The Ancient Mediterranean Religions Index Database

Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

64 results for "miracles"

1. Septuagint, Baruch, 8.28, 12.4, 12.9 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 686

2. Hebrew Bible, Genesis, 15.8, 19.19, 37.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 642, 676

15.8. וַיֹּאמַר אֲדֹנָי יֱהוִה בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה׃ 19.19. הִנֵּה־נָא מָצָא עַבְדְּךָ חֵן בְּעֵינֶיךָ וַתַּגְדֵּל חַסְדְּךָ אֲשֶׁר עָשִׂיתָ עִמָּדִי לְהַחֲיוֹת אֶת־נַפְשִׁי וְאָנֹכִי לֹא אוּכַל לְהִמָּלֵט הָהָרָה פֶּן־תִּדְבָּקַנִי הָרָעָה וָמַתִּי׃

15.8. And he said: ‘O Lord GOD, whereby shall I know that I shall inherit it?’ 19.19. behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shown unto me in saving my life; and I cannot escape to the mountain, lest the evil overtake me, and I die.

3. Hebrew Bible, Judges, 6.37 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 642

6.37. הִנֵּה אָנֹכִי מַצִּיג אֶת־גִּזַּת הַצֶּמֶר בַּגֹּרֶן אִם טַל יִהְיֶה עַל־הַגִּזָּה לְבַדָּהּ וְעַל־כָּל־הָאָרֶץ חֹרֶב וְיָדַעְתִּי כִּי־תוֹשִׁיעַ בְּיָדִי אֶת־יִשְׂרָאֵל כַּאֲשֶׁר דִּבַּרְתָּ׃

6.37. behold, I will put a fleece of wool on the threshing floor; and if there be dew on the fleece only, and it be dry on all the ground elsewhere, then shall I know that Thou wilt save Yisra᾽el by my hand, as Thou hast said,

4. Hebrew Bible, Isaiah, 35.1, 35.5, 42.7 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 681, 701

35.1. וּפְדוּיֵי יְהוָה יְשֻׁבוּן וּבָאוּ צִיּוֹן בְּרִנָּה וְשִׂמְחַת עוֹלָם עַל־רֹאשָׁם שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּ וְנָסוּ יָגוֹן וַאֲנָחָה׃ 35.1. יְשֻׂשׂוּם מִדְבָּר וְצִיָּה וְתָגֵל עֲרָבָה וְתִפְרַח כַּחֲבַצָּלֶת׃ 35.5. אָז תִּפָּקַחְנָה עֵינֵי עִוְרִים וְאָזְנֵי חֵרְשִׁים תִּפָּתַחְנָה׃ 42.7. לִפְקֹחַ עֵינַיִם עִוְרוֹת לְהוֹצִיא מִמַּסְגֵּר אַסִּיר מִבֵּית כֶּלֶא יֹשְׁבֵי חֹשֶׁךְ׃

35.1. The wilderness and the parched land shall be glad; And the desert shall rejoice, and blossom as the rose. 35.5. Then the eyes of the blind shall be opened, And the ears of the deaf shall be unstopped. 42.7. To open the blind eyes, To bring out the prisoners from the dungeon, And them that sit in darkness out of the prison-house. .

5. Hebrew Bible, 2 Kings, 20 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 642

20. And of thy sons that shall issue from thee, whom thou shalt beget, shall they take away; and they shall be officers in the palace of the king of Babylon.’,And Hezekiah said unto Isaiah: ‘What shall be the sign that the LORD will heal me, and that I shall go up unto the house of the LORD the third day?’,And Hezekiah answered: ‘It is a light thing for the shadow to decline ten degrees; nay, but let the shadow return backward ten degrees.’,And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for Mine own sake, and for My servant David’s sake.’,Behold, the days come, that all that is in thy house, and that which thy fathers have laid up in store unto this day, shall be carried to Babylon; nothing shall be left, saith the LORD.,Then said Hezekiah unto Isaiah: ‘Good is the word of the LORD which thou hast spoken.’ He said moreover: ‘Is it not so, if peace and truth shall be in my days?’,’Remember now, O LORD, I beseech Thee, how I have walked before Thee in truth and with a whole heart, and have done that which is good in Thy sight.’ And Hezekiah wept sore.,And it came to pass, before Isaiah was gone out of the inner court of the city, that the word of the LORD came to him, saying:,Then he turned his face to the wall, and prayed unto the LORD, saying:,’Return, and say to Hezekiah the prince of My people: Thus saith the LORD, the God of David thy father: I have heard thy prayer, I have seen thy tears; behold, I will heal thee; on the third day thou shalt go up unto the house of the LORD.,In those days was Hezekiah sick unto death. And Isaiah the prophet the son of Amoz came to him, and said unto him: ‘Thus saith the LORD: Set thy house in order; for thou shalt die, and not live.’,Then came Isaiah the prophet unto king Hezekiah, and said unto him: ‘What said these men? and from whence came they unto thee?’ And Hezekiah said: ‘They are come from a far country, even from Babylon.’,And Isaiah said unto Hezekiah: ‘Hear the word of the LORD.,At that time Berodach-baladan the son of Baladan, king of Babylon, sent a letter and a present unto Hezekiah; for he had heard that Hezekiah had been sick.,And Hezekiah slept with his fathers; and Manasseh his son reigned in his stead.,And he said: ‘What have they seen in thy house?’ And Hezekiah answered: ‘All that is in my house have they seen; there is nothing among my treasures that I have not shown them.’,And Isaiah the prophet cried unto the LORD; and he brought the shadow ten degrees backward, by which it had gone down on the dial of Ahaz.,And Isaiah said: ‘This shall be the sign unto thee from the LORD, that the LORD will do the thing that He hath spoken: shall the shadow go forward ten degrees, or go back ten degrees?,And Hezekiah hearkened unto them, and showed them all his treasure-house, the silver, and the gold, and the spices, and the precious oil, and the house of his armour, and all that was found in his treasures; there was nothing in his house, nor in all his dominion, that Hezekiah showed them not.,Now the rest of the acts of Hezekiah, and all his might, and how he made the pool, and the conduit, and brought water into the city, are they not written in the book of the chronicles of the kings of Judah?,And Isaiah said: ‘Take a cake of figs.’ And they took and laid it on the boil, and he recovered.

6. Plato, Symposium, 204b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 684, 695

7. Cicero, On Divination, 1.26.55 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 676

8. Philo of Alexandria, On The Life of Moses, 1.95, 1.102 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 684

9. Horace, Odes, 2.19 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 686

2.19. TO BACCHUS I saw Bacchus on distant cliffs - believe me, O posterity - he was teaching songs there, and the Nymphs were learning them, and all the goat-footed Satyrs with pointed ears. Evoe! My mind fills with fresh fear, my heart filled with Bacchus, is troubled, and violently rejoices. Evoe! Spare me, Liber, dreaded for your mighty thyrsus, spare me. It’s right to sing of the wilful Bacchantes, the fountain of wine, and the rivers of milk, to sing of the honey that’s welling, and sliding down from the hollow tree-trunks: It’s right to sing of your bride turned goddess, your Ariadne, crowned among stars: the palace of Pentheus, shattered in ruins, and the ending of Thracian Lycurgus. You direct the streams, and the barbarous sea, and on distant summits, you drunkenly tie the hair of the Bistonian women, with harmless knots made of venomous snakes. When the impious army of Giants tried to climb through the sky to Jupiter’s kingdom, you hurled back Rhoetus, with the claws and teeth of the terrifying lion. Though you’re said to be more suited to dancing, laughter, and games, and not equipped to suffer the fighting, nevertheless you shared the thick of battle as well as the peace. Cerberus saw you, unharmed, and adorned with your golden horn, and, stroking you gently, with his tail, as you departed, licked your ankles and feet with his triple tongue.

10. Ovid, Ars Amatoria, 3.55 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 681

11. New Testament, Matthew, 7.21, 8.2, 8.25, 8.27-8.28, 9.26-9.27, 9.30, 9.32, 10.1, 11.2, 11.15, 11.25, 12.22, 13.14, 13.35, 14.33, 15.31, 16.15, 19.12, 27.63 (1st cent. CE - 1st cent. CE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 681, 694, 697, 698, 699, 701, 707

7.21. Οὐ πᾶς ὁ λέγων μοι Κύριε κύριε εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλʼ ὁ ποιῶν τὸ θέλημα τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς. 8.2. Καὶ ἰδοὺ λεπρὸς προσελθὼν προσεκύνει αὐτῷ λέγων Κύριε, ἐὰν θέλῃς δύνασαί με καθαρίσαι. 8.25. καὶ προσελθόντες ἤγειραν αὐτὸν λέγοντες Κύριε, σῶσον, ἀπολλύμεθα. 8.27. Οἱ δὲ ἄνθρωποι ἐθαύμασαν λέγοντες Ποταπός ἐστιν οὗτος ὅτι καὶ οἱ ἄνεμοι καὶ ἡ θάλασσα αὐτῷ ὑπακούουσιν; 8.28. Καὶ ἐλθόντος αὐτοῦ εἰς τὸ πέραν εἰς τὴν χώραν τῶν Γαδαρηνῶν ὑπήντησαν αὐτῷ δύο δαιμονιζόμενοι ἐκ τῶν μνημείων ἐξερχόμενοι, χαλεποὶ λίαν ὥστε μὴ ἰσχύειν τινὰ παρελθεῖν διὰ τῆς ὁδοῦ ἐκείνης. 9.26. Καὶ ἐξῆλθεν ἡ φήμη αὕτη εἰς ὅλην τὴν γῆν ἐκείνην. 9.27. Καὶ παράγοντι ἐκεῖθεν τῷ Ἰησοῦ ἠκολούθησαν δύο τυφλοὶ κράζοντες καὶ λέγοντες Ἐλέησον ἡμᾶς, υἱὲ Δαυείδ. 9.30. καὶ ἠνεῴχθησαν αὐτῶν οἱ ὀφθαλμοί. Καὶ ἐνεβριμήθη αὐτοῖς ὁ Ἰησοῦς λέγων Ὁρᾶτε μηδεὶς γινωσκέτω· 9.32. Αὐτῶν δὲ ἐξερχομένων ἰδοὺ προσήνεγκαν αὐτῷ κωφὸν δαιμονιζόμενον· 10.1. Καὶ προσκαλεσάμενος τοὺς δώδεκα μαθητὰς αὐτοῦ ἔδωκεν αὐτοῖς ἐξουσίαν πνευμάτων ἀκαθάρτων ὥστε ἐκβάλλειν αὐτὰ καὶ θεραπεύειν πᾶσαν νόσον καὶ πᾶσαν μαλακίαν. 11.2. Ὁ δὲ Ἰωάνης ἀκούσας ἐν τῷ δεσμωτηρίῳ τὰ ἔργα τοῦ χριστοῦ πέμψας διὰ τῶν μαθητῶν αὐτοῦ 11.15. Ὁ ἔχων ὦτα ἀκουέτω. 11.25. Ἐν ἐκείνῳ τῷ καιρῷ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν Ἐξομολογοῦμαί σοι, πάτερ κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἔκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις· 12.22. Τότε προσήνεγκαν αὐτῷ δαιμονιζόμενον τυφλὸν καὶ κωφόν· καὶ ἐθεράπευσεν αὐτόν, ὥστε τὸν κωφὸν λαλεῖν καὶ βλέπειν. 13.14. καὶ ἀναπληροῦται αὐτοῖς ἡ προφητεία Ἠσαίου ἡ λέγουσα Ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε. 13.35. ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου λέγοντος Ἀνοίξω ἐν παραβολαῖς τὸ στόμα μου, ἐρεύξομαι κεκρυμμένα ἀπὸ καταβολῆς. 14.33. οἱ δὲ ἐν τῷ πλοίῳ προσεκύνησαν αὐτῷ λέγοντες Ἀληθῶς θεοῦ υἱὸς εἶ. 15.31. ὥστε τὸν ὄχλον θαυμάσαι βλέποντας κωφοὺς λαλοῦντας καὶ χωλοὺς περιπατοῦντας καὶ τυφλοὺς βλέποντας· καὶ ἐδόξασαν τὸν θεὸν Ἰσραήλ. 16.15. λέγει αὐτοῖς Ὑμεῖς δὲ τίνα με λέγετε εἶναι; 19.12. εἰσὶν γὰρ εὐνοῦχοι οἵτινες ἐκ κοιλίας μητρὸς ἐγεννήθησαν οὕτως, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνουχίσθησαν ὑπὸ τῶν ἀνθρώπων, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν. ὁ δυνάμενος χωρεῖν χωρείτω. 27.63. λέγοντες Κύριε, ἐμνήσθημεν ὅτι ἐκεῖνος ὁ πλάνος εἶπεν ἔτι ζῶν Μετὰ τρεῖς ἡμέρας ἐγείρομαι·

7.21. Not everyone who says to me, 'Lord, Lord,' will enter into the Kingdom of Heaven; but he who does the will of my Father who is in heaven. 8.2. Behold, a leper came to him and worshiped him, saying, "Lord, if you want to, you can make me clean." 8.25. They came to him, and woke him up, saying, "Save us, Lord! We are dying!" 8.27. The men marveled, saying, "What kind of man is this, that even the wind and the sea obey him?" 8.28. When he came to the other side, into the country of the Gergesenes, two people possessed by demons met him there, coming out of the tombs, exceedingly fierce, so that nobody could pass by that way. 9.26. The report of this went out into all that land. 9.27. As Jesus passed by from there, two blind men followed him, calling out and saying, "Have mercy on us, son of David!" 9.30. Their eyes were opened. Jesus strictly charged them, saying, "See that no one knows about this." 9.32. As they went out, behold, a mute man who was demon possessed was brought to him. 10.1. He called to himself his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness. 11.2. Now when John heard in the prison the works of Christ, he sent two of his disciples 11.15. He who has ears to hear, let him hear. 11.25. At that time, Jesus answered, "I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants. 12.22. Then one possessed by a demon, blind and mute, was brought to him and he healed him, so that the blind and mute man both spoke and saw. 13.14. In them the prophecy of Isaiah is fulfilled, which says, 'By hearing you will hear, And will in no way understand; Seeing you will see, And will in no way perceive: 13.35. that it might be fulfilled which was spoken through the prophet, saying, "I will open my mouth in parables; I will utter things hidden from the foundation of the world." 14.33. Those who were in the boat came and worshiped him, saying, "You are truly the Son of God!" 15.31. so that the multitude wondered when they saw the mute speaking, injured whole, lame walking, and blind seeing -- and they glorified the God of Israel. 16.15. He said to them, "But who do you say that I am?" 19.12. For there are eunuchs who were born that way from their mother's womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the Kingdom of Heaven's sake. He who is able to receive it, let him receive it." 27.63. saying, "Sir, we remember what that deceiver said while he was still alive: 'After three days I will rise again.'

12. New Testament, Mark, 1.23-1.25, 1.27-1.29, 1.31-1.34, 1.39-1.41, 1.43-1.45, 2.1-2.6, 2.10, 2.12, 2.19, 2.28, 3.1, 3.5, 3.7, 3.9-3.12, 3.15, 3.20, 3.22, 3.28, 4.1, 4.10-4.13, 4.33, 4.38, 5.1-5.2, 5.6-5.7, 5.19-5.22, 5.25, 5.34, 5.37, 5.40, 5.43, 6.4, 6.13-6.15, 6.31, 6.33-6.34, 6.50, 6.52, 6.55, 7.18, 7.24-7.26, 7.29, 7.31, 7.36, 8.1-8.2, 8.4, 8.10, 8.17, 8.23, 8.26, 8.29-8.35, 9.5, 9.9, 9.14, 9.17, 9.25, 9.30-9.31, 9.38, 10.1, 10.23, 10.32, 10.38, 10.46, 10.51-10.52, 11.1, 12.7, 12.12, 12.35, 12.37, 14.7, 16.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 670, 681, 682, 683, 684, 685, 686, 690, 692, 694, 695, 696, 697, 698, 699, 701, 707

1.23. καὶ εὐθὺς ἦν ἐν τῇ συναγωγῇ αὐτῶν ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, καὶ ἀνέκραξεν 1.24. λέγων Τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ. 1.25. καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς [λέγων] Φιμώθητι καὶ ἔξελθε ἐξ αὐτοῦ. 1.27. ὥστε συνζητεῖν αὐτοὺς λέγοντας Τί ἐστιν τοῦτο; διδαχὴ καινή· κατʼ ἐξουσίαν καὶ τοῖς πνεύμασι τοῖς ἀκαθάρτοις ἐπιτάσσει, καὶ ὑπακούουσιν αὐτῷ. 1.28. Καὶ ἐξῆλθεν ἡ ἀκοὴ αὐτοῦ εὐθὺς πανταχοῦ εἰς ὅλην την περίχωρον τῆς Γαλιλαίας. 1.29. Καὶ εὐθὺς ἐκ τῆς συναγωγῆς ἐξελθόντες ἦλθαν εἰς τὴν οἰκίαν Σίμωνος καὶ Ἀνδρέου μετὰ Ἰακώβου καὶ Ἰωάνου. 1.31. καὶ ἀφῆκεν αὐτὴν ὁ πυρετός, καὶ διηκόνει αὐτοῖς. 1.32. Ὀψίας δὲ γενομένης, ὅτε ἔδυσεν ὁ ἥλιος, ἔφερον πρὸς αὐτὸν πάντας τοὺς κακῶς ἔχοντας καὶ τοὺς δαιμονιζομένους· 1.33. καὶ ἦν ὅλη ἡ πόλις ἐπισυνηγμένη πρὸς τὴν θύραν. 1.34. καὶ ἐθεράπευσεν πολλοὺς κακῶς ἔχοντας ποικίλαις νόσοις, καὶ δαιμόνια πολλὰ ἐξέβαλεν, καὶ οὐκ ἤφιεν λαλεῖν τὰ δαιμόνια, ὅτι ᾔδεισαν αὐτὸν [Χριστὸν εἶναι]. 1.39. καὶ ἦλθεν κηρύσσων εἰς τὰς συναγωγὰς αὐτῶν εἰς ὅλην τὴν Γαλιλαίαν καὶ τὰ δαιμόνια ἐκβάλλων. 1.40. Καὶ ἔρχεται πρὸς αὐτὸν λεπρὸς παρακαλῶν αὐτὸν [καὶ γονυπετῶν] λέγων αὐτῷ ὅτι Ἐὰν θέλῃς δύνασαί με καθαρίσαι. 1.41. καὶ σπλαγχνισθεὶς ἐκτείνας τὴν χεῖρα αὐτοῦ ἥψατο καὶ λέγει αὐτῷ Θέλω, καθαρίσθητι· 1.43. καὶ ἐμβριμησάμενος αὐτῷ εὐθὺς ἐξέβαλεν αὐτόν, 1.44. καὶ λέγει αὐτῷ Ὅρα μηδενὶ μηδὲν εἴπῃς, ἀλλὰ ὕπαγε σεαυτὸν δεῖξον τῷ ἱερεῖ καὶ προσένεγκε περὶ τοῦ καθαρισμοῦ σου ἃ προσέταξεν Μωυσῆς εἰς μαρτύριον αὐτοῖς. 1.45. ὁ δὲ ἐξελθὼν ἤρξατο κηρύσσειν πολλὰ καὶ διαφημίζειν τὸν λόγον, ὥστε μηκέτι αὐτὸν δύνασθαι φανερῶς εἰς πόλιν εἰσελθεῖν, ἀλλὰ ἔξω ἐπʼ ἐρήμοις τόποις [ἦν]· καὶ ἤρχοντο πρὸς αὐτὸν πάντοθεν. 2.1. Καὶ εἰσελθὼν πάλιν εἰς Καφαρναοὺμ διʼ ἡμερῶν ἠκούσθη ὅτι ἐν οἴκῳ ἐστίν· 2.2. καὶ συνήχθησαν πολλοὶ ὥστε μηκέτι χωρεῖν μηδὲ τὰ πρὸς τὴν θύραν, καὶ ἐλάλει αὐτοῖς τὸν λόγον. 2.3. καὶ ἔρχονται φέροντες πρὸς αὐτὸν παραλυτικὸν αἰρόμενον ὑπὸ τεσσάρων. 2.4. καὶ μὴ δυνάμενοι προσενέγκαι αὐτῷ διὰ τὸν ὄχλον ἀπεστέγασαν τὴν στέγην ὅπου ἦν, καὶ ἐξορύξαντες χαλῶσι τὸν κράβαττον ὅπου ὁ παραλυτικὸς κατέκειτο. 2.5. καὶ ἰδὼν ὁ Ἰησοῦς τὴν πίστιν αὐτῶν λέγει τῷ παραλυτικῷ Τέκνον, ἀφίενταί σου αἱ ἁμαρτίαι. 2.6. ἦσαν δέ τινες τῶν γραμματέων ἐκεῖ καθήμενοι καὶ διαλογιζόμενοι ἐν ταῖς καρδίαις αὐτῶν 2.10. ἵνα δὲ εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ υἱὸς τοῦ ἀνθρώπου ἀφιέναι ἁμαρτίας ἐπὶ τῆς γῆς — λέγει τῷ παραλυτικῷ 2.12. καὶ ἠγέρθη καὶ εὐθὺς ἄρας τὸν κράβαττον ἐξῆλθεν ἔμπροσθεν πάντων, ὥστε ἐξίστασθαι πάντας καὶ δοξάζειν τὸν θεὸν [λέγοντας] ὅτι Οὕτως οὐδέποτε εἴδαμεν. 2.19. καὶ εἶπεν αὐτοῖς ὁ Ἰησοῦς Μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος ἐν ᾧ ὁ νυμφίος μετʼ αὐτῶν ἐστὶν νηστεύειν; ὅσον χρόνον ἔχουσιν τὸν νυμφίον μετʼ αὐτῶν οὐ δύνανται νηστεύειν· 2.28. ὥστε κύριός ἐστιν ὁ υἱὸς τοῦ ἀνθρώπου καὶ τοῦ σαββάτου. 3.1. Καὶ εἰσῆλθεν πάλιν εἰς συναγωγήν, καὶ ἦν ἐκεῖ ἄνθρωπος ἐξηραμμένην ἔχων τὴν χεῖρα· 3.5. καὶ περιβλεψάμενος αὐτοὺς μετʼ ὀργῆς, συνλυπούμενος ἐπὶ τῇ πωρώσει τῆς καρδίας αὐτῶν, λέγει τῷ ἀνθρώπῳ Ἔκτεινον τὴν χεῖρά σου· καὶ ἐξέτεινεν, καὶ ἀπεκατεστάθη ἡ χεὶρ αὐτοῦ. 3.7. Καὶ ὁ Ἰησοῦς μετὰ τῶν μαθητῶν αὐτοῦ ἀνεχώρησεν πρὸς τὴν θάλασσαν· καὶ πολὺ πλῆθος ἀπὸ τῆς Γαλιλαίας ἠκολούθησεν, 3.9. καὶ εἶπεν τοῖς μαθηταῖς αὐτοῦ ἵνα πλοιάριον προσκαρτερῇ αὐτῷ διὰ τὸν ὄχλον ἵνα μὴ θλίβωσιν αὐτόν· 3.10. πολλοὺς γὰρ ἐθεράπευσεν, ὥστε ἐπιπίπτειν αὐτῷ ἵνα αὐτοῦ ἅψωνται ὅσοι εἶχον μάστιγας. 3.11. καὶ τὰ πνεύματα τὰ ἀκάθαρτα, ὅταν αὐτὸν ἐθεώρουν, προσέπιπτον αὐτῷ καὶ ἔκραζον λέγοντα ὅτι Σὺ εἶ ὁ υἱὸς τοῦ θεοῦ. 3.12. καὶ πολλὰ ἐπετίμα αὐτοῖς ἵνα μὴ αὐτὸν φανερὸν ποιήσωσιν. 3.15. καὶ ἔχειν ἐξουσίαν ἐκβάλλειν τὰ δαιμόνια· 3.20. Καὶ ἔρχεται εἰς οἶκον· καὶ συνέρχεται πάλιν [ὁ] ὄχλος, ὥστε μὴ δύνασθαι αὐτοὺς μηδὲ ἄρτον φαγεῖν. 3.22. καὶ οἱ γραμματεῖς οἱ ἀπὸ Ἰεροσολύμων καταβάντες ἔλεγον ὅτι Βεεζεβοὺλ ἔχει, καὶ ὅτι ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια. 3.28. Ἀμὴν λέγω ὑμῖν ὅτι πάντα ἀφεθήσεται τοῖς υἱοῖς τῶν ἀνθρώπων, τὰ ἁμαρτήματα καὶ αἱ βλασφημίαι ὅσα ἐὰν βλασφημήσωσιν· 4.1. Καὶ πάλιν ἤρξατο διδάσκειν παρὰ τὴν θάλασσαν. καὶ συνάγεται πρὸς αὐτὸν ὄχλος πλεῖστος, ὥστε αὐτὸν εἰς πλοῖον ἐμβάντα καθῆσθαι ἐν τῇ θαλάσσῃ, καὶ πᾶς ὁ ὄχλος πρὸς τὴν θάλασσαν ἐπὶ τῆς γῆς ἦσαν. 4.10. Καὶ ὅτε ἐγένετο κατὰ μόνας, ἠρώτων αὐτὸν οἱ περὶ αὐτὸν σὺν τοῖς δώδεκα τὰς παραβολάς. 4.11. καὶ ἔλεγεν αὐτοῖς Ὑμῖν τὸ μυστήριον δέδοται τῆς βασιλείας τοῦ θεοῦ· ἐκείνοις δὲ τοῖς ἔξω ἐν παραβολαῖς τὰ πάντα γίνεται, 4.12. ἵνα βλέποντες βλέπωσι καὶ μὴ ἴδωσιν, καὶ ἀκούοντες ἀκούωσι καὶ μὴ συνίωσιν, μή ποτε ἐπιστρέψωσιν καὶ ἀφεθῇ αὐτοῖς. 4.13. καὶ λέγει αὐτοῖς Οὐκ οἴδατε τὴν παραβολὴν ταύτην, καὶ πῶς πάσας τὰς παραβολὰς γνώσεσθε; 4.33. Καὶ τοιαύταις παραβολαῖς πολλαῖς ἐλάλει αὐτοῖς τὸν λόγον, καθὼς ἠδύναντο ἀκούειν· 4.38. καὶ αὐτὸς ἦν ἐν τῇ πρύμνῃ ἐπὶ τὸ προσκεφάλαιον καθεύδων· καὶ ἐγείρουσιν αὐτὸν καὶ λέγουσιν αὐτῷ Διδάσκαλε, οὐ μέλει σοι ὅτι ἀπολλύμεθα; 5.1. Καὶ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης εἰς τὴν χώραν τῶν Γερασηνῶν. 5.2. καὶ ἐξελθόντος αὐτοῦ ἐκ τοῦ πλοίου [εὐθὺς] ὑπήντησεν αὐτῷ ἐκ τῶν μνημείων ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, 5.6. καὶ ἰδὼν τὸν Ἰησοῦν ἀπὸ μακρόθεν ἔδραμεν καὶ προσεκύνησεν αὐτόν, 5.7. καὶ κράξας φωνῇ μεγάλῃ λέγει Τί ἐμοὶ καὶ σοί, Ἰησοῦ υἱὲ τοῦ θεοῦ τοῦ ὑψίστου; ὁρκίζω δε τὸν θεόν, μή με βασανίσῃς. 5.19. καὶ οὐκ ἀφῆκεν αὐτόν, ἀλλὰ λέγει αὐτῷ Ὕπαγε εἰς τὸν οἶκόν σου πρὸς τοὺς σούς, καὶ ἀπάγγειλον αὐτοῖς ὅσα ὁ κύριός σοι πεποίηκεν καὶ ἠλέησέν σε. 5.20. καὶ ἀπῆλθεν καὶ ἤρξατο κηρύσσειν ἐν τῇ Δεκαπόλει ὅσα ἐποίησεν αὐτῷ ὁ Ἰησοῦς, καὶ πάντες ἐθαύμαζον. 5.21. Καὶ διαπεράσαντος τοῦ Ἰησοῦ ἐν τῷ πλοίῳ πάλιν εἰς τὸ πέραν συνήχθη ὄχλος πολὺς ἐπʼ αὐτόν, καὶ ἦν παρὰ τὴν θάλασσαν. 5.22. Καὶ ἔρχεται εἷς τῶν ἀρχισυναγώγων, ὀνόματι Ἰάειρος, 5.25. καὶ γυνὴ οὖσα ἐν ῥύσει αἵματος δώδεκα ἔτη 5.34. ὁ δὲ εἶπεν αὐτῇ Θυγάτηρ, ἡ πίστις σου σέσωκέν σε· ὕπαγε εἰς εἰρήνην, καὶ ἴσθι ὑγιὴς ἀπὸ τῆς μάστιγός σου. 5.37. καὶ οὐκ ἀφῆκεν οὐδένα μετʼ αὐτοῦ συνακολουθῆσαι εἰ μὴ τὸν Πέτρον καὶ Ἰάκωβον καὶ Ἰωάνην τὸν ἀδελφὸν Ἰακώβου. 5.40. καὶ κατεγέλων αὐτοῦ. αὐτὸς δὲ ἐκβαλὼν πάντας παραλαμβάνει τὸν πατέρα τοῦ παιδίου καὶ τὴν μητέρα καὶ τοὺς μετʼ αὐτοῦ, καὶ εἰσπορεύεται ὅπου ἦν τὸ παιδίον· 5.43. καὶ διεστείλατο αὐτοῖς πολλὰ ἵνα μηδεὶς γνοῖ τοῦτο, καὶ εἶπεν δοθῆναι αὐτῇ φαγεῖν. 6.4. καὶ ἔλεγεν αὐτοῖς ὁ Ἰησοῦς ὅτι Οὐκ ἔστιν προφήτης ἄτιμος εἰ μὴ ἐν τῇ πατρίδι αὐτοῦ καὶ ἐν τοῖς συγγενεῦσιν αὐτοῦ καὶ ἐν τῇ οἰκίᾳ αὐτοῦ. 6.13. καὶ δαιμόνια πολλὰ ἐξέβαλλον, καὶ ἤλειφον ἐλαίῳ πολλοὺς ἀρρώστους καὶ ἐθεράπευον. 6.14. Καὶ ἤκουσεν ὁ βασιλεὺς Ἡρῴδης, φανερὸν γὰρ ἐγένετο τὸ ὄνομα αὐτοῦ, καὶ ἔλεγον ὅτι Ἰὼάνης ὁ βαπτίζων ἐγήγερται ἐκ νεκρῶν, καὶ διὰ τοῦτο ἐνεργοῦσιν αἱ δυνάμεις ἐν αὐτῷ· 6.15. ἄλλοι δὲ ἔλεγον ὅτι Ἠλείας ἐστίν· ἄλλοι δὲ ἔλεγον ὅτι προφήτης ὡς εἷς τῶν προφητῶν. 6.31. καὶ λέγει αὐτοῖς Δεῦτε ὑμεῖς αὐτοὶ κατʼ ἰδίαν εἰς ἔρημον τόπον καὶ ἀναπαύσασθε ὀλίγον. ἦσαν γὰρ οἱ ἐρχόμενοι καὶ οἱ ὑπάγοντες πολλοί, καὶ οὐδὲ φαγεῖν εὐκαίρουν. 6.33. καὶ εἶδαν αὐτοὺς ὑπάγοντας καὶ ἔγνωσαν πολλοί, καὶ πεζῇ ἀπὸ πασῶν τῶν πόλεων συνέδραμον ἐκεῖ καὶ προῆλθον αὐτούς. 6.34. Καὶ ἐξελθὼν εἶδεν πολὺν ὄχλον, καὶ ἐσπλαγχνίσθη ἐπʼ αὐτοὺς ὅτι ἦσαν ὡς πρόβατα μὴ ἔχοντα ποιμένα, καὶ ἤρξατο διδάσκειν αὐτοὺς πολλά. 6.50. πάντες γὰρ αὐτὸν εἶδαν καὶ ἐταράχθησαν. ὁ δὲ εὐθὺς ἐλάλησεν μετʼ αὐτῶν, καὶ λέγει αὐτοῖς Θαρσεῖτε, ἐγώ εἰμι, μὴ φοβεῖσθε. 6.52. καὶ λίαν ἐν ἑαυτοῖς ἐξίσταντο, οὐ γὰρ συνῆκαν ἐπὶ τοῖς ἄρτοις, ἀλλʼ ἦν αὐτῶν ἡ καρδία πεπωρωμένη. 6.55. περιέδραμον ὅλην τὴν χώραν ἐκείνην καὶ ἤρξαντο ἐπὶ τοῖς κραβάττοις τοὺς κακῶς ἔχοντας περιφέρειν ὅπου ἤκουον ὅτι ἔστιν. 7.18. καὶ λέγει αὐτοῖς Οὕτως καὶ ὑμεῖς ἀσύνετοί ἐστε; οὐ νοεῖτε ὅτι πᾶν τὸ ἔξωθεν εἰσπορευόμενον εἰς τὸν ἄνθρωπον οὐ δύναται αὐτὸν κοινῶσαι, 7.24. Ἐκεῖθεν δὲ ἀναστὰς ἀπῆλθεν εἰς τὰ ὅρια Τύρου [καὶ Σιδῶνος]. Καὶ εἰσελθὼν εἰς οἰκίαν οὐδένα ἤθελεν γνῶναι, καὶ οὐκ ἠδυνάσθη λαθεῖν· 7.25. ἀλλʼ εὐθὺς ἀκούσασα γυνὴ περὶ αὐτοῦ, ἧς εἶχεν τὸ θυγάτριον αὐτῆς πνεῦμα ἀκάθαρτον, ἐλθοῦσα προσέπεσεν πρὸς τοὺς πόδας αὐτοῦ· 7.26. ἡ δὲ γυνὴ ἦν Ἑλληνίς, Συροφοινίκισσα τῷ γένει· καὶ ἠρώτα αὐτὸν ἵνα τὸ δαιμόνιον ἐκβάλῃ ἐκ τῆς θυγατρὸς αὐτῆς. 7.29. καὶ εἶπεν αὐτῇ Διὰ τοῦτον τὸν λόγον ὕπαγε, ἐξελήλυθεν ἐκ τῆς θυγατρός σου τὸ δαιμόνιον. 7.31. Καὶ πάλιν ἐξελθὼν ἐκ τῶν ὁρίων Τύρου ἦλθεν διὰ Σιδῶνος εἰς τὴν θάλασσαν τῆς Γαλιλαίας ἀνὰ μέσον τῶν ὁρίων Δεκαπόλεως. 7.36. καὶ διεστείλατο αὐτοῖς ἵνα μηδενὶ λέγωσιν· ὅσον δὲ αὐτοῖς διεστέλλετο, αὐτοὶ μᾶλλον περισσότερον ἐκήρυσσον. 8.1. Ἐν ἐκείναις ταῖς ἡμέραις πάλιν πολλοῦ ὄχλου ὄντος καὶ μὴ ἐχόντων τί φάγωσιν, προσκαλεσάμενος τοὺς μαθητὰς λέγει αὐτοῖς 8.2. Σπλαγχνίζομαι ἐπὶ τὸν ὄχλον ὅτι ἤδη ἡμέραι τρεῖς προσμένουσίν μοι καὶ οὐκ ἔχουσιν τί φάγωσιν· 8.4. καὶ ἀπεκρίθησαν αὐτῷ οἱ μαθηταὶ αὐτοῦ ὅτι Πόθεν τούτους δυνήσεταί τις ὧδε χορτάσαι ἄρτων ἐπʼ ἐρημίας; 8.10. Καὶ εὐθὺς ἐμβὰς εἰς τὸ πλοῖον μετὰ τῶν μαθητῶν αὐτοῦ ἦλθεν εἰς τὰ μέρη Δαλμανουθά. 8.17. καὶ γνοὺς λέγει αὐτοῖς Τί διαλογίζεσθε ὅτι ἄρτους οὐκ ἔχετε; οὔπω νοεῖτε οὐδὲ συνίετε; πεπωρωμένην ἔχετε τὴν καρδίαν ὑμῶν; 8.23. καὶ ἐπιλαβόμενος τῆς χειρὸς τοῦ τυφλοῦ ἐξήνεγκεν αὐτὸν ἔξω τῆς κώμης, καὶ πτύσας εἰς τὰ ὄμματα αὐτοῦ, ἐπιθεὶς τὰς χεῖρας αὐτῷ, ἐπηρώτα αὐτόν Εἴ τι βλέπεις; 8.26. καὶ ἀπέστειλεν αὐτὸν εἰς οἶκον αὐτοῦ λέγων Μηδὲ εἰς τὴν κώμην εἰσέλθῃς 8.29. καὶ αὐτὸς ἐπηρώτα αὐτούς Ὑμεῖς δὲ τίνα με λέγετε εἶναι; ἀποκριθεὶς ὁ Πέτρος λέγει αὐτῷ Σὺ εἶ ὁ χριστός. 8.30. καὶ ἐπετίμησεν αὐτοῖς ἵνα μηδενὶ λέγωσιν περὶ αὐτοῦ. 8.31. Καὶ ἤρξατο διδάσκειν αὐτοὺς ὅτι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι ὑπὸ τῶν πρεσβυτέρων καὶ τῶν ἀρχιερέων καὶ τῶν γραμματέων καὶ ἀποκτανθῆναι καὶ μετὰ τρεῖς ἡμέρας ἀναστῆναι· 8.32. καὶ παρρησίᾳ τὸν λόγον ἐλάλει. καὶ προσλαβόμενος ὁ Πέτρος αὐτὸν ἤρξατο ἐπιτιμᾷν αὐτῷ. 8.33. ὁ δὲ ἐπιστραφεὶς καὶ ἰδὼν τοὺς μαθητὰς αὐτοῦ ἐπετίμησεν Πέτρῳ καὶ λέγει Ὕπαγε ὀπίσω μου, Σατανᾶ, ὅτι οὐ φρονεῖς τὰ τοῦ θεοῦ ἀλλὰ τὰ τῶν ἀνθρώπων. 8.34. Καὶ προσκαλεσάμενος τὸν ὄχλον σὺν τοῖς μαθηταῖς αὐτοῦ εἶπεν αὐτοῖς Εἴ τις θέλει ὀπίσω μου ἐλθεῖν, ἀπαρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθείτω μοι. 8.35. ὃς γὰρ ἐὰν θέλῃ τὴν ἑαυτοῦ ψυχὴν σῶσαι ἀπολέσει αὐτήν· ὃς δʼ ἂν ἀπολέσει τὴν ψυχὴν αὐτοῦ ἕνεκεν [ἐμοῦ καὶ] τοῦ εὐαγγελίου σώσει αὐτήν. 9.5. καὶ ἀποκριθεὶς ὁ Πέτρος λέγει τῷ Ἰησοῦ Ῥαββεί, καλόν ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν τρεῖς σκηνάς, σοὶ μίαν καὶ Μωυσεῖ μίαν καὶ Ἠλείᾳ μίαν. 9.9. Καὶ καταβαινόντων αὐτῶν ἐκ τοῦ ὄρους διεστείλατο αὐτοῖς ἵνα μηδενὶ ἃ εἶδον διηγήσωνται, εἰ μὴ ὅταν ὁ υἱὸς τοῦ ἀνθρώπου ἐκ νεκρῶν ἀναστῇ. 9.14. Καὶ ἐλθόντες πρὸς τοὺς μαθητὰς εἶδαν ὄχλον πολὺν περὶ αὐτοὺς καὶ γραμματεῖς συνζητοῦντας πρὸς αὐτούς. 9.17. καὶ ἀπεκρίθη αὐτῷ εἷς ἐκ τοῦ ὄχλου Διδάσκαλε, ἤνεγκα τὸν υἱόν μου πρὸς σέ, ἔχοντα πνεῦμα ἄλαλον· 9.25. ἰδὼν δὲ ὁ Ἰησοῦς ὅτι ἐπισυντρέχει ὄχλος ἐπετίμησεν τῷ πνεύματι τῷ ἀκαθάρτῳ λέγων αὐτῷ Τὸ ἄλαλον καὶ κωφὸν πνεῦμα, ἐγὼ ἐπιτάσσω σοι, ἔξελθε ἐξ αὐτοῦ καὶ μηκέτι εἰσέλθῃς εἰς αὐτόν. 9.30. Κἀκεῖθεν ἐξελθόντες ἐπορεύοντο διὰ τῆς Γαλιλαίας, καὶ οὐκ ἤθελεν ἵνα τις γνοῖ· 9.31. ἐδίδασκεν γὰρ τοὺς μαθητὰς αὐτοῦ καὶ ἔλεγεν [αὐτοῖς] ὅτι Ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἀνθρώπων, καὶ ἀποκτενοῦσιν αὐτόν, καὶ ἀποκτανθεὶς μετὰ τρεῖς ἡμέρας ἀναστήσεται. 9.38. Ἔφη αὐτῷ ὁ Ἰωάνης Διδάσκαλε, εἴδαμέν τινα ἐν τῷ ὀνόματί σου ἐκβάλλοντα δαιμόνια, καὶ ἐκωλύομεν αὐτόν, ὅτι οὐκ ἠκολούθει ἡμῖν. 10.1. Καὶ ἐκεῖθεν ἀναστὰς ἔρχεται εἰς τὰ ὅρια τῆς Ἰουδαίας καὶ πέραν τοῦ Ἰορδάνου, καὶ συνπορεύονται πάλιν ὄχλοι πρὸς αὐτόν, καὶ ὡς εἰώθει πάλιν ἐδίδασκεν αὐτούς. 10.23. Καὶ περιβλεψάμενος ὁ Ἰησοῦς λέγει τοῖς μαθηταῖς αὐτοῦ Πῶς δυσκόλως οἱ τὰ χρήματα ἔχοντες εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελεύσονται. 10.32. Ἦσαν δὲ ἐν τῇ ὁδῷ ἀναβαίνοντες εἰς Ἰεροσόλυμα, καὶ ἦν προάγων αὐτοὺς ὁ Ἰησοῦς, καὶ ἐθαμβοῦντο, οἱ δὲ ἀκολουθοῦντες ἐφοβοῦντο. καὶ παραλαβὼν πάλιν τοὺς δώδεκα ἤρξατο αὐτοῖς λέγειν τὰ μέλλοντα αὐτῷ συμβαίνειν 10.38. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Οὐκ οἴδατε τί αἰτεῖσθε· δύνασθε πιεῖν τὸ ποτήριον ὃ ἐγὼ πίνω, ἢ τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθῆναι; 10.46. Καὶ ἔρχονται εἰς Ἰερειχώ. Καὶ ἐκπορευομένου αὐτοῦ ἀπὸ Ἰερειχὼ καὶ τῶν μαθητῶν αὐτοῦ καὶ ὄχλου ἱκανοῦ ὁ υἱὸς Τιμαίου Βαρτίμαιος τυφλὸς προσαίτης ἐκάθητο παρὰ τὴν ὁδόν. 10.51. καὶ ἀποκριθεὶς αὐτῷ ὁ Ἰησοῦς εἶπεν Τί σοι θέλεις ποιήσω; ὁ δὲ τυφλὸς εἶπεν αὐτῷ Ῥαββουνεί, ἵνα ἀναβλέψω. 10.52. καὶ ὁ Ἰησοῦς εἶπεν αὐτῷ Ὕπαγε, ἡ πίστις σου σέσωκέν σε. καὶ εὐθὺς ἀνέβλεψεν, καὶ ἠκολούθει αὐτῷ ἐν τῇ ὁδῷ. 11.1. Καὶ ὅτε ἐγγίζουσιν εἰς Ἰεροσόλυμα εἰς Βηθφαγὴ καὶ Βηθανίαν πρὸς τὸ Ὄρος τῶν Ἐλαιῶν, ἀποστέλλει δύο τῶν μαθητῶν αὐτοῦ 12.7. ἐκεῖνοι δὲ οἱ γεωργοὶ πρὸς ἑαυτοὺς εἶπαν ὅτι Οὗτός ἐστιν ὁ κληρονόμος· δεῦτε ἀποκτείνωμεν αὐτόν, καὶ ἡμῶν ἔσται ἡ κληρονομία. 12.12. Καὶ ἐζήτουν αὐτὸν κρατῆσαι, καὶ ἐφοβήθησαν τὸν ὄχλον, ἔγνωσαν γὰρ ὅτι πρὸς αὐτοὺς τὴν παραβολὴν εἶπεν. καὶ ἀφέντες αὐτὸν ἀπῆλθαν. 12.35. Καὶ ἀποκριθεὶς ὁ Ἰησοῦς ἔλεγεν διδάσκων ἐν τῷ ἱερῷ Πῶς λέγουσιν οἱ γραμματεῖς ὅτι ὁ χριστὸς υἱὸς Δαυείδ ἐστιν; 12.37. αὐτὸς Δαυεὶδ λέγει αὐτὸν κύριον, καὶ πόθεν αὐτοῦ ἐστὶν υἱός; Καὶ ὁ πολὺς ὄχλος ἤκουεν αὐτοῦ ἡδέως. 14.7. πάντοτε γὰρ τοὺς πτωχοὺς ἔχετε μεθʼ ἑαυτῶν, καὶ ὅταν θέλητε δύνασθε αὐτοῖς [πάντοτε] εὖ ποιῆσαι, ἐμὲ δὲ οὐ πάντοτε ἔχετε· 16.14. Ὕστερον [δὲ] ἀνακειμένοις αὐτοῖς τοῖς ἕνδεκα ἐφανερώθη, καὶ ὠνείδισεν τὴν ἀπιστίαν αὐτῶν καὶ σκληροκαρδίαν ὅτι τοῖς θεασαμένοις αὐτὸν ἐγηγερμένον [ἐκ νεκρῶν] οὐκ ἐπίστευσαν,

1.23. Immediately there was in their synagogue a man with an unclean spirit, and he cried out, 1.24. saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God!" 1.25. Jesus rebuked him, saying, "Be quiet, and come out of him!" 1.27. They were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching? For with authority he commands even the unclean spirits, and they obey him!" 1.28. The report of him went out immediately everywhere into all the region of Galilee and its surrounding area. 1.29. Immediately, when they had come out of the synagogue, they came into the house of Simon and Andrew, with James and John. 1.31. He came and took her by the hand, and raised her up. The fever left her, and she served them. 1.32. At evening, when the sun had set, they brought to him all who were sick, and those who were possessed by demons. 1.33. All the city was gathered together at the door. 1.34. He healed many who were sick with various diseases, and cast out many demons. He didn't allow the demons to speak, because they knew him. 1.39. He went into their synagogues throughout all Galilee, preaching and casting out demons. 1.40. There came to him a leper, begging him, kneeling down to him, and saying to him, "If you want to, you can make me clean." 1.41. Being moved with compassion, he stretched out his hand, and touched him, and said to him, "I want to. Be made clean." 1.43. He strictly warned him, and immediately sent him out, 1.44. and said to him, "See you say nothing to anybody, but go show yourself to the priest, and offer for your cleansing the things which Moses commanded, for a testimony to them." 1.45. But he went out, and began to proclaim it much, and to spread about the matter, so that Jesus could no more openly enter into a city, but was outside in desert places: and they came to him from everywhere. 2.1. When he entered again into Capernaum after some days, it was heard that he was in the house. 2.2. Immediately many were gathered together, so that there was no more room, not even around the door; and he spoke the word to them. 2.3. Four people came, carrying a paralytic to him. 2.4. When they could not come near to him for the crowd, they removed the roof where he was. When they had broken it up, they let down the mat that the paralytic was lying on. 2.5. Jesus, seeing their faith, said to the paralytic, "Son, your sins are forgiven you." 2.6. But there were some of the scribes sitting there, and reasoning in their hearts, 2.10. But that you may know that the Son of Man has authority on earth to forgive sins" -- he said to the paralytic -- 2.12. He arose, and immediately took up the mat, and went out in front of them all; so that they were all amazed, and glorified God, saying, "We never saw anything like this!" 2.19. Jesus said to them, "Can the groomsmen fast while the bridegroom is with them? As long as they have the bridegroom with them, they can't fast. 2.28. Therefore the Son of Man is lord even of the Sabbath." 3.1. He entered again into the synagogue, and there was a man there who had his hand withered. 3.5. When he had looked around at them with anger, being grieved at the hardening of their hearts, he said to the man, "Stretch out your hand." He stretched it out, and his hand was restored as healthy as the other. 3.7. Jesus withdrew to the sea with his disciples, and a great multitude followed him from Galilee, from Judea, 3.9. He spoke to his disciples that a little boat should stay near him because of the crowd, so that they wouldn't press on him. 3.10. For he had healed many, so that as many as had diseases pressed on him that they might touch him. 3.11. The unclean spirits, whenever they saw him, fell down before him, and cried, "You are the Son of God!" 3.12. He sternly warned them that they should not make him known. 3.15. and to have authority to heal sicknesses and to cast out demons: 3.20. The multitude came together again, so that they could not so much as eat bread. 3.22. The scribes who came down from Jerusalem said, "He has Beelzebul," and, "By the prince of the demons he casts out the demons." 3.28. Most assuredly I tell you, all of the sons of men's sins will be forgiven them, including their blasphemies with which they may blaspheme; 4.1. Again he began to teach by the seaside. A great multitude was gathered to him, so that he entered into a boat in the sea, and sat down. All the multitude were on the land by the sea. 4.10. When he was alone, those who were around him with the twelve asked him about the parables. 4.11. He said to them, "To you is given the mystery of the Kingdom of God, but to those who are outside, all things are done in parables, 4.12. that 'seeing they may see, and not perceive; and hearing they may hear, and not understand; lest perhaps they should turn again, and their sins should be forgiven them.'" 4.13. He said to them, "Don't you understand this parable? How will you understand all of the parables? 4.33. With many such parables he spoke the word to them, as they were able to hear it. 4.38. He himself was in the stern, asleep on the cushion, and they woke him up, and told him, "Teacher, don't you care that we are dying?" 5.1. They came to the other side of the sea, into the country of the Gadarenes. 5.2. When he had come out of the boat, immediately there met him out of the tombs a man with an unclean spirit, 5.6. When he saw Jesus from afar, he ran and bowed down to him, 5.7. and crying out with a loud voice, he said, "What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don't torment me." 5.19. He didn't allow him, but said to him, "Go to your house, to your friends, and tell them what great things the Lord has done for you, and how he had mercy on you." 5.20. He went his way, and began to proclaim in Decapolis how Jesus had done great things for him, and everyone marveled. 5.21. When Jesus had crossed back over in the boat to the other side, a great multitude was gathered to him; and he was by the sea. 5.22. Behold, one of the rulers of the synagogue, Jairus by name, came; and seeing him, he fell at his feet, 5.25. A certain woman, who had an issue of blood for twelve years, 5.34. He said to her, "Daughter, your faith has made you well. Go in peace, and be cured of your disease." 5.37. He allowed no one to follow him, except Peter, James, and John the brother of James. 5.40. They laughed him to scorn. But he, having put them all out, took the father of the child and her mother and those who were with him, and went in where the child was lying. 5.43. He strictly ordered them that no one should know this, and commanded that something should be given to her to eat. 6.4. Jesus said to them, "A prophet is not without honor, except in his own country, and among his own relatives, and in his own house." 6.13. They cast out many demons, and anointed many with oil who were sick, and healed them. 6.14. King Herod heard this, for his name had become known, and he said, "John the Baptizer has risen from the dead, and therefore these powers are at work in him." 6.15. But others said, "It is Elijah." Others said, "It is the Prophet, or like one of the prophets." 6.31. He said to them, "You come apart into a deserted place, and rest awhile." For there were many coming and going, and they had no leisure so much as to eat. 6.33. They saw them going, and many recognized him and ran there on foot from all the cities. They arrived before them and came together to him. 6.34. Jesus came out, saw a great multitude, and he had compassion on them, because they were like sheep without a shepherd, and he began to teach them many things. 6.50. for they all saw him, and were troubled. But he immediately spoke with them, and said to them, "Cheer up! It is I! Don't be afraid." 6.52. for they hadn't understood about the loaves, but their hearts were hardened. 6.55. and ran around that whole region, and began to bring those who were sick, on their mats, to where they heard he was. 7.18. He said to them, "Are you thus without understanding also? Don't you perceive that whatever goes into the man from outside can't defile him, 7.24. From there he arose, and went away into the borders of Tyre and Sidon. He entered into a house, and didn't want anyone to know it, but he couldn't escape notice. 7.25. For a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet. 7.26. Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter. 7.29. He said to her, "For this saying, go your way. The demon has gone out of your daughter." 7.31. Again he departed from the borders of Tyre and Sidon, and came to the sea of Galilee, through the midst of the region of Decapolis. 7.36. He commanded them that they should tell no one, but the more he commanded them, so much the more widely they proclaimed it. 8.1. In those days, when there was a very great multitude, and they had nothing to eat, Jesus called his disciples to himself, and said to them, 8.2. "I have compassion on the multitude, because they have stayed with me now three days, and have nothing to eat. 8.4. His disciples answered him, "From where could one satisfy these people with bread here in a deserted place?" 8.10. Immediately he entered into the boat with his disciples, and came into the region of Dalmanutha. 8.17. Jesus, perceiving it, said to them, "Why do you reason that it's because you have no bread? Don't you perceive yet, neither understand? Is your heart still hardened? 8.23. He took hold of the blind man by the hand, and brought him out of the village. When he had spit on his eyes, and laid his hands on him, he asked him if he saw anything. 8.26. He sent him away to his house, saying, "Don't enter into the village, nor tell anyone in the village." 8.29. He said to them, "But who do you say that I am?"Peter answered, "You are the Christ." 8.30. He charged them that they should tell no one about him. 8.31. He began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. 8.32. He spoke to them openly. Peter took him, and began to rebuke him. 8.33. But he, turning around, and seeing his disciples, rebuked Peter, and said, "Get behind me, Satan! For you have in mind not the things of God, but the things of men." 8.34. He called the multitude to himself with his disciples, and said to them, "Whoever wants to come after me, let him deny himself, and take up his cross, and follow me. 8.35. For whoever wants to save his life will lose it; and whoever will lose his life for my sake and the gospel's will save it. 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah." 9.9. As they were coming down from the mountain, he charged them that they should tell no one what things they had seen, until after the Son of Man had risen from the dead. 9.14. Coming to the disciples, he saw a great multitude around them, and scribes questioning them. 9.17. One of the multitude answered, "Teacher, I brought to you my son, who has a mute spirit; 9.25. When Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying to him, "You mute and deaf spirit, I command you, come out of him, and never enter him again!" 9.30. They went out from there, and passed through Galilee. He didn't want anyone to know it. 9.31. For he was teaching his disciples, and said to them, "The Son of Man is being handed over to the hands of men, and they will kill him; and when he is killed, on the third day he will rise again." 9.38. John said to him, "Teacher, we saw someone who doesn't follow us casting out demons in your name; and we forbade him, because he doesn't follow us." 10.1. He arose from there and came into the borders of Judea and beyond the Jordan. Multitudes came together to him again. As he usually did, he was again teaching them. 10.23. Jesus looked around, and said to his disciples, "How difficult it is for those who have riches to enter into the Kingdom of God!" 10.32. They were on the way, going up to Jerusalem; and Jesus was going in front of them, and they were amazed; and those who followed were afraid. He again took the twelve, and began to tell them the things that were going to happen to him. 10.38. But Jesus said to them, "You don't know what you are asking. Are you able to drink the cup that I drink, and to be baptized with the baptism that I am baptized with?" 10.46. They came to Jericho. As he went out from Jericho, with his disciples and a great multitude, the son of Timaeus, Bartimaeus, a blind beggar, was sitting by the road. 10.51. Jesus asked him, "What do you want me to do for you?"The blind man said to him, "Rhabboni, that I may see again." 10.52. Jesus said to him, "Go your way. Your faith has made you well." Immediately he received his sight, and followed Jesus in the way. 11.1. When they drew near to Jerusalem, to Bethsphage and Bethany, at the Mount of Olives, he sent two of his disciples, 12.7. But those farmers said among themselves, 'This is the heir. Come, let's kill him, and the inheritance will be ours.' 12.12. They tried to seize him, but they feared the multitude; for they perceived that he spoke the parable against them. They left him, and went away. 12.35. Jesus responded, as he taught in the temple, "How is it that the scribes say that the Christ is the son of David? 12.37. Therefore David himself calls him Lord, so how can he be his son?"The common people heard him gladly. 14.7. For you always have the poor with you, and whenever you want to, you can do them good; but you will not always have me. 16.14. Afterward he was revealed to the eleven themselves as they sat at the table, and he rebuked them for their unbelief and hardness of heart, because they didn't believe those who had seen him after he had risen.

13. New Testament, Luke, 1.25-1.26, 1.36, 1.65-1.67, 1.80, 2.19, 2.51, 4.39, 5.12, 6.46, 7.11, 7.16, 7.18, 8.8, 8.43, 8.45, 8.51, 9.1, 9.43, 10.21, 11.14, 17.15, 18.43, 24.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 642, 648, 676, 681, 685, 690, 696, 697, 698, 699, 701, 707

1.25. λέγουσα ὅτι Οὕτως μοι πεποίηκεν Κύριος ἐν ἡμέραις αἷς ἐπεῖδεν ἀφελεῖν ὄνειδός μου ἐν ἀνθρώποις. 1.26. Ἐν δὲ τῷ μηνὶ τῷ ἕκτῳ ἀπεστάλη ὁ ἄγγελος Γαβριὴλ ἀπὸ τοῦ θεοῦ εἰς πόλιν τῆς Γαλιλαίας ᾗ ὄνομα Ναζαρὲτ 1.36. καὶ ἰδοὺ Ἐλεισάβετ ἡ συγγενίς σου καὶ αὐτὴ συνείληφεν υἱὸν ἐν γήρει αὐτῆς, καὶ οὗτος μὴν ἕκτος ἐστὶν αὐτῇ τῇ καλουμένῃ στείρᾳ· 1.65. Καὶ ἐγένετο ἐπὶ πάντας φόβος τοὺς περιοικοῦντας αὐτούς, καὶ ἐν ὅλῃ τῇ ὀρινῇ τῆς Ἰουδαίας διελαλεῖτο πάντα τὰ ῥήματα ταῦτα, 1.66. καὶ ἔθεντο πάντες οἱ ἀκούσαντες ἐν τῇ καρδίᾳ αὐτῶν, λέγοντες Τί ἄρα τὸ παιδίον τοῦτο ἔσται; 1.67. καὶ γὰρ χεὶρ Κυρίου ἦν μετʼ αὐτοῦ. Καὶ Ζαχαρίας ὁ πατὴρ αὐτοῦ ἐπλήσθη πνεύματος ἁγίου καὶ ἐπροφήτευσεν λέγων 1.80. Τὸ δὲ παιδίον ηὔξανε καὶ ἐκραταιοῦτο πνεύματι, καὶ ἦν ἐν ταῖς ἐρήμοις ἕως ὴμέρας ἀναδείξεως αὐτοῦ πρὸς τὸν Ἰσραήλ. 2.19. ἡ δὲ Μαρία πάντα συνετήρει τὰ ῥήματα ταῦτα συνβάλλουσα ἐν τῇ καρδίᾳ αὐτῆς. 2.51. καὶ κατέβη μετʼ αὐτῶν καὶ ἦλθεν εἰς Ναζαρέτ, καὶ ἦν ὑποτασσόμενος αὐτοῖς. καὶ ἡ μήτηρ αὐτοῦ διετήρει πάντα τὰ ῥήματα ἐν τῇ καρδίᾳ αὐτῆς. 4.39. καὶ ἐπιστὰς ἐπάνω αὐτῆς ἐπετίμησεν τῷ πυρετῷ, καὶ ἀφῆκεν αὐτήν· παραχρῆμα δὲ ἀναστᾶσα διηκόνει αὐτοῖς. 5.12. Καὶ ἐγένετο ἐν τῷ εἶναι αὐτὸν ἐν μιᾷ τῶν πόλεων καὶ ἰδοὺ ἀνὴρ πλήρης λέπρας· ἰδὼν δὲ τὸν Ἰησοῦν πεσὼν ἐπὶ πρόσωπον ἐδεήθη αὐτοῦ λέγων Κύριε, ἐὰν θέλῃς δύνασαί με καθαρίσαι. 6.46. Τί δέ με καλεῖτε Κύριε κύριε, καὶ οὐ ποιεῖτε ἃ λέγω; 7.11. Καὶ ἐγένετο ἐν τῷ ἑξῆς ἐπορεύθη εἰς πόλιν καλουμένην Ναίν, καὶ συνεπορεύοντο αὐτῷ οἱ μαθηταὶ αὐτοῦ καὶ ὄχλος πολύς. 7.16. Ἔλαβεν δὲ φόβος πάντας, καὶ ἐδόξαζον τὸν θεὸν λέγοντες ὅτι Προφήτης μέγας ἠγέρθη ἐν ἡμῖν, καὶ ὅτι Ἐπεσκέψατο ὁ θεὸς τὸν λαὸν αὐτοῦ. 7.18. Καὶ ἀπήγγειλαν Ἰωάνει οἱ μαθηταὶ αὐτοῦ περὶ πάντων τούτων. καὶ προσκαλεσάμενος δύο τινὰς τῶν μαθητῶν αὐτοῦ ὁ Ἰωάνης 8.8. καὶ ἕτερον ἔπεσεν εἰς τὴν γῆν τὴν ἀγαθήν, καὶ φυὲν ἐποίησεν καρπὸν ἑκατονταπλασίονα. Ταῦτα λέγων ἐφώνει Ὁ ἔχων ὦτα ἀκούειν ἀκουέτω. 8.43. καὶ γυνὴ οὖσα ἐν ῥύσει αἵματος ἀπὸ ἐτῶν δώδεκα, ἥτις οὐκ ἴσχυσεν ἀπʼ οὐδενὸς θεραπευθῆναι, 8.45. καὶ εἶπεν ὁ Ἰησοῦς Τίς ὁ ἁψάμενός μου; ἀρνουμένων δὲ πάντων εἶπεν ὁ Πέτρος Ἐπιστάτα, οἱ ὄχλοι συνέχουσίν σε καὶ ἀποθλίβουσιν. 8.51. ἐλθὼν δὲ εἰς τὴν οἰκίαν οὐκ ἀφῆκεν εἰσελθεῖν τινὰ σὺν αὐτῷ εἰ μὴ Πέτρον καὶ Ἰωάνην καὶ Ἰάκωβον καὶ τὸν πατέρα τῆς παιδὸς καὶ τὴν μητέρα. 9.1. Συνκαλεσάμενος δὲ τοὺς δώδεκα ἔδωκεν αὐτοῖς δύναμιν καὶ ἐξουσίαν ἐπὶ πάντα τὰ δαιμόνια καὶ νόσους θεραπεύειν, 9.43. ἐξεπλήσσοντο δὲ πάντες ἐπὶ τῇ μεγαλειότητι τοῦ θεοῦ. Πάντων δὲ θαυμαζόντων ἐπὶ πᾶσιν οἷς ἐποίει εἶπεν πρὸς τοὺς μαθητὰς αὐτοῦ 10.21. Ἐν αὐτῇ τῇ ὥρᾳ ἠγαλλιάσατο τῷ πνεύματι τῷ ἁγίῳ καὶ εἶπεν Ἐξομολογοῦμαί σοι, πάτερ κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις· ναί, ὁ πατήρ, ὅτι οὕτως εὐδοκία ἐγένετο ἔμπροσθέν σου. 11.14. Καὶ ἦν ἐκβάλλων δαιμόνιον κωφόν· ἐγένετο δὲ τοῦ δαιμονίου ἐξελθόντος ἐλάλησεν ὁ κωφός. Καὶ ἐθαύμασαν οἱ ὄχλοι· 17.15. εἷς δὲ ἐξ αὐτῶν, ἰδὼν ὅτι ἰάθη, ὑπέστρεψεν μετὰ φωνῆς μεγάλης δοξάζων τὸν θεόν, 18.43. καὶ παραχρῆμα ἀνέβλεψεν, καὶ ἠκολούθει αὐτῷ δοξάζων τὸν θεόν. Καὶ πᾶς ὁ λαὸς ἰδὼν ἔδωκεν αἶνον τῷ θεῷ. 24.21. ἡμεῖς δὲ ἠλπίζομεν ὅτι αὐτός ἐστιν ὁ μέλλων λυτροῦσθαι τὸν Ἰσραήλ· ἀλλά γε καὶ σὺν πᾶσιν τούτοις τρίτην ταύτην ἡμέραν ἄγει ἀφʼ οὗ ταῦτα ἐγένετο.

1.25. "Thus has the Lord done to me in the days in which he looked at me, to take away my reproach among men." 1.26. Now in the sixth month, the angel Gabriel was sent from God to a city of Galilee, named Nazareth, 1.36. Behold, Elizabeth, your relative, also has conceived a son in her old age; and this is the sixth month with her who was called barren. 1.65. Fear came on all who lived around them, and all these sayings were talked about throughout all the hill country of Judea. 1.66. All who heard them laid them up in their heart, saying, "What then will this child be?" The hand of the Lord was with him. 1.67. His father, Zacharias, was filled with the Holy Spirit, and prophesied, saying, 1.80. The child was growing, and becoming strong in spirit, and was in the desert until the day of his public appearance to Israel. 2.19. But Mary kept all these sayings, pondering them in her heart. 2.51. And he went down with them, and came to Nazareth. He was subject to them, and his mother kept all these sayings in her heart. 4.39. He stood over her, and rebuked the fever; and it left her. Immediately she rose up and served them. 5.12. It happened, while he was in one of the cities, behold, there was a man full of leprosy. When he saw Jesus, he fell on his face, and begged him, saying, "Lord, if you want to, you can make me clean." 6.46. "Why do you call me, 'Lord, Lord,' and don't do the things which I say? 7.11. It happened soon afterwards, that he went to a city called Nain. Many of his disciples, along with a great multitude, went with him. 7.16. Fear took hold of all, and they glorified God, saying, "A great prophet has arisen among us!" and, "God has visited his people!" 7.18. The disciples of John told him about all these things. 8.8. Other fell into the good ground, and grew, and brought forth fruit one hundred times." As he said these things, he called out, "He who has ears to hear, let him hear!" 8.43. A woman who had a flow of blood for twelve years, who had spent all her living on physicians, and could not be healed by any, 8.45. Jesus said, "Who touched me?"When all denied it, Peter and those with him said, "Master, the multitudes press and jostle you, and you say, 'Who touched me?'" 8.51. When he came to the house, he didn't allow anyone to enter in, except Peter, John, James, the father of the girl, and her mother. 9.1. He called the twelve together, and gave them power and authority over all demons, and to cure diseases. 9.43. They were all astonished at the majesty of God. But while all were marveling at all the things which Jesus did, he said to his disciples, 10.21. In that same hour Jesus rejoiced in the Holy Spirit, and said, "I thank you, O Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and revealed them to little children. Yes, Father, for so it was well-pleasing in your sight." 11.14. He was casting out a demon, and it was mute. It happened, when the demon had gone out, the mute man spoke; and the multitudes marveled. 17.15. One of them, when he saw that he was healed, turned back, glorifying God with a loud voice. 18.43. Immediately he received his sight, and followed him, glorifying God. All the people, when they saw it, praised God. 24.21. But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened.

14. New Testament, John, 2.11, 4.48, 5.1-5.4, 6.6, 6.16, 7.12, 9.1, 11.1, 11.54 (1st cent. CE - 1st cent. CE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 682, 695, 697, 701

2.11. Ταύτην ἐποίησεν ἀρχὴν τῶν σημείων ὁ Ἰησοῦς ἐν Κανὰ τῆς Γαλιλαίας καὶ ἐφανέρωσεν τὴν δόξαν αὐτοῦ, καὶ ἐπίστευσαν εἰς αὐτὸν οἱ μαθηταὶ αὐτοῦ. 4.48. εἶπεν οὖν ὁ Ἰησοῦς πρὸς αὐτόν Ἐὰν μὴ σημεῖα καὶ τέρατα ἴδητε, οὐ μὴ πιστεύσητε. 5.1. ΜΕΤΑ ΤΑΥΤΑ ἦν ἑορτὴ τῶν Ἰουδαίων, καὶ ἀνέβη Ἰησοῦς εἰς Ἰεροσόλυμα. 5.2. Ἔστιν δὲ ἐν τοῖς Ἰεροσολύμοις ἐπὶ τῇ προβατικῇ κολυμβήθρα ἡ ἐπιλεγομένη Ἐβραϊστὶ Βηθζαθά, πέντε στοὰς ἔχουσα· 5.3. ἐν ταύταις κατέκειτο πλῆθος τῶν ἀσθενούντων, τυφλῶν, χωλῶν, ξηρῶν. 5.4. 6.6. τοῦτο δὲ ἔλεγεν πειράζων αὐτόν, αὐτὸς γὰρ ᾔδει τί ἔμελλεν ποιεῖν. 6.16. Ὡς δὲ ὀψία ἐγένετο κατέβησαν οἱ μαθηταὶ αὐτοῦ ἐπὶ τὴν θάλασσαν, 7.12. καὶ γογγυσμὸς περὶ αὐτοῦ ἦν πολὺς ἐν τοῖς ὄχλοις· οἱ μὲν ἔλεγον ὅτι Ἀγαθός ἐστιν, ἄλλοι [δὲ] ἔλεγον Οὔ, ἀλλὰ πλανᾷ τὸν ὄχλον. 9.1. Καὶ παράγων εἶδεν ἄνθρωπον τυφλὸν ἐκ γενετῆς. 11.1. Ἦν δέ τις ἀσθενῶν, Λάζαρος ἀπὸ Βηθανίας ἐκ τῆς κώμης Μαρίας καὶ Μάρθας τῆς ἀδελφῆς αὐτῆς. 11.54. Ὁ οὖν Ἰησοῦς οὐκέτι παρρησίᾳ περιεπάτει ἐν τοῖς Ἰουδαίοις, ἀλλὰ ἀπῆλθεν ἐκεῖθεν εἰς τὴν χώραν ἐγγὺς τῆς ἐρήμου, εἰς Ἐφραὶμ λεγομένην πόλιν, κἀκεῖ ἔμεινεν μετὰ τῶν μαθητῶν.

2.11. This beginning of his signs Jesus did in Cana of Galilee, and revealed his glory; and his disciples believed in him. 4.48. Jesus therefore said to him, "Unless you see signs and wonders, you will in no way believe." 5.1. After these things, there was a feast of the Jews, and Jesus went up to Jerusalem. 5.2. Now in Jerusalem by the sheep gate, there is a pool, which is called in Hebrew, "Bethesda," having five porches. 5.3. In these lay a great multitude of those who were sick, blind, lame, or paralyzed, waiting for the moving of the water; 5.4. for an angel of the Lord went down at certain times into the pool, and stirred up the water. Whoever stepped in first after the stirring of the water was made whole of whatever disease he had. 6.6. This he said to test him, for he himself knew what he would do. 6.16. When evening came, his disciples went down to the sea, 7.12. There was much murmuring among the multitudes concerning him. Some said, "He is a good man." Others said, "Not so, but he leads the multitude astray." 9.1. As he passed by, he saw a man blind from birth. 11.1. Now a certain man was sick, Lazarus from Bethany, of the village of Mary and her sister, Martha. 11.54. Jesus therefore walked no more openly among the Jews, but departed from there into the country near the wilderness, to a city called Ephraim. He stayed there with his disciples.

15. New Testament, 2 Corinthians, 3.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 684

3.15. ἀλλʼ ἕως σήμερον ἡνίκα ἂν ἀναγινώσκηται Μωυσῆς κάλυμμα ἐπὶ τὴν καρδίαν αὐτῶν κεῖται·

16. Josephus Flavius, Jewish Antiquities, 2.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 676

2.15. ὁ δὲ ἡσθεὶς τῷ ὀνείρατι, τὴν γὰρ πρόρρησιν αὐτοῦ τῇ διανοίᾳ συλλαβὼν καὶ μετὰ σοφίας οὐκ ἀσκόπως εἰκάσας ἔχαιρεν ἐπὶ μεγάλοις τοῖς σημαινομένοις, ἃ εὐδαιμονίαν τῷ παιδὶ κατήγγελλε καὶ καιρὸν ἥξειν θεοῦ δόντος, καθ' ὃν αὐτὸν ὑπό τε τῶν γονέων καὶ τῶν ἀδελφῶν ἔσεσθαι τίμιον καὶ προσκυνήσεως ἄξιον, 2.15. καὶ τὸ ἄδοξον αὐτὸν τῆς ἡμετέρας καταστροφῆς φθήσεται διαχρησάμενον καὶ κακὴν αὐτῷ ποιήσει τὴν ἐκ τοῦ ζῆν ἀπαλλαγήν, πρὶν εἰς ἄλλους φοιτῆσαι τὰ καθ' ἡμᾶς σπεύσαντος αὑτὸν εἰς ἀναισθησίαν μεταγαγεῖν.

2.15. Now Jacob was pleased with the dream: for, considering the prediction in his mind, and shrewdly and wisely guessing at its meaning, he rejoiced at the great things thereby signified, because it declared the future happiness of his son; and that, by the blessing of God, the time would come when he should be honored, and thought worthy of worship by his parents and brethren,

17. Ignatius, To The Ephesians, 19.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 692

19.1. And hidden from the prince of this world were the virginity of Mary and her child-bearing and likewise also the death of the Lord -- three mysteries to be cried aloud -- the which were wrought in the silence of God.

18. Plutarch, On Isis And Osiris, 12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 676

12. Here follows the story related in the briefest possible words with the omission of everything that is merely unprofitable or superfluous: They say that the Sun, when lie became aware of Rhea’s intercourse with Cronus, Cf. Moralia, 429 f; Diodorus, i. 13. 4; Eusebius, Praeparatio Evang. ii. 1. 1-32. invoked a curse upon her that she should not give birth to a child in any month or any year; but Hermes, being enamoured of the goddess, consorted with her. Later, playing at draughts with the moon, he won from her the seventieth part of each of her periods of illumination, Plutarch evidently does not reckon the ἕνη καὶ νέα (the day when the old moon changed to the new) as a period of illumination, since the light given by the moon at that time is practically negligible. An intimation of this is given in his Life of Solon, chap. xxv. (92 c). Cf. also Plato, Cratylus, 409 b, and the scholium on Aristophanes’ Clouds, 1186. One seventieth of 12 lunar months of 29 days each (348 days) is very nearly five days. and from all the winnings he composed five days, and intercalated them as an addition to the three hundred and sixty days. The Egyptians even now call these five days intercalated Cf. Herodotus, ii. 4. and celebrate them as the birthdays of the gods. They relate that on the first of these days Osiris was born, and at the hour of his birth a voice issued forth saying, The Lord of All advances to the light. But some relate that a certain Pamyles, What is known about Pamyles (or Paamyles or Pammyles), a Priapean god of the Egyptians, may be found in Kock, Com. Att. Frag. ii. p. 289. Cf. also 365 b, infra . while he was drawing water in Thebes, heard a voice issuing from the shrine of Zeus, which bade him proclaim with a loud voice that a mighty and beneficent king, Osiris, had been born; and for this Cronus entrusted to him the child Osiris, which he brought up. It is in his honour that the festival of Pamylia is celebrated, a festival which resembles the phallic processions. On the second of these days Ar ueris was born whom they call Apollo, and some call him also the elder Horus. On the third day Typhon was born, but not in due season or manner, but with a blow he broke through his mother s side and leapt forth. On the fourth day Isis was born in the regions that are ever moist The meaning is doubtful, but Isis as the goddess of vegetation, of the Nile, and of the sea, might very naturally be associated with moisture. ; and on the fifth Nephthys, to whom they give the name of Finality Cf. 366 b and 375 b, infra . and the name of Aphroditê, and some also the name of Victory. There is also a tradition that Osiris and Arueris were sprung from the Sun, Isis from Hermes, Cf. 352 a, supra . and Typhon and Nephthys from Cronus. For this reason the kings considered the third of the intercalated days as inauspicious, and transacted no business on that day, nor did they give any attention to their bodies until nightfall. They relate, moreover, that Nephthys became the wife of Typhon Cf. 375 b, infra . ; but Isis and Osiris were enamoured of each other Cf. 373 b, infra . and consorted together in the darkness of the womb before their birth. Some say that Arueris came from this union and was called the elder Horus by the Egyptians, but Apollo by the Greeks.

19. Plutarch, On The Obsolescence of Oracles, 17 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 676

20. New Testament, Acts, 1.6, 16.18, 19.13, 28.8-28.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 681, 696, 699, 701

1.6. οἱ μὲν οὖν συνελθόντες ἠρώτων αὐτὸν λέγοντες Κύριε, εἰ ἐν τῷ χρόνῳ τούτῳ ἀποκαθιστάνεις τὴν βασιλείαν τῷ Ἰσραήλ; 16.18. τοῦτο δὲ ἐποίει ἐπὶ πολλὰς ἡμέρας. διαπονηθεὶς δὲ Παῦλος καὶ ἐπιστρέψας τῷ πνεύματι εἶπεν Παραγγέλλω σοι ἐν ὀνόματι Ἰησοῦ Χριστοῦ ἐξελθεῖν ἀπʼ αὐτῆς· καὶ ἐξῆλθεν αὐτῇ τῇ ὥρᾳ. 19.13. Ἐπεχείρησαν δέ τινες καὶ τῶν περιερχομένων Ἰουδαίων ἐξορκισ̀τῶν ὀνομάζειν ἐπὶ τοὺς ἔχοντας τὰ πνεύματα τὰ πονηρὰ τὸ ὄνομα τοῦ κυρίου Ἰησοῦ λέγοντες Ὁρκίζω ὑμᾶς τὸν Ἰησοῦν ὃν Παῦλος κηρύσσει. 28.8. ἐγένετο δὲ τὸν πατέρα τοῦ Ποπλίου πυρετοῖς καὶ δυσεντερίῳ συνεχόμενον κατακεῖσθαι, πρὸς ὃν ὁ Παῦλος εἰσελθὼν καὶ προσευξάμενος ἐπιθεὶς τὰς χεῖρας αὐτῷ ἰάσατο αὐτόν. 28.9. τούτου δὲ γενομένου [καὶ] οἱ λοιποὶ οἱ ἐν τῇ νήσῳ ἔχοντες ἀσθενείας προσήρχοντο καὶ ἐθεραπεύοντο,

1.6. Therefore, when they had come together, they asked him, "Lord, are you now restoring the kingdom to Israel?" 16.18. This she did for many days. But Paul, becoming greatly annoyed, turned and said to the spirit, "I charge you in the name of Jesus Christ to come out of her!" It came out that very hour. 19.13. But some of the itinerant Jews, exorcists, took on themselves to name over those who had the evil spirits the name of the Lord Jesus, saying, "We adjure you by Jesus whom Paul preaches." 28.8. It was so, that the father of Publius lay sick of fever and dysentery. Paul entered in to him, prayed, and laying his hands on him, healed him. 28.9. Then when this was done, the rest also that had diseases in the island came, and were cured.

21. Plutarch, Marius, 36 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 684

22. Dio Chrysostom, Orations, a b c d\n0 13 (12).18 13 (12).18 13 (12) 18 (1st cent. CE - missingth cent. CE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 683

23. Lucian, The Lover of Lies, 9 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 681

24. Tertullian, Against Praxeas, 21 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 692

25. Philostratus The Athenian, Life of Apollonius, 7.32, 7.38, 8.7, 8.15 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 682

7.32. ἐπὶ τοσοῦτον μὲν δὴ ταῦτα, ἐπεὶ δὲ σχολὴ τῷ βασιλεῖ ἐγένετο τὰ ἐν ποσὶ διωσαμένῳ πάντα ἐς λόγους ἀφικέσθαι τῷ ἀνδρί, παρῆγον μὲν αὐτὸν ἐς τὰ βασίλεια οἱ ἐπιμεληταὶ τῶν τοιούτων οὐ ξυγχωρήσαντες τῷ Δάμιδι ἐπισπέσθαι οἱ, θαλλοῦ δὲ στέφανον ἔχων ὁ βασιλεὺς ἄρτι μὲν τῇ ̓Αθηνᾷ τεθυκὼς ἐτύγχανεν ἐν αὐλῇ ̓Αδώνιδος, ἡ δὲ αὐλὴ ἀνθέων ἐτεθήλει κήποις, οὓς ̓Αδώνιδι ̓Ασσύριοι ποιοῦνται ὑπὲρ ὀργίων ὁμωροφίους αὐτοὺς φυτεύοντες. πρὸς δὲ τοῖς ἱεροῖς ὢν μετεστράφη καὶ ἐκπλαγεὶς ὑπὸ τοῦ εἴδους τοῦ ἀνδρὸς “Αἰλιανέ,” εἶπε “δαίμονά μοι ἐπεσήγαγες.” ἀλλ' οὔτε ἐκπλαγεὶς ὁ ̓Απολλώνιος καθαπτόμενός τε ὧν ἤκουσεν “ἐγὼ δὲ” ἔφη “τὴν ̓Αθηνᾶν ᾤμην ἐπιμεμελῆσθαί σου, βασιλεῦ, τρόπον, ὃν καὶ τοῦ Διομήδους ποτὲ ἐν Τροίᾳ, τὴν γάρ τοι ἀχλύν, ὑφ' ἧς οἱ ἄνθρωποι χεῖρον βλέπουσιν, ἀφελοῦσα τῶν τοῦ Διομήδους ὀφθαλμῶν ἔδωκεν αὐτῷ θεούς τε διαγιγνώσκειν καὶ ἄνδρας, σὲ δ' οὔπω ἡ θεὸς ἐκάθηρεν, ὦ βασιλεῦ, τὴν κάθαρσιν ταύτην: ἦ μὴν ἔδει γε, ὡς αὐτὴν τὴν ̓Αθηνᾶν ὁρῴης ἄμεινον τούς τε ἄνδρας μὴ ἐς τὰ τῶν δαιμόνων εἴδη τάττοις.” “σὺ δέ,” εἶπεν “ὦ φιλόσοφε, πότε τὴν ἀχλὺν ἐκαθήρω ταύτην;” “πάλαι” ἔφη “κἀξ ὅτου φιλοσοφῶ.” “πῶς οὖν” εἶπε “τοὺς ἐμοὶ πολεμιωτάτους ἄνδρας θεοὺς ἐνόμισας;” “καὶ τίς” ἔφη “πρὸς ̓Ιάρχαν σοι πόλεμος ἢ πρὸς Φραώτην τοὺς ̓Ινδούς, οὓς ἐγὼ μόνους ἀνθρώπων θεούς τε ἡγοῦμαι καὶ ἀξίους τῆς ἐπωνυμίας ταύτης;” “μὴ ἄπαγε ἐς ̓Ινδούς,” εἶπεν “ἀλλ' ὑπὲρ τοῦ φιλτάτου σοι Νερούα καὶ τῶν κοινωνούντων αὐτῷ τῆς αἰτίας λέγε.” “ἀπολογῶμαι ὑπὲρ αὐτοῦ” ἔφη “τι ἢ” — “μὴ ἀπολογοῦ” εἶπεν “ἀδικῶν γὰρ εἴληπται, ἀλλ' οὐχ ὡς αὐτὸς ἀδικεῖς ξυνειδὼς ἐκείνῳ τοιαῦτα, τοῦτό με ἀναδίδασκε.” “εἰ, ἃ ξύνοιδα,” ἔφη “ἀκοῦσαι βούλει, ἄκουε, τί γὰρ ἂν τἀληθῆ κρύπτοιμι;” ὁ μὲν δὴ βασιλεὺς ἀπορρήτων τε λαμπρῶν ἀκροάσασθαι ᾤετο καὶ ἐς τὸ ξυντεῖνον τῆς ἀπωλείας τῶν ἀνδρῶν ἥκειν πάντα, ὁ δ' ὡς μετέωρον αὐτὸν ὑπὸ τῆς δόξης ταύτης 7.38. διαλέγεσθαι μὲν δὴ τὸν ̓Απολλώνιον πλείω τοιαῦτα, ἑαυτὸν δὲ ὁ Δάμις ἀπορεῖν μὲν ὑπὲρ τῶν παρόντων φησί, λύσιν δὲ αὐτῶν ὁρᾶν οὐδεμίαν, πλὴν ὅσαι παρὰ τῶν θεῶν εὐξαμένοις τισὶ κἀκ πολλῷ χαλεπωτέρων ἦλθον, ὀλίγον δὲ πρὸ μεσημβρίας “ὦ Τυανεῦ,” φάναι, σφόδρα γὰρ δὴ χαίρειν αὐτὸν τῇ προσρήσει “τί πεισόμεθα;” “ὅ γε ἐπάθομεν,” ἔφη “πέρα δ' οὐδέν, οὐδὲ ἀποκτενεῖ ἡμᾶς οὐδείς.” “καὶ τίς” εἶπεν “οὕτως ἄτρωτος; λυθήσῃ δὲ πότε;” “τὸ μὲν ἐπὶ τῷ δικάσαντι” ἔφη “τήμερον, τὸ δὲ ἐπ' ἐμοὶ ἄρτι.” καὶ εἰπὼν ταῦτα ἐξήγαγε τὸ σκέλος τοῦ δεσμοῦ καὶ πρὸς τὸν Δάμιν ἔφη “ἐπίδειξιν πεποίημαί σοι τῆς ἐλευθερίας τῆς ἐμαυτοῦ καὶ θάρρει.” τότε πρῶτον ὁ Δάμις φησὶν ἀκριβῶς ξυνεῖναι τῆς ̓Απολλωνίου φύσεως, ὅτι θεία τε εἴη καὶ κρείττων ἀνθρώπου, μὴ γὰρ θύσαντα, πῶς γὰρ ἐν δεσμωτηρίῳ; μηδ' εὐξάμενόν τι, μηδὲ εἰπόντα καταγελάσαι τοῦ δεσμοῦ καὶ ἐναρμόσαντα αὖ τὸ σκέλος τὰ τοῦ δεδεμένου πράττειν. 8.7. “ὁ μὲν ἀγὼν ὑπὲρ μεγάλων σοί τε, ὦ βασιλεῦ, κἀμοί: σύ τε γὰρ κινδυνεύεις ὑπὲρ ὧν μήποτε αὐτοκράτωρ, εἰ πρὸς φιλοσοφίαν οὐδεμιᾷ δίκῃ διαβεβλῆσθαι δόξεις, ἐγώ τε ὑπὲρ ὧν μηδὲ Σωκράτης ποτὲ ̓Αθήνησιν, ὃν οἱ γραψάμενοι τὴν γραφὴν καινὸν μὲν τὰ δαιμόνια ἡγοῦντο, δαίμονα δὲ οὔτε ἐκάλουν οὔτε ᾤοντο. κινδύνου δὲ ἐφ' ἑκάτερον ἡμῶν οὕτω χαλεποῦ ἥκοντος οὐκ ὀκνήσω καὶ σοὶ ξυμβουλεύειν, ὁπόσα ἐμαυτὸν πέπεικα: ἐπειδὴ γὰρ κατέστησεν ἡμᾶς ὁ κατήγορος ἐς τουτονὶ τὸν ἀγῶνα, ἐσῆλθε τοὺς πολλοὺς οὐκ ἀληθὴς περὶ ἐμοῦ τε καὶ σοῦ δόξα: σὲ μὲν γὰρ ᾤοντο ξυμβούλῳ τῆς ἀκροάσεως ὀργῇ χρήσεσθαι, δἰ ἣν κἂν ἀποκτεῖναί με, ὅ τι ποτέ ἐστι τὸ ἀποκτεῖναι, ἐμὲ δ' ἐκποιήσειν ἐμαυτὸν τοῦ δικαστηρίου τρόποις, ὁπόσοι τοῦ ἀποδρᾶναί εἰσιν, ἦσαν δ', ὦ βασιλεῦ, μυρίοι: καὶ τούτων ἀκούων οὐκ ἐς τὸ προκαταγιγνώσκειν ἦλθον, οὐδὲ κατεψηφισάμην τῆς σῆς ἀκροάσεως ὡς μὴ τὸ εὐθὺ ἐχούσης, ἀλλὰ ξυνθέμενος τοῖς νόμοις ἕστηκα ὑπὸ τῷ λόγῳ. τούτου ξύμβουλος καὶ σοὶ γίγνομαι: δίκαιον γὰρ τὸ μὴ προκαταγιγνώσκειν, μηδὲ καθῆσθαι πεπεισμένον, ὡς ἐγώ τί σε κακὸν εἴργασμαι, μηδ' ὑπὲρ μὲν τοῦ ̓Αρμενίου τε καὶ Βαβυλωνίου καὶ ὅσοι τῶν ἐκείνῃ ἄρχουσιν, οἷς ἵππος τε παμπόλλη ἐστὶ καὶ τοξεία πᾶσα καὶ χρυσῆ γῆ καὶ ἀνδρῶν ὄχλος, ὃν ἐγὼ οἶδα, ἀκούειν ξὺν γέλωτι τὸ πείσεσθαί τι ὑπ' αὐτῶν, ὅ σε καὶ τὴν ἀρχὴν ταύτην ἀφαιρήσεται, κατ' ἀνδρὸς δὲ σοφοῦ καὶ γυμνοῦ πιστεύειν, ὥς ἐστι τούτῳ ὅπλον ἐπὶ τὸν ̔Ρωμαίων αὐτοκράτορα, καὶ προσδέχεσθαι ταῦτα Αἰγυπτίου συκοφάντου λέγοντος, ἃ μηδὲ τῆς ̓Αθηνᾶς ποτε ἤκουσας, ἣν σεαυτοῦ προορᾶν φῄς, εἰ μή, νὴ Δία, ἡ κολακευτικὴ καὶ τὸ συκοφαντεῖν οὕτω τι νῦν τοῖς ἀλιτηρίοις τούτοις ἐπιδέδωκεν, ὡς τοὺς θεοὺς ὑπὲρ μὲν τῶν σμικρῶν καὶ ὁπόσα ὀφθαλμίαι τέ εἰσι καὶ τὸ μὴ πυρέξαι, μηδ' ἀνοιδῆσαί τι τῶν σπλάγχνων, ἐπιτηδείους εἶναί σοι ξυμβούλους φάσκειν ἰατρῶν δίκην ἐφαπτομένους καὶ θεραπεύοντας, ὅτου αὐτῶν πονήρως ἔχοις, περὶ δὲ τῇ ἀρχῇ καὶ τῷ σώματι κινδυνεύοντί σοι μηθ' οὓς φυλάττεσθαι χρὴ ξυμβουλεύειν μήθ' ὅ τι ἔσται σοι πρὸς αὐτοὺς ὅπλον διδάσκειν ἥκοντας, ἀλλ' εἶναί σοι τοὺς συκοφάντας αἰγίδα ̓Αθηνᾶς καὶ Διὸς χεῖρα, εἰδέναι μὲν ὑπὲρ σοῦ φάσκοντας, ἃ μηδ' οἱ θεοί, προεγρηγορότας δέ σου καὶ προκαθεύδοντας, εἰ δὴ καθεύδουσιν οὗτοι, κακοῖς, φασιν, ἐπαντλοῦντες κακὰ καὶ τὰς ̓Ιλιάδας ταύτας ἀεὶ ξυντιθέντες. καὶ τὸ μὲν ἱπποτροφεῖν αὐτοὺς κἀπὶ ζευγῶν ἐς τὴν ἀγορὰν ἐκκυκλεῖσθαι λευκῶν καὶ ἡ ἐν ἀργύρῳ καὶ χρυσῷ ὀψοφαγία καὶ γάμοι μυριάδων δύο καὶ τριῶν ἐωνημένα παιδικὰ καὶ τὸ μοιχεύειν μέν, ὃν λανθάνουσι χρόνον, γαμεῖν δέ, ἃς ἐμοίχευσαν, ὅταν ἐπ' αὐταῖς ληφθῶσι, καὶ οἱ κροτοῦντες αὐτοὺς ἐπὶ ταῖς καλαῖς νίκαις, ἐπειδὰν φιλόσοφός τις ἢ ὕπατος ἀδικῶν οὐδὲν ἁλῷ μὲν ὑπὸ τούτων, ἀπόληται δὲ ὑπὸ σοῦ, δεδόσθω τῇ τῶν καταράτων τρυφῇ καὶ τῷ μήτε νόμων αὐτοῖς ἔτι μήτ' ὀφθαλμῶν εἶναι φόβον, τὸ δ' οὕτω τι ὑπὲρ τοὺς ἀνθρώπους φρονεῖν, ὡς προγιγνώσκειν βούλεσθαι τῶν θεῶν, ἐγὼ μὲν οὔτ' ἐπαινῶ καὶ ἀκούων δέδια, σὺ δ' εἰ προσδέξοιο, γράψονται καὶ σὲ ἴσως ὡς διαβάλλοντα τὴν περὶ τοῦ θείου δόξαν, ἐλπὶς γὰρ καὶ κατὰ σοῦ ξυγκείσεσθαι τοιαύτας γραφάς, ἐπειδὰν μηδεὶς τοῖς συκοφάνταις λοιπὸς ᾖ. καὶ ξυνίημι μὲν ἐπιτιμῶν μᾶλλον ἢ ἀπολογούμενος, εἰρήσθω δέ μοι ταῦθ' ὑπὲρ τῶν νόμων, οὓς εἰ μὴ ἄρχοντας ἡγοῖο, οὐκ ἄρξεις. τίς οὖν ξυνήγορος ἔσται μοι ἀπολογουμένῳ; εἰ γὰρ καλέσαιμι τὸν Δία, ὑφ' ᾧ βεβιωκὼς οἶδα, γοητεύειν με φήσουσι καὶ τὸν οὐρανὸν ἐς τὴν γῆν ἄγειν. διαλεγώμεθα οὖν περὶ τούτου ἀνδρί, ὃν τεθνάναι μὲν οἱ πολλοί φασιν, ἐγὼ δὲ οὔ φημι: ἔστι δὲ οὗτος ὁ πατὴρ ὁ σός, ᾧ ἐγὼ τοσούτου ἄξιος, ὅσου περ ἐκεῖνος σοί: σὲ μὲν γὰρ ἐποίησεν, ὑπ' ἐμοῦ δὲ ἐγένετο. οὗτος, ὦ βασιλεῦ, ξυλλήπτωρ ἔσται μοι τῆς ἀπολογίας πολλῷ τἀμὰ βέλτιον ἢ σὺ γιγνώσκων: ἀφίκετο μὲν γὰρ ἐς Αἴγυπτον οὔπω αὐτοκράτωρ, θεοῖς τε τοῖς ἐν Αἰγύπτῳ θύσων κἀμοὶ ὑπὲρ τῆς ἀρχῆς διαλεξόμενος. ἐντυχὼν δέ μοι κομῶντί τε καὶ ὧδε ἐσταλμένῳ οὐδὲ ἤρετο οὐδὲ ἓν περὶ τοῦ σχήματος, ἡγούμενος τὸ ἐν ἐμοὶ πᾶν εὖ ἔχειν, ἐμοῦ δ' ἕνεχ' ἥκειν ὁμολογήσας ἀπῆλθεν ἐπαινέσας καὶ εἰπὼν μὲν ἃ μὴ πρὸς ἄλλον, ἀκούσας δ' ἃ μὴ παρ' ἄλλου, ἥ τε διάνοια, ᾗ ἐς τὸ ἄρχειν ἐχρῆτο, ἐρρώσθη αὐτῷ παρ' ἐμοῦ μάλιστα, μεθεστηκυῖα ἤδη ὑφ' ἑτέρων οὐκ ἀνεπιτηδείων μέν, οὐ μὴν σοί γε δόξαι, οἱ γὰρ μὴ ἄρχειν αὐτὸν πείθοντες καὶ σὲ δήπου αὐτὸ ἀφῃροῦντο τὸ μετ' ἐκεῖνον ταῦτ' ἔχειν, ἐμοῦ δὲ ξυμβουλεύοντος ἑαυτόν τε μὴ ἀπαξιοῦν ἀρχῆς ἐπὶ θύρας αὐτῷ φοιτώσης ὑμᾶς τε κληρονόμους αὐτῆς ποιεῖσθαι, εὖ ἔχειν τὴν γνώμην φήσας αὐτός τε μέγας ἤρθη καὶ ὑμᾶς ἦρεν: εἰ δὲ γόητά με ᾤετο, οὐδ' ἂν ξυνῆψέ μοι κοινωνίαν φροντίδων, οὐδὲ γὰρ τοιαῦτα ἥκων διελέγετο, οἷον: ἀνάγκασον τὰς Μοίρας ἢ τὸν Δία, τύραννον ἀποφῆναί με ἢ τεράτευσαι διοσημίας ὑπὲρ ἐμοῦ δείξας τὸν ἥλιον ἀνίσχοντα μὲν ἀπὸ τῆς ἑσπέρας, δυόμενον δέ, ὅθεν ἄρχεται. οὐ γὰρ ἄν μοι ἐπιτήδειος ἄρχειν ἔδοξεν ἢ ἐμὲ ἡγούμενος ἱκανὸν ταῦτα ἢ σοφίσμασι θηρεύων ἀρχήν, ἣν ἀρεταῖς ἔδει κατακτᾶσθαι. καὶ μὴν καὶ δημοσίᾳ διελέχθην ἐν ἱερῷ, γοήτων δὲ ξυνουσίαι φεύγουσι μὲν ἱερὰ θεῶν, ἐχθρὰ γὰρ τοῖς περὶ τὴν τέχνην, νύκτα δὲ καὶ πᾶν, ὅ τι ἀφεγγές, αὑτῶν προβαλλόμενοι οὐ ξυγχωροῦσι τοῖς ἀνοήτοις οὐδὲ ὀφθαλμοὺς ἔχειν οὔτε ὦτα. διελέχθη μοι καὶ ἰδίᾳ μέν, παρετύγχανον δὲ ὅμως Εὐφράτης καὶ Δίων, ὁ μὲν πολεμιώτατά μοι ἔχων, ὁ δ' οἰκειότατα, Δίωνα γὰρ μὴ παυσαίμην γράφων ἐν φίλοις. τίς ἂν οὖν ἐπ' ἀνδρῶν σοφῶν ἢ μεταποιουμένων γε σοφίας ἐς γόητας ἔλθοι λόγους; τίς δ' οὐκ ἂν παραπλησίως φυλάξαιτο καὶ ἐν φίλοις καὶ ἐν ἐχθροῖς κακὸς φαίνεσθαι; καὶ οἱ λόγοι ἦσαν ἐναντιούμενοι τοῖς γόησι: σὺ μὲν γὰρ ἴσως τὸν πατέρα ἡγῇ τὸν σεαυτοῦ βασιλείας ἐρῶντα γόησι μᾶλλον ἢ ἑαυτῷ πιστεῦσαι καὶ ἀνάγκην ἐπὶ τοὺς θεούς, ἵνα τούτου τύχοι, παρ' ἐμοῦ εὑρέσθαι, ὁ δὲ τοῦτο μὲν καὶ πρὶν ἐς Αἴγυπτον ἥκειν ἔχειν ᾤετο, μετὰ ταῦτα δ' ὑπὲρ μειζόνων ἐμοὶ διελέγετο, ὑπὲρ νόμων καὶ ὑπὲρ πλούτου δικαίου θεοί τε ὡς θεραπευτέοι καὶ ὁπόσα παρ' αὐτῶν ἀγαθὰ τοῖς κατὰ τοὺς νόμους ἄρχουσι, μαθεῖν ἤρα: οἷς πᾶσιν ἐναντίον χρῆμα οἱ γόητες, εἰ γὰρ ἰσχύοι ταῦτα, οὐκ ἔσται ἡ τέχνη. προσήκει δέ, ὦ βασιλεῦ, κἀκεῖνα ἐπεσκέφθαι: τέχναι ὁπόσαι κατ' ἀνθρώπους εἰσί, πράττουσι μὲν ἄλλο ἄλλη, πᾶσαι δ' ὑπὲρ χρημάτων, αἱ μὲν σμικρῶν, αἱ δ' αὖ μεγάλων, αἱ δ' ἀφ' ὧν θρέψονται, καὶ οὐχ αἱ βάναυσοι μόνον, ἀλλὰ καὶ τῶν ἄλλων τεχνῶν σοφαί τε ὁμοίως καὶ ὑπόσοφοι πλὴν ἀληθοῦς φιλοσοφίας. καλῶ δὲ σοφὰς μὲν ποιητικὴν μουσικὴν ἀστρονομίαν σοφιστὰς καὶ τῶν ῥητόρων τοὺς μὴ ἀγοραίους, ὑποσόφους δὲ ζωγραφίαν πλαστικὴν ἀγαλματοποιοὺς κυβερνήτας γεωργούς, ἢν ταῖς ὥραις ἕπωνται, καὶ γὰρ αἵδε αἱ τέχναι σοφίας οὐ πολὺ λείπονται. ἔστι ̔δέ' τι, ὦ βασιλεῦ, ψευδόσοφοί τε καὶ ἀγείροντες, ὃ μὴ μαντικὴν ὑπολάβῃς, πολλοῦ μὲν γὰρ ἀξία, ἢν ἀληθεύῃ, εἰ δ' ἐστὶ τέχνη, οὔπω οἶδα, ἀλλὰ τοὺς γόητας ψευδοσόφους φημί: τὰ γὰρ οὐκ ὄντα εἶναι καὶ τὰ ὄντα ἀπιστεῖσθαι, πάντα ταῦτα προστίθημι τῇ τῶν ἐξαπατωμένων δόξῃ, τὸ γὰρ σοφὸν τῆς τέχνης ἐπὶ τῇ τῶν ἐξαπατωμένων τε καὶ θυομένων ἀνοίᾳ κεῖται, ἡ δὲ τέχνη φιλοχρήματοι γὰρ πάντες, ἃ γὰρ κομψεύονται, ταῦθ' ὑπὲρ μισθοῦ σφισιν εὕρηται, μαστεύουσι δ' ὑπερβολὰς χρημάτων ὑπαγόμενοι τοὺς ὁτουδὴ ἐρῶντας ὡς ἱκανοὶ πάντα. τίνα οὖν, ὦ βασιλεῦ, πλοῦτον περὶ ἡμᾶς ἰδὼν ψευδοσοφίαν ἐπιτηδεύειν με οἴει, καὶ ταῦτα τοῦ σοῦ πατρὸς κρείττω με ἡγουμένου χρημάτων; ὅτι δ' ἀληθῆ λέγω, ποῦ μοι ἡ ἐπιστολὴ τοῦ γενναίου τε καὶ θείου ἀνδρός; ὅς με ἐν αὐτῇ ᾅδει τά τε ἄλλα καὶ τὸ πένεσθαι.” αὐτοκράτωρ Οὐεσπασιανὸς ̓Απολλωνίῳ φιλοσόφῳ χαίρειν. “εἰ πάντες, ̓Απολλώνιε, κατὰ ταὐτά σοι φιλοσοφεῖν ἤθελον, σφόδρα ἂν εὐδαιμόνως ἔπραττε φιλοσοφία τε καὶ πενία: φιλοσοφία μὲν ἀδεκάστως ἔχουσα, πενία δὲ αὐθαιρέτως. ἔρρωσο.” “Ταῦθ' ὁ πατὴρ ὁ σὸς ὑπὲρ ἐμοῦ ἀπολογείσθω, φιλοσοφίας μὲν τὸ ἀδέκαστον, πενίας δὲ τὸ αὐθαίρετον ἐμοὶ ὁριζόμενος, ἐμέμνητο γάρ που καὶ τῶν κατὰ τὴν Αἴγυπτον:, ὅτ' Εὐφράτης μὲν καὶ πολλοὶ τῶν προσποιουμένων φιλοσοφεῖν προσιόντες αὐτῷ χρήματα οὐδ' ἀφανῶς ᾔτουν, ἐγὼ δ' οὐ μόνον οὐ προσῄειν ὑπὲρ χρημάτων, ἀλλὰ κἀκείνους ἐώθουν ὡς οὐχ ὑγιαίνοντας, διεβεβλήμην δὲ πρὸς χρήματα μειράκιον ὢν ἔτι: τὰ γοῦν πατρῷα, λαμπρὰ δ' ἦν οὐσία ταῦτα, μιᾶς μόνης ἰδὼν ἡμέρας ἀδελφοῖς τε τοῖς ἐμαυτοῦ ἀφῆκα καὶ φίλοις καὶ τῶν ξυγγενῶν τοῖς πένησι μελετῶν που ἀφ' ̔Εστίας τὸ μηδενὸς δεῖσθαι, ἐάσθω δὲ Βαβυλὼν καὶ ̓Ινδῶν τὰ ὑπὲρ Καύκασόν τε καὶ ποταμὸν ̔́Υφασιν, δι' ὧν ἐπορευόμην ἐμαυτῷ ὅμοιος: ἀλλὰ τῶν γε ἐνταῦθα καὶ τοῦ μὴ πρὸς ἀργύριον βλέπειν ποιοῦμαι μάρτυρα τὸν Αἰγύπτιον τοῦτον: δεινὰ γὰρ πεπρᾶχθαί τε μοι καὶ βεβουλεῦσθαι φήσας οὔθ' ὁπόσων χρημάτων ἐπανούργουν ταῦτα, εἴρηκεν, οὔθ' ὅ τι ἐνθυμηθεὶς κέρδος, ἀλλ' οὕτως ἀνόητος αὐτῷ δοκῶ τις, ὡς γοητεύειν μέν, ἃ δ' ὑπὲρ πολλῶν ἕτεροι χρημάτων, αὐτὸς ἀδικεῖν οὐδ' ἐπὶ χρήμασιν, ἀγοράν, οἶμαι, προκηρύττων τοιαύτην: ἴτε, ὦ ἀνόητοι, γοητεύω γὰρ, καὶ οὐδ' ὑπὲρ χρημάτων, ἀλλὰ προῖκα, κερδανεῖτε δὲ ὑμεῖς μὲν τὸ ἀπελθεῖν ἕκαστος ἔχων, ὅτου ἐρᾷ, ἐγὼ δὲ κινδύνους καὶ γραφάς. ἀλλ' ἵνα μὴ ἐς ἀνοήτους ἴωμεν λόγους, ἐρώμεθα τὸν κατήγορον, ὑπὲρ ὅτου χρὴ λέγειν πρώτου. καίτοι τί χρὴ ἐρωτᾶν; διῆλθε γὰρ ὑπὲρ τῆς στολῆς τὰς ἀρχὰς τοῦ λόγου, καί, νὴ Δί', ὧν σιτοῦμαί τε καὶ οὐ σιτοῦμαι. ἀπολογοῦ δὴ ὑπὲρ τούτων, θεῖε Πυθαγόρα, κρινόμεθα γὰρ ὑπὲρ ὧν σὺ μὲν εὗρες, ἐγὼ δὲ ἐπαινῶ. ἀνθρώποις ἡ γῆ φύει, βασιλεῦ, πάντα, καὶ σπονδὰς ἄγειν πρὸς τὰ ζῷα βουλομένοις δεῖ οὐδενός, τὰ μὲν γὰρ δρέπονται αὐτῆς, τὰ δ' ἀροῦνται κουροτροφούσης, ὡς ταῖς ὥραις ἔοικεν, οἱ δ' ὥσπερ ἀνήκοοι τῆς γῆς μάχαιραν ἐπ' αὐτὰ ἔθηξαν ὑπὲρ ἐσθῆτός τε καὶ βρώσεως. ̓Ινδοὶ τοίνυν Βραχμᾶνες αὐτοί τε οὐκ ἐπῄνουν ταῦτα καὶ τοὺς Γυμνοὺς Αἰγυπτίων ἐδίδασκον μὴ ἐπαινεῖν αὐτά: ἔνθεν Πυθαγόρας ἑλών, ̔Ελλήνων δὲ πρῶτος ἐπέμιξεν Αἰγυπτίοις, τὰ μὲν ἔμψυχα τῇ γῇ ἀνῆκεν, ἃ δ' αὐτὴ φύει, ἀκήρατα εἶναι φάσκων ἐσιτεῖτο, ἐπιτήδεια γὰρ σῶμα καὶ νοῦν τρέφειν, ἐσθῆτά τε, ἣν ἀπὸ θνησειδίων οἱ πολλοὶ φοροῦσιν, οὐ καθαρὰν εἶναι φήσας λίνον ἠμπίσχετο καὶ τὸ ὑπόδημα κατὰ τὸν αὐτὸν λόγον βύβλου ἐπλέξατο, ἀπέλαυσέ τε τοῦ καθαρὸς εἶναι πολλὰ μέν, πρῶτον δὲ τὸ τῆς ἑαυτοῦ ψυχῆς αἰσθέσθαι: γενόμενος γὰρ κατὰ τοὺς χρόνους, οὓς ὑπὲρ τῆς ̔Ελένης ἡ Τροία ἐμάχετο, καὶ τῶν τοῦ Πάνθου παίδων κάλλιστος ὢν καὶ κάλλιστα ἐσταλμένος ἀπέθανε μὲν οὕτω νέος, ὡς καὶ ̔Ομήρῳ παρασχεῖν θρῆνον, παρελθὼν δ' ἐς πλείω σώματα κατὰ τὸν ̓Αδραστείας θεσμόν, ὃν ψυχὴ ἐναλλάττει, πάλιν ἐπανῆλθεν ἐς ἀνθρώπου εἶδος καὶ Μνησαρχίδῃ ἐτέχθη τῷ Σαμίῳ σοφὸς ἐκ βαρβάρου καὶ ̓́Ιων ἐκ Τρωὸς καὶ οὕτω τι ἀθάνατος, ὡς μηδ' ὅτι Εὔφορβος ἦν ἐκλελῆσθαι. τὸν μὲν δὴ πρόγονον τῆς ἐμαυτοῦ σοφίας εἴρηκα καὶ τὸ μὴ αὐτὸς εὑρών, κληρονομήσας δὲ ἑτέρου ταῦτ' ἔχειν. κἀγὼ μὲν οὐ κρίνω τοὺς τρυφῶντας ὑπὲρ τοῦ φοινικίου ὄρνιθος, οὐδ' ὑπὲρ τοῦ ἐκ Φάσιδος ἢ Παιόνων, οὓς πιαίνουσιν ἐς τὰς αὑτῶν δαῖτας οἱ τῇ γαστρὶ χαριζόμενοι πάντα, οὐδ' ἐγραψάμην πω οὐδένα ὑπὲρ τῶν ἰχθύων, οὓς ὠνοῦνται πλείονος ἢ τοὺς κοππατίας ποτὲ οἱ λαμπροί, οὐδ' ἁλουργίδος ἐβάσκηνα οὐδενί, οὐδὲ Παμφύλου τινὸς ἢ μαλακῆς ἐσθῆτος, ἀσφοδέλου δέ, ὦ θεοί, καὶ τραγημάτων καὶ καθαρᾶς ὀψοφαγίας γραφὴν φεύγω, καὶ οὐδὲ ἡ ἐσθὴς ἄσυλος, ἀλλὰ κἀκείνην λωποδυτεῖ με ὁ κατήγορος ὡς πολλοῦ ἀξίαν τοῖς γόησι. καίτοι ἀφελόντι τὸν ὑπὲρ ἐμψύχων τε καὶ ἀψύχων λόγον, δι' ὧν καθαρός τις ἢ μὴ δοκεῖ, τί βελτίων ἡ ὀθόνη τοῦ ἐρίου; τὸ μέν γε πρᾳοτάτου ζῴου ἐπέχθη καὶ σπουδαζομένου θεοῖς, οἳ μὴ ἀπαξιοῦσι τὸ ποιμαίνειν καί, νὴ Δί', ἠξίωσάν ποτε αὐτὸ καὶ χρυσοῦ εἴδους ἢ θεοὶ ἢ λόγοι. λίνον δὲ σπείρεται μέν, ὡς ἔτυχε, χρυσοῦ δὲ οὐδεὶς ἐπ' αὐτῷ λόγος, ἀλλ' ὅμως, ἐπειδὴ μὴ ἀπ' ἐμψύχου ἐδρέφθη, καθαρὸν μὲν ̓Ινδοῖς δοκεῖ, καθαρὸν δὲ Αἰγυπτίοις, ἐμοὶ δὲ καὶ Πυθαγόρᾳ διὰ τοῦτο σχῆμα γέγονε διαλεγομένοις εὐχομένοις θύουσι. καθαρὸν δὲ καὶ τὸ ἐννυχεύειν ὑπ' αὐτῷ, καὶ γὰρ τὰ ὀνείρατα τοῖς, ὡς ἐγώ, διαιτωμένοις ἐτυμωτέρας τὰς αὑτῶν φήμας ἄγει. ἀπολογώμεθα καὶ ὑπὲρ τῆς οὔσης ποτὲ ἡμῖν κόμης, ἐπειδή τις γραφὴ καὶ αὐχμοῦ εὕρηται, κρινέτω δὲ μὴ ὁ Αἰγύπτιος, ἀλλὰ τὰ ξανθὰ καὶ διεκτενισμένα μειράκια, τοὺς ἐραστὰς ἐξαψάμενα καὶ τὰς ἑταίρας, ἐφ' ἃς κωμάζει, καὶ ἑαυτὰ μὲν εὐδαίμονα ἡγείσθω καὶ ζηλωτὰ τῆς κόμης καὶ τοῦ λειβομένου ἀπ' αὐτῆς μύρου, ἐμὲ δὲ ἀναφροδισίαν πᾶσαν καὶ ἐραστὴν τοῦ μὴ ἐρᾶν. εἰρήσεται γὰρ πρὸς αὐτά: ὦ κακοδαίμονες, μὴ συκοφαντεῖτε τὸ Δωριέων εὕρεμα, τὸ γὰρ κομᾶν ἐκ Λακεδαιμονίων ἥκει κατὰ ̔τοὺς' χρόνους ἐπιτηδευθὲν αὐτοῖς, ἐς οὓς μαχιμώτατα αὑτῶν εἶχον, καὶ βασιλεὺς τῆς Σπάρτης Λεωνίδας ἐγένετο κομῶν ὑπὲρ ἀνδρείας καὶ τοῦ σεμνὸς μὲν φίλοις, φοβερὸς δὲ ἐχθροῖς φαίνεσθαι: ταῦτά τοι καὶ ἡ Σπάρτη ἐπ' αὐτῷ κομᾷ μεῖον οὐδὲν ἢ ἐπὶ Λυκούργῳ τε καὶ ̓Ιφίτῳ. σοφοῦ δὲ ἀνδρὸς κόμης φειδέσθω σίδηρος, οὐ γὰρ θεμιτὸν ἐπάγειν αὐτόν, οὗ πᾶσαι μὲν αἰσθητηρίων πηγαί, πᾶσαι δ' ὀμφαί, ὅθεν εὐχαί τε ἀναφαίνονται καὶ σοφίας ἑρμηνεὺς λόγος. ̓Εμπεδοκλῆς μὲν γὰρ καὶ στρόφιον τῶν ἁλουργοτάτων περὶ αὐτὴν ἁρμόσας ἐσόβει περὶ τὰς τῶν ̔Ελλήνων ἀγυιὰς ὕμνους ξυντιθείς, ὡς θεὸς ἐξ ἀνθρώπου ἔσοιτο, ἐγὼ δὲ ἠμελημένῃ κόμῃ χρώμενος καὶ οὔπω τοιῶνδε ὕμνων ἐπ' αὐτῇ δεηθεὶς ἐς γραφὰς ἄγομαι καὶ δικαστήρια. καὶ τί φῶ τὸν ̓Εμπεδοκλέα; πότερ' ἑαυτὸν ἢ τὴν τῶν ἐπ' αὐτοῦ ἀνθρώπων εὐδαιμονίαν ᾅδειν, παρ' οἷς οὐκ ἐσυκοφαντεῖτο ταῦτα; μὴ πλείω διαλεγώμεθα ὑπὲρ τῆς κόμης, ἐτμήθη γὰρ καὶ προὔλαβε τὴν κατηγορίαν ὁ φθόνος, δι' ὃν ὑπὲρ τῆς ἑτέρας αἰτίας χρὴ ἀπολογεῖσθαι χαλεπῆς οὔσης, καὶ οἵας, ὦ βασιλεῦ, μὴ σοὶ μόνον, ἀλλὰ καὶ τῷ Διὶ παρασχεῖν φόβον: φησὶ γὰρ τοὺς ἀνθρώπους θεὸν ἡγεῖσθαί με καὶ δημοσίᾳ τοῦτ' ἐκφέρειν ἐμβεβροντημένους ὑπ' ἐμοῦ: καίτοι καὶ πρὸ τῆς αἰτίας ἐκεῖνα διδάσκειν ἔδει, τί διαλεχθεὶς ἐγώ, τί δ' οὕτω θαυμάσιον εἰπὼν ἢ πράξας ὑπηγαγόμην τοὺς ἀνθρώπους προσεύχεσθαί μοι, οὔτε γάρ, ἐς ὅ τι ἢ ἐξ ὅτου μετέβαλον ἢ μεταβαλεῖ μοι ἡ ψυχή, διελέχθην ἐν ̔́Ελλησι, καίτοι γιγνώσκων, οὔτε δόξας περὶ ἐμαυτοῦ τοιαύτας ἀπέστειλα, οὔτ' ἐς λόγια καὶ χρησμῶν ᾠδὰς ἐξῆλθον, οἷα τῶν θεοκλυτούντων φορά, οὐδ' οἶδα πόλιν οὐδεμίαν, ἐν ᾗ ἔδοξε ξυνιόντας ̓Απολλωνίῳ θύειν. καίτοι πολλοῦ ἄξιος ἑκάστοις ἐγενόμην, ὁπόσα ἐδέοντό μου, ἐδέοντο δὲ τοιαῦτα: μὴ νοσεῖν οἱ νοσοῦντες, ὁσιώτεροι μύειν ὁσιώτεροι θύειν ὕβριν ἐκτετμῆσθαι νόμους ἐρρῶσθαι. μισθὸς δ' ἐμοὶ μὲν τούτων ὑπῆρχε τὸ βελτίους αὐτοὺς αὑτῶν φαίνεσθαι, σοὶ δὲ ἐχαριζόμην ταῦτα: ὥσπερ γὰρ οἱ τῶν βοῶν ἐπιστάται τὸ μὴ ἀτακτεῖν αὐτὰς χαρίζονται τοῖς κεκτημένοις τὰς βοῦς καὶ οἱ τῶν ποιμνίων ἐπιμεληταὶ πιαίνουσιν αὐτὰ ἐς τὸ τῶν πεπαμένων κέρδος νόσους τε ἀφαιροῦσι μελιττῶν οἱ νομεῖς αὐτῶν, ὡς μὴ ἀπόλοιτο τῷ δεσπότῃ τὸ σμῆνος, οὕτω που καὶ ἐγὼ τὰ πολιτικὰ παύων ἐλαττώματα σοὶ διωρθούμην τὰς πόλεις, ὥστ' εἰ καὶ θεὸν ἡγοῦντό με, σοὶ κέρδος ἡ ἀπάτη εἶχε, ξὺν προθυμίᾳ γάρ που ἠκροῶντό μου, δεδιότες πράττειν, ἃ μὴ δοκεῖ θεῷ. ἀλλ' οὐχὶ τοῦτο ᾤοντο, ὅτι δ' ἐστί τις ἀνθρώπῳ πρὸς θεὸν ξυγγένεια, δι' ἣν μόνον ζῴων θεοὺς οἶδε, φιλοσοφεῖ δὲ καὶ ὑπὲρ τῆς ἑαυτοῦ φύσεως καὶ ὅπη μετέχει τοῦ θείου. φησὶ μὲν οὖν καὶ τὸ εἶδος αὐτὸ θεῷ ἐοικέναι, ὡς ἀγαλματοποιία ἑρμηνεύει καὶ χρώματα, τάς τε ἀρετὰς θεόθεν ἥκειν ἐπ' αὐτὸν πέπεισται καὶ τοὺς μετέχοντας αὐτῶν ἀγχιθέους τε εἶναι καὶ θείους. διδασκάλους δὲ τῆς διανοίας ταύτης μὴ ̓Αθηναίους καλῶμεν, ἐπειδὴ τοὺς δικαίους καὶ τοὺς ̓Ολυμπίους καὶ τὰς τοιάσδε ἐπωνυμίας πρῶτοι ἔθεντο, θειοτέρας, ὡς τὸ εἰκός, οὔσας ἢ ἐπ' ἀνθρώπῳ κεῖσθαι, ἀλλὰ τὸν ̓Απόλλω τὸν ἐν τῇ Πυθοῖ: ἀφίκετο μὲν γὰρ ἐς τὸ ἱερὸν αὐτοῦ Λυκοῦργος ὁ ἐκ τῆς Σπάρτης ἄρτι γεγραμμένων αὐτῷ τῶν νόμων, οἷς ἡ Λακεδαίμων τέτακται, προσειπὼν δ' αὐτὸν ὁ ̓Απόλλων βασανίζει τὴν περὶ αὐτοῦ δόξαν, ἐν ἀρχῇ τοῦ χρησμοῦ φάσκων ἀπορεῖν, πότερα χρὴ θεὸν ἢ ἄνθρωπον καλεῖν, προϊὼν δὲ ἀποφαίνεται καὶ ψηφίζεται τὴν ἐπωνυμίαν ταύτην, ὡς ἀνδρὶ ἀγαθῷ. καὶ οὐδεὶς ἐπὶ τὸν Λυκοῦργον ἀγὼν ̔ἧκεν' ἢ κίνδυνος ἐκ τούτων παρὰ Λακεδαιμονίοις, ὡς ἀθανατίζοντα, ἐπεὶ μὴ ἐπέπληξε τῷ Πυθίῳ προσρηθεὶς τούτοις, ἀλλὰ ξυνετίθεντο τῷ μαντείῳ, πεπεισμένοι δήπου καὶ πρὸ τοῦ χρησμοῦ ταῦτα. τὰ δὲ ̓Ινδῶν καὶ Αἰγυπτίων ταῦτα: ̓Ινδοὺς Αἰγύπτιοι τὰ μὲν ἄλλα συκοφαντοῦσι καὶ διαβάλλουσιν αὐτῶν τὰς ἐπὶ τοῖς πράγμασι δόξας, τὸν δὲ λόγον, ὃς ἐς τὸν δημιουργὸν τῶν ὅλων εἴρηται, οὕτω τι ἐπαινοῦσιν, ὡς καὶ ἑτέρους διδάξασθαι ̓Ινδῶν ὄντα. ὁ λόγος δὲ τῆς μὲν τῶν ὅλων γενέσεώς τε καὶ οὐσίας θεὸν δημιουργὸν οἶδε, τοῦ δὲ ἐνθυμηθῆναι ταῦτα αἴτιον τὸ ἀγαθὸν εἶναι αὐτόν: ἐπεὶ τοίνυν ξυγγενῆ ταῦτα, ἔχομαι τοῦ λόγου καὶ φημὶ τοὺς ἀγαθοὺς τῶν ἀνθρώπων θεοῦ τι ἔχειν. κόσμος δὲ ὁ μὲν ἐπὶ θεῷ δημιουργῷ κείμενος τὰ ἐν οὐρανῷ νομιζέσθω καὶ τὰ ἐν θαλάττῃ καὶ γῇ πάντα, ὧν μετουσία ἴση ἀνθρώποις, πλὴν τύχης. ἔστι δέ τις καὶ ἐπ' ἀνδρὶ ἀγαθῷ κόσμος οὐχ ὑπερβάλλων τὰ σοφίας μέτρα, ὅν που καὶ αὐτός, ὦ βασιλεῦ, φήσεις ἀνδρὸς δεῖσθαι θεῷ εἰκασμένου: καὶ τί τὸ σχῆμα τοῦ κόσμου τοῦδε; αἱ ψυχαὶ ἀτακτοῦσαι μανικώτερον ἅπτονται παντὸς σχήματος, καὶ ἕωλοι μὲν αὐταῖς νόμοι, σωφροσύνη δ' οὐδαμοῦ, θεῶν δὲ τιμαὶ ἄτιμοι, λαλιᾶς δ' ἐρῶσι καὶ τρυφῆς, ἐξ ὧν ἀργία φύεται πονηρὰ ξύμβουλος ἔργου παντός. αἱ δὲ μεθύουσαι ψυχαὶ πηδῶσι μὲν ἐπὶ πολλά, τὸ δὲ σκίρτημα τοῦτο ἴσχει οὐδέν, οὐδ' εἰ πάντα πίνοιεν, ὁπόσα, ὥσπερ ὁ μανδραγόρας, ὑπνηλὰ ἐνομίσθη. ἀλλὰ δεῖ ἀνδρός, ὃς ἐπιμελήσεται τοῦ περὶ αὐτὰς κόσμου, θεὸς ὑπὸ σοφίας ἥκων. οὑτοσὶ γὰρ ἀπόχρη αὐτὰς ἐρώτων τε ἀπάγειν, ἐφ' οὓς ἀγριώτερον τῆς ξυνήθους ὁμιλίας ἐκφέρονται, καὶ φιλοχρηματίας, δι' ἣν οὔπω πᾶν ἔχειν φασίν, ἐπεὶ μὴ καὶ τὸ στόμα ὑπέχουσιν ἐπιρρέοντι τῷ πλούτῳ. φόνων γὰρ ἀνασχεῖν μὲν αὐτὰς μὴ προσάπτεσθαι οὐκ ἀδύνατον ἴσως ἀνδρὶ τοιούτῳ, ἀπονῖψαι δὲ οὔτε ἐμοὶ δυνατὸν οὔτε τῷ πάντων δημιουργῷ θεῷ: ἔστω, βασιλεῦ, κατηγορία καὶ ὑπὲρ τῆς ̓Εφέσου, ἐπειδὴ ἐσώθη, καὶ κρινέτω με ὁ Αἰγύπτιος, ὡς ἔστι πρόσφορον τῇ γραφῇ. ἔστι γὰρ δήπου ἡ κατηγορία τοιαύτη: περὶ Σκύθας ἢ Κελτούς, οἳ ποταμὸν ̓́Ιστρον ἢ ̔Ρῆνον οἰκοῦσι, πόλις ᾤκισται μείων οὐδὲν ̓Εφέσου τῆς ἐν ̓Ιωνίᾳ: ταύτην ὁρμητήριον βαρβάρων οὖσαν, οἳ μὴ ἀκροῶνταί σου, λοιμὸς μέν τις ἀπολεῖν ἔμελλεν, ̓Απολλώνιος δὲ ἰάσατο. ἔστι μὲν γάρ τις καὶ πρὸς ταῦτα ἀπολογία σοφῷ ἀνδρί, ἢν ὁ βασιλεὺς τὸ ἀντίξοον ὅπλοις, ἀλλὰ μὴ νόσοις αἱρεῖν βούληται, μὴ γὰρ ἐξαλειφθείη πόλις μηδεμία, μήτε σοί, βασιλεῦ, μήτε ἐμοί, μήτε ἴδοιμι πρὸς ἱεροῖς νόσον, δι' ἣν οἱ νοσοῦντες ἐν αὐτοῖς κείσονται. ἀλλὰ μὴ ἔστω ἐν σπουδῇ τὰ βαρβάρων, μηδὲ τάττωμεν αὐτοὺς ἐς τὸ ὑγιαῖνον πολεμιωτάτους ὄντας καὶ οὐκ ἐνσπόνδους τῷ περὶ ἡμᾶς γένει. τὴν δὲ ̓́Εφεσον τίς ἀφαιρήσεται τὸ σώζεσθαι βεβλημένην μὲν τὰς ἀρχὰς τοῦ γένους ἐκ τῆς καθαρωτάτης ̓Ατθίδος, ἐπιδεδωκυῖαν δὲ παρὰ πάσας, ὁπόσαι ̓Ιωνικαί τε καὶ Λύδιοι, προβεβηκυῖαν δὲ ἐπὶ τὴν θάλατταν διὰ τὸ ὑπερήκειν τῆς γῆς, ἐφ' ἧς ᾠκίσθη, μεστὴν δὲ φροντισμάτων οὖσαν φιλοσόφων τε καὶ ῥητορικῶν, ὑφ' ὧν ἡ πόλις οὐχ ἵππῳ, μυριάσι δὲ ἀνθρώπων ἰσχύει, σοφίαν ἐπαινοῦσα; τίς δ' ἂν σοφὸς ἐκλιπεῖν σοι δοκεῖ τὸν ὑπὲρ πόλεως τοιαύτης ἀγῶνα ἐνθυμηθεὶς μὲν Δημόκριτον ἐλευθερώσαντα λοιμοῦ ποτε ̓Αβδηρίτας, ἐννοήσας δὲ Σοφοκλέα τὸν ̓Αθηναῖον, ὃς λέγεται καὶ ἀνέμους θέλξαι τῆς ὥρας πέρα πνεύσαντας, ἀκηκοὼς δὲ τὰ ̓Εμπεδοκλέους, ὃς νεφέλης ἀνέσχε φορὰν ἐπ' ̓Ακραγαντίνους ῥαγείσης; ἐπικόπτει με ὁ κατήγορος: ἀκούεις γάρ που καὶ σύ, ὦ βασιλεῦ, καί φησιν, οὐκ ἐπειδὴ σωτηρίας αἴτιος ̓Εφεσίοις ἐγενόμην, γράφεσθαί με, ἀλλ' ἐπειδὴ προεῖπον ἐμπεσεῖσθαί σφισι τὴν νόσον, τουτὶ γὰρ ὑπὲρ σοφίαν εἶναι καὶ τερατῶδες, τῆς δ' ἐπὶ τοσόνδε ἀληθείας οὐκ ἂν ἐφικέσθαι με, εἰ μὴ γόης τε ἦν καὶ ἀπόρρητος. τί οὖν ἐνταῦθα ἐρεῖ Σωκράτης ὑπὲρ ὧν ἔφασκε τοῦ δαιμονίου μανθάνειν; τί δὲ Θαλῆς τε καὶ ̓Αναξαγόρας, τὼ ̓́Ιωνε, ὁ μὲν τὴν εὐφορίαν τὴν τῶν ἐλαιῶν, ὁ δὲ πολλὰ τῶν οὐρανίων παθῶν προειπόντε; ἦ γοητεύοντε προειπεῖν ταῦτα; καὶ μὴν καὶ ὑπήχθησαν οὗτοι δικαστηρίοις ἐφ' ἑτέραις αἰτίαις, καὶ οὐδαμοῦ τῶν αἰτιῶν εἴρηται γόητας εἶναι σφᾶς, ἐπειδὴ προγιγνώσκουσι. καταγέλαστον γὰρ τοῦτο ἐδόκει καὶ οὐδ' ἐν Θετταλίᾳ πιθανὸν κατ' ἀνδρῶν λέγεσθαι σοφῶν, οὗ τὰ γύναια κακῶς ἤκουεν ἐπὶ τῇ τῆς σελήνης ἕλξει. πόθεν οὖν τοῦ περὶ τὴν ̓́Εφεσον πάθους ᾐσθόμην; ἤκουσας μὲν καὶ τοῦ κατηγόρου εἰπόντος, ὅτι μὴ κατὰ τοὺς ἄλλους διαιτῶμαι, κἀμοὶ δὲ ὑπὲρ τῶν ἐμαυτοῦ σιτίων, ὡς λεπτὰ καὶ ἡδίω τῆς ἑτέρων συβάριδος, ἐν ἀρχῇ εἴρηται: τοῦτό μοι, ὦ βασιλεῦ, τὰς αἰσθήσεις ἐν αἰθρίᾳ τινὶ ἀπορρήτῳ φυλάττει κοὐκ ἐᾷ θολερὸν περὶ αὐτὰς οὐδὲν εἶναι, διορᾶν τε, ὥσπερ ἐν κατόπτρου αὐγῇ, πάντα γιγνόμενά τε καὶ ἐσόμενα. οὐ γὰρ περιμενεῖ γε ὁ σοφὸς τὴν γῆν ἀναθυμιῶσαν ἢ τὸν ἀέρα διεφθορότα, ἢν τὸ δεινὸν ἄνωθεν ῥέῃ, ἀλλὰ ξυνήσει αὐτῶν καὶ ἐπὶ θύραις ὄντων ὕστερον μὲν ἢ οἱ θεοί, θᾶττον δὲ ἢ οἱ πολλοί, θεοὶ μὲν γὰρ μελλόντων, ἄνθρωποι δὲ γιγνομένων, σοφοὶ δὲ προσιόντων αἰσθάνονται. λοιμῶν δ' αἰτίας ἰδίᾳ, βασιλεῦ, ἐρώτα, σοφώτεραι γὰρ ἢ ἐς τοὺς πολλοὺς λέγεσθαι: ἆρ' οὖν τὸ οὕτως διαιτᾶσθαι λεπτότητα μόνον ἐργάζεται τῶν αἰσθήσεων ἢ ἰσχὺν ἐπὶ τὰ μέγιστά τε καὶ θαυμασιώτατα; θεωρεῖν δ' ἔξεστιν, ὃ λέγω, καὶ ἀπ' ἄλλων μέν, οὐχ ἥκιστα δὲ κἀκ τῶν ἐν ̓Εφέσῳ περὶ τὴν νόσον ἐκείνην πραχθέντων: τὸ γὰρ τοῦ λοιμοῦ εἶδος, πτωχῷ δὲ γέροντι εἴκαστο, καὶ εἶδον καὶ ἰδὼν εἷλον, οὐ παύσας νόσον, ἀλλ' ἐξελών, ὅτῳ δ' εὐξάμενος, δηλοῖ τὸ ἱερόν, ὃ ἐν ̓Εφέσῳ ὑπὲρ τούτου ἱδρυσάμην, ̔Ηρακλέους μὲν γὰρ ̓Αποτροπαίου ἐστί, ξυνεργὸν δ' αὐτὸν εἱλόμην, ἐπειδὴ σοφός τε καὶ ἀνδρεῖος ὢν ἐκάθηρέ ποτε λοιμοῦ τὴν ̓͂Ηλιν τὰς ἀναθυμιάσεις ἀποκλύσας, ἃς παρεῖχεν ἡ γῆ κατ' Αὐγέαν τυραννεύοντα. τίς ἂν οὖν σοι, βασιλεῦ, δοκεῖ φιλοτιμούμενος γόης φαίνεσθαι θεῷ ἀναθεῖναι, ὃ αὐτὸς εἴργαστο; τίνας δ' ἂν κτήσασθαι θαυμαστὰς τῆς τέχνης θεῷ παρεὶς τὸ θαυμάζεσθαι; τίς δ' ἂν ̔Ηρακλεῖ εὔξασθαι γόης ὤν; τὰ γὰρ τοιαῦτα οἱ κακοδαίμονες βόθροις ἀνατιθέασι καὶ χθονίοις θεοῖς, ὧν τὸν ̔Ηρακλέα ἀποτακτέον, καθαρὸς γὰρ καὶ τοῖς ἀνθρώποις εὔνους. ηὐξάμην αὐτῷ καὶ ἐν Πελοποννήσῳ ποτέ, λαμίας γάρ τι φάσμα κἀκεῖ περὶ τὴν Κόρινθον ἤλυε σιτούμενον τῶν νέων τοὺς καλούς, καὶ ξυνήρατό μοι τοῦ ἀγῶνος οὐ θαυμασίων δεηθεὶς δώρων, ἀλλὰ μελιττούτης καὶ λιβανωτοῦ καὶ τοῦ ὑπὲρ σωτηρίας τι ἀνθρώπων ἐργάσασθαι, τουτὶ γὰρ καὶ κατὰ τὸν Εὐρυσθέα μισθὸν τῶν ἄθλων ἡγεῖτο. μὴ ἄχθου, βασιλεῦ, τὰ ̔Ηρακλέους ἀκούων: ἔμελε γὰρ αὐτοῦ τῇ ̓Αθηνᾷ, ἐπειδὴ χρηστὸς καὶ σωτήριος τοῖς ἀνθρώποις. ἀλλ' ἐπεὶ κελεύεις με ὑπὲρ τῆς θυσίας ἀπολογεῖσθαι, τουτὶ γὰρ καὶ τῇ χειρὶ ἐνδείκνυσαι, ἄκουε ἀπολογίας ἀληθοῦς: ἐγὼ γὰρ πάνθ' ὑπὲρ σωτηρίας τῶν ἀνθρώπων πράττων οὔπω ὑπὲρ αὐτῶν ἔθυσα, οὐδ' ἂν θύσαιμι οὐδέν, οὐδ' ἂν θίγοιμι ἱερῶν, ἐν οἷς αἷμα, οὐδ' ἂν εὐξαίμην ἐς μάχαιραν βλέπων ἢ θυσίαν, ἥν φησιν. οὐ Σκύθην με, ὦ βασιλεῦ, ᾕρηκας, οὐδ' ἐκ τῆς ἀμίκτου ποθέν, οὐδ' ἐπέμιξά πω Μασσαγέταις ἢ Ταύροις, ὡς κἀκείνους ἂν τοῦ τῆς θυσίας ἔθους μετέβαλον: ἀνοίας δ' ἂν ποῖ ἤλαυνον, ἵνα πλεῖστα μὲν ὑπὲρ μαντικῆς διαλεγόμενος καὶ ὅπη ἔρρωται ἢ μή, ἄριστα δ' ἀνθρώπων ᾐσθημένος, ὅτι τὰς αὑτῶν βουλὰς οἱ θεοὶ τοῖς ὁσίοις τε καὶ σοφοῖς ἀνδράσι καὶ μὴ μαντευομένοις φαίνουσι, μιαιφονίας ἅπτωμαι καὶ σπλάγχνων ἀθύτων ἐμοὶ καὶ ἀκαλλιερήτων; ἐφ' οἷς ἀπέλιπεν ἄν με καὶ ἡ τοῦ δαιμονίου ὀμφὴ μὴ καθαρὸν ὄντα. καὶ μὴν εἴ τις ἀφελὼν τὸ τῆς θυσίας μύσος ἐξετάζοι τὸν κατήγορον πρὸς ἃ μικρῷ πρόσθεν εἴρηκεν, ἀπαλλάττει με τῆς αἰτίας αὐτός, ὃν γάρ φησι προειπεῖν ̓Εφεσίοις τὴν νόσον θυσίας οὐδεμιᾶς δεηθέντα, τί σφαγίων ἐδεήθην ἂν ἐφ' ἃ καὶ μὴ θυσαμένῳ παρῆν εἰδέναι; μαντικῆς δὲ τί ἐδεόμην ὑπὲρ ὧν αὐτός τε ἐπεπείσμην καὶ ἕτερος; εἰ γὰρ ὑπὲρ Νερούα καὶ τῶν ἀμφ' αὐτὸν κρίνομαι, λέξω πάλιν, ἃ καὶ πρώην εἶπον, ἡνίκα ᾐτιῶ ταῦτα: Νερούαν γὰρ ἄξιον μὲν ἀρχῆς ἡγοῦμαι πάσης καὶ λόγου παντὸς ἐπ' εὐφημίαν ἥκοντος, ἀγωνιστὴν δὲ φροντίδων οὐ χρηστόν, καταλέλυται γὰρ τὸ σῶμα ὑπὸ τῆς νόσου, δι' ἣν καὶ ἡ γνώμη μεστὴ ἄσης καὶ οὐδὲ τὰ οἴκοι ἱκανή: σὲ γοῦν ἐπαινεῖ μὲν σώματος, ἐπαινεῖ δὲ γνώμης, εἰκὸς μὲν οἶμαί τι πράττων, προθυμοτέρα γὰρ ὄντως ἡ ἀνθρωπεία φύσις ἐπαινεῖν, ἃ μὴ αὐτὴ ἔρρωται. πέπονθε δέ τι καὶ πρὸς ἐμὲ χρηστὸν Νερούας, καὶ οὔτε γελάσαντά πω αὐτὸν ἐπ' ἐμοῦ οἶδα οὔτε εὐηθισάμενόν τι τῶν εἰωθότων ἐν φίλοις, ἀλλ' ὥσπερ τὰ μειράκια πρὸς τοὺς πατέρας τε καὶ διδασκάλους τοὺς αὑτῶν, εὐλαβῶς μὲν φθέγγεται τὸ ἐπ' ἐμοῦ πᾶν, ἐρυθριᾷ δὲ ἔτι, εἰδὼς δὲ τὸ ἐπιεικὲς ἐπαινοῦντά με οὕτω τι ἄγαν ἐπιτηδεύει αὐτό, ὡς κἀμοὶ ταπεινότερος τοῦ μετρίου φαίνεσθαι. πῶς οὖν πιθανὸν ἡγήσαιτο ἄν τις ἀρχῆς ἐπιθυμῆσαι Νερούαν ἀγαπῶντα, εἰ τῆς ἑαυτοῦ οἰκίας ἄρξοι, ἢ ὑπὲρ μεγάλων διαλέγεσθαί μοι τὸν μηδ' ὑπὲρ μικρῶν τεθαρρηκότα, ἢ ξυνάπτειν ἐμοὶ γνώμην ὑπὲρ ὧν μηδὲ πρὸς ἄλλον, εἰ τοὐμὸν ἐνεθυμήθη, ξυνῆψεν; ἢ πῶς ἔτ' ἐγὼ σοφὸς γνώμην ἑρμηνεύειν ἀνδρὸς μαντικῇ μὲν πιστεύων, ἀπιστῶν δὲ σοφίᾳ; τὸν δὲ ̓́Ορφιτον καὶ τὸν ̔Ροῦφον, τοὺς δικαίους μὲν καὶ σώφρονας, νωθροὺς δὲ ἄνδρας, ὡς εὖ οἶδα, εἰ μὲν ὡς τυραννησείοντας διαβεβλῆσθαί φασιν, οὐκ οἶδ' εἴτε τούτων πλέον διαμαρτάνουσιν, εἴτε Νερούα, εἰ δ' ὡς ξυμβούλω γεγονότε, πιθανώτερος ἀρχῇ ἐπιθέσθαι Νερούας, ἢ οἵδε ξυμβουλεῦσαι; ἀλλὰ μὴν τόν γε ὑπὲρ τούτων κρίνοντα κἀκεῖνα εἰκὸς ἦν ἐνθυμεῖσθαι, τί ἐβούλετό μοι τὸ ξυλλαμβάνειν τοῖς ἐπὶ νεώτερα ἥκουσι: χρήματα μὲν γὰρ οὔ φησι παρ' αὐτῶν γεγενῆσθαί μοι, οὐδὲ δώροις ἐπαρθέντα με ταῦτα εἰργάσθαι: σκεψώμεθα δέ, μὴ μεγάλων δεόμενος ἀνεβαλόμην τὰς παρ' αὐτῶν εὐεργεσίας ἐς ὃν ᾤοντο ἄρξειν χρόνον, ἐν ᾧ μεγάλα μὲν ἂν αἰτεῖν ὑπῆρξε, μειζόνων δ' ἀξιοῦσθαι: πῶς οὖν ταῦτα ἔσται δῆλα; ἐνθυμήθητι, βασιλεῦ, σεαυτὸν καὶ τοὺς ἔτι πρὸ σοῦ ἄρχοντας, ἀδελφὸν δήπου τὸν σεαυτοῦ καὶ πατέρα Νέρωνά τε, ἐφ' ὧν ἦρξαν, κατὰ τούτους γὰρ μάλιστα τοὺς βασιλέας βεβίωταί μοι ἐς τὸ φανερόν, τὸν ἄλλον χρόνον ̓Ινδοῖς φοιτῶντι. τούτων δὴ τῶν ὀκτὼ καὶ τριάκοντα ἐτῶν, τοσοῦτον γὰρ τὸ ἐς σὲ μῆκος, οὔτε ἐπὶ θύρας βασιλείους ἐφοίτησα πλὴν ἐν Αἰγύπτῳ τοῦ σοῦ πατρός, ἐπεὶ μήτε βασιλεύς πω ἐτύγχανεν ὢν ὡμολόγει τε δι' ἐμὲ ἥκειν, οὔτε ἀνελεύθερόν τι διελέχθην βασιλεῦσιν ἢ ὑπὲρ βασιλέων δήμοις οὔτ' ἐπιστολαῖς ἐλαμπρυνάμην ἢ γραφόντων ἐμοὶ βασιλέων ἢ αὐτὸς ἐνδεικνύμενος γράφειν, οὔθ' ὑπὲρ δωρεῶν κολακεύων βασιλέας ἐμαυτοῦ ἀπηνέχθην. εἰ γοῦν ἔροιό με πλουσίους ἐνθυμηθεὶς καὶ πένητας, ποτέρου τῶν ἐθνῶν τούτων ἐμαυτὸν γράφω, τῶν πλουσιωτάτων φήσω, τὸ γὰρ δεῖσθαι μηδενὸς ἐμοὶ Λυδία καὶ τὸ Πακτωλοῦ πᾶν. πῶς οὖν ἢ τὰς παρὰ τῶν οὔπω βασιλέων δωρεὰς ἀνεβαλλόμην ἐς ὃν ἄρξειν αὐτοὺς ᾤμην χρόνον ὁ μηδὲ τὰς παρ' ὑμῶν ἑλόμενος, οἷς βέβαιον ἡγούμην τὸ ἄρχειν, ἢ βασιλειῶν μεταβολὰς ἐπενόουν μηδὲ ταῖς καθεστηκυίαις ἐς τὸ τιμᾶσθαι χρώμενος; καὶ μὴν ὁπόσα γίγνεται φιλοσόφῳ ἀνδρὶ κολακεύοντι τοὺς δυνατούς, δηλοῖ τὰ Εὐφράτου: τούτῳ γὰρ ἐντεῦθεν τί λέγω χρήματα; πηγαὶ μὲν οὖν εἰσι πλούτου, κἀπὶ τῶν τραπεζῶν ἤδη διαλέγεται κάπηλος ὑποκάπηλος τελώνης ὀβολοστάτης πάντα γιγνόμενος τὰ πωλούμενά τε καὶ πωλοῦντα, ἐντετύπωται δ' ἀεὶ ταῖς τῶν δυνατῶν θύραις καὶ προσέστηκεν αὐταῖς πλείω καιρὸν ἢ οἱ θυρωροί, ἀπελήφθη δὲ καὶ ὑπὸ θυρωρῶν πολλάκις, ὥσπερ τῶν κυνῶν οἱ λίχνοι, δραχμὴν δὲ οὐδὲ φιλοσόφῳ ἀνδρὶ προέμενός ποτε ἐπιτειχίζει τὸν ἑαυτοῦ πλοῦτον ἑτέροις, τὸν Αἰγύπτιον τουτονὶ βόσκων χρήμασι καὶ ὀξύνων ἐπ' ἐμὲ γλῶτταν ἀξίαν ἐκτετμῆσθαι. Εὐφράτην μὲν δὴ καταλείπω σοί, σὺ γάρ, ἢν μὴ κόλακας ἐπαινῇς, εὑρήσεις τὸν ἄνθρωπον κακίω ὧν ἑρμηνεύω, τῆς δὲ λοιπῆς ἀπολογίας ἀκροῶ: τίς οὖν αὕτη καὶ ὑπὲρ τίνων; ᾔδετό τις, ὦ βασιλεῦ, παιδὸς ̓Αρκάδος ἐν τῇ κατηγορίᾳ θρῆνος, τετμῆσθαι μὲν αὐτὸν ὑπ' ἐμοῦ νύκτωρ, εἰ δ' ὄναρ φησίν, οὔπω οἶδα, εἶναι δὲ πατέρων τε ἀγαθῶν ὁ παῖς οὗτος καὶ τὸ εἶδος οἷοι ̓Αρκάδων οἱ ἐν αὐχμῷ καλοί. τοῦτόν φασιν ἱκετεύοντά τε καὶ ὀλοφυρόμενον ἀπεσφάχθαι κἀμὲ τὰς χεῖρας ἐς τὸ τοῦ παιδὸς αἷμα βάψαντα θεοῖς ὑπὲρ ἀληθείας εὔχεσθαι. μέχρι τούτων ἐμὲ κρίνουσιν, ὁ δὲ ἐφεξῆς λόγος τῶν θεῶν ἅπτεται, φασὶ γὰρ τοὺς θεοὺς ἀκοῦσαι μὲν ὧδέ μου εὐξαμένου, δοῦναι δὲ ἱερὰ εὔσημα καὶ μὴ ἀποκτεῖναι ἀσεβοῦντα. τὴν μὲν οὖν ἀκρόασιν, ὡς οὐ καθαρά, τί ἄν, ὦ βασιλεῦ, λέγοιμι; ἀλλ' ὑπὲρ ὧν γέ μοι ἀπολογητέα, τίς ὁ ̓Αρκὰς οὗτος; εἰ γὰρ μὴ ἀνώνυμος τὰ πατέρων, μηδ' ἀνδραποδώδης τὸ εἶδος, ὥρα σοι ἐρωτᾶν, τί μὲν ὄνομα τοῖς γειναμένοις αὐτόν, τίνος δὲ οἰκίας οὗτος, τίς δ' ἐθρέψατο αὐτὸν ἐν ̓Αρκαδίᾳ πόλις, τίνων δὲ βωμῶν ἀπαχθεὶς ἐνταῦθα ἐθύετο. οὐ λέγει ταῦτα καίτοι δεινὸς ὢν μὴ ἀληθεύειν. οὐκοῦν ὑπὲρ ἀνδραπόδου κρίνει με. ᾧ γὰρ μήτ' αὐτῷ ὄνομα μήθ' ὧν ἔφυ:, μὴ πόλις μὴ κλῆρός ἐστιν, οὐχί, ὦ θεοί, τοῦτον ἐν ἀνδραπόδοις χρὴ τάττειν; ἀνώνυμα γὰρ πάντα. τίς οὖν ὁ κάπηλος τοῦ ἀνδραπόδου; τίς ὁ πριάμενος αὐτὸ ἐξ ̓Αρκάδων; εἰ γὰρ τὸ γένος τούτων ἐπιτήδειον τῇ σφαττούσῃ μαντικῇ, πολλῶν μὲν χρημάτων εἰκὸς ἐωνῆσθαι τὸν παῖδα, πεπλευκέναι δέ τινα ἐς Πελοπόννησον, ἵν' ἐνθένδε ἡμῖν ἀναχθείη ὁ ̓Αρκάς, ἀνδράποδα μὲν γὰρ Ποντικὰ ἢ Λύδια ἢ ἐκ Φρυγῶν πρίαιτ' ἂν κἀνταῦθά τις, ὧν γε καὶ ἀγέλαις ἐντυχεῖν ἐστιν ἅμα φοιτώσαις δεῦρο, ταυτὶ γὰρ τὰ ἔθνη καὶ ὁπόσα βαρβάρων, πάντα τὸν χρόνον ἑτέρων ἀκροώμενοι οὔπω τὸ δουλεύειν αἰσχρὸν ἡγοῦνται: Φρυξὶ γοῦν ἐπιχώριον καὶ ἀποδίδοσθαι τοὺς αὑτῶν καὶ ἀνδραποδισθέντων μὴ ἐπιστρέφεσθαι, ̔́Ελληνες δὲ ἐλευθερίας ἐρασταὶ ἔτι καὶ οὐδὲ δοῦλον ἀνὴρ ̔́Ελλην πέρα ὅρων ἀποδώσεται, ὅθεν οὐδὲ ἀνδραποδισταῖς οὔτε ἀνδραπόδων καπήλοις ἐς αὐτοὺς παριτητέα, ἐς δὲ ̓Αρκαδίαν καὶ μᾶλλον, πρὸς γὰρ τῷ παρὰ πάντας ἐλευθεριάζειν ̔́Ελληνας δέονται καὶ ὄχλου δούλων. ἔστι δὲ πολυλήιος ̔καὶ ποώδης' ἡ ̓Αρκαδία καὶ ὑλώδης οὐ τὰ μετέωρα μόνον, ἀλλὰ καὶ τὰ ἐν ποσὶ πάντα. δεῖ δὴ αὐτοῖς πολλῶν μὲν γεωργῶν, πολλῶν δὲ αἰπόλων συφορβῶν τε καὶ ποιμένων καὶ βουκόλων τῶν μὲν ἐπὶ βουσί, τῶν δ' ἐφ' ἵπποις, δρυτόμων τε δεῖται πολλῶν ἡ χώρα καὶ τοῦτο ἐκ παίδων γυμνάζονται. εἰ δὲ καὶ μὴ τοιάδε ἦν τὰ τῶν ̓Αρκάδων, ἀλλ' εἶχον, ὥσπερ ἕτεροι, προσαποδίδοσθαι τοὺς αὑτῶν δούλους, τί τῇ θρυλουμένῃ σοφίᾳ ξυνεβάλλετο τὸ ἐξ ̓Αρκαδίας εἶναι τὸν σφαττόμενον; οὐδὲ γὰρ σοφώτατοι τῶν ̔Ελλήνων ̓Αρκάδες, ἵν' ἑτέρου τι ἀνθρώπου πλέον περὶ τὰ λογικὰ τῶν σπλάγχνων φαίνωσιν, ἀλλὰ ἀγροικότατοι ἀνθρώπων εἰσὶ καὶ συώδεις τά τε ἄλλα καὶ τὸ γαστρίζεθαι τῶν δρυῶν. ῥητορικώτερον ἴσως ἀπολελόγημαι τοὐμοῦ τρόπου, τὰ τῶν ̓Αρκάδων ἀφερμηνεύων ἤθη καὶ παριὼν ἐς Πελοπόννησον τῷ λόγῳ. ἡ γὰρ ἐμοὶ προσήκουσα ἀπολογία τίς; οὐκ ἔθυσα οὐ θύω οὐ θιγγάνω αἵματος, οὐδ' εἰ βώμιον αὐτὸ εἴη, Πυθαγόρας τε γὰρ ὧδε ἐγίγνωσκεν οἵ τε ἀπ' αὐτοῦ παραπλησίως, καὶ κατ' Αἴγυπτον δὲ οἱ Γυμνοὶ καὶ ̓Ινδῶν οἱ σοφοί, παρ' ὧν καὶ τοῖς ἀμφὶ Πυθαγόραν αἱ τῆς σοφίας ἀρχαὶ ἐφοίτησαν. κατὰ ταῦτα θύοντες οὐ δοκοῦσιν ἀδικεῖν τοῖς θεοῖς, ἀλλὰ γηράσκειν τε αὐτοῖς ξυγχωροῦσιν ἀρτίοις τὰ σώματα καὶ ἀνόσοις, καὶ σοφωτέροις ἀεὶ δοκεῖν μὴ τυραννεύεσθαι μηδενὸς δεῖσθαι. καὶ οὐκ ἀπεικός, οἶμαι, ἀγαθῶν δεῖσθαι σφᾶς ὑπὲρ καθαρῶν θυμάτων. δοκῶ γάρ μοι καὶ τοὺς θεοὺς τὸν αὐτὸν ἐμοὶ νοῦν ὑπὲρ θυσιῶν ἔχοντας τὰ λιβανοφόρα τῆς γῆς ἐν καθαρῷ τῆς οἰκουμένης ἐκφυτεύειν, ἵν' ἀπ' αὐτῶν θύοιμεν μὴ σιδηροφοροῦντες ἐν ἱεροῖς, μηδ' αἷμα ἐς βωμοὺς ῥαίνοντες. ἐγὼ δ', ὡς ἔοικεν, ἐμαυτοῦ καὶ τῶν θεῶν ἐκλαθόμενος ἔθυον τρόπον, ὃν μήτ' αὐτὸς εἴωθα μήτε τις ἀνθρώπων θύοι. ἀπαλλαττέτω με τῆς αἰτίας καὶ ὁ καιρός, ὃν εἴρηκεν ὁ κατήγορος: τὴν γὰρ ἡμέραν ἐκείνην, ἐν ᾗ ταῦτα εἰργάσθαι μοί φησιν, εἰ μὲν ἐγενόμην ἐν ἀγρῷ, ἔθυσα, εἰ δὲ ἔθυσα, καὶ ἔφαγον. εἶτά με, ὦ βασιλεῦ, θαμινὰ ἐρωτᾷς, εἰ μὴ ἐπεχωρίαζον τῇ ̔Ρώμῃ τότε; καὶ σύ, βέλτιστε βασιλέων, ἐπεχωρίαζες, ἀλλ' οὐκ ἂν εἴποις θῦσαι τοιαῦτα, καὶ ὁ συκοφάντης, ἀλλ' οὐχ ὁμολογήσει τὰ τῶν ἀνδροφόνων πράττειν, εἰ κατὰ τὴν ̔Ρώμην διῃτᾶτο, καὶ μυριάδες ἀνθρώπων, ἃς βέλτιον ξενηλατεῖν ἢ ὑπάγειν γραφαῖς, ἐν αἷς τεκμήριον ἀδικημάτων ἔσται τὸ ἐνταῦθα εἶναι. καίτοι τὸ ἐς τὴν ̔Ρώμην ἥκειν καὶ παραιτεῖται τάχα τῆς τοῦ νεώτερα πράττειν δοκεῖν αἰτίας, τὸ γὰρ ἐν πόλει ζῆν, ἐν ᾗ πάντες μὲν ὀφθαλμοί, πᾶσα δὲ ἀκρόασις ὄντων τε καὶ οὐκ ὄντων, οὐ ξυγχωρεῖ νεωτέρων ἅπτεσθαι τοῖς γε μὴ λίαν θανατῶσι, τοὺς δ' εὐλαβεστέρους τε καὶ σώφρονας βραδέως ἄγει καὶ ἐφ' ἃ ἔξεστι. τί οὖν, ὦ συκοφάντα, κατὰ τὴν νύκτα ἐκείνην ἔπραττον; εἰ μὲν ὡς σεαυτὸν ἐρωτᾷς, ἐπειδὴ καὶ σὺ ἐρωτᾶν ἥκεις, ἀγῶνας ἡτοίμαζον καὶ κατηγορίας ἐπ' ἄνδρας χρηστοὺς καὶ ἀπολέσαι τοὺς οὐκ ἀδικοῦντας καὶ πεῖσαι τὸν βασιλέα μὴ ἀληθῆ λέγων, ἵν' ἐγὼ μὲν εὐδοκιμοίην, μιαίνοιτο δὲ οὗτος, εἰ δ' ὡς φιλοσόφου πυνθάνῃ, τὸν Δημοκρίτου ἐπῄνουν γέλωτα, ὃν ἐς πάντα τὰ τῶν ἀνθρώπων γελᾷ, εἰ δ' ὡς ἐμοῦ, Φιλίσκος ὁ Μηλιεὺς ἐτῶν ξυμφιλοσοφήσας ἐμοὶ τεττάρων ἐνόσει τότε, καὶ παρ' αὐτῷ ἀπεκάθευδον οὕτω διακειμένῳ χαλεπῶς, ὡς καὶ ἀποθανεῖν ὑπὸ τῆς νόσου. καίτοι πολλὰς ἂν ηὐξάμην ἴυγγας ὑπὲρ τῆς ἐκείνου ψυχῆς γενέσθαι μοι, καί, νὴ Δί', εἴ τινες ̓Ορφέως εἰσὶν ὑπὲρ τῶν ἀποθανόντων μελῳδίαι, μηδ' ἐκείνας ἀγνοῆσαι, καὶ γὰρ ἄν μοι δοκῶ καὶ ὑπὸ τὴν γῆν πορευθῆναι δἰ αὐτόν, εἰ ἐφικτὰ ἦν ταῦτα: οὕτω με ἀνήρτητο πᾶσιν οἷς φιλοσόφως τε καὶ κατὰ τὸν ἐμὸν νοῦν ἔπραττε. ταῦτ' ἔστι μέν σοι, βασιλεῦ, καὶ Τελεσίνου ἀκοῦσαι τοῦ ὑπάτου, παρῆν γὰρ κἀκεῖνος τῷ Μηλιεῖ, θεραπεύων αὐτὸν νύκτωρ, ὁπόσα ἐγώ. εἰ δὲ Τελεσίνῳ ἀπιστεῖς, ἐπειδὴ τῶν φιλοσοφούντων ἐστί, καλῶ τοὺς ἰατροὺς μάρτυρας, εἰσὶ δ' οὗτοι Σέλευκός τε ὁ ἐκ Κυζίκου καὶ Στρατοκλῆς ὁ Σιδώνιος: τούτους ἐρώτα, εἰ ἀληθῆ λέγω: καὶ μαθηταὶ δ' αὐτοῖς ὑπὲρ τοὺς τριάκοντα εἵποντο, τῶν αὐτῶν δήπου μάρτυρες, τὸ γὰρ προκαλεῖσθαι δεῦρο τοὺς τῷ Φιλίσκῳ προσήκοντας ἀναβολὰς ἴσως ἡγήσῃ τῆς δίκης, ἐπειδὴ αὐτίκα τῆς ̔Ρώμης ἀπῆραν ἐς τὰ Μηλιέων ἤθη κατὰ ὁσίαν τοῦ νεκροῦ. ἴτε, ὦ μάρτυρες, καὶ γὰρ δὴ καὶ παρήγγελται ὑμῖν ὑπὲρ τούτου: ΜΑΡΤΥΡΕ*ς. παρ' ὅσον μὲν τοίνυν τῆς ἀληθείας ἡ γραφὴ ξυνετέθη, δηλοῖ σαφῶς ἡ μαρτυρία τῶν ἀνδρῶν, οὐ γὰρ ἐν προαστείοις, ἀλλ' ἐν ἄστει, οὐκ ἔξω τείχους, ἀλλ' ἐπ' οἰκίας, οὐδὲ παρὰ Νερούᾳ, παρὰ Φιλίσκῳ δέ, οὐδὲ ἀποσφάττων, ἀλλ' ὑπὲρ ψυχῆς εὐχόμενος, οὐδ' ὑπὲρ βασιλείας, ἀλλ' ὑπὲρ φιλοσοφίας, οὐδ' ἀντὶ σοῦ χειροτονῶν νεώτερον, ἀλλ' ἄνδρα σώζων ἐμαυτῷ ὅμοιον. τί οὖν ὁ ̓Αρκὰς ἐνταῦθα; τί δ' οἱ τῶν σφαγίων μῦθοι; τί δὲ τὸ τὰ τοιαῦτα πείθειν; ἔσται γάρ ποτε καὶ ὃ μὴ γέγονεν, ἂν ὡς γεγονὸς κριθῇ: τὸ δ' ἀπίθανον τῆς θυσίας, ὦ βασιλεῦ, ποῖ τάξεις; ἐγένοντο μὲν γὰρ καὶ πρότερον σφαγίων μάντεις ἀγαθοὶ τὴν τέχνην καὶ οἷοι ὀνομάσαι, Μεγιστίας ἐξ ̓Ακαρνανίας, ̓Αρίστανδρος ἐκ Λυκίας, ̓Αμπρακία δὲ Σιλανὸν ἤνεγκε, καὶ ἐθύοντο ὁ μὲν ̓Ακαρνὰν Λεωνίδᾳ βασιλεῖ Σπάρτης, ὁ δὲ Λύκιος ̓Αλεξάνδρῳ τῷ Μακεδόνι, Σιλανὸς δὲ Κύρῳ βασιλείας ἐρῶντι, καὶ εἴ τι ἐν ἀνθρώπου σπλάγχνοις ἢ σαφέστερον ἢ σοφώτερον ἢ ἐτυμώτερον ἀπέκειτο, οὐκ ἄπορος ἦν ἡ θυσία, βασιλέων γε προϊσταμένων αὐτῆς, οἷς πολλοὶ μὲν ἦσαν οἰνοχόοι, πολλὰ δ' αἰχμάλωτα, παρανομίαι δ' ἀκίνδυνοι καὶ φόβος οὐδεὶς κατηγορίας, εἴ τι ἔσφαττον: ἀλλ', οἶμαι, παρίστατο τοῖς ἀνδράσιν, ὃ κἀμοὶ νῦν κινδυνεύοντι ὑπὲρ τοιούτων, ὅτι τὰ μὲν ἄλογα τῶν ζῴων εἰκός, ἐπειδὴ ἐν ἀγνοίᾳ τοῦ θανάτου σφάττεται, μὴ θολοῦσθαί τι τῶν σπλάγχνων ὑπὸ ἀξυνεσίας ὧν πείσονται: ἄνθρωπον δὲ ἀεί τι ἐν τῇ ψυχῇ ἔχοντα θανάτου καὶ μήπω ἐφεστηκότος δεῖμα πῶς εἰκὸς παρόντος ἤδη καὶ ἐν ὀφθαλμοῖς ὄντος δεῖξαί τι ἐπὶ τῶν σπλάγχνων μαντικὸν ἢ ὅλως εὔθυτον; ὅτι δὲ ὀρθῶς τε καὶ κατὰ φύσιν στοχάζομαι τούτων, σκόπει, βασιλεῦ, ὧδε: τὸ ἧπαρ, ἐν ᾧ φασι τὸν τῆς αὐτῶν μαντικῆς εἶναι τρίποδα οἱ δεινοὶ ταῦτα, ξύγκειται μὲν οὐ καθαροῦ αἵματος, πᾶν γάρ, ὅ τι ἀκραιφνές, καρδία ἴσχει δι' αἱματηρῶν φλεβῶν ἀποχετεύουσα ἐς πᾶν τὸ σῶμα, χολὴν δ' ἐπὶ ἥπατι κειμένην ὀργὴ μὲν ἀνίστησι, φόβοι δὲ ὑπάγουσιν ἐς τὰ κοῖλα τοῦ ἥπατος. ὑπὸ μὲν δὴ τῶν παροξυνόντων ζέουσα καὶ μηδὲ τῷ ἑαυτῆς ἀγγείῳ φορητὸς οὖσα ὑπτίῳ ἐπιχεῖται τῷ ἥπατι, καθ' ὃ ἐπέχει χολὴ πᾶσα τὰ λεῖά τε καὶ μαντικὰ τοῦ σπλάγχνου, ὑπὸ δὲ τῶν δειματούντων ξυνιζάνουσα ξυνεπισπᾶται καὶ τὸ ἐν τοῖς λείοις φῶς, ὑπονοστεῖ γὰρ τότε καὶ τὸ καθαρὸν τοῦ αἵματος, ὑφ' οὗ σπληνοῦται τὸ ἧπαρ, ὑποτρέχοντος φύσει τὸν περὶ αὐτὸ ὑμένα καὶ τῷ πηλώδει ἐπιπολάζοντος. τί οὖν, ὦ βασιλεῦ, τῆς μιαιφονίας ἔργον, εἰ ἄσημα τὰ ἱερὰ ἔσται; ἄσημα δ' αὐτὰ ἡ ἀνθρωπεία φύσις ἐργάζεται ξυνιεῖσα τοῦ θανάτου καὶ αὐτοὶ οἱ ἀποθνήσκοντες, οἱ μὲν γὰρ εὔψυχοι ξὺν ὀργῇ τελευτῶσιν, οἱ δ' ἀθυμότεροι ξὺν δέει. ἔνθεν ἡ τέχνη παρὰ τοῖς οὐκ ἀνεπιστήμοσι βαρβάροις χιμαίρας μὲν καὶ ἄρνας ἐπαινεῖ σφάττειν, ἐπειδὴ εὐήθη τὰ ζῷα καὶ οὐ πόρρω ἀναισθήτων, ἀλεκτρυόνας δὲ καὶ σῦς καὶ ταύρους, ἐπειδὴ θυμοειδῆ ταῦτα, οὐκ ἀξιοῖ τῶν ἑαυτῆς ἀπορρήτων. ξυνίημι, ὦ βασιλεῦ, παροξύνων τὸν κατήγορον, ἐπειδὴ σοφώτερόν σε ἀκροατὴν εἴργασμαι, καί μοι δοκεῖς καὶ προσέχειν τῷ λόγῳ: εἰ δὲ μὴ σαφῶς τι αὐτοῦ φράζοιμι, ξυγχωρῶ σοι ἐρωτᾶν με. εἴρηταί μοι τὰ πρὸς τὴν τοῦ Αἰγυπτίου γραφήν: ἐπεὶ δ', οἶμαι, χρὴ μηδὲ τὰς Εὐφράτου διαβολὰς ὑπερορᾶσθαι, σύ, ὦ βασιλεῦ, δικάζοις, ὁπότερος ἡμῶν φιλοσοφεῖ μᾶλλον: οὐκοῦν ὁ μὲν ἀγωνίζεται μὴ τἀληθῆ περὶ ἐμοῦ λέγειν, ἐγὼ δ' οὐκ ἀξιῶ, καὶ ὁ μέν σε ἡγεῖται δεσπότην, ἐγὼ δ' ἄρχοντα, καὶ ὁ μὲν ξίφος ἐπ' ἐμέ σοι δίδωσιν, ἐγὼ δὲ λόγον. ἀλλ' ὑπὲρ ὧν γε διαβέβληκεν, οἱ λόγοι εἰσίν, οὓς ἐν ̓Ιωνίᾳ εἶπον, φησὶ δ' αὐτοὺς οὐκ ἐς τὸ σοὶ ξυμφέρον ὑπ' ἐμοῦ εἰρῆσθαι. καίτοι τὰ μὲν λεχθέντα ἦν ὑπὲρ Μοιρῶν καὶ ἀνάγκης, παράδειγμα δ' ἐγίγνετό μοι τοῦ λόγου τὰ τῶν βασιλέων πράγματα, ἐπειδὴ μέγιστα τῶν ἀνθρωπείων δοκεῖ τὰ ὑμέτερα, Μοιρῶν τε ἰσχὺν ἐφιλοσόφουν καὶ τὸ οὕτως ἄτρεπτα εἶναι, ἃ κλώθουσιν, ὡς, εἰ καὶ βασιλείαν τῳ ψηφίσαιντο ἑτέρῳ δὴ ὑπάρχουσαν, ὁ δ' ἀποκτείνειε τοῦτον, ὡς μὴ ἀφαιρεθείη ποτὲ ὑπ' αὐτοῦ τὸ ἄρχειν, κἂν ἀναβιοίη ὁ ἀποθανὼν ὑπὲρ τῶν δοξάντων ταῖς Μοίραις. τὰς γὰρ ὑπερβολὰς τῶν λόγων ἐσαγόμεθα διὰ τοὺς τοῖς πιθανοῖς ἀπειθοῦντας, ὥσπερ ἂν εἰ καὶ τοιόνδε ἔλεγον: ὅτῳ πέπρωται γενέσθαι τεκτονικῷ, οὗτος, κἂν ἀποκοκῇ τὼ χεῖρε, τεκτονικὸς ἔσται, καὶ ὅτῳ νίκην ἐν ̓Ολυμπίᾳ δρόμου ἄρασθαι, οὗτος, οὐδ' εἰ πηρωθείη τὸ σκέλος, ἁμαρτήσεται τῆς νίκης, καὶ ὅτῳ ἔνευσαν Μοῖραι τὸ ἐν τοξείᾳ κράτος, οὗτος, οὐδ' εἰ ἀποβάλοι τὰς ὄψεις, ἐκπεσεῖται τοῦ σκοποῦ τὰ δὲ τῶν βασιλέων ἔλεγον ἐς τοὺς ̓Ακρισίους δήπου ὁρῶν καὶ τοὺς Λαίους ̓Αστυάγη τε τὸν Μῆδον καὶ πολλοὺς ἑτέρους εὖ τίθεσθαι τὰ αὑτῶν ἐν ἀρχῇ δόξαντας, ὧν οἱ μὲν παῖδας, οἱ δὲ ἐκγόνους ἀποκτείνειν οἰηθέντες ἀφῃρέθησαν ὑπ' αὐτῶν τὸ βασιλεύειν ἀναφύντων ἐξ ἀφανοῦς ξὺν τῷ πεπρωμένῳ. καὶ εἰ μὲν ἠγάπων κολακευτικήν, εἶπον ἂν καὶ τὰ σὰ ἐντεθυμῆσθαι, ὅτε ἀπείληψο μὲν ὑπὸ Βιτελίου ἐνταῦθα, κατεπίμπρατο δὲ ὁ νεὼς τοῦ Διὸς περὶ τὰς ὀφρῦς τοῦ ἄστεος, ὁ δ' εὖ κείσεσθαι τὸ ἑαυτοῦ ἔφασκεν, εἰ μὴ διαφύγοις αὐτόν — καίτοι μειράκιον ἱκανῶς ἦσθα καὶ οὔπω οὗτος — ἀλλ' ὅμως, ἐπειδὴ Μοίραις ἐδόκει ἕτερα, ὁ μὲν ἀπώλετο αὐταῖς βουλαῖς, σὺ δὲ τἀκείνου νῦν ἔχεις. ἐπεὶ δ' ἁρμονίᾳ κολακευτικῇ ἄχθομαι, δοκεῖ γάρ μοι τῶν ἐκρύθμων τε καὶ οὐκ εὐφθόγγων εἶναι, τεμνέσθω μοι ἥδε ἡ νευρὰ καὶ μηδὲν ἡγοῦ τῶν σῶν ἐντεθυμῆσθαί με, ἀλλὰ διειλέχθαι μόνα τὰ ὑπὲρ Μοιρῶν καὶ ἀνάγκης, ταυτὶ γάρ φησιν εἰρῆσθαί μοι ἐπὶ σέ. καίτοι τὸν λόγον τοῦτον ἀνέχονται μὲν καὶ οἱ πολλοὶ τῶν θεῶν, οὐκ ἄχθεται δὲ οὐδὲ ὁ Ζεὺς ἀκούων καὶ ταῦτα τῶν ποιητῶν ἐν τοῖς Λυκίοις λόγοις ᾤμοι ἐγών, ὅτε μοι Σαρπηδόνα καὶ τοιαῦτ' ἐς αὐτὸν ᾀδόντων, ἐν οἷς τοῦ υἱέος ἐξίστασθαί φησι ταῖς Μοίραις, λεγόντων τε αὖ ἐν ψυχοστασίᾳ, ὅτι Μίνω τὸν ἀδελφὸν τοῦ Σαρπηδόνος ἀποθανόντα χρυσῷ μὲν σκήπτρῳ ἐτίμησε καὶ δικάζειν ἔταξεν ἐν τῇ τοῦ Αἰδωνέως ἀγορᾷ, Μοιρῶν δ' οὐ παρῃτήσατο. σὺ δ', ὦ βασιλεῦ, τοῦ χάριν ἄχθῃ τῷ λόγῳ, θεῶν καρτερούντων αὐτόν, οἷς πέπηγεν ἀεὶ τὰ πράγματα, καὶ μὴ ἀποκτεινόντων τοὺς ποιητὰς ἐπ' αὐτῷ; προσήκει γὰρ ταῖς Μοίραις ἕπεσθαι καὶ πρὸς τὰς μεταβολὰς τῶν πραγμάτων μὴ χαλεποὺς εἶναι, Σοφοκλεῖ τε μὴ ἀπιστεῖν μόνοις οὐ γίγνεται θεοῖσι γῆρας, οὐδὲ μὴν θανεῖν ποτε, τὰ δ' ἄλλα συγχεῖ πάνθ' ὁ παγκρατὴς χρόνος, ἄριστα δὴ ἀνθρώπων λέγοντι. ἐγκύκλιοι γὰρ αἱ κατ' ἀνθρώπους εὐπραγίαι καὶ ἐφήμερον, ὦ βασιλεῦ, τὸ τοῦ ὄλβου μῆκος: τἀμὰ οὗτος καὶ τὰ τούτου ἕτερος καὶ ὁ δεῖνα τὰ τοῦ δεῖνος ἔχων οὐκ ἔχει. ταῦτ' ἐννοῶν, ὦ βασιλεῦ, παῦε μὲν φυγάς, παῦε δ' αἷμα, καὶ φιλοσοφίᾳ μὲν ὅ τι βούλει χρῶ, ἀπαθὴς γὰρ ἥ γε ἀληθής, δάκρυα δὲ ἀνθρώπων ἀφαίρει, ὡς νῦν γε ἠχὼ μυρία μὲν ἐκ θαλάττης, πολλῷ δὲ πλείων ἐξ ἠπείρων φοιτᾷ θρηνούντων, ὅ τι ἑκάστῳ θρήνου ἄξιον. τὰ δὲ ἐντεῦθεν φυόμενα πλείω ὄντα ἢ ἀριθμεῖσθαι ταῖς τῶν συκοφαντῶν γλώτταις ἀνῆπται διαβαλλόντων σοί τε πάντας καὶ σέ, ὦ βασιλεῦ, πᾶσιν.” 8.15. “καὶ πλέωμεν.” καὶ προσειπόντες τὸν Δημήτριον ἀθύμως ἐπ' αὐτοῖς ἔχοντα θαρρεῖν τε παραινέσαντες ὡς ἄνδρα ὑπὲρ ἀνδρῶν, ἔπλευσαν ἐπὶ Σικελίας ἀνέμῳ ἐπιτηδείῳ, Μεσσήνην τε παραπλεύσαντες ἐγένοντο ἐν Ταυρομενίῳ τριταῖοι. μετὰ ταῦτ' ἐπὶ Συρακουσῶν κομισθέντες ἀνήγοντο ἐς Πελοπόννησον περὶ μετοπώρου ἀρχάς, ὑπεράραντες δὲ τοῦ πελάγους ἀφίκοντο δι' ἡμέρας ἕκτης ἐπὶ τὰς τοῦ ̓Αλφειοῦ ἐκβολάς, ἀφ' ὧν ὁ ποταμὸς οὗτος ̓Αδρίᾳ καὶ Σικελικῷ πελάγει ἐπιχεῖται πότιμος. ἀποβάντες οὖν τῆς νεὼς καὶ πολλοῦ ἄξιον ἡγούμενοι τὸ ἐς ̓Ολυμπίαν ἥκειν διῃτῶντο ἐν τῷ ἱερῷ τοῦ Διός, οὐδαμοῦ ὑπὲρ Σκιλλοῦντα ἀποφοιτῶντες, φήμης δ' ἀθρόας τε καὶ ξυντόνου κατασχούσης τὸ ̔Ελληνικὸν ζῆν τὸν ἄνδρα καὶ ἀφῖχθαι ἐς ̓Ολυμπίαν, καταρχὰς μὲν ἐδόκει μὴ ἐρρῶσθαι ὁ λόγος, πρὸς γὰρ τῷ μὴ ἐλπίδος τι ἀνθρωπείας ἐπ' αὐτῷ ἔχειν, ἐπειδὴ δεδέσθαι αὐτὸν ἤκουσαν, οὐδὲ ἐκείνων ἀνήκοοι ἦσαν ἀποθανεῖν καταφλεχθέντα, οἱ δ' ἑλχθῆναι ζῶντα καταπαγέντων ἐς τὰς κλεῖδας αὐτοῦ ἀγκίστρων, οἱ δ' ἐῶσθαι ἐς βάραθρον, οἱ δ' ἐς βυθόν, ἐπειδὴ δὲ ἥκειν ἐπιστεύθη, οὐδ' ἐπ' ̓Ολυμπιάδα οὐδεμίαν μετέωρος οὕτω ξυνῄει ἡ ̔Ελλάς, ὡς ἐπ' ἐκεῖνον τότε, ̓͂Ηλις μὲν καὶ Σπάρτη αὐτόθεν, Κόρινθος δὲ ἀπὸ τῶν τοῦ ̓Ισθμοῦ ὁρίων, ̓Αθηναῖοι δέ, εἰ καὶ Πελοποννήσου ἔξω, ἀλλ' οὐκ ἐλείποντο τῶν πόλεων, αἳ ἐπὶ θύραις εἰσὶ τῆς Πίσης, αὐτοὶ μάλιστα οἱ ἐπικυδέστατοι ̓Αθηναίων ἐς τὸ ἱερὸν στείχοντες καὶ νεότης ἡ ἐξ ἁπάσης τῆς γῆς ̓Αθήναζε φοιτῶσα. καὶ μὴν καὶ Μεγαρόθεν τινὲς ἐπεχωρίασαν τῇ ̓Ολυμπίᾳ τότε κἀκ Βοιωτῶν πολλοὶ κἀργόθεν Φωκέων τε καὶ Θετταλῶν ὅ τι εὐδόκιμον, οἱ μὲν ξυγγεγονότες ἤδη τῷ ̓Απολλωνίῳ ἀνακτησόμενοι σοφίαν, ἐπειδὴ πλειόνων τε καὶ θαυμασιωτέρων ἀκροάσασθαι ᾤοντο, οἱ δ' ἄπειροι αὐτοῦ δεινὸν ἡγούμενοι τοιοῦδε ἀνδρὸς ἀνήκοοι φαίνεσθαι. πρὸς μὲν δὴ τοὺς ἐρωτῶντας, ὅτῳ τρόπῳ διαφύγοι τὸν τύραννον, οὐδὲν ᾤετο δεῖν φορτικὸν φράζειν, ἀλλ' ἀπολελογῆσθαί τε ἔφασκε καὶ σεσῶσθαι, πολλῶν δ' ἐξ ̓Ιταλίας ἡκόντων, οἳ ἐκήρυττον τὰ ἐν τῷ δικαστηρίῳ, διέκειτο μὲν ἡ ̔Ελλὰς οὐ πόρρω τοῦ προσκυνεῖν αὐτόν, θεῖον ἡγούμενοι ἄνδρα δι' αὐτὸ μάλιστα τὸ μηδ' ἐς κόμπον μηδένα ὑπὲρ αὐτῶν καθίστασθαι.

7.32. So far these matters then; but when the Emperor had leisure, having got rid of all his urgent affairs, to give an audience to our sage, the attendants whose office it was conducted him into the palace, without allowing Damis to follow him. And the Emperor was wearing a wreath of olive leaves, for he had just been offering a sacrifice to Athena in the hall of Adonis and this hall was bright with baskets of flowers, such as the Syrians at the time of the festival of Adonis make up in his honor, growing them under their very roofs. Though the Emperor was engaged with his religious rites, he turned round, and was so much struck by Apollonius' appearance, that he said: O Aelian, it is a demon that you have introduced to me. But Apollonius, without losing his composure, made free to comment upon the Emperor's words, and said: As for myself, I imagined that Athena was your tutelary goddess, O sovereign, in the same way as she was Diomede's long ago in Troy; for she removed the mist which dulls the eyes of men from those of Diomede, and endowed him with the faculty of distinguishing gods from men. But the goddess has not yet purged your eyes as she did his, my sovereign; yet it were well, if Athena did so, that you might behold her more clearly and not confuse mere men with the forms of demons. And you, said the Emperor, O philosopher, when did you have this mist cleared away from your eyes? Long ago, said he, and ever since I have been a philosopher. How comes it then, said the Emperor, that you have come to regard as gods persons who are most hostile to myself? And what hostility, said Apollonius, is there between yourself and Iarchas or Phraotes, both of them Indians and the only human beings that I regard as gods and meriting such a title? Don't try to put me off with Indians, said the Emperor, but just tell me about your darling Nerva and his accomplices. Am I to plead his cause, said Apollonius, or — ? No, you shall not plead it, said the Emperor, for he has been taken red-handed in guilt; but just prove to me, if you can, that you are not yourself equally guilty as being privy to his designs. If, said Apollonius, you would hear how far I am in his counsel, and privy to his designs, please hear me, for why should I conceal the truth? Now the Emperor imagined that he was going to hear Apollonius confess very important secrets, and that whatever transpired would conduce to the destruction of the persons in question. 7.38. Damis says that though Apollonius uttered many more discourses of the same kind, he was himself in despair of the situation, because he saw no way out of it except such as the gods have vouchsafed to some in answer to prayer, when they were in even worse straits. But a little before midday, he tells us that he said: O man of Tyana, — for he took a special pleasure, it appears, in being called by that name, — what is to become of us? Why what has become of us already, said Apollonius, and nothing more, for no one is going to kill us. And who, said Damis, is so invulnerable as that? But will you ever be liberated? So far as it rests with the verdict of the court, said Apollonius, I shall be set at liberty this day, but so far as depend upon my own will, now and here. And with these words he took his leg out of the fetters and remarked to Damis: Here is proof positive to you of my freedom, to cheer you up. Damis says that it was then for the first time that he really and truly understood the nature of Apollonius, to wit that it was divine and superhuman, for without sacrifice — and how in prison could he have offered any? — and without a single prayer, without even a word, he quietly laughed at the fetters, and then inserted his leg in them afresh, and behaved like a prisoner once more. 8.7. My prince, we are at issue with one another concerning matters of grave moment; for you run such a risk as never autocrat did before you, that namely of being thought to be animated by a wholly unjust hatred of philosophy; while I am exposed to a worse peril than was ever Socrates at Athens, for though the accusers taxed him in their indictment with introducing new beliefs about demons, they never went so far as to call him or think him a demon. Since, however, so grave a peril besets us both, I will not hesitate to tender you the advice of whose excellence I am myself convinced. For since the accuser has plunged us into this struggle, the many have been led to form a false opinion of both myself and of you. They have come to imagine that you will listen only to the counsels of anger, with the result that you will even put me to death, whatever death means, and that I in turn shall try to evade this tribunal in some of the ways there are — and they were, my prince, myriad — of escaping from it. Though rumors have reached my ears, I have not contracted any prejudice against you, nor have I done you the injury of supposing you will hear my cause otherwise than in accordance with the strictest principles of equity; for in conformity with the laws I submit myself to their pronouncement. And I would advise you also to do the same; for justice demands that you should neither prejudge the case, nor take your seat on the bench with your mind made up to the belief that I have done you any wrong. If you were told that the Armenian, the Babylonian and other foreign potentates were about to inflict some disaster on you, which must lead to the loss of your empire, you would, I am sure, laugh outright; although they have hosts of cavalry, all kinds of archers, a gold bearing soil and, as I know full well, a teeming population. And yet you distrust a philosopher, naked of means of offense, and are ready to believe he is a menace to the autocrat of the Romans — all this on the mere word of an Egyptian sycophant. Never did you here such tales from Athena, whom you allege to be your guardian spirit, unless indeed, great Heavens!, their flattering and falsely accusing others has so increased the influence of these miscreants, that you would pretend that whereas in insignificant matters, such as sore eyes, and avoidance of fevers and inflammation of the bowels, the Gods are your apt advisers, manipulating and healing you after the manner of physicians of anyone of these maladies you may be suffering from, they, nevertheless, in matters which imperil your throne and your life, give you no counsel either as to the persons you should guard against or as to the weapons you should employ against them, but, instead of coming to your aid, leave you to the tender mercies of false accusers, whom you regard as the Aegis of Athena or the hand of Zeus, just because they assert that they understand your welfare better even than do the gods, and that they watch over you in the hours of their waking and sleeping, if indeed these wretches can sleep after pouring out such wicked lies and compiling ever and anon whole Iliads such as this one.That they should keep horses and roll theatrically into the forum in chariots drawn by snowy teams, that they should gorge themselves off dishes of silver and gold, parade favorites that cost them two or three myriad sesterces, that they should go on committing adultery as long as they are not found out and then and not before, marry the victims of their lusts when they are caught red-handed, that their splendid successes should be hailed with applause, as often as some philosopher or consul, absolutely innocent, falls into their toils and is put to death by yourself — all this I am willing to concede to the license of these accursed wretches and to their brazen indifference to the public eye and to law; but that they should give themselves the airs of superhuman beings and presume to know better than the gods, I cannot approve or allow; and the mere rumor of it fills me with horror. And if you allow such things to be, they will perhaps accuse even yourself of offending against established religion. I know that my tone is rather that of a censor than that of a defendant; if so, you must pardon me for thus speaking up in behalf of the laws, with the recognition of whose authority by yourself stands and falls that of your own.,Who then will be my advocate while I am defending myself? For if I called upon Zeus to help me, under whom I am conscious of having passed my life, they will accuse me of being a wizard and of bringing heaven down to earth. Let us then appeal in this matter to one whom I deny to be dead, although the many assert it, I mean your own father, who held me in the same esteem in which you behold him; for he made you, and was in turn made by me. He, my prince, shall assist my defense, because he knows my character much better than yourself; for he came to Egypt before he was raised to the throne, as much to converse with me about the Empire as to sacrifice to the gods of Egypt. And when he found me with my long hair and dressed as I am at this moment, he did not ask me a single question about my costume, because he considered that everything about me was well; but he admitted that he had come thither on my account, and after commending me and saying to me things which he would have said to no one else, and having heard from me what he would have heard from no one else, he departed. I most confirmed him in his aspirations for the throne, when others had already sought to dissuade him, — in no unfriendly spirit, I admit, though you anyhow can not agree with them; for those who tried to persuade him not to assume the reins of Empire were assuredly on their way to deprive you of the succession to him by which you now hold. But by my advice he did not hold himself unworthy, he said, of the kingdom which lay within his grasp and of making you the heirs thereto; and he fully acknowledged the entire wisdom of my advice, and he was raised himself to the pinnacle of greatness, as in turn he raised yourselves. Now if he had looked upon me as a wizard, he would never have taken me into his confidence, for he did not come and say such things as this to me: Compel the Fates or compel Zeus to appoint me tyrant, or to work miracles and portents in my behalf, and show me the sun rising in the west and setting at the point where he rises. For I should not have thought him a fit person for empire in he had either considered me as an adept in such art, or resorted to such tricks in pursuit of a crown which it behoved him to win by his virtues alone. More than this my conversation with him was held publicly in a temple, and wizards do not affect temples of the gods as their places of reunion; for such places are inimical to those who deal in magic, and they cloak their art under the cover of night and every sort of darkness, so as to preclude their dupes from the use of their eyes and ears. It is true that he also had a private conversation with me, but there were present at it beside myself Euphrates and Dion, one of them my bitter enemy, but the other my firmest friend; for may never come a time when I shall not reckon Dion among my friends. Now I ask you, who would begin to talk wizardry in the presence of wise men or of men anyhow laying claim to wisdom? And who would not be equally on his guard both among friends and among enemies of betraying his villainy? And moreover our conversation on that occasion was directed against wizards; for you surely will not suppose that your own father when he was aspiring to the throne set more confidence in wizards than in himself, or that he got me to put pressure upon heaven, that he might obtain his object, when, on the contrary, he was confident of winning the crown before ever he came to Egypt; and subsequently he had more important matters to talk over with me, namely the laws and the just acquisition of wealth, and how the gods ought to be worshipped, and what blessings they have in store for those monarchs who govern their people in accordance with the laws. These are the subjects which he desired to learn about, and they are all the direct opposite of wizardry; for if they count for anything at all, there will be an end of the black art.,And there is another point, my prince, which merits your attention. The various arts known to mankind, in spite of the differences of their functions and achievements, are yet all concerned to make money, some earning less, some earning more, and some just enough to live upon; and not only the base mechanic arts, but of the rest those which are esteemed liberal [ 1] arts as well as those which only border upon being liberal, and true philosophy is the only exception. And by liberal arts I mean poetry, music, astronomy, the art of the sophist and of the orator, the merely forensic kinds excepted; and by the arts which border upon liberal I mean those of the painter, modeller, sculptor, navigator, agriculturist, in case the latter waits upon the seasons; for these arts are not very inferior to the liberal professions. And on the other hand, my prince, there are the pseudo-liberal arts of jugglers, which I would not have you confuse with divination, for this is highly esteemed, if it be genuine and tell the truth, though whether it is an art, I am not sure. But I anyhow affirm wizards to be professors of a pseudo-liberal art, for they have get men to believe that the unreal is real, and to distrust the real as unreal, and I attribute all such efforts to the imaginative fancy of the dupes; for the cleverness of this art is relative to the folly of the persons who are deceived by them, and who offer the sacrifices they prescribe; and its professors are given up wholly to filthy lucre, for all their parade of skill is devised by them in hope of gain, and they try to persuade people who are passionately attached to something or another that they are capable of getting everything for them. Do you then find me so opulent as to warrant me in supposing that I cultivate the sort of false and illiberal wisdom, the more so as your own father considered me to be above all pecuniary considerations? And to show you thatI speak the truth, here is a letter to me from that noble and divine man, who in it praises me more especially for my poverty. It runs thus:The autocrat Vespasian to Apollonius the philosopher sends greetings.If all men, Apollonius, were disposed to be philosophers in the same spirit as yourself, then the lot no less of philosophy than poverty would be an extremely happy one; for your philosophy is pure and disinterested, and your poverty is voluntary. Farewell.Let this be your sire's pleading in my behalf, when he thus lays stress upon the disinterestedness of my philosophy, and the voluntariness of my poverty. For I have no doubt he had in mind the episode in Egypt, when Euphrates and several of those who pretended to be philosophers approached him, and in no obscure language begged for money; whereas I myself not only did not solicit him for money, but repudiated them as impostors for doing so. And I also showed an aversion from money from my first youth; for realizing that my patrimony, and it was a considerable property, was at best but a transitory toy, I gave it up to my brothers and to my friends and to the poorer of my relatives, so disciplining myself from my very home and hearth to want nothing. I will not dwell upon Babylon and the parts of India beyond the Causasus and the river Hyphasis, through which I journeyed ever true to myself. But in favor of my life here and no less of the fact that I have never coveted money, I will invoke the testimony of the Egyptian here; for he accuses me of every sort of evil deed and design, yet we hear nothing from him of how much money I made by these villainies, nor of how much gain I had in view; indeed he thinks me such a simpleton as to practice my wizardry for nothing, and whereas others only commit its crimes for much money, he thinks that I commit them for none at all. It is as if I cried my wares to the public in such terms as the following: Come, O ye Dupes, for I am a wizard; and I practice my art not for money, but free, gratis, and for nothing; and so you shall earn a great reward, for each of you will go off with nothing but dangers and writs of accusation.,But without descending to such silly arguments, I would like to ask the accuser which of his counts I ought to take first. And yet why need I ask him? for at the beginning of his speech he dwelt upon my dress, and by Zeus, upon what I eat and what I do not eat. O divine Pythagoras, do thou defend me upon these counts; for we are put upon our trial for a rule of life of which thou wast the discoverer, and of which I am the humble partisan. For the earth, my prince, grows everything for mankind; and those who are pleased to live at peace with the brute creation want nothing, for some fruits they can cull from earth, others they win from her furrows, for she is the nurse of men, as suits the seasons; but these men, as it were deaf to the cries of mother earth, whet their knife against her children in order to get themselves dress and food. Here then is something which the Brahmans of India themselves condemned, and which they taught the naked sages of Egypt also to condemn; and from them Pythagoras took his rule of life, and he was the first of Hellenes who had intercourse with the Egyptians. And it was his rule to give up and leave her animals to the earth; but all things which she grows, he declared, were pure and undefiled, and ate of them accordingly, because they were best adapted to nourish both body and soul. But the garments which most men wear made of the hides of dead animals, he declared to be impure; and accordingly clad himself in linen, and on the same principles had his shoes woven of byblus. And what were the advantages which he derived from such purity? Many, and before all the privilege of recognizing his own soul. For he had existed in the age when Troy was fighting about Helen, and he had been the fairest of the sons of Panthus, and the best equipped of them all, yet he died at so young an age as to excite the lamentations even of Homer. Well after that he passed into several bodies according to the decree of Adrastea, which transfers the soul from body to body, and then he again resumed the form of man, and was born to Mnesarchides of Samos, this time a sage instead of a barbarian, and an Ionian instead of a Trojan, and so immune from death that he did not even forget that he was Euphorbus. I have then told you who was the begetter of my own wisdom, and I have shown that it is no discovery of my own, but an inheritance come to me from another. And as for myself though I do not condemn or judge those who make it part of their luxury to consume the red-plumaged bird, or the fowls from Phasis or the land of the Paeones, which are fattened up for their banquets by those who can deny nothing to their bellies, and though I have never yet brought an accusation against anyone, because they buy fish for their tables at greater prices than grand seigneurs ever gave for their Corinthian chargers, and though I have never grudged anyone his purple garment nor his soft raiment and Pamphylian tissues — yet I am accused and put upon my trial, O ye gods, because I indulge in asphodel and dessert of dried fruits and pure delicacies of that kind.,Nor even is my mode of dress protected from their calumnies, for the accuser is ready to steal even that off my back, because it has such vast value for wizards. And yet apart from my contention about the use of living animals and lifeless things, according as he uses one or the other of which I regard a man as impure or pure, in what way is linen better than wool? Was not the latter taken from the back of the gentlest of animals, of a creature beloved of the gods, who do not disdain themselves to be shepherds, and, by Zeus, once held the fleece to be worthy of a golden form, if it was really a god that did so, and if it be not a mere story? On the other hand linen is grown and sown anywhere, and there is no talk of gold in connection with it. Nevertheless, because it is not plucked from the back of a living animal, the Indians regard it as pure, and so do the Egyptians, and I myself and Pythagoras on this account have adopted it as our garb when we are discoursing or praying or offering sacrifice. And it is a pure substance under which to sleep of a night, for to those who live as I do dreams bring the truest of their revelations.,Let us next defend ourselves from the attack occasioned by the hair which we formerly wore, for one of the counts of the accusation turns upon the squalor thereof. But surely the Egyptian is not entitled to judge me for this, but rather the dandies with their yellow and well-combed locks; and let them bring dangling along the company of their lovers and the mistresses of their revels. Let them congratulate and compliment themselves upon their locks and on the myrrh which drips from them; but think me everything that is unattractive, and if a lover of anything, of abstention from love. For I am inclined to address them thus: O ye poor wretches, do not falsely accuse an institution of the Dorians; for the wearing of your hair long has come down from the Lacedaemonians who affected it in the period when they reached the height of their military fame; and a king of Sparta, Leonidas, wore his hair long in token of his bravery, and in order to appear dignified to his friends, yet terrible to his enemies. For these reasons Sparta wears her hair long no less in his honor than in that of Lycurgus and of Iphitus. And let every sage be careful that the iron knife does not touch his hair, for it is impious to apply it thereto; inasmuch as in his head are all the springs of his senses, and all his intuitions, and it is the source from which his prayers issue forth and also his speech, the interpreter of his wisdom. And whereas Empedocles fastened a fillet of deep purple around his hair, and walked proudly about the streets of the Hellenes, composing hymns to prove that he would pass from humanity and become a god, I only wear my hair disheveled, and I have never needed to sing such hymns about it, yet am hailed before the law courts as a criminal. And what shall I say of Empedocles? Which had he most reason to praise, the man himself or his contemporaries for their happiness, seeing that they never leveled false accusation against him for such a reason?,But let us say no more about my hair, for it has been cut off, and the accusation has been forestalled by the same hatred which inspires the next count, a much more serious one from which I must now defend myself. For it is one calculated to fill not only you, my prince, but Zeus himself with apprehension. For he declares that men regard me as a god, and that those who have been thunderstruck and rendered stark-mad by myself proclaim this tenet in public. And yet before accusing me there are things which they should have informed us of, to wit, by what discourses, or by what miracles of word or deed I induced men to pray to me; for I never talked among Hellenes of the goal and origin of my soul's past and future transformations, although I knew full well what they were; nor did I ever disseminate such opinions about myself; nor came forth with presages and oracular strains, which are the harvest of candidates for divine honors. Nor do I know of a single city in which a decree was passed that the citizens should assemble and sacrifice in honor of Apollonius. And yet I have been much esteemed in the several cities which asked for my aid, whatever the objects were for which they asked it, and they were such as these: that their sick might be healed of their diseases, that both their initiations and their sacrifices might be rendered more holy, that insolence and pride might be extirpated, and the laws strengthened. And whereas the only reward which I obtained in all this was that men were made much better than they were before, they were all so many boons bestowed upon yourself by me. For as cow-herds, if they get the cows into good order earn the gratitude of their owners, and as shepherds fatten the sheep for the owner's profit, and as bee-keepers remove diseases from the hive, so that the owner may not lose his swarm, so also I myself, I think, by correcting the defects of their polities, improved the cities for your benefit. Consequently if they did regard me as a god, the deception brought profit to yourself; for I am sure they were the more ready to listen to me, because they feared to do that which a god disapproved of. But in fact they entertained no such illusion, though they were aware that there is between man and God a certain kinship, which enables him alone of the animal creation to recognize the Gods, and to speculate both about his own nature and the manner in which it participates in the divine substance. Accordingly man declares that his very form resembles God, as it is interpreted by sculptors and painters; and he is persuaded that his virtues come to him from God, and that those who are endowed with such virtues are near to God and divine.But we need not hail the Athenians as the teachers of this opinion, because they were the first to apply to men the titles of just and Olympic beings and the like, though they are too divine, in all probability, to be applicable to man, but we must mention the Apollo in the Pythian temple as their author. For when Lycurgus from Sparta came to his temple, having just penned his code for the regulation of the affairs of Lacedaemon, Apollo addressed him, and weighed and examined the reputation he enjoyed; and at the commencement of his oracle the god declares that he is puzzled whether to call him a god or a man, but as he advances he decides in favor of the former appellation and assigns it to him as being a good man. And yet the Lacedaemonians never forced a lawsuit on this account upon Lycurgus, nor threatened him on the ground that he claimed to be immortal; for he never rebuked the Pythian god for so addressing him, but on the contrary the citizens agreed with the oracle, for I believe they were already persuaded of the fact before ever it was delivered.And the truth about the Indians and the Egyptians is the following: The Egyptians falsely accuse the Indians of several things and in particular find fault with their ideas of conduct; but though they do so, they yet approve of the account which they have given of the creator of the Universe, and even have taught it to others, though originally it belonged to the Indians. Now this account recognizes God as the creator of all things, who brought them into being and sustains them; and it declares further that his motive in designing was his goodness. Since then these notions are kindred to one another, I carry the argument further and declare that good men have in their composition something of God. And by the universe which depends upon God the creator we must understand things in heaven and all things in the sea and on earth, which are equally open to all men to partake of, though their fortunes are not equal. But there is also a universe dependent on the good man which does not transcend the limits of wisdom, which I imagine you yourself, my prince, will allow stands in need of a man fashioned in the image of God. And what is the fashion of this universe? There are undisciplined souls which in their madness clutch at every fashion, and in their eyes laws are out of date and vain; and there is no good sense among them, but the honors which they pay to the gods really dishonor them; and they are in love with idle chatter and luxury which breed idleness and sloth, the worst of all practical advisers. And there are other souls which are drunken and rush in all directions at once, and nothing will repress their antics, nor could do so, even if they drank all the drugs accounted, as the Mandragoras is, to be soporific. Now you need a man to administer and care for the universe of such souls, a god sent down by wisdom. For he is able to wean them from the lusts and passions, which they rush to satisfy with instincts too fierce for ordinary society, and from their avarice, which is such that they deny they have anything at all unless they can hold their mouths open and have the stream of wealth flow into it. For perhaps such a man as I speak of could even restrain them from committing murder; however, neither I myself nor even the God who created all things, can wash off them the guilt of that.,Let me now, my prince, take the accusation which concerns Ephesus, since the salvation of that city was gained; and let the Egyptian be my judge, according as it best suits his accusation. For this is the sort of thing the accusation is. Let us suppose that among the Scythians or Celts, who live along the river Ister and Rhine, a city has been founded every whit as important as Ephesus in Ionia. Here you have a sally-port of barbarians, who refuse to be subject to yourself; let us then suppose that it was about to be destroyed by a pestilence, and that Apollonius found a remedy and averted it. I imagine that a wise man would be able to defend himself even against such a charge as that, unless indeed the sovereign desires to get rid of his adversaries, not by use of arms, but by plague; for I pray, my prince, that no city may ever be wholly wiped out, either to please yourself or to please me, nor may I ever behold in temples a disease to which those who lie sick should succumb in them. But granted that we are not interested in the affairs of barbarians, and need not restore them to health, since they are our bitter enemies, and not at peace with our race; yet who would desire to deprive Ephesus of her salvation, a city which took the basis of its race from the purest Attic source, and which grew in size beyond all other cities of Ionia and Lydia, and stretched herself out to the sea outgrowing the land on which she is built, and is filled with studious people, both philosophers and rhetoricians, thanks to whom the city owes her strength, not to her cavalry, but to the tens of thousands of her inhabitants in whom she encourages wisdom? And do you think that there is any wise man who would decline to do his best in behalf of such a city, when he reflects that Democritus once liberated the people of Abdera from pestilence, and when he bears in mind the story of Sophocles of Athens, who is said to have charmed the winds when they were blowing unseasonably, and who has heard how Empedocles stayed a cloud in its course when it would have burst over the heads of the people of Acragas?,Theaccuser here interrupts me, you hear him yourself do so, my prince, and he remarks that I am not accused for having brought about the salvation of the Ephesians, but for having foretold that the plague would befall them; for this, he says, transcends the power of wisdom and is miraculous, so that I could never have reached such a pitch of truth if I were not a wizard and an unspeakable wretch. What then will Socrates say here of the lore which he declared he learned from his demonic genius? Or what would Thales and Anaxagoras, both Ionians, say, of whom one foretold a plenteous crop of olives, and the other not a few meteorological disturbances? Why, is it not a fact that they were brought before the law-courts upon other charges, but that no one ever heard among their accusations that of their being wizards, because they had the gift of foreknowledge? For that would have been thought ridiculous, and it would not have been a plausible charge to bring against men of wisdom even in Thessaly, where the women had a bad reputation for drawing the moon down to earth.How then did I get my sense of the coming disaster at Ephesus? You have listened to the statement made even by my accuser, that instead of living like other people, I keep to a light diet of my own, and prefer it to the luxury of others, and I began by saying so myself. This diet, my king, guards my senses in a kind of indescribable ether or clear air, and forbids them to contract any foul or turbid matter, and allows me to discern, as in the sheen of a looking glass, everything that is happening or is to be. For the sage will not wait for the earth to send up its exhalations, or for the atmosphere to be corrupted, in case the evil is shed from above; but he will notice these things when they are impending, not so soon indeed as the gods, yet sooner than the many. For the gods perceive what lies in the future, and men what is going on before them, and wise men what is approaching. But I would have you, my prince, ask of me in private about the causes of pestilence; for they are secrets of a wisdom which should not be divulged to the many. Was it then my mode of living which alone develops such a subtlety and keenness of perception as can apprehend the most important and wonderful phenomena? You can ascertain the point in question, not only from other considerations, but in particular from what took place in Ephesus in connection with that plague. For the genius of the pestilence — and it took the form of a poor old man — I both detected, and having detected took it captive: and I did not so much stay the disease as pluck it out. And who the god was to whom I had offered my prayers is shown in the sanctuary I set up in Ephesus to commemorate the event, of Heracles the Averter (Apotropaios), for I chose him to help me, because he is the wise and courageous god, who once purged of the plague the city of Elis, by washing away with the river-tide the foul exhalations which the land sent up under the tyranny of Augeas.Who then do you think, my prince, being ambitious to be considered a wizard, would dedicate his personal achievement to a god? And whom would he get to admire his art, if he gave the credit of the miracle to God? And who offer his prayers to Heracles, if he were a wizard? For in fact these wretches attribute such feats to the trenches they dig and to the gods of the under-earth, among whom we must not class Heracles, for he is a pure deity and kindly to men. I offered my prayer to him once on a time also in the Peloponnese, for there was an apparition of a lamia there too; and it infested the neighborhood of Corinth and devoured good-looking young men. And Heracles lent me his aid in my contest with her, without asking of me any wonderful gifts — nothing more than honey-cake and frankincense, and the chance to do a salutary turn to mankind; for in the case of Eurystheus also this was the only guerdon which he thought of for his labors. I would ask you, my prince, not to be displeased at my mention of Heracles; for Athena had him under her care because he was good and kind and a Saviour of man.,But inasmuch as you bid me vindicate myself in the matter of the sacrifice, for I observe you beckoning with your hand for me to do so, hear my defense. It shall set the truth before you. In all my actions I have at heart the salvation of mankind, yet I have never offered a sacrifice in their behalf, nor will I ever sacrifice anything, nor touch sacrifices in which there is blood, nor offer any prayer with my eyes fixed upon a knife or the kind of sacrifice that he means. It is no Scythian, my prince, that you have got before you, nor a native of some savage and inhospitable land; nor did I ever mingle with Massagetae or Taurians, for in that case I should have reformed even them and altered their sacrificial custom. But to what depth of folly and inconsequence should I have descended if, after talking so much about divination and about the conditions under which it flourishes or does not flourish, I, who understand better than anyone that the gods reveal their intentions to holy and wise men even without their possessing prophetic gifts, made myself guilty of bloodshed, by meddling with the entrails of victims, as unacceptable to myself as they are ill-omened? In that case the revelation of heaven would surely have abandoned me as impure.However, if we drop the fact that I have a horror of any such sacrifice, and just examine the accuser in respect to the statements which he made a little earlier, he himself acquits me of this charge. For if, as he says, I could foretell the Ephesians the impending pestilence without use of any sacrifice whatever, what need had I of slaying victims in order to discover what lay within my cognizance without offering any sacrifice at all? And what need had I of divination in order to find out things of which I myself was already assured as well as another? For if I am to be put upon my trial on account of Nerva and his companions, I shall repeat what I said to you the day before yesterday when you accused me of such matters. For I regard Nerva as a man worthy of the highest office and of all the consideration that belongs to a good name and fame, but as one ill-calculated to carry through any difficult plan; for his frame is undermined by a disease which fills his soul with bitterness, and incapacitates him even for his home affairs. As to yourself, certainly he admires your vigor of body no less than he admires your judgment; and in doing so I think he is not singular, because men are by nature more prone to admire what they themselves lack the strength to do. But Nerva is also animated towards myself by feelings of respect; and I never saw him in my presence laughing or joking as he is accustomed to do among his friends; but like young men towards their fathers and teachers, he observes a reverence in every thing that he says in my presence, nay he even blushes; and because he knows that I appreciate and set so high a value upon modesty, he therefore so sedulously cultivates that quality, as sometimes to appear even to me humbler than beseems him. Who then can regard it as probable that Nerva is ambitious of Empire, when he is only too glad if he can govern his own household; or that a man who has not the nerve to discuss with me the greatest of all, or would concert with me plans which, if he thought like myself, he would not even concert with others? How again could I retain my reputation for wisdom and interpreting a man's judgment, if I believed overmuch in divination, yet wholly distrusted wisdom? As for Orphitus and Rufus, who are just and sensible men though somewhat sluggish, as I well know to be the case, if they that they are under suspicion of aspiring to become despots, I hardly know over which they make the greater mistake, over them or over Nerva; if however they are accused of being his accomplices, then I ask, which you would most readily believe, that Nerva was usurping the throne, or that they had conspired with him.,I must confess that there are also other points which the accuser who brings me to the bar on these accounts should have entertained and considered:What sense was there in my aiding these revolutionists? For he does not say that I received any money from them, nor that I was tempted by presents to commit these crimes. But let us consider the point whether I might not have advanced great claims, but have deferred their recognition of them until the time came at which they expected to win the throne, when I might have demanded much and have obtained still more as my due. But how can you prove all this? Call to mind, my prince, your own reign and the reigns of your predecessors, I mean of your own brother, and of your father, and of Nero under whom they held office; for it was under these princes chiefly that I passed my life before the eyes of all, the rest of my time being spent on my visit to India. Well, of these thirty-eight years, for such is the period which has elapsed since then up to your own day, I have never come near the court of princes, except that once in Egypt, and then it was your father's, though he was not at that time actually Emperor; and he admitted that he came there on my account. Nor have I ever uttered anything base or humiliating either to emperors, or in behalf of emperors to peoples; nor have I made a parade of letters either when princes wrote them to me or otherwise by pretending that they wrote; nor have I ever demeaned myself by flattery of princes in order to win their largess. If then after long consideration of rich and poor, you should ask me in which class I register myself, I should say among the very rich, for the fact that I want nothing is worth to me all the wealth of Lydia and of Pactolus. Is it likely then that I who never would take presents from yourself whose throne I regarded as perfectly secure, should either have gone cadging to mere pretenders, and have deferred the receipt of my recompense from them until such time as I thought would find them emperors; or that I should plan a change of dynasty, who never once, for purposes of my advancement, resorted to that which was already established? And yet if you want to know how much a philosopher may obtain by flattery of the mighty, you have only got to look at the case of Euphrates. For why do I speak of his having got mere money out of them? Why, he has perfect fountains of wealth, and already at the banks he discusses prices as a merchant might, or a huckster, a tax-gatherer, a low money-changer, for all these roles are his if there is anything to buy or sell; and he clings like a limpet to the doors of the mighty, and you see him standing at them more regularly than any doorkeeper, indeed he has often been shut away by the doorkeepers as greedy dogs are; but he never yet bestowed a farthing upon any philosopher, but he walls up all his wealth within his own house, only supporting this Egyptian out of the money of others, and whetting against me a tongue which ought to have been cut out.,However I will leave Euphrates to yourself; for unless you approve of flatterers you will find the fellow worse than I depict him; and I only ask you to listen to the rest of my apology. What then is it to be, and from what counts is to defend me? In the act of the accusation, my prince, a regular dirge is chanted over an Arcadian boy, whom I am accused of having cut up by night, perhaps in a dream, for I am sure I do not know. This child is said to be of respectable parentage and to have possessed all the good looks which Arcadians wear even in the midst of squalor. They pretend that I massacred him in spite of his entreaties and lamentations, and that after thus imbruing my hands in the blood of this child I prayed the gods to reveal the truth to me. So far they only attack myself in their charges, but what follows is a direct assault upon the gods; for they assert that the gods heard my prayers under such circumstances, and vouchsafed to me victims of good omen, instead of slaying me for my impiety. Need I say, O my prince, it is defiling even to listen to such stuff?But to confine my pleadings to the counts which affect myself, I would ask who is this Arcadian? For since he was not of nameless parentage, and by no means slave-like in appearance, it is time for you to ask what was the name of those who begot him and of what family he was, and what city in Arcadia had the honor of rearing him, and from what altars he was dragged away in order to be sacrificed here. My accuser does not supply this information, in spite of his ingenuity in the art of lying. Let us then suppose it was only a slave in whose behalf he accuses me. For by heaven, we surely must class among slaves one who had neither name of his own, nor parentage, nor city, nor inheritance, must we not? For not a name is supplied anywhere. In that case who was the slave merchant who sold him? Who was it that bought him from the Arcadians? For if this breed is specially suitable for the butchering kind of diviners, he must surely have purchased the boy for much money. And some messenger must have sailed straight to the Peloponnese in order to fetch this Arcadian and conduct him to us. For though one can buy here on the spot slaves from Pontus orLydia or Phrygia — for indeed you can meet whole droves of them being conducted hither, since these like other barbarous races have always been subject to foreign masters, and as yet see nothing disgraceful in servitude; anyhow with the Phrygians it is a fashion even to sell their children, and once they are enslaved, they never think any more about them — yet the Hellenes retain their love of liberty, and no man of Hellas will ever sell a slave out of his country; for which reason kidnappers and slave-dealers never resort thither, least of all Arcadia; for in addition to the fact that they are beyond all other Hellenes jealous of liberty, they also require a great number of slaves themselves. For Arcadia contains a vast expanse of grass land and of timber, which covers not only the highlands, but all the plains as well. Consequently they require a great many laborers, many goat-herds and swineherds, and shepherds and drivers either for the oxen or for the horses; and there is much need in the land of woodcutters, a craft to which they are trained from boyhood. And even if the land of Arcadia were not such as I have described, so that they could in addition afford like other nations to sell their own slaves abroad, what advantage could the wisdom the accuser babbles of derive by getting a child from Arcadia to murder and cut up? For the Arcadians are not so much wiser than other Hellenes, that their entrails should convey more bowel-lore than those of other people. On the contrary they are the most boorish of men, and resemble hogs in other ways and especially that they can stomach acorns.It is possible that I have conducted my defense on more rhetorical lines than is my custom, in thus characterizing the habits of the Arcadians and digressing into the Peloponnese. What however is my right line of defense? This I think: I never sacrificed blood, I do not sacrifice it now, I never touch it, not even if it be shed upon an altar; for this was the rule of Pythagoras and likewise of his disciples, and in Egypt also of the Naked sages, and of the sages of India, from whom these principles of wisdom were derived by Pythagoras and his school. In adhering to this way of sacrifice they do not seem to the gods to be criminal; for the latter suffer them to grow old, sound in body and free from disease, and to increase in wisdom daily, to be free from tyranny of others, to be wanting in nothing. Nor do I think that it is absurd to ask the gods for benefits in exchange for pure sacrifices. For I believe that the gods have the same mind as myself in the matter of sacrifice, and that they therefore place those parts of the earth which grow frankincense in the purest region of the world, in order that we may use their resources for purposes of sacrifice without drawing the knife in their temples or shedding blood upon altars. And yet, it appears, I so far forgot myself and the gods as to sacrifice with rites which are not only unusual with myself, but which no human being would employ.,Let me add that the very hour which my accuser alleges acquits me of this charge. For on that day, the day on which he says I committed this crime, I allow that, if I was in the country, I offered sacrifice, and that if I sacrificed, I ate of the victim. And yet, my prince, you repeatedly ask me if I was not staying in Rome at that time? And you too, O best of princes, were staying there; and yet you would not on that account admit you offered such a sacrifice; and my false accuser was there likewise, but he will not own on that account that he committed murder, just because he was living in Rome. And the same is the case of thousands of people, whom you would do better to expel as strangers, than expose to acts of accusation, if in these the mere fact of their having been in Rome is to be held to be a proof of their guilt. On the hand, the fact of my coming to Rome is in itself a disproof of the charge of revolutionary plotting; for to live in a city, where there are so many eyes to see and so many ears to hear things which are and which are not, is a serious handicap for anyone who desires to play at revolution, unless he be wholly intent upon his own death. On the contrary it prompts prudent and sensible people to walk slowly even when engaged in wholly permissible pursuits.,What then, O sycophant, was I really doing on that night? Suppose I were yourself and was being asked this question, inasmuch as you are come to ask questions, why then the answer would be this: I was trumping up actions against decent and respectable people, and I was trying to ruin the innocent, and to persuade the Emperor by dint of hard lying, in order that while I myself climbed to fame, I might soil him with the blood of my victims. If again you ask me as a philosopher, I was praising the laughter with which Democritus laughed at all human affairs. But if you asked me as being myself, here is my answer: Philiscus of Melos, who was my fellow-pupil in philosophy for four years, was ill at the time; and I was sleeping out at his house, because he was suffering so terribly that he died of his disease. Ah, many are the charms I would have prayed to obtain, if they could have saved his life. Fain would I have known of any melodies of Orpheus, if any there are, to bring back the dead to us. Nay I verily think I would have made a pilgrimage even to the nether world for his sake, if such things were feasible; so deeply attached was I to him by all his conduct, so worthy of a philosopher and so much in accord with my own ideals. Here are facts, my prince, which you may learn also from Telesinus the consul; for he too was at the bedside of the man of Melos, and nursed him by night like myself. But if you do not believe Telesinus, because he is of the number of philosophers, I call upon the physicians to bear me witness, and they were the following: Seleucus of Cyzicus and Stratocles of Sidon. Ask them whether I tell the truth. And what is more, they had with them over thirty of their disciples, who are ready, I believe, to witness to the same fact; for if I were to summon hither the relatives of Philiscus, you might probably think that I was trying to interpose delays in the case; for they have lately sailed from Rome to the Melian country in order to pay their last sad respects to the dead. Come forward, O ye witnesses, for you have been expressly summoned to give your testimony upon this point.(The witnesses give their evidence.)With how little regard then for the truth this accusation has been drawn up, is clearly proved by the testimony of these gentlemen; for it appears that it was not in the suburbs, but in the city, not outside the wall, but inside a house, not with Nerva, but with Philiscus, not slaying another, but praying for a man's life, not thinking of matters of State, but of philosophy, not choosing a revolutionist to supplant yourself, but trying to save a man like myself.,What then is the Arcadian doing in this case? What becomes of the absurd stories of victims slain? What is the use of urging you to believe such lies? For what never took place will be real, if you decide that it did take place. And how, my prince, are you to rate the improbability of the sacrifice? For of course there have been long ago soothsayers skilled in the art of examining slain victims, for example I can name Megistias of Acaria, Aristandrus of Lycia, and Silanus who was a native of Ambracia, and of these the Acarian was sacrificer to Leonidas the king of Sparta, and the Lycian to Alexander of Macedonia, and Silanus to Cyrus the Pretender; and supposing there had been found stored in the entrails of a human being some information truer or more profound or surer than usual, such a sacrifice was not difficult to effect; inasmuch as there were kings to preside over it, who had plenty of cup-bearers at their disposal, besides plenty of prisoners of war as victims; and moreover these monarchs could violate the law with impunity, and they had no fear of being accused, in case they committed so small a murder. But I believe, these persons had the same conviction which I also entertain, who am now in risk of my life of such accusation, namely that the entrails of animals which we slay while they are ignorant of death, are for that reason, and just because the animals lack all understanding of what they are about to suffer, free from disturbance. A human being however has constantly in his soul the apprehension of death, even when it does not as yet impend; how therefore is it likely that when death is already present and stares him in the face, he should be able to give any intimation of the future through his entrails, or be a proper subject for sacrifice at all?In proof that my conjecture is right and consot with nature, I would ask you, my prince, to consider the following points. The liver, in which adepts at this art declare the tripod of their divination to reside, is on the one hand not composed of pure blood, for all unmixed blood is retained by the heart which through the blood-vessels sends it flowing as if through canals over the entire body; the bile on the other hand lies over the liver, and whereas it is excited by anger, it is on the other hand driven back by fear into the cavities of the liver. Accordingly if, on the one hand, it is caused to effervesce by irritants, and ceases to be able to contain itself in its own receptacle, it overflows the liver which underlies it, in which case the mass of bile occupies the smooth and prophetic parts of the bowels; on the other hand, under the influence of fear and panic it subsides, and draws together into itself all the light which resides in the smooth parts; for in such cases even that pure element in the blood recedes to which the liver owes its spleen-like look and distension, because the blood in question by its nature drains away under the membrane which encloses the entrails and floats upon the muddy surface. of what use then, my prince, is it to slay a human victim, if the sacrifice is going to furnish no presage? And human nature does render such rites useless for purposes of divination, because it has a sense of impending death; and dying men themselves meet their end, if with courage, then also with anger, and, if with despondency, then also with fear. And for this reason the art of divination, except in the case of the most ignorant savages, while recommending the slaying of kids and lambs, because these animals are silly and not far removed from being insensible, does not consider cocks an pigs and bulls worthy vehicles of its mysteries, because these creatures have too much spirit. I realize, my prince, that my accuser chafes at my discourse, because I find so intelligent a listener in yourself, for indeed you seem to me to give your attention to my discourse; and if I have not clearly enough explained any point in it, I will allow you to ask me any questions about it.,I have then answered this Egyptian's act of accusation; but since I do not think I ought altogether to pass by the slanders of Euphrates, I would ask you, my prince, to judge between us, and decide which of us is more of a philosopher. Well then, whereas he strains every nerve to tell lies about myself, I disdain to do the like about him; and whereas he looks upon you as a despot, I regard you as a constitutional ruler; and while he puts the sword into your hand for use against me, I merely supply you with argument.But he makes the basis of his accusation the discourses which I delivered in Ionia, and he says that they contain matter much to your disadvantage. And yet what I said concerned the topic of theFates and of Necessity, and I only used as an example of my arguments the affairs of kings, because of your rank is thought to be the highest of human ranks; and I dwelt upon the influence of the Fates, and argued that the threads which they spin are so unchangeable, that, even if they decreed to someone a kingdom which at the moment belonged to another, and even it that other slew the man of destiny, to save himself from ever being deprived by him of his throne, nevertheless the dead man would come to life again in order to fulfill the decree of the Fates. For we employ hyperbole in our arguments in order to convince those who will not believe in what is probable, and it is just as if I had used such an example as this: He who is destined to become a carpenter, will become one even if his hands have been cut off: and he who has been destined to carry off the prize for running in the Olympic games, will not fail to win even if he broke his leg: and a man to whom the Fates have decreed that he shall be an eminent archer, will not miss the mark, even though he has lost his eyesight. And in drawing examples from royalty I had reference I believe to the Acrisii and the house of Laius, and to Astyages the Mede, and to many other monarchs who thought that they were well-established in their kingdoms, and of whom some slew their own children as they imagined and others their descendants, and yet were subsequently deprived by them of their thrones when they issued forth from obscurity in accordance with the decrees of fate. Well, if I were inclined to flattery, I should have said that I had your own history in my mind, when you were blockaded in this city by Vitellius, and the temple of Jupiter was burnt on the brow of the hill overlooking the city, and Vitellius declared that his own fortune was assured, so long as you did not escape him, this although you were at the time quite a stripling and not the man you are now; and yet, because the Fates had decreed otherwise, he was undone with all this counsels, while you are now in possession of his throne. However, since I abhor the concords of flattery, for it seems to me that they are everything that is out of time and out of tune, let me cut the string out of my lyre, and request you to consider that on that occasion I had not your fortunes in my mind, but was talking exclusively of questions of the Fates and of Necessity for it was in speaking of them that they accused me of having assailed yourself. And yet such an argument as mine is tolerated by most of the gods; and even Zeus himself is not angry when he hears from the poet in the story of Lycia this language: —'Alas for myself, when Sarpedon ...'And there are other such strains referring to himself, such as those in which he declares that he yields the cause of his son to the Fates; and in the weighing of souls again the poets tell you that, although after his death he presented Minos the brother of Sarpedon with a golden scepter, and appointed him judge in the court of Aidoneus, yet he could not exempt him from the decree of the Fates. And you, my prince, why should you resent my argument when the gods put up with it, whose fortunes are forever fixed and assured, and who never slew poets on that account? For it is our duty to follow the Fates and obey them, and not take offense with the changes of fortune, and to believe in Sophocles when he says: —'For the gods alone there comes no old age, nay, nor even death; but all other things are confounded by all-mastering time...'No man ever put the truth so well. For the prosperity of men runs in a circle, and the span of happiness, my prince, lasts for a single day. My prosperity belongs to another and his to another, and his again to a third; and each in having hath not. Think of this, my prince, and put a stop to your decrees of exile, stay the shedding of blood, and have recourse to philosophy in your wishes and plans; for true philosophy feels no pangs. And in doing so wipe away men's tears; for at present echoes reach us from the sea of a thousand sighs, and they are redoubled from the continents, where each laments over his peculiar sorrows. Thence is bred an incalculable crop of evils, all of them due directly to slanderous tongues of informers, who render all men objects of hatred to yourself, and yourself, O prince, to all. 8.15. They then said farewell to Demetrius, who was despondent about them, but they bade him hope for the best, as one brave man should for others as brave as himself, and then they sailed for Sicily with a favorable wind, and having passed Messina they reached Tauromenium on the third day. After that they arrived at Syracuse and put out for the Peloponnese about the beginning of the autumn; and having traversed the gulf they arrived after six days at the mouth of the Alpheus, where that river pours its waters, still sweet, into the Adriatic and Sicilian Sea. Here then they disembarked, and thinking it well worth their while to go to Olympia, they went and stayed there in the sanctuary of Zeus, though without ever going further away than Scillus. A rumor as sudden as insistent now ran through the Hellenic world that the sage was alive and had arrived at Olympia. At first the rumor seemed unreliable; for besides that they were humanly speaking unable to entertain any hope for him inasmuch as they heard that he was cast into prison, they had also heard such rumors as that he had been burnt alive, or dragged about alive with grapnels fixed in his neck, or cast into a deep pit, or into a well. But when the rumor of his arrival was confirmed, they all flocked to see him from the whole of Greece, and never did any such crowd flock to any Olympic festival as then, all full of enthusiasm and expectation. People came straight from Elis and Sparta, and from Corinth away at the limits of the Isthmus; and the Athenians too, although they are outside the Peloponnese; nor were they behind the cities which are at the gates of Pisa, for it was especially the most celebrated of the Athenians that hurried to the sanctuary, together with the young men who flocked to Athens from all over the earth. Moreover there were people from Megara just then staying at Olympia, as well as many from Boeotia, and from Argos, and all the leading people of Phocis and Thessaly. Some of them had already made Apollonius' acquaintance anxious to pick up his wisdom afresh, for they were convinced that there remained much to learn, more striking than what they had so far heard; but those who were not acquainted with him thought it a shame that they should seem never to have heard so great a man discourse. In answer to their questions then, of how he had escaped the clutches of the tyrant, he did not deem it right to say anything boastful; but he merely told them that he had made his defense and got away safely. However when several people arrived from Italy, who bruited abroad the episode of the lawcourt, the attitude of Hellas came near to that of actual worship; the main reason why they thought him divine was this, that he never made the least parade about the matter.

26. Anon., Targum Pseudo-Jonathan, PG 123.701 (2nd cent. CE - 7th cent. CE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 642

27. Melito of Sardis, Fragments, fr. 7 (PG 5.1221) (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 692

28. Melito of Sardis, Fragments, fr. 7 (PG 5.1221) (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 692

29. Lucian, Alexander The False Prophet, 55 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 683

55. It is true his dislike was quite justified. On a certain occasion I was passing through Abonutichus, with a spearman and a pikeman whom my friend the governor of Cappadocia had lent me as an escort on my way to the sea. Ascertaining that I was the Lucian he knew of, he sent me a very polite and hospitable invitation. I found him with a numerous company; by good luck I had brought my escort. He gave me his hand to kiss according to his usual custom. I took hold of it as if to kiss, but instead bestowed on it a sound bite that must have come near disabling it. The company, who were already offended at my calling him Alexander instead of Prophet, were inclined to throttle and beat me for sacrilege. But he endured the pain like a man, checked their violence, and assured them that he would easily tame me, and illustrate Glycon's greatness in converting his bitterest foes to friends. He then dismissed them all, and argued the matter with me: he was perfectly aware of my advice to Rutilianus; why had I treated him so, when I might have been preferred by him to great influence in that quarter? By this time I had realized my dangerous position, and was only too glad to welcome these advances; I presently went my way in all friendship with him. The rapid change wrought in me greatly impressed the observers. When I intended to sail, he sent me many parting gifts, and 55. It is true his dislike was quite justified. On a certain occasion, I was passing through Abonoteichos, with a spearman and a pikeman whom my friend the governor of Cappadocia[1] had lent me as an escort on my way to the sea. Ascertaining that I was the Lucian he knew of, he sent me a very polite and hospitable invitation. I found him with a numerous company; by good luck, I had brought my escort. He gave me his hand to kiss according to his usual custom. I took hold of it as if to kiss, but instead bestowed on it a sound bite that must have come near disabling it. The company, who were already offended at my calling him Alexander instead of Prophet, were inclined to throttle and beat me for sacrilege. But he endured the pain like a man, checked their violence, and assured them that he would easily tame me, and illustrate Glycon’s greatness in converting his bitterest foes to friends. He then dismissed them all, and argued the matter with me: he was perfectly aware of my advice to Rutilianus; why had I treated him so, when I might have been preferred by him to great influence in that quarter? By this time I had realized my dangerous position, and was only too glad to welcome these advances; I presently went my way in all friendship with him. The rapid change wrought in me greatly impressed the observers. [1] Cappadocia | An arid region in central Anatolia.

30. Justin, Dialogue With Trypho, 69 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 697

69. The devil, since he emulates the truth, has invented fables about Bacchus, Hercules, and Æsculapius Justin: Be well assured, then, Trypho, that I am established in the knowledge of and faith in the Scriptures by those counterfeits which he who is called the devil is said to have performed among the Greeks; just as some were wrought by the Magi in Egypt, and others by the false prophets in Elijah's days. For when they tell that Bacchus, son of Jupiter, was begotten by [Jupiter's] intercourse with Semele, and that he was the discoverer of the vine; and when they relate, that being torn in pieces, and having died, he rose again, and ascended to heaven; and when they introduce wine into his mysteries, do I not perceive that [the devil] has imitated the prophecy announced by the patriarch Jacob, and recorded by Moses? And when they tell that Hercules was strong, and travelled over all the world, and was begotten by Jove of Alcmene, and ascended to heaven when he died, do I not perceive that the Scripture which speaks of Christ, 'strong as a giant to run his race,' has been in like manner imitated? And when he [the devil] brings forward Æsculapius as the raiser of the dead and healer of all diseases, may I not say that in this matter likewise he has imitated the prophecies about Christ? But since I have not quoted to you such Scripture as tells that Christ will do these things, I must necessarily remind you of one such: from which you can understand, how that to those destitute of a knowledge of God, I mean the Gentiles, who, 'having eyes, saw not, and having a heart, understood not,' worshipping the images of wood, [how even to them] Scripture prophesied that they would renounce these [vanities], and hope in this Christ. It is thus written: Rejoice, thirsty wilderness: let the wilderness be glad, and blossom as the lily: the deserts of the Jordan shall both blossom and be glad: and the glory of Lebanon was given to it, and the honour of Carmel. And my people shall see the exaltation of the Lord, and the glory of God. Be strong, you careless hands and enfeebled knees. Be comforted, you faint in soul: be strong, fear not. Behold, our God gives, and will give, retributive judgment. He shall come and save us. Then the eyes of the blind shall be opened, and the ears of the deaf shall hear. Then the lame shall leap as an hart, and the tongue of the stammerers shall be distinct: for water has broken forth in the wilderness, and a valley in the thirsty land; and the parched ground shall become pools, and a spring of water shall [rise up] in the thirsty land. Isaiah 35:1-7 The spring of living water which gushed forth from God in the land destitute of the knowledge of God, namely the land of the Gentiles, was this Christ, who also appeared in your nation, and healed those who were maimed, and deaf, and lame in body from their birth, causing them to leap, to hear, and to see, by His word. And having raised the dead, and causing them to live, by His deeds He compelled the men who lived at that time to recognise Him. But though they saw such works, they asserted it was magical art. For they dared to call Him a magician, and a deceiver of the people. Yet He wrought such works, and persuaded those who were [destined to] believe in Him; for even if any one be labouring under a defect of body, yet be an observer of the doctrines delivered by Him, He shall raise him up at His second advent perfectly sound, after He has made him immortal, and incorruptible, and free from grief.

31. Justin, First Apology, 1, 35 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: nan nan

1. To the Emperor Titus Ælius Adrianus Antoninus Pius Augustus C sar, and to his son Verissimus the Philosopher, and to Lucius the Philosopher, the natural son of C sar, and the adopted son of Pius, a lover of learning, and to the sacred Senate, with the whole People of the Romans, I, Justin, the son of Priscus and grandson of Bacchius, natives of Flavia Neapolis in Palestine, present this address and petition on behalf of those of all nations who are unjustly hated and wantonly abused, myself being one of them. 35. And how Christ after He was born was to escape the notice of other men until He grew to man's estate, which also came to pass, hear what was foretold regarding this. There are the following predictions: - Unto us a child is born, and unto us a young man is given, and the government shall be upon His shoulders; Isaiah 9:6 which is significant of the power of the cross, for to it, when He was crucified, He applied His shoulders, as shall be more clearly made out in the ensuing discourse. And again the same prophet Isaiah, being inspired by the prophetic Spirit, said, I have spread out my hands to a disobedient and gainsaying people, to those who walk in a way that is not good. They now ask of me judgment, and dare to draw near to God. Isaiah 65:2, Isaiah 58:2 And again in other words, through another prophet, He says, They pierced My hands and My feet, and for My vesture they cast lots. And indeed David, the king and prophet, who uttered these things, suffered none of them; but Jesus Christ stretched forth His hands, being crucified by the Jews speaking against Him, and denying that He was the Christ. And as the prophet spoke, they tormented Him, and set Him on the judgment-seat, and said, Judge us. And the expression, They pierced my hands and my feet, was used in reference to the nails of the cross which were fixed in His hands and feet. And after He was crucified they cast lots upon His vesture, and they that crucified Him parted it among them. And that these things did happen, you can ascertain from the Acts of Pontius Pilate. And we will cite the prophetic utterances of another prophet, Zephaniah, to the effect that He was foretold expressly as to sit upon the foal of an ass and to enter Jerusalem. The words are these: Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, your King comes unto you; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9

32. Irenaeus, Refutation of All Heresies, 5.17.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 694

5.17.2. And therefore, when He had healed the man sick of the palsy, [the evangelist] says "The people upon seeing it glorified God, who gave such power unto men." What God, then, did the bystanders glorify? Was it indeed that unknown Father invented by the heretics? And how could they glorify him who was altogether unknown to them? It is evident, therefore, that the Israelites glorified Him who has been proclaimed as God by the law and the prophets, who is also the Father of our Lord; and therefore He taught men, by the evidence of their senses through those signs which He accomplished, to give glory to God. If, however, He HimSelf had come from another Father, and men glorified a different Father when they beheld His miracles, He [in that case] rendered the mungrateful to that Father who had sent the gift of healing. But as the only-begotten Son had come for man's salvation from Him who is God, He did both stir up the incredulous by the miracles which He was in the habit of working, to give glory to the Father; and to the Pharisees, who did not admit the advent of His Son, and who consequently did not believe in the remission [of sins] which was conferred by Him, He said, "That ye may know that the Son of man hath power to forgive sins." And when He had said this, He commanded the paralytic man to take up the pallet upon which he was lying, and go into his house. By this work of His He confounded the unbelievers, and showed that He is Himself the voice of God, by which man received commandments, which he broke, and became a sinner; for the paralysis followed as a consequence of sins.

33. Clement of Alexandria, Christ The Educator, PG 72.552 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 696

34. Tertullian, Against Marcion, 4.7.12, 4.8-4.9, 4.21, 4.25 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 670, 696, 697, 699, 706

4.8. The Christ of the Creator had to be called a Nazarene according to prophecy; whence the Jews also designate us, on that very account, Nazerenes after Him. For we are they of whom it is written, Her Nazarites were whiter than snow; Lamentations 4:7 even they who were once defiled with the stains of sin, and darkened with the clouds of ignorance. But to Christ the title Nazarene was destined to become a suitable one, from the hiding-place of His infancy, for which He went down and dwelt at Nazareth, to escape from Archelaus the son of Herod. This fact I have not refrained from mentioning on this account, because it behooved Marcion's Christ to have forborne all connection whatever with the domestic localities of the Creator's Christ, when he had so many towns in Jud a which had not been by the prophets thus assigned to the Creator's Christ. But Christ will be (the Christ) of the prophets, wheresoever He is found in accordance with the prophets. And yet even at Nazareth He is not remarked as having preached anything new, Luke 4:23 while in another verse He is said to have been rejected Luke 4:29 by reason of a simple proverb. Luke 4:24 Here at once, when I observe that they laid their hands on Him, I cannot help drawing a conclusion respecting His bodily substance, which cannot be believed to have been a phantom, since it was capable of being touched and even violently handled, when He was seized and taken and led to the very brink of a precipice. For although He escaped through the midst of them, He had already experienced their rough treatment, and afterwards went His way, no doubt because the crowd (as usually happens) gave way, or was even broken through; but not because it was eluded as by an impalpable disguise, which, if there had been such, would not at all have submitted to any touch. Tangere enim et tangi, nisi corpus, nulla potest res, is even a sentence worthy of a place in the world's wisdom. In short, He did himself touch others, upon whom He laid His hands, which were capable of being felt, and conferred the blessings of healing, Luke 4:40 which were not less true, not less unimaginary, than were the hands wherewith He bestowed them. He was therefore the very Christ of Isaiah, the healer of our sicknesses. Surely, says he, He has borne our griefs and carried our sorrows. Now the Greeks are accustomed to use for carry a word which also signifies to take away. A general promise is enough for me in passing. Whatever were the cures which Jesus effected, He is mine. We will come, however, to the kinds of cures. To liberate men, then, from evil spirits, is a cure of sickness. Accordingly, wicked spirits (just in the manner of our former example) used to go forth with a testimony, exclaiming, You are the Son of God, Luke 4:41 - of what God, is clear enough from the case itself. But they were rebuked, and ordered not to speak; precisely because Christ willed Himself to be proclaimed by men, not by unclean spirits, as the Son of God- even that Christ alone to whom this was befitting, because He had sent beforehand men through whom He might become known, and who were assuredly worthier preachers. It was natural to Him to refuse the proclamation of an unclean spirit, at whose command there was an abundance of saints. He, however, who had never been foretold (if, indeed, he wished to be acknowledged; for if he did not wish so much, his coming was in vain), would not have spurned the testimony of an alien or any sort of substance, who did not happen to have a substance of his own, but had descended in an alien one. And now, too, as the destroyer also of the Creator, he would have desired nothing better than to be acknowledged by His spirits, and to be divulged for the sake of being feared: only that Marcion says that his god is not feared; maintaining that a good being is not an object of fear, but only a judicial being, in whom reside the grounds of fear- anger, severity, judgments, vengeance, condemnation. But it was from fear, undoubtedly, that the evil spirits were cowed. Therefore they confessed that (Christ) was the Son of a God who was to be feared, because they would have an occasion of not submitting if there were none for fearing. Besides, He showed that He was to be feared, because He drove them out, not by persuasion like a good being, but by command and reproof. Or else did he reprove them, because they were making him an object of fear, when all the while he did not want to be feared? And in what manner did he wish them to go forth, when they could not do so except with fear? So that he fell into the dilemma of having to conduct himself contrary to his nature, whereas he might in his simple goodness have at once treated them with leniency. He fell, too, into another false position - of prevarication, when he permitted himself to be feared by the demons as the Son of the Creator, that he might drive them out, not indeed by his own power, but by the authority of the Creator. He departed, and went into a desert place. Luke 4:42 This was, indeed, the Creator's customary region. It was proper that the Word should there appear in body, where He had aforetime, wrought in a cloud. To the gospel also was suitable that condition of place which had once been determined on for the law. Let the wilderness and the solitary place, therefore, be glad and rejoice; so had Isaiah promised. Isaiah 35:1 When stayed by the crowds, He said, I must preach the kingdom of God to other cities also. Luke 4:42-43 Had He displayed His God anywhere yet? I suppose as yet nowhere. But was He speaking of those who knew of another god also? I do not believe so. If, therefore, neither He had preached, nor they had known, any other God but the Creator, He was announcing the kingdom of that God whom He knew to be the only God known to those who were listening to Him.

35. Achilles Tatius, The Adventures of Leucippe And Cleitophon, 3.18.12 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 681

36. Clement of Alexandria, Miscellanies, 5.1.2.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 699

37. Iamblichus, Life of Pythagoras, 255, 148 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 676

38. Origen, Homilies On Luke, fr. 124.p. 277, 6.p. 34, 5.p. 30, 6.pp. 35-36 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 699

39. Babylonian Talmud, Sotah, 33a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 676

33a. כל התורה בכל לשון נאמרה דאי סלקא דעתך בלשון הקודש נאמרה והיו דכתב רחמנא למה לי,איצטריך משום דכתיב שמע,לימא קסברי רבנן כל התורה כולה בלשון קודש נאמרה דאי סלקא דעתך בכל לשון שמע דכתב רחמנא למה לי,איצטריך משום דכתיב והיו,תפלה רחמי היא כל היכי דבעי מצלי,ותפלה בכל לשון והאמר רב יהודה לעולם אל ישאל אדם צרכיו בלשון ארמית דאמר רבי יוחנן כל השואל צרכיו בלשון ארמי אין מלאכי השרת נזקקין לו לפי שאין מלאכי השרת מכירין בלשון ארמי,לא קשיא הא ביחיד הא בצבור,ואין מלאכי השרת מכירין בלשון ארמי והתניא יוחנן כהן גדול שמע ב"ק מבית קדש הקדשים שהוא אומר נצחו טליא דאזלו לאגחא קרבא לאנטוכיא ושוב מעשה בשמעון הצדיק ששמע בת קול מבית קדש הקדשים שהוא אומר בטילת עבידתא דאמר שנאה לאייתאה על היכלא ונהרג גסקלגס ובטלו גזירותיו וכתבו אותה שעה וכיוונו ובלשון ארמי היה אומר,אי בעית אימא בת קול שאני דלאשמועי עבידא ואי בעית אימא גבריאל הוה דאמר מר בא גבריאל ולימדו שבעים לשון,ברכת המזון דכתיב (דברים ח, י) ואכלת ושבעת וברכת את ה' אלהיך בכל לשון שאתה מברך,שבועת העדות דכתיב (ויקרא ה, א) ונפש כי תחטא ושמעה קול אלה בכל לשון שהיא שומעת,שבועת הפקדון אתיא תחטא תחטא משבועת העדות,ואלו נאמרין בלשון הקודש מקרא ביכורים וחליצה כו' עד מקרא ביכורים כיצד (דברים כו, ה) וענית ואמרת לפני ה' אלהיך ולהלן הוא אומר (דברים כז, יד) וענו הלוים ואמרו אל כל איש ישראל מה ענייה האמורה להלן בלשון הקודש אף כאן בלה"ק,ולוים גופייהו מנלן אתיא קול קול ממשה כתיב הכא קול רם וכתיב התם (שמות יט, יט) משה ידבר והאלהים יעננו בקול מה להלן בלשון הקודש אף כאן בלשון הקודש,חליצה כיצד וכו' ורבנן האי ככה מאי עבדי ליה מיבעי להו לדבר שהוא מעשה מעכב,ור' יהודה מכה ככה ורבנן כה ככה לא משמע להו

33a. that the entire Torah may be recited in any language, as, if it should enter your mind to say that the entire Torah may be recited only in the sacred tongue and not in any other language, why do I need that which the Merciful One writes: “And these words, which I command you this day, will be”? If in fact it is prohibited for one to recite any portion of the Torah in a language other than Hebrew, then prohibiting the recitation of Shema in a language other than Hebrew is superfluous. Since the Torah specifically requires Shema to be recited in Hebrew, it must be because the rest of the Torah may be recited in any language.,The Gemara rejects this suggestion: This is not unquestionably so, as the phrase “and these words, which I command you this day, will be” is necessary in this case because “hear” is also written. Had it not said “and these words, which I command you this day, will be,” it would have been derived from the word “hear” that Shema may be recited in any language, in accordance with the opinion of the Rabbis. Therefore, the phrase “and these words, which I command you this day, will be” is necessary.,The Gemara asks: Shall we say that the Rabbis hold that the entire Torah may be recited only in the sacred tongue and not in any other language? As, if it should enter your mind to say that the Torah may be recited in any language, why do I need that which the Merciful One writes: “Hear”? It is permitted for one to recite the entire Torah in any language, rendering a specific requirement with regard to Shema superfluous.,The Gemara rejects this: The word “hear” is necessary in any case, because “and these words, which I command you this day, will be” is also written. Had it not been for the word “hear,” the Rabbis would have understood that it is prohibited to recite Shema in any other language, in accordance with the opinion of Rabbi Yehuda HaNasi. Therefore, the word “hear” is necessary.,§ It is stated in the mishna that the Amida prayer may be recited in any language. The reason for this is that since prayer is a request for divine mercy, one may pray in any way that one desires.,The Gemara asks: But may prayer really be recited in any language? But didn’t Rav Yehuda say: A person should never request in the Aramaic language that his needs be met, as Rabbi Yoḥa said that with regard to anyone who requests in the Aramaic language that his needs be met, the ministering angels do not attend to him, as the ministering angels are not familiar [makkirin] with the Aramaic language?,The Gemara answers: This is not difficult, as that statement of Rabbi Yoḥa is referring to the prayer of an individual, who needs the support of the angels, whereas this statement of the mishna is referring to communal prayer.,The Gemara asks: And are the ministering angels not familiar with the Aramaic language? But isn’t it taught in a baraita (Tosefta 13:5): Yoḥa the High Priest heard a Divine Voice emerging from the House of the Holy of Holies that was saying: The youth who went to wage war in Antokhya have been victorious. And there was another incident involving Shimon HaTzaddik, who heard a Divine Voice emerging from the House of the Holy of Holies that was saying: The decree that the enemy intended to bring against the Temple is annulled, and Gaskalgas, Caligula, has been killed and his decrees have been voided. And people wrote down that time that the Divine Voice was heard, and later found that it matched exactly the moment that Caligula was killed. The Gemara concludes: And this Divine Voice was speaking in the Aramaic language.,The Gemara answers: If you wish, say that the Divine Voice is different, as its purpose is to communicate a message, and therefore it also communicates in Aramaic. And if you wish, say instead that it was the angel Gabriel, as the Master said with regard to Joseph: Gabriel came and taught him seventy languages, as he knows all of the languages, as opposed to the other angels, who do not.,§ It is stated in the mishna that Grace after Meals may be recited in any language. As it is written: “And you shall eat, and be satisfied, and bless the Lord your God” (Deuteronomy 8:10). The word “bless” is homiletically interpreted to mean: In any language that you bless.,It is stated in the mishna that an oath of testimony may be said in any language, as it is written: “And if anyone sins, in that he heard the voice of adjuration” (Leviticus 5:1). The emphasis on hearing in the verse is interpreted to mean that it can be recited in any language that a person hears, i.e., understands.,It is stated in the mishna that an oath on a deposit may be taken in any language. This is derived by means of a verbal analogy from the word “sins” (Leviticus 5:21) that appears in the portion of an oath on a deposit, and the word “sins” (Leviticus 5:1) that is mentioned in the portion of an oath of testimony.,§ It is stated in the mishna: And these are recited only in the sacred tongue: The recitation of the verses that one recounts when bringing the first fruits to the Temple; and ḥalitza…how is it derived that the recitation when bringing the first fruits is recited specifically in Hebrew? When the Torah discusses this mitzva it states: “And you shall speak and say before the Lord your God” (Deuteronomy 26:5), and below, in the discussion of the blessings and curses, it states: “And the Levites shall speak and say to all the men of Israel” (Deuteronomy 27:14). Just as there, in the portion of the Levites, they speak in the sacred tongue, so too here, in the portion of the first fruits, the recitation is in the sacred tongue.,The Gemara asks: And from where do we derive that the Levites themselves answered in Hebrew? The Gemara answers: It is derived from a verbal analogy between the word “voice” that appears here, in the portion of the blessings and curses, and the word “voice” in the verse that relates to Moses. It is written here: “With a loud voice” (Deuteronomy 27:14), and it is written there: “Moses spoke, and God answered him by a voice” (Exodus 19:19). Just as there, the Ten Commandments were stated in the sacred tongue, so too here, the Levites spoke in the sacred tongue.,It is stated in the mishna: How is it derived that the recitation at a ḥalitza ceremony must be in Hebrew? The verse states: “And she shall speak and say: So shall it be done to the man that doth not build up his brother’s house” (Deuteronomy 25:9). Rabbi Yehuda derives this halakha from the phrase: “And she shall speak and say: So” (Deuteronomy 25:9). The Gemara asks: And what do the Rabbis do with, i.e., how do they interpret, this word “so”? They require it to teach that any matter detailed in the portion that is an action is indispensable to the ḥalitza ceremony, as the verse states: “So shall it be done.” However, the other aspects of the ritual, e.g., the recitations, are not indispensable, and in their absence the ritual is valid after the fact.,And Rabbi Yehuda derives this halakha from the fact that the verse could have used the shorter form of the word so [ko], and instead uses the longer form of the word so [kakha]. He therefore derives both halakhot from this word. And the Rabbis do not learn anything from the difference between ko and kakha.

40. Origen, Commentary On Matthew, 13.58.p. 25, 15.21.p. 60 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 698

41. Papyri, Papyri Graecae Magicae, 1.4.2445 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 697

42. Eusebius of Caesarea, Ecclesiastical History, 3.39.15 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 706

3.39.15. This also the presbyter said: Mark, having become the interpreter of Peter, wrote down accurately, though not in order, whatsoever he remembered of the things said or done by Christ. For he neither heard the Lord nor followed him, but afterward, as I said, he followed Peter, who adapted his teaching to the needs of his hearers, but with no intention of giving a connected account of the Lord's discourses, so that Mark committed no error while he thus wrote some things as he remembered them. For he was careful of one thing, not to omit any of the things which he had heard, and not to state any of them falsely. These things are related by Papias concerning Mark.

43. Babylonian Talmud, Taanit, 23b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 681

23b. ולא אסבר להו אפיה בפניא כי הוה מנקט ציבי דרא ציבי ומרא בחד כתפא וגלימא בחד כתפא כולה אורחא לא סיים מסאני כי מטי למיא סיים מסאניה כי מטא להיזמי והיגי דלינהו למניה כי מטא למתא נפקא דביתהו לאפיה כי מיקשטא כי מטא לביתיה עלת דביתהו ברישא והדר עייל איהו והדר עיילי רבנן יתיב וכריך ריפתא ולא אמר להו לרבנן תו כרוכו פלג ריפתא לינוקי לקשישא חדא ולזוטרא תרי,אמר לה לדביתהו ידענא דרבנן משום מיטרא קא אתו ניסק לאיגרא וניבעי רחמי אפשר דמרצי הקדוש ברוך הוא וייתי מיטרא ולא נחזיק טיבותא לנפשין סקו לאיגרא קם איהו בחדא זויתא ואיהי בחדא זויתא קדים סלוק ענני מהך זויתא דדביתהו כי נחית אמר להו אמאי אתו רבנן אמרו ליה שדרי לן רבנן לגבי דמר למיבעי רחמי אמיטרא אמר להו ברוך המקום שלא הצריך אתכם לאבא חלקיה,אמרו ליה ידעינן דמיטרא מחמת מר הוא דאתא אלא לימא לן מר הני מילי דתמיהא לן מאי טעמא כי יהיבנא למר שלמא לא אסבר לן מר אפיה אמר להו שכיר יום הואי ואמינא לא איפגר ומאי טעמא דרא מר ציבי אחד כתפיה וגלימא אחד כתפיה אמר להו טלית שאולה היתה להכי שאלי ולהכי לא שאלי,מאי טעמא כולה אורחא לא סיים מר מסאניה וכי מטי למיא סיים מסאניה אמר להו כולה אורחא חזינא במיא לא קא חזינא מ"ט כי מטא מר להיזמי והיגי דלינהו למניה אמר להו זה מעלה ארוכה וזה אינה מעלה ארוכה,מאי טעמא כי מטא מר למתא נפקא דביתהו דמר כי מיקשטא אמר להו כדי שלא אתן עיני באשה אחרת מאי טעמא עיילא היא ברישא והדר עייל מר אבתרה והדר עיילינן אנן אמר להו משום דלא בדקיתו לי,מאי טעמא כי כריך מר ריפתא לא אמר לן איתו כרוכו משום דלא נפישא ריפתא ואמינא לא אחזיק בהו ברבנן טיבותא בחנם מאי טעמא יהיב מר לינוקא קשישא חדא ריפתא ולזוטרא תרי אמר להו האי קאי בביתא והאי יתיב בבי כנישתא,ומאי טעמא קדים סלוק ענני מהך זויתא דהוות קיימא דביתהו דמר לעננא דידיה משום דאיתתא שכיחא בביתא ויהבא ריפתא לעניי ומקרבא הנייתה [ואנא יהיבנא] זוזא ולא מקרבא הנייתיה אי נמי הנהו ביריוני דהוו בשיבבותן [אנא] בעי רחמי דלימותו והיא בעיא רחמי דליהדרו בתיובתא [ואהדרו],חנן הנחבא בר ברתיה דחוני המעגל הוה כי מצטריך עלמא למיטרא הוו משדרי רבנן ינוקי דבי רב לגביה ונקטי ליה בשיפולי גלימיה ואמרו ליה אבא אבא הב לן מיטרא אמר לפני הקב"ה רבש"ע עשה בשביל אלו שאין מכירין בין אבא דיהיב מיטרא לאבא דלא יהיב מיטרא ואמאי קרי ליה חנן הנחבא מפני שהיה מחביא עצמו בבית הכסא,אמר ליה רבי זריקא לרב ספרא תא חזי [מה] בין תקיפי דארעא דישראל לחסידי דבבל חסידי דבבל רב הונא ורב חסדא כי הוה מצטריך עלמא למיטרא אמרי ניכניף הדדי וניבעי רחמי אפשר דמירצי הקדוש ברוך הוא דייתי מיטרא,תקיפי דארעא דישראל כגון ר' יונה אבוה דרבי מני כי הוה מצטריך עלמא למיטרא הוה עייל לביתיה ואמר להו הבו לי גואלקי ואיזיל ואייתי לי בזוזא עיבורא כי הוה נפיק לברא אזיל וקאי בדוכתא עמיקתא דכתיב (תהלים קל, א) ממעמקים קראתיך ה' וקאי בדוכתא צניעא ומכסי בשקא ובעי רחמי ואתי מיטרא כי הוה אתי לביתיה אמרי ליה אייתי מר עיבורא אמר להו אמינא הואיל ואתא מיטרא השתא רווח עלמא,ותו רבי מני בריה הוו קא מצערי ליה דבי נשיאה אישתטח על קברא דאבוה אמר ליה אבא אבא הני מצערו לי יומא חד הוו קא חלפי התם אינקוט כרעא דסוסוותייהו עד דקבילו עלייהו דלא קא מצערו ליה,ותו רבי מני הוה שכיח קמיה דרבי יצחק בן אלישיב אמר ליה עתירי דבי חמי קא מצערו לי אמר ליענו ואיענו אמר קא דחקו לי אמר ליעתרו ואיעתרו,אמר לא מיקבלי עלי אינשי ביתי א"ל מה שמה חנה תתייפי חנה ונתייפת אמר ליה קא מגנדרא עלי א"ל אי הכי תחזור חנה לשחרוריתה וחזרה חנה לשחרוריתה,הנהו תרי תלמידי דהוו קמיה דרבי יצחק בן אלישיב אמרו ליה ניבעי מר רחמי עלן דניחכים טובא אמר להו עמי היתה ושלחתיה,רבי יוסי בר אבין הוה שכיח קמיה דר' יוסי דמן יוקרת שבקיה ואתא לקמיה דרב אשי

23b. but he did not return their greetings. Toward evening, as he was gathering firewood, he placed the wood and hoe on one shoulder and his cloak on the other shoulder. Along the entire way he did not wear his shoes, but when he reached water he put on his shoes. When he reached an area filled with shrubs and thorns he lifted up his clothes. When he reached the city, his wife came out to greet him, adorned with finery. When he reached his house, his wife entered first, he entered afterward, and afterward the two Sages entered. He sat and ate bread, but he did not say to the Sages: Come and eat, as was customary and polite. He divided bread to his children; to the elder child he gave one piece and to the younger one he gave two.,Abba Ḥilkiyya said to his wife: I know that these Sages have come due to the rain. Let us go up to the roof and pray for mercy. Perhaps the Holy One, Blessed be He, will be appeased, and it will rain, and we will not receive credit ourselves for the rainfall. They went up to the roof. He stood in one corner and she stood in the other corner. Clouds began to form on that side where his wife stood. When he descended, he said to the Sages: Why have the Sages come? They said to him: The other Sages have sent us to the Master, so that you should pray for mercy for rain. He said to them: Blessed is God, Who did not require you to petition Abba Ḥilkiyya, as the sky has filled with clouds and rain is certainly on its way.,They said to him: We know that the rain has come on the Master’s account. However, let the Master please say and explain to us these aspects of your behavior that are puzzling to us: What is the reason that when we greeted the Master, the Master did not return our greeting? He said to them: I am a day laborer, hired for the day, and I said to myself that I may not delay my work to answer you. They further inquired: And what is the reason that the Master carried the firewood on one shoulder and his cloak on the other shoulder? He said to them: It was a borrowed robe. I borrowed it for this purpose, to wear it, and I did not borrow it for that purpose, to place wood on it.,The Sages continued to ask Abba Ḥilkiyya about his unusual behavior. What is the reason that the entire way the Master did not wear his shoes, but when he reached water he put on his shoes? He said to them: The entire way I can see and take care where I walk, and therefore there is no need for me to wear out my shoes, but in the water I cannot see. Therefore, I put on my shoes to avoid hurting myself. They asked: What is the reason that when the Master reached shrubs and thorns, he lifted up his clothes? He said to them: This flesh will heal if it is scratched by thorns, but this garment will not heal if it is torn.,They further inquired: What is the reason that when the Master reached the city, the Master’s wife came out adorned in her finery? He said to them: She dresses that way so that when I walk through the city I will not set my eyes upon another woman. They asked: What is the reason that she entered first, and afterward the Master entered, and only afterward we entered? He said to them: Because you have not been checked by me. I cannot be sure how you will act, and therefore I did not want you to be alone with my wife.,The Sages were not done with their questions. What is the reason that when the Master ate bread, you did not say to us: Come and eat? He replied: Because there is not enough bread for guests, and I said to myself that I should not gain credit from the Sages for nothing, by offering you food I cannot serve you. They asked: What is the reason that the Master gave the older child one piece of bread and the younger child two? He said to them: This older child stays at home, and if he is hungry he can eat at any time, but this younger child sits and studies in the synagogue, and therefore he is hungrier.,The two Sages had one final set of queries for Abba Ḥilkiyya. And what is the reason that the clouds began to form on that side where the Master’s wife stood before your own side? He explained: Because my wife is frequently at home, and she gives bread to the poor, and therefore her provision of benefit to the needy is immediate, i.e., soon after the rains fall she is able to provide the needy with provisions. Accordingly, her prayers are answered without delay. In contrast, I give money to the poor, and consequently, the benefit of my gift is not immediate, i.e., it takes a lot of time before the rainfall results in my ability to give money to the poor. Alternatively, her prayers may have been answered first because when certain hooligans [biryonei] were living in our neighborhood, I prayed that they should die, but she prayed that they should repent. And indeed, they repented.,§ The Gemara relates another story about a descendant of Ḥoni HaMe’aggel. Ḥa HaNeḥba was the son of Ḥoni HaMe’aggel’s daughter. When the world was in need of rain, the Sages would send schoolchildren to him, and they would grab him by the hem of his cloak and say to him: Father, Father, give us rain. He said before the Holy One, Blessed be He: Master of the Universe, act on behalf of these children, who cannot distinguish between their Father in Heaven, Who can provide rain, and the father who cannot provide rain. The Gemara asks: And why was he called Ḥa HaNeḥba? Because he would hide [maḥbi] himself in the lavatory so that people would not bestow honor upon him.,The Gemara relates another story about righteous individuals praying for rain. Rabbi Zerika said to Rav Safra: Come and see what the difference is between the powerful men of Eretz Yisrael and the pious men of Babylonia. This comparison serves to highlight the righteousness of the great men of Eretz Yisrael. By the pious men of Babylonia, I mean Rav Huna and Rav Ḥisda. When the world is in need of rain, these Sages say: Let us assemble together and pray for mercy, and perhaps the Holy One, Blessed be He, will be appeased and bring rain. In this manner, the pious men of Babylonia publicized their prayers for rain.,By contrast, the powerful men of Eretz Yisrael, such as Rabbi Yona, the father of Rabbi Mani, acted differently. When the world was in need of rain, he enters his house and say to his household: Give me my sack [gevalki] and I will go and buy myself a dinar of grain. When he went outside, he went and stood in a low place, as it is written: “Out of the depths I have called You, O Lord” (Psalms 130:1). And he would stand in a secluded place, and cover himself with sackcloth, and pray for mercy, and rain would come. When he would come home, they would say to him: Did the Master bring grain? He said to them: I said to myself, since rain has now come, there will be relief in the world and prices will soon go down. In this manner, he hid his greatness even from his own household.,And furthermore, the Gemara relates that Rabbi Mani, Rabbi Yona’s son, was persecuted by members of the house of the Nasi. He prostrated himself upon his father’s grave and said to him: Father, Father, these men are persecuting me. One day, those men were passing there, by the grave, and the legs of their horses became stuck in the ground until they accepted upon themselves not to persecute Rabbi Mani anymore.,And furthermore, the Gemara relates that Rabbi Mani was frequently found before Rabbi Yitzḥak ben Elyashiv, a well-known miracle worker. Once, Rabbi Mani said to him: The wealthy members of my father-in-law’s house are persecuting me. Rabbi Yitzḥak said: May they become poor, so they will no longer lord over you. And indeed, they became poor. Some time later, Rabbi Mani said to his teacher: Now that they are poor they are pressuring me for ficial support. Rabbi Yitzḥak said: May they become rich again. And indeed, they became rich.,Rabbi Mani said to his teacher: The members of my household, i.e., my wife, are not acceptable to me, as she is not beautiful. Rabbi Yitzḥak said: What is her name? Rabbi Mana replied: Ḥana. Rabbi Yitzḥak declared: Let Ḥana grow beautiful, and indeed she grew beautiful. After a while, Rabbi Mani said to Rabbi Yitzḥak: She acts haughtily toward me, due to her great beauty. He said to him: If so, let Ḥana return to her homely appearance, and she returned to her homely appearance.,The Gemara relates: These two students, who were sitting before Rabbi Yitzḥak ben Elyashiv, said to him: Let the Master pray for mercy on our behalf, that we should become very wise. He said to them: This power was indeed with me at one stage, as I used to be able to pray for matters of this kind, but I sent it away. I took it upon myself never to pray for changes in the world order.,The Gemara cites another story involving a complaint. Rabbi Yosei bar Avin was frequently found before Rabbi Yosei from Yokrat. At some point he left him and came to study before Rav Ashi, who did not recognize him.

44. Eusebius of Caesarea, Preparation For The Gospel, 9.6.434 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 696

45. Origen, Against Celsus, 1.68, 2.15, 2.48, 2.72, 8.39, 8.41 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 692, 695, 696, 697, 698

1.68. But after this, Celsus, having a suspicion that the great works performed by Jesus, of which we have named a few out of a great number, would be brought forward to view, affects to grant that those statements may be true which are made regarding His cures, or His resurrection, or the feeding of a multitude with a few loaves, from which many fragments remained over, or those other stories which Celsus thinks the disciples have recorded as of a marvellous nature; and he adds: Well, let us believe that these were actually wrought by you. But then he immediately compares them to the tricks of jugglers, who profess to do more wonderful things, and to the feats performed by those who have been taught by Egyptians, who in the middle of the market-place, in return for a few obols, will impart the knowledge of their most venerated arts, and will expel demons from men, and dispel diseases, and invoke the souls of heroes, and exhibit expensive banquets, and tables, and dishes, and dainties having no real existence, and who will put in motion, as if alive, what are not really living animals, but which have only the appearance of life. And he asks, Since, then, these persons can perform such feats, shall we of necessity conclude that they are 'sons of God,' or must we admit that they are the proceedings of wicked men under the influence of an evil spirit? You see that by these expressions he allows, as it were, the existence of magic. I do not know, however, if he is the same who wrote several books against it. But, as it helped his purpose, he compares the (miracles) related of Jesus to the results produced by magic. There would indeed be a resemblance between them, if Jesus, like the dealers in magical arts, had performed His works only for show; but now there is not a single juggler who, by means of his proceedings, invites his spectators to reform their manners, or trains those to the fear of God who are amazed at what they see, nor who tries to persuade them so to live as men who are to be justified by God. And jugglers do none of these things, because they have neither the power nor the will, nor any desire to busy themselves about the reformation of men, inasmuch as their own lives are full of the grossest and most notorious sins. But how should not He who, by the miracles which He did, induced those who beheld the excellent results to undertake the reformation of their characters, manifest Himself not only to His genuine disciples, but also to others, as a pattern of most virtuous life, in order that His disciples might devote themselves to the work of instructing men in the will of God, and that the others, after being more fully instructed by His word and character than by His miracles, as to how they were to direct their lives, might in all their conduct have a constant reference to the good pleasure of the universal God? And if such were the life of Jesus, how could any one with reason compare Him with the sect of impostors, and not, on the contrary, believe, according to the promise, that He was God, who appeared in human form to do good to our race? 2.48. Celsus, moreover, unable to resist the miracles which Jesus is recorded to have performed, has already on several occasions spoken of them slanderously as works of sorcery; and we also on several occasions have, to the best of our ability, replied to his statements. And now he represents us as saying that we deemed Jesus to be the Son of God, because he healed the lame and the blind. And he adds: Moreover, as you assert, he raised the dead. That He healed the lame and the blind, and that therefore we hold Him to be the Christ and the Son of God, is manifest to us from what is contained in the prophecies: Then the eyes of the blind shall be opened, and the ears of the deaf shall hear; then shall the lame man leap as an hart. And that He also raised the dead, and that it is no fiction of those who composed the Gospels, is shown by this, that if it had been a fiction, many individuals would have been represented as having risen from the dead, and these, too, such as had been many years in their graves. But as it is no fiction, they are very easily counted of whom this is related to have happened; viz., the daughter of the ruler of the synagogue (of whom I know not why He said, She is not dead, but sleeps, stating regarding her something which does not apply to all who die); and the only son of the widow, on whom He took compassion and raised him up, making the bearers of the corpse to stand still; and the third instance, that of Lazarus, who had been four days in the grave. Now, regarding these cases we would say to all persons of candid mind, and especially to the Jew, that as there were many lepers in the days of Elisha the prophet, and none of them was healed save Naaman the Syrian, and many widows in the days of Elijah the prophet, to none of whom was Elijah sent save to Sarepta in Sidonia (for the widow there had been deemed worthy by a divine decree of the miracle which was wrought by the prophet in the matter of the bread); so also there were many dead in the days of Jesus, but those only rose from the grave whom the Logos knew to be fitted for a resurrection, in order that the works done by the Lord might not be merely symbols of certain things, but that by the very acts themselves He might gain over many to the marvellous doctrine of the Gospel. I would say, moreover, that, agreeably to the promise of Jesus, His disciples performed even greater works than these miracles of Jesus, which were perceptible only to the senses. For the eyes of those who are blind in soul are ever opened; and the ears of those who were deaf to virtuous words, listen readily to the doctrine of God, and of the blessed life with Him; and many, too, who were lame in the feet of the inner man, as Scripture calls it, having now been healed by the word, do not simply leap, but leap as the hart, which is an animal hostile to serpents, and stronger than all the poison of vipers. And these lame who have been healed, receive from Jesus power to trample, with those feet in which they were formerly lame, upon the serpents and scorpions of wickedness, and generally upon all the power of the enemy; and though they tread upon it, they sustain no injury, for they also have become stronger than the poison of all evil and of demons. 2.72. After the above statements, he continues: If he wished to remain hid, why was there heard a voice from heaven proclaiming him to be the Son of God? And if he did not seek to remain concealed, why was he punished? Or why did he die? Now, by such questions he thinks to convict the histories of discrepancy, not observing that Jesus neither desired all things regarding Himself to be known to all whom He happened to meet, nor yet all things to be unknown. Accordingly, the voice from heaven which proclaimed Him to be the Son of God, in the words, This is my beloved Son, in whom I am well pleased, is not stated to have been audible to the multitudes, as this Jew of Celsus supposed. The voice from the cloud on the high mountain, moreover, was heard only by those who had gone up with Him. For the divine voice is of such a nature, as to be heard only by those whom the speaker wishes to hear it. And I maintain, that the voice of God which is referred to, is neither air which has been struck, nor any concussion of the air, nor anything else which is mentioned in treatises on the voice; and therefore it is heard by a better and more divine organ of hearing than that of sense. And when the speaker will not have his voice to be heard by all, he that has the finer ear hears the voice of God, while he who has the ears of his soul deadened does not perceive that it is God who speaks. These things I have mentioned because of his asking, Why was there heard a voice from heaven proclaiming him to be the Son of God? while with respect to the query, Why was he punished, if he wished to remain hid? what has been stated at greater length in the preceding pages on the subject of His suffering may suffice. 8.41. He then goes on to rail against us after the manner of old wives. You, says he, mock and revile the statues of our gods; but if you had reviled Bacchus or Hercules in person, you would not perhaps have done so with impunity. But those who crucified your God when present among men, suffered nothing for it, either at the time or during the whole of their lives. And what new thing has there happened since then to make us believe that he was not an impostor, but the Son of God? And forsooth, he who sent his Son with certain instructions for mankind, allowed him to be thus cruelly treated, and his instructions to perish with him, without ever during all this long time showing the slightest concern. What father was ever so inhuman? Perhaps, indeed, you may say that he suffered so much, because it was his wish to bear what came to him. But it is open to those whom you maliciously revile, to adopt the same language, and say that they wish to be reviled, and therefore they bear it patiently; for it is best to deal equally with both sides - although these (gods) severely punish the scorner, so that he must either flee and hide himself, or be taken and perish. Now to these statements I would answer that we revile no one, for we believe that revilers will not inherit the kingdom of God. And we read, Bless them that curse you; bless, and curse not; also, Being reviled, we bless. And even although the abuse which we pour upon another may seem to have some excuse in the wrong which we have received from him, yet such abuse is not allowed by the word of God. And how much more ought we to abstain from reviling others, when we consider what a great folly it is! And it is equally foolish to apply abusive language to stone or gold or silver, turned into what is supposed to be the form of God by those who have no knowledge of God. Accordingly, we throw ridicule not upon lifeless images, but upon those only who worship them. Moreover, if certain demons reside in certain images, and one of them passes for Bacchus, another for Hercules, we do not vilify them: for, on the one hand, it would be useless; and, on the other, it does not become one who is meek, and peaceful, and gentle in spirit, and who has learned that no one among men or demons is to be reviled, however wicked he may be.

46. John Chrysostom, Homilies On Matthew, 36.1 (PG 57.413), 32.1 (PG 57.378), 53.1 (PG 58.527), 49.1 (PG 58.497), 67.1 (PG 58.633), 32.1 (PG 57.377), 53.2 (PG 58.528), 25.1 (PG 57.327), 31 (PG 57.371), 52.1 (PG 58.518) (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 698

47. John Chrysostom, Homlies On Psalms, 8 (PG 55.120), 49.2 (PG 55.243) (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 697

48. John Chrysostom, Homilies On Philemon, 6 (PG 62.223) (4th cent. CE - 5th cent. CE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 692

49. Augustine, Sermons, 1089), 220 (PL 38 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan

50. Augustine, In Evangelium Joannis Tractatus Cxxiv, 28 (PL 35.1622) (4th cent. CE - 5th cent. CE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 692

51. Augustine, De Consensu Evangelistarum Libri Quatuor, 4.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 670, 692

52. Ambrose, Homilies On Luke, 1.43 (4th cent. CE - 4th cent. CE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 642

53. Jerome, Commentary On Ezekiel, 1 (PG 48.780) (5th cent. CE - 5th cent. CE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 692

54. Augustine, Letters, 137.18 (7th cent. CE - 7th cent. CE) Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 695

55. Anon., Assumption of Moses, 1 Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 686

56. Archilochus, Archilochus, PG 27.1392 Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 642

57. Soudias, Fgrh 62 F 11 345 N. 4, PG 66.710, PG 66.720 Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 692

58. Papyri, P.Oxy., 4.655 Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 698

61. Anon., 4 Ezra, 9.45, 12.38, 13.52 Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 642, 685

12.38. and you shall teach them to the wise among your people, whose hearts you know are able to comprehend and keep these secrets. 13.52. He said to me, "Just as no one can explore or know what is in the depths of the sea, so no one on earth can see my Son or those who are with him, except in the time of his day.

62. History of The Patriarchs of The Coptic, Church of Alexandria, PL 26.131 Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 695

63. Anon., Letter of Aristeas, 1.162, 1.337, 1.313, 1.332, 1.70, 1.71, Mk. 1.23, Mk. 5.39 Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 695

64. Epigraphy, Leon.Jews of Rome, PG 24.532 Tagged with subjects: •miracles, secret Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 642

Tiresias: The Ancient Mediterranean Religions Source Database