of virtue and vice.
⁷⁴ Now it was a very appropriate task for God the Father of all to create by himself alone, those things which were wholly good, on account of their kindred with himself. And it was not inconsistent with his dignity to create those which were indifferent since they too are devoid of evil, which is hateful to him. To create the beings of a mixed nature, was partly consistent and partly inconsistent with his dignity; consistent by reason of the more excellent idea which is mingled in them; inconsistent because of the opposite and worse one.
⁷⁵ It is on this account that Moses says, at the creation of man alone that God said, "Let us make man," which expression shows an assumption of other beings to himself as assistants, in order that God, the governor of all things, might have all the blameless intentions and actions of man, when he does right attributed to him; and that his other assistants might bear the imputation of his contrary actions. For it was fitting that the Father should in the eyes of his children be free from all imputation of evil; and vice and energy in accordance with vice are evil.
⁷⁶ And very beautifully after he had called the whole race "man," did he distinguish between the sexes, saying, that "they were created male and female;" although all the individuals of the race had not yet assumed their distinctive form; since the extreme species are contained in the genus, and are beheld, as in a mirror, by those who are able to discern acutely. XXV.
⁷⁷ And some one may inquire the cause why it was that man was the last work in the creation of the world. For the Creator and Father created him after every thing else as the sacred scriptures inform us. Accordingly, they who have gone most deeply into the laws, and who to the best of their power have investigated everything that is contained in them with all diligence, say that God, when he had given to man to partake of kindred with himself, grudged him neither reason, which is the most excellent of all gifts, nor anything else that is good; but before his creation, provided for him every thing in the world, as for the animal most resembling himself, and dearest to him, being desirous that when he was born, he should be in want of nothing requisite for living, and for living well; the first of which objects is provided for by the abundance of supplies which are furnished to him for his enjoyment, and the other by his power of contemplation of the heavenly bodies, by which the mind is smitten so as to conceive a love and desire for knowledge on those subjects; owing to which desire, philosophy has sprung up, by which, man, though mortal, is made immortal.
⁷⁸ As then, those who make a feast do not invite their guests to the entertainment before they have provided everything for festivity, and as those who celebrate gymnastic or dramatic contests, before they assemble the spectators, provide themselves with an abundance of competitors and spectacles, and sweet sounds, with which to fill the theatres and the stadia; so in the same manner did the Ruler of all, as a man proposing games, or giving a banquet and being about to invite others to feast and to behold the spectacle, first provide everything for every kind of entertainment, in order that when man came into the world he might at once find a feast ready for him, and a most holy theatre; the one abounding with everything which the earth, or the rivers, or the sea, or air, brings forth for use and enjoyment, and the other being full of every description of light, which has either its essence or its qualities admirable, and its motions and revolutions worthy of notice, being arranged in perfect order, both as to the proportions of its numbers, and the harmony of its periods. And a man would not be far wrong who should say that in all these things there might be discovered that archetypal and real model music, the images of which the subsequent generations of mankind engraved in their own souls, and in this way handed down the art which is the most necessary and the most advantageous to human life. XXVI.
⁷⁹ This is the first reason on account of which it seems that man was created after all other animals. And there is another not altogether unreasonable, which I must mention. At the moment of his first birth, man found all the requisites for life ready prepared for him that he might teach them to those who should come afterwards. Nature all but crying out with a distinct voice, that men, imitating the Author of their being, should pass their lives without labour and without trouble, living in the most ungrudging abundance and plenty. And this would be the case if there were neither irrational pleasures to obtain mastery over the soul raising up a wall of gluttony and lasciviousness, nor desires of glory, or power, or riches, to assume dominion over life, nor pains to contract and warp the intellect, nor that evil councillor--fear, to restrain the natural inclinations towards virtuous actions, nor folly and cowardice, and injustice, and the incalculable multitude of other evils to attack them. ⁸⁰ But now that all the evils which I have now been mentioning are vigorous, and that men abandon themselves without restraint to their passions, and to those unbridled and guilty inclinations, which it is impious even to mention, justice encounters them as a suitable chastiser of wicked habits; and therefore, as a punishment for wrong doers, the necessaries of life have been made difficult of acquisition. For men ploughing up the plains with difficulty, and bringing streams from rivers, and fountains by channels, and sowing and planting, and submitting indefatigably day and night to the labour of cultivating the ground, provide themselves every year with what is necessary, even that at times being attended with pain; and not very sufficient in quantity, from being injured by many causes. For either a fall of incessant rain has carried away the crops, or the weight of hail which has fallen upon them has crushed them altogether, or snow has chilled them, or the violence of the winds has torn them up by the roots; for water and air cause many alterations, tending to destroy and productiveness of the crops. ⁸¹ But if the immoderate violence of the passions were appeased by temperance, and the inclination to do wrong and depraved ambition were corrected by justice, and in short if the vices and unhallowed actions done in accordance with them, were corrected by the virtues, and the energies in accordance with them, the war of the soul being terminated, which is in good truth the most grievous and heavy of all wars, and peace being established, and founding amid all our faculties, a due regard for law, with all tranquillity and mildness, then there would be hope that God, as being a friend to virtue, and a friend to honour, and above all a friend to man, would bestow upon the race of man, all kinds of spontaneous blessings from his ready store. For it is evident that it is easier to supply most abundantly the requisite supplies without having recourse to agricultural means, from treasures which already exist, than to bring forth what as yet has no existence. XXVII. ⁸² I have now mentioned the second reason. There is also a third, which is as follows:--God, intending to adapt the beginning and the end of all created things together, as being all necessary and dear to one another, made heaven the beginning, and man the end: the one being the most perfect of incorruptible things, among those things which are perceptible by the external senses; and the other, the best of all earthborn and perishable productions--a short-lived heaven if one were to speak the truth, bearing within himself many starlike natures, by means of certain arts and sciences, and illustrious speculations, according to every kind of virtue. For since the corruptible and the incorruptible, are by nature opposite, he has allotted the best thing of each species to the beginning and to the end. Heaven, as I before said, to the beginning, and man to the end. XXVIII. ⁸³ And besides all this, another is also mentioned among the necessary causes. It was necessary that man should be the last of all created beings; in order that being so, and appearing suddenly, he might strike terror into the other animals. For it was fitting that they, as soon as they first saw him should admire and worship him, as their natural ruler and master; on which account, they all, as soon as they saw him, became tame before him; even those, who by nature were most savage, becoming at once most manageable at the first sight of him; displaying their unbridled ferocity to one another, and being tame to man alone. ⁸⁴ For which reason the Father who made him to be a being domit over them by nature not merely in fact, but also by express verbal appointment, established him as the king of all the animals, beneath the moon, whether terrestrial or aquatic, or such as traverse the air. For every mortal thing which lives in the three elements, land, water or air, did he put in subjection to him, excepting only the beings that are in heaven, as creatures who have a more divine portion. And what is apparent to our eyes it the most evident proof of this. For at times, innumerable herds of beasts are led about by one man, not armed, nor wearing iron, nor any defensive weapon, but clad only in a skin for a garment, and carrying a staff, for the purpose of making signs, and to lean upon also in his journeys if he become weary. ⁸⁵ And so the shepherd, and the goatherd, and the cowherd, lead numerous flocks of sheep, and goats, and herds of oxen; men neither vigorous, nor active in their bodies, so as to strike those who behold them with admiration because of their fine appearance; and all the might and power of such numerous and well-armed beasts (for they have means of self-defence given them by nature), yet dread them as slaves do their master, and do all that is commanded them. Bulls are yoked to the plough to till the ground, and cutting deep furrows all day, sometimes even for a long space of time together, while some farmer is managing them. And rams being weighed down with heavy fleeces of wool, in the spring season, at the command of the shepherd, stand quietly, and lying down, without resistance, permit their wool to be shorn off, being accustomed naturally, like cities, to yield a yearly tribute to their sovereign. ⁸⁶ And moreover, that most spirited of animals, the horse, is easily guided after he has been bridled; in order that he may not become frisky, and shake off the rein; and he hollows his back in an admirable manner to receive his rider and to afford him a good seat, and then bearing him aloft, he gallops at a rapid pace, being eager to arrive at and carry him to the place to which he is urging him. And the rider without any toil, but in the most perfect quiet, makes a rapid journey, by using the body and feet of another animal. XXIX. ⁸⁷ And any one who was inclined to dwell upon this subject might bring forward a great many other instances, to prove that there is no animal in the enjoyment of perfect liberty, and exempt from the dominion of man; but what has been already said is sufficient by way of example. We ought, however, not to be ignorant of this also, that it is no proof because man was the last created animal that he is the lowest in rank, and charioteers and pilots are witnesses of this; ⁸⁸ for the charioteers sit behind their beasts of burden, and are placed at, their backs, and yet when they have the reins in their hands, they guide them wherever they choose, and at one time they urge them on to a swift pace, and at another time they hold them back, if they are going on at a speed greater than is desirable. And pilots again, sitting in the hindmost part of the ship, that is the stern are, as one may say, the most important of all the people in the ship, inasmuch as they have the safety of the ship and of all those who are in it, in their hands. And so the Creator has made man to be as it were a charioteer and pilot over all other animals, in order that he may hold the reins and direct the course of every thing upon earth, having the superintendence of all animals and plants, as a sort of viceroy of the principal and mighty King. XXX.
¹²⁶ And the power of this number does not exist only in the instances already mentioned, but it also pervades the most excellent of the sciences, the knowledge of grammar and music. For the lyre with seven strings, bearing a proportion to the assemblage of the seven planets, perfects its admirable harmonies, being almost the chief of all instruments which are conversant about music. And of the elements of grammar, those which are properly called vowels are, correctly speaking, seven in number, since they can be sounded by themselves, and when they are combined with other letters, they make complete sounds; for they fill up the deficiency existing in semi-vowels, making the sounds whole; and they change and alter the natures of the mutes inspiring them with their own power, in order that what has no sound may become endowed with sound. ¹³³ Nor is what we are about to say inconsistent with what has been said; for nature has bestowed upon every mother, as a most indispensable part of her conformation, breasts gushing forth like fountains, having in this manner provided abundant food for the child that is to be born. And the earth also, as it seems, is a mother, from which consideration it occurred to the early ages to call her Demetra, combining the names of mother (m÷et÷er), and earth (g÷e or d÷e). For it is not the earth which imitates the woman, as Plato has said, but the woman who has imitated the earth which the race of poets has been accustomed with truth to call the mother of all things, and the fruit-bearer, and the giver of all things, since she is at the same time the cause of the generation and durability of all things, to the animals and plants. Rightly, therefore, did nature bestow on the earth as the eldest and most fertile of mothers, streams of rivers, and fountains like breasts, in order that the plants might be watered, and that all living things might have abundant supplies of drink. XLVI. ¹³⁴ After this, Moses says that "God made man, having taken clay from the earth, and he breathed into his face the breath of life." And by this expression he shows most clearly that there is a vast difference between man as generated now, and the first man who was made according to the image of God. For man as formed now is perceptible to the external senses, partaking of qualities, consisting of body and soul, man or woman, by nature mortal. But man, made according to the image of God, was an idea, or a genus, or a seal, perceptible only by the intellect, incorporeal, neither male nor female, imperishable by nature. ¹³⁵ But he asserts that the formation of the individual man, perceptible by the external senses is a composition of earthy substance, and divine spirit. For that the body was created by the Creator taking a lump of clay, and fashioning the human form out of it; but that the soul proceeds from no created thing at all, but from the Father and Ruler of all things. For when he uses the expression, "he breathed into," etc. he means nothing else than the divine spirit proceeding form that happy and blessed nature, sent to take up its habitation here on earth, for the advantage of our race, in order that, even if man is mortal according to that portion of him which is visible, he may at all events be immortal according to that portion which is invisible; and for this reason, one may properly say that man is on the boundaries of a better and an immortal nature, partaking of each as far as it is necessary for him; and that he was born at the same time, both mortal and the immortal. Mortal as to his body, but immortal as to his intellect. XLVII. ¹³⁶ But the original man, he who was created out of the clay, the primeval founder of all our race, appears to me to have been most excellent in both particulars, in both soul and body, and to have been very far superior to all the men of subsequent ages from his pre-eminent excellence in both parts. For he in truth was really good and perfect. And one may form a conjecture of the perfection of his bodily beauty from three considerations, the first of which is this: when the earth was now but lately formed by its separation from that abundant quantity of water which was called the sea, it happened that the materials out of which the things just created were formed were unmixed, uncorrupted, and pure; and the things made from this material were naturally free from all imperfection. ¹³⁷ The second consideration is that it is not likely that God made this figure in the present form of a man, working with the most sublime care, after he had taken the clay from any chance portion of earth, but that he selected carefully the most excellent clay of all the earth, of the pure material choosing the finest and most carefully sifted portion, such as was especially fit for the formation of the work which he had in hand. For it was an abode or sacred temple for a reasonable soul which was being made, the image of which he was about to carry in his heart, being the most God-like looking of images. ¹³⁸ The third consideration is one which admits of no comparison with those which have been already mentioned, namely, this: the Creator was good both in other respects, and also in knowledge, so that every one of the parts of the body had separately the numbers which were suited to it, and was also accurately completed in the admirable adaptation to the share in the universe of which it was to partake. And after he had endowed it with fair proportions, he clothed it with beauty of flesh, and embellished it with an exquisite complexion, wishing, as far as was possible, that man should appear the most beautiful of beings. XLVIII. ¹³⁹ And that he is superior to all these animals in regard of his soul, is plain. For God does not seem to have availed himself of any other animal existing in creation as his model in the formation of man; but to have been guided, as I have said before, by his own reason alone. On which account, Moses affirms that this man was an image and imitation of God, being breathed into in his face in which is the place of the sensations, by which the Creator endowed the body with a soul. Then, having placed the mind in the domit part as king, he gave him as a body of satellites, the different powers calculated to perceive colours and sounds, and flavours and odours, and other things of similar kinds, which man could never have distinguished by his own resources without the sensations. And it follows of necessity that an imitation of a perfectly beautiful model must itself be perfectly beautiful, for the word of God surpasses even that beauty which exists in the nature which is perceptible only by the external senses, not being embellished by any adventitious beauty, but being itself, if one must speak the truth, its most exquisite embellishment. XLIX. ¹⁴⁰ The first man, therefore, appears to me to have been such both in his body and in his soul, being very far superior to all those who live in the present day, and to all those who have gone before us. For our generation has been from men: but he was created by God. And in the same proportion as the one Author of being is superior to the other, so too is the being that is produced. For as that which is in its prime is superior to that the beauty of which is gone by, whether it be an animal, or a plant, or fruit, or anything else whatever of the productions of nature; so also the first man who was ever formed appears to have been the height of perfection of our entire race, and subsequent generations appear never to have reached an equal state of perfection, but to have at all times been inferior both in their appearance and in their power, and to have been constantly degenerating, " ¹⁴¹ which same thing I have also seen to be the case in the instance of the sculptors and painters art. For the imitations always fall short of the original models. And those works which are painted or fashioned from models must be much more inferior, as being still further removed from the original. And the stone which is called the magnet is subject to a similar deterioration. For any iron ring which touches it is held by it as firmly as possible, but another which only touches that ring is held less firmly. And the third ring hangs from the second, and the fourth from the third, and the fifth from the fourth, and so on one from another in a long chain, being all held together by one attractive power, but still they are not all supported in the same degree. For those which are suspended at a distance from the original attraction, are held more loosely, because the attractive power is weakened, and is no longer able to bind them in an equal degree. And the race of mankind appears to be subject to an influence of the same kind, since in men the faculties and distinctive qualities of both body and soul are less vivid and strongly marked in each succeeding generation.",
¹⁴⁴ And who could these have been but rational divine natures, some of them incorporeal and perceptible only by intellect, and others not destitute of bodily substance, such in fact as the stars? And he who associated with and lived among them was naturally living in a state of unmixed happiness. And being akin and nearly related to the ruler of all, inasmuch as a great deal of the divine spirit had flowed into him, he was eager both to say and to do everything which might please his father and his king, following him step by step in the paths which the virtues prepare and make plain, as those in which those souls alone are permitted to proceed who consider the attaining a likeness to God who made them as the proper end of their existence. LI.
¹⁴⁶ Every man in regard of his intellect is connected with divine reason, being an impression of, or a fragment or a ray of that blessed nature; but in regard of the structure of his body he is connected with the universal world. For he is composed of the same materials as the world, that is of earth, and water, and air and fire, each of the elements having contributed its appropriate part towards the completion of most sufficient materials, which the Creator was to take in order to fashion this visible image.

¹⁵² And she, in like manner, beholding a creature greatly resembling herself, rejoiced also, and addressed him in reply with due modesty. And love being engendered, and, as it were, uniting two separate portions of one animal into one body, adapted them to each other, implanting in each of them a desire of connection with the other with a view to the generation of a being similar to themselves. And this desire caused likewise pleasure to their bodies, which is the beginning of iniquities and transgressions, and it is owing to this that men have exchanged their previously immortal and happy existence for one which is mortal and full of misfortune. LVI.

¹⁵⁴ And these statements appear to me to be dictated by a philosophy which is symbolical rather than strictly accurate. For no trees of life or of knowledge have ever at any previous time appeared upon the earth, nor is it likely that any will appear hereafter. But I rather conceive that Moses was speaking in an allegorical spirit, intending by his paradise to intimate the domit character of the soul, which is full of innumerable opinions as this figurative paradise was of trees. And by the tree of life he was shadowing out the greatest of the virtuesùnamely, piety towards the gods, by means of which the soul is made immortal; and by the tree which had the knowledge of good an evil, he was intimating that wisdom and moderation, by means of which things, contrary in their nature to one another, are distinguished. LV.

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¹⁰¹ But Moses does not think it right to incline either to the right or to the left, or in short to any part of the earthly Edom; but rather to proceed along the middle way, which he with great propriety calls the royal road, for since God is the first and only God of the universe, so also the road to him, as being the kings road, is very properly denominated royal; and this royal road you must consider to be philosophy, not that philosophy which the existing sophistical crowd of men pursues (for they, studying the art of words in opposition to truth, have called crafty wickedness, wisdom, assigning a divine name to wicked action), but that which the ancient company of those men who practised virtue studied, rejecting the persuasive juggleries of pleasure, and adopting a virtuous and austere study of the honourable--"
¹⁶⁹ for God did not grant this even to the all-wise Moses; not though he addressed innumerable requests to him, all having this object; but an oracle was delivered to him, telling him, "Thou shalt see my back parts, but my face thou shalt not See;" and the meaning of this is, that all the things which are behind God are within the comprehension of a virtuous man, but he himself alone is incomprehensible; and he is incomprehensible by any direct and immediate access (for by such means it is only explained what kind of being he is), but he may be understood in his subsequent and consistent faculties; for they, by means of the works accomplished by them, declare not his essence, but his existence. XLIX. "

³⁶ For if man is the measure of all things, then, also, all things are a grace and a free gift of the mind; so that we refer to the eye the grace of sight, to the ears that of hearing, and to each of the other external senses their appropriate object, and also to the speech and utterance do we attribute the power of speaking. And if we judge in this manner of these things, so also do we with respect to intelligence, in which ten thousand things are comprised, such as thoughts, perceptions, designs, meditations, conceptions, sciences, arts, dispositions, and a number of other faculties almost incalculable.
⁴³ The race of these men is difficult to trace, since they show a life of plotting, and cunning, and wickedness, and dissoluteness, full of passion and wickednesses, as such a life must be. For all those whom God, since they pleased him well, has caused to quit their original abode, and has transformed from the race of perishable beings to that of immortals, are no longer found among the common multitude. XIII. ⁴⁴ Having, therefore, thus distinguished the indications intended to be afforded by the name of Enoch, let us now proceed in regular order to the name of Methuselah; and this name is interpreted, a sending forth of death. Now there are two meanings contained in this word; one, that according to which death is sent to any one, and the other, that according to which it is sent away from any one. He, therefore, to whom it is sent, immediately dies, but he, from whom it is sent, lives and survives. ⁴⁵ Accordingly, he who receives death is akin to Cain, who is dying as to the life in accordance with virtue; but he from whom death is sent away and kept at a distance, is most nearly related to Seth, for the good man enjoys real life. ⁴⁶ And again, the name Lamech, which means humiliation, is a name of ambiguous meaning; for we are humiliated either when the vigour of our soul is relaxed, according to the diseases and infirmities which arise from the irrational passions, or in respect of our love for virtue, when we seek to restrain ourselves from swelling selfopinions.