Tiresias: The Ancient Mediterranean Religions Source Database

^4.19 וּפֶן־תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה וְרָאִיתָ אֶת־הַשֶּׁמֶשׁ וְאֶת־הַיָּרֵחַ וְאֶת־הַכּוֹכָבִים כֹּל צְבָא הַשָּׁמַיִם וְנִדַּחְתָּ וְהִשְׁתַּחֲוִיתָ לָהֶם וַעֲבַדְתָּם אֲשֶׁר חָלַק יְהוָה אֱלֹהֶיךָ אֹתָם לְכֹל הָעַמִּים תַּחַת כָּל־הַשָּׁמָיִם׃, ^6.4 שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃, ^6.5 וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃, ^10.17 כִּי יְהוָה אֱלֹהֵיכֶם הוּא אֱלֹהֵי הָאֱלֹהִים וַאֲדֹנֵי הָאֲדֹנִים הָאֵל הַגָּדֹל הַגִּבֹּר וְהַנּוֹרָא אֲשֶׁר לֹא־יִשָּׂא פָנִים וְלֹא יִקַּח שֹׁחַד׃, ^16.1 שָׁמוֹר אֶת־חֹדֶשׁ הָאָבִיב וְעָשִׂיתָ פֶּסַח לַיהוָה אֱלֹהֶיךָ כִּי בְּחֹדֶשׁ הָאָבִיב הוֹצִיאֲךָ יְהוָה אֱלֹהֶיךָ מִמִּצְרַיִם לָיְלָה׃, ^16.2 וְזָבַחְתָּ פֶּסַח לַיהוָה אֱלֹהֶיךָ צֹאן וּבָקָר בַּמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה לְשַׁכֵּן שְׁמוֹ שָׁם׃, ^16.3 לֹא־תֹאכַל עָלָיו חָמֵץ שִׁבְעַת יָמִים תֹּאכַל־עָלָיו מַצּוֹת לֶחֶם עֹנִי כִּי בְחִפָּזוֹן יָצָאתָ מֵאֶרֶץ מִצְרַיִם לְמַעַן תִּזְכֹּר אֶת־יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם כֹּל יְמֵי חַיֶּיךָ׃, ^17.3 וַיֵּלֶךְ וַיַּעֲבֹד אֱלֹהִים אֲחֵרִים וַיִּשְׁתַּחוּ לָהֶם וְלַשֶּׁמֶשׁ אוֹ לַיָּרֵחַ אוֹ לְכָל־צְבָא הַשָּׁמַיִם אֲשֶׁר לֹא־צִוִּיתִי׃

^4.19 and lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them, and serve them, which the LORD thy God hath allotted unto all the peoples under the whole heaven.
^6.4 HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE. ^6.5 And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might.
^10.17 For the LORD your God, He is God of gods, and Lord of lords, the great God, the mighty, and the awful, who regardeth not persons, nor taketh reward.
^16.1 Observe the month of Abib, and keep the passover unto the LORD thy God; for in the month of Abib the LORD thy God brought thee forth out of Egypt by night. ^16.2 And thou shalt sacrifice the passover-offering unto the LORD thy God, of the flock and the herd, in the place which the LORD shall choose to cause His name to dwell there. ^16.3 Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even the bread of affliction; for in haste didst thou come forth out of the land of Egypt; that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life.
^17.3 and hath gone and served other gods, and worshipped them, or the sun, or the moon, or any of the host of heaven, which I have commanded not;

^20.4 לֹא תַעֲשֶׂה־לְךָ פֶסֶל וְכָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתַָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ, ^33.13 וְעַתָּה אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ הוֹדִעֵנִי נָא אֶת־דְּרָכֶךָ וְאֵדָעֲךָ לְמַעַן אֶמְצָא־חֵן בְּעֵינֶיךָ וּרְאֵה כִּי עַמְּךָ הַגּוֹי הַזֶּה׃, ^33.14 וַיֹּאמַר פָּנַי יֵלֵכוּ וַהֲנִחֹתִי לָךְ׃, ^33.15 וַיֹּאמֶר אֵלָיו אִם־אֵין פָּנֶיךָ הֹלְכִים אַל־תַּעֲלֵנוּ מִזֶּה׃, ^33.16 וּבַמֶּה יִוָּדַע אֵפוֹא כִּי־מָצָאתִי חֵן בְּעֵינֶיךָ אֲנִי וְעַמֶּךָ הֲלוֹא בְּלֶכְתְּךָ עִמָּנוּ וְנִפְלֵינוּ אֲנִי וְעַמְּךָ מִכָּל־הָעָם אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃, ^33.17 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה גַּם אֶת־הַדָּבָר הַזֶּה אֲשֶׁר דִּבַּרְתָּ אֶעֱשֶׂה כִּי־מָצָאתָ חֵן בְּעֵינַי וָאֵדָעֲךָ בְּשֵׁם׃, ^33.18 וַיֹּאמַר הַרְאֵנִי נָא אֶת־כְּבֹדֶךָ׃, ^33.19 וַיֹּאמֶר אֲנִי אַעֲבִיר כָּל־טוּבִי עַל־פָּנֶיךָ וְקָרָאתִי בְשֵׁם יְהוָה לְפָנֶיךָ וְחַנֹּתִי אֶת־אֲשֶׁר אָחֹן וְרִחַמְתִּי אֶת־אֲשֶׁר אֲרַחֵם׃, , ^33.21 וַיֹּאמֶר יְהוָה הִנֵּה מָקוֹם אִתִּי וְנִצַּבְתָּ עַל־הַצּוּר׃, ^33.22 וְהָיָה בַּעֲבֹר כְּבֹדִי וְשַׂמְתִּיךָ בְּנִקְרַת הַצּוּר וְשַׂכֹּתִי כַפִּי עָלֶיךָ עַד־עָבְרִי׃, ^33.23 וַהֲסִרֹתִי אֶת־כַּפִּי וְרָאִיתָ אֶת־אֲחֹרָי וּפָנַי לֹא יֵרָאוּ׃

^20.4 Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;
^33.13 Now therefore, I pray Thee, if I have found grace in Thy sight, show me now Thy ways, that I may know Thee, to the end that I may find grace in Thy sight; and consider that this nation is Thy people.’, ^33.14 And He said: ‘My presence shall go with thee, and I will give thee rest.’, ^33.15 And he said unto Him: ‘If Thy presence go not with me, carry us not up hence. ^33.16 For wherein now shall it be known that I have found grace in Thy sight, I and Thy people? is it not in that Thou goest with us, so that we are distinguished, I and Thy people, from all the people that are upon the face of the earth?’, ^33.17 And the LORD said unto Moses: ‘I will do this thing also that thou hast spoken, for thou hast found grace in My sight, and I know thee by name.’, ^33.18 And he said: ‘Show me, I pray Thee, Thy glory.’, ^33.19 And He said: ‘I will make all My goodness pass before thee, and will proclaim the name of the LORD before thee; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.’, ^33.20 And He said: ‘Thou canst not see My face, for man shall not see Me and live.’, ^33.21 And the LORD said: ‘Behold, there is a place by Me, and thou shalt stand upon the rock. ^33.22 And it shall come to pass, while My glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with My hand until I have passed by. ^33.23 And I will take away My hand, and thou shalt see My back; but My face shall not be seen.’

^1.1 וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃, ^1.2 וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃, ^1.3 וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃, ^1.4 וַיַּרְא אֱלֹהִים אֶת־הָאוֹר כִּי־טוֹב וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ׃, ^1.5 וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם וְלַחֹשֶׁךְ קָרָא לָיְלָה וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם אֶחָד׃, ^1.6 וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם׃, ^1.7 וַיַּעַשׂ אֱלֹהִים אֶת־הָרָקִיעַ וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ וַיְהִי־כֵן׃, ^1.8 וַיִּקְרָא אֱלֹהִים לָרָקִיעַ שָׁמָיִם וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם שֵׁנִי׃, ^1.9 וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל־מָקוֹם אֶחָד וְתֵרָאֶה הַיַּבָּשָׁה וַיְהִי־כֵן׃, , ^1.11 וַיֹּאמֶר אֱלֹהִים תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע עֵץ פְּרִי עֹשֶׂה פְּרִי לְמִינוֹ אֲשֶׁר זַרְעוֹ־בוֹ עַל־הָאָרֶץ וַיְהִי־כֵן׃, ^1.12 וַתּוֹצֵא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע לְמִינֵהוּ וְעֵץ עֹשֶׂה־פְּרִי אֲשֶׁר זַרְעוֹ־בוֹ לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃, ^1.13 וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם שְׁלִישִׁי׃, ^1.14 וַיֹּאמֶר אֱלֹהִים יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהַבְדִּיל בֵּין הַיּוֹם וּבֵין הַלָּיְלָה וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִים וּלְיָמִים וְשָׁנִים׃, ^1.15 וְהָיוּ לִמְאוֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהָאִיר עַל־הָאָרֶץ וַיְהִי־כֵן׃, ^1.16 וַיַּעַשׂ אֱלֹהִים אֶת־שְׁנֵי הַמְּאֹרֹת הַגְּדֹלִים אֶת־הַמָּאוֹר הַגָּדֹל לְמֶמְשֶׁלֶת הַיּוֹם וְאֶת־הַמָּאוֹר הַקָּטֹן לְמֶמְשֶׁלֶת הַלַּיְלָה וְאֵת הַכּוֹכָבִים׃, ^1.17 וַיִּתֵּן אֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמָיִם לְהָאִיר עַל־הָאָרֶץ׃, ^1.18 וְלִמְשֹׁל בַּיּוֹם וּבַלַּיְלָה וּלֲהַבְדִּיל בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃, ^1.19 וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם רְבִיעִי׃, ^1.25 וַיַּעַשׂ אֱלֹהִים אֶת־חַיַּת הָאָרֶץ לְמִינָהּ וְאֶת־הַבְּהֵמָה לְמִינָהּ וְאֵת כָּל־רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃, ^1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃, ^1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃, ^1.28 וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃, ^1.31 וַיַּרְא אֱלֹהִים אֶת־כָּל־אֲשֶׁר עָשָׂה וְהִנֵּה־טוֹב מְאֹד וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם הַשִּׁשִּׁי׃, ^15.5 וַיּוֹצֵא אֹתוֹ הַחוּצָה וַיֹּאמֶר הַבֶּט־נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים אִם־תּוּכַל לִסְפֹּר אֹתָם וַיֹּאמֶר לוֹ כֹּה יִהְיֶה זַרְעֶךָ׃

^1.1 In the beginning God created the heaven and the earth. ^1.2 Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters. ^1.3 And God said: ‘Let there be light.’ And there was light. ^1.4 And God saw the light, that it was good; and God divided the light from the darkness. ^1.5 And God called the light Day, and the darkness He called Night. And there was evening and there was morning, one day. ^1.6 And God said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.’, ^1.7 And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so. ^1.8 And God called the firmament Heaven. And there was evening and there was morning, a second day. ^1.9 And God said: ‘Let the waters under the heaven be gathered together unto one place, and let the dry land appear.’ And it was so.
^1.10 And God called the dry land Earth, and the gathering together of the waters called He Seas; and God saw that it was good.
^1.11 And God said: ‘Let the earth put forth grass, herb yielding seed, and fruit-tree bearing fruit after its kind, wherein is the seed thereof, upon the earth.’ And it was so.
^1.12 And the earth brought forth grass, herb yielding seed after its kind, and tree bearing fruit, wherein is the seed thereof, after its kind; and God saw that it was good.
^1.13 And there was evening and there was morning, a third day.
^1.14 And God said: ‘Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years;
^1.15 and let them be for lights in the firmament of the heaven to give light upon the earth.’ And it was so.
^1.16 And God made the two great lights: the greater light to rule the day, and the lesser light to rule the night; and the stars.
^1.17 And God set them in the firmament of the heaven to give light upon the earth,
^1.18 and to rule over the day and over the night, and to divide the light from the darkness; and God saw that it was good.
^1.19 And there was evening and there was morning, a fourth day.
^1.25 And God made the beast of the earth after its kind, and the cattle after their kind, and every thing that creepeth upon the ground after its kind; and God saw that it was good. ^1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’, ^1.27 And God created man in His own image, in the image of God created He him; male and female created He them. ^1.28 And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’,
^1.31 And God saw every thing that He had made, and, behold, it was very good. And there was evening and there was morning, the sixth day.
^15.5 And He brought him forth abroad, and said: ‘Look now toward heaven, and count the stars, if thou be able to count them’; and He said unto him: ‘So shall thy seed be.’

^9.7 הָאֹמֵר לַחֶרֶס וְלֹא יִזְרָח וּבְעַד כּוֹכָבִים יַחְתֹּם׃, ^38.5 מִי־שָׂם מְמַדֶּיהָ כִּי תֵדָע אוֹ מִי־נָטָה עָלֶיהָ קָּו׃, ^38.12 הְמִיָּמֶיךָ צִוִּיתָ בֹּקֶר ידעתה שחר יִדַּעְתָּה הַשַּׁחַר מְקֹמוֹ׃, ^38.13 לֶאֱחֹז בְּכַנְפוֹת הָאָרֶץ וְיִנָּעֲרוּ רְשָׁעִים מִמֶּנָּה׃, ^38.14 תִּתְהַפֵּךְ כְּחֹמֶר חוֹתָם וְיִתְיַצְּבוּ כְּמוֹ לְבוּשׁ׃, ^38.15 וְיִמָּנַע מֵרְשָׁעִים אוֹרָם וּזְרוֹעַ רָמָה תִּשָּׁבֵר׃

^9.7 Who commandeth the sun, and it riseth not; And sealeth up the stars.
^38.5 Who determined the measures thereof, if thou knowest? Or who stretched the line upon it?
^38.12 Hast thou commanded the morning since thy days began, And caused the dayspring to know its place; ^38.13 That it might take hold of the ends of the earth, And the wicked be shaken out of it? ^38.14 It is changed as clay under the seal; And they stand as a garment. ^38.15 But from the wicked their light is withholden, And the high arm is broken.

^1.11 כִּי מִמִּזְרַח־שֶׁמֶשׁ וְעַד־מְבוֹאוֹ גָּדוֹל שְׁמִי בַּגּוֹיִם וּבְכָל־מָקוֹם מֻקְטָר מֻגָּשׁ לִשְׁמִי וּמִנְחָה טְהוֹרָה כִּי־גָדוֹל שְׁמִי בַּגּוֹיִם אָמַר יְהוָה צְבָאוֹת׃,

^1.11 For from the rising of the sun even unto the going down of the same My name is great among the nations; And in every place offerings are presented unto My name, Even pure oblations; For My name is great among the nations, Saith the LORD of hosts.
^3.20 But unto you that fear My name shall the sun of righteousness arise with healing in its wings; and ye shall go forth, and gambol as calves of the stall.

^11.16 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אֶסְפָה־לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל אֲשֶׁר יָדַעְתָּ כִּי־הֵם זִקְנֵי הָעָם וְשֹׁטְרָיו וְלָקַחְתָּ אֹתָם אֶל־אֹהֶל מוֹעֵד וְהִתְיַצְּבוּ שָׁם עִמָּךְ׃

^11.16 And the LORD said unto Moses: ‘Gather unto Me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tent of meeting, that they may stand there with thee.

^8.4 כִּי־אֶרְאֶה שָׁמֶיךָ מַעֲשֵׂי אֶצְבְּעֹתֶיךָ יָרֵחַ וְכוֹכָבִים אֲשֶׁר כּוֹנָנְתָּה׃, ^18.11 וַיִּרְכַּב עַל־כְּרוּב וַיָּעֹף וַיֵּדֶא עַל־כַּנְפֵי־רוּחַ׃, ^37.6 וְהוֹצִיא כָאוֹר צִדְקֶךָ וּמִשְׁפָּטֶךָ כַּצָּהֳרָיִם׃, ^95.4 אֲשֶׁר בְּיָדוֹ מֶחְקְרֵי־אָרֶץ וְתוֹעֲפוֹת הָרִים לוֹ׃, ^104.2 תָּשֶׁת־חֹשֶׁךְ וִיהִי לָיְלָה בּוֹ־תִרְמֹשׂ כָּל־חַיְתוֹ־יָעַר׃, ^109.3 אוֹדֶה יְהוָה מְאֹד בְּפִי וּבְתוֹךְ רַבִּים אֲהַלְלֶנּוּ׃, ^113.3 מִמִּזְרַח־שֶׁמֶשׁ עַד־מְבוֹאוֹ מְהֻלָּל שֵׁם יְהוָה׃, ^137.8 בַּת־בָּבֶל הַשְּׁדוּדָה אַשְׁרֵי שֶׁיְשַׁלֶּם־לָךְ אֶת־גְּמוּלֵךְ שֶׁגָּמַלְתְּ לָנוּ׃, ^147.4 מוֹנֶה מִסְפָּר לַכּוֹכָבִים לְכֻלָּם שֵׁמוֹת יִקְרָא׃, ^148.3 הַלְלוּהוּ שֶׁמֶשׁ וְיָרֵחַ הַלְלוּהוּ כָּל־כּוֹכְבֵי אוֹר׃

^8.4 When I behold Thy heavens, the work of Thy fingers, The moon and the stars, which Thou hast established;
^18.11 And He rode upon a cherub, and did fly; yea, He did swoop down upon the wings of the wind.
^37.6 And He will make thy righteousness to go forth as the light, and thy right as the noonday.
^95.4 In whose hand are the depths of the earth; The heights of the mountains are His also.
^104.2 Who coverest Thyself with light as with a garment, who stretchest out the heavens like a curtain;
^109.3 They compassed me about also with words of hatred, And fought against me without a cause. "
^113.3 From the rising of the sun unto the going down thereof The LORDS name is to be praised.",
^137.8 O daughter of Babylon, that art to be destroyed; Happy shall he be, that repayeth thee As thou hast served us.
^147.4 He counteth the number of the stars; He giveth them all their names.
^148.3 Praise ye Him, sun and moon; Praise Him, all ye stars of light.

^1.5 וְאֶת־הַמִּשְׁתַּחֲוִים עַל־הַגַּגּוֹת לִצְבָא הַשָּׁמָיִם וְאֶת־הַמִּשְׁתַּחֲוִים הַנִּשְׁבָּעִים לַיהוָה וְהַנִּשְׁבָּעִים בְּמַלְכָּם׃, ^3.5 יְהוָה צַדִּיק בְּקִרְבָּהּ לֹא יַעֲשֶׂה עַוְלָה בַּבֹּקֶר בַּבֹּקֶר מִשְׁפָּטוֹ יִתֵּן לָאוֹר לֹא נֶעְדָּר וְלֹא־יוֹדֵעַ עַוָּל בֹּשֶׁת׃

^1.5 And them that worship the host of heaven upon the housetops; And them that worship, that swear to the LORD And swear by Malcam;
^3.5 The LORD who is righteous is in the midst of her, He will not do unrighteousness; Every morning doth He bring His right to light, It faileth not; But the unrighteous knoweth no shame.

^3.5 בְּגִבְעוֹן נִרְאָה יְהֹוָה אֶל־שְׁלֹמֹה בַּחֲלוֹם הַלָּיְלָה וַיֹּאמֶר אֱלֹהִים שְׁאַל מָה אֶתֶּן־לָךְ׃, ^3.6 וַיֹּאמֶר שְׁלֹמֹה אַתָּה עָשִׂיתָ עִם־עַבְדְּךָ דָוִד אָבִי חֶסֶד גָּדוֹל כַּאֲשֶׁר הָלַךְ לְפָנֶיךָ בֶּאֱמֶת וּבִצְדָקָה וּבְיִשְׁרַת לֵבָב עִמָּךְ וַתִּשְׁמָר־לוֹ אֶת־הַחֶסֶד הַגָּדוֹל הַזֶּה וַתִּתֶּן־לוֹ בֵן יֹשֵׁב עַל־כִּסְאוֹ כַּיּוֹם הַזֶּה׃, ^3.7 וְעַתָּה יְהוָה אֱלֹהָי אַתָּה הִמְלַכְתָּ אֶת־עַבְדְּךָ תַּחַת דָּוִד אָבִי וְאָנֹכִי נַעַר קָטֹן לֹא אֵדַע צֵאת וָבֹא׃, ^3.8 וְעַבְדְּךָ בְּתוֹךְ עַמְּךָ אֲשֶׁר בָּחָרְתָּ עַם־רָב אֲשֶׁר לֹא־יִמָּנֶה וְלֹא יִסָּפֵר מֵרֹב׃, ^3.9 וְנָתַתָּ לְעַבְדְּךָ לֵב שֹׁמֵעַ לִשְׁפֹּט אֶת־עַמְּךָ לְהָבִין בֵּין־טוֹב לְרָע כִּי מִי יוּכַל לִשְׁפֹּט אֶת־עַמְּךָ הַכָּבֵד הַזֶּה׃, ^8.2 וַיָּקֶם יְהוָה אֶת־דְּבָרוֹ אֲשֶׁר דִּבֵּר וָאָקֻם תַּחַת דָּוִד אָבִי וָאֵשֵׁב עַל־כִּסֵּא יִשְׂרָאֵל כַּאֲשֶׁר דִּבֶּר יְהוָה וָאֶבְנֶה הַבַּיִת לְשֵׁם יְהוָה אֱלֹהֵי יִשְׂרָאֵל׃, ^12.27 אִם־יַעֲלֶה הָעָם הַזֶּה לַעֲשׂוֹת זְבָחִים בְּבֵית־יְהוָה בִּירוּשָׁלִַם וְשָׁב לֵב הָעָם הַזֶּה אֶל־אֲדֹנֵיהֶם אֶל־רְחַבְעָם מֶלֶךְ יְהוּדָה וַהֲרָגֻנִי וְשָׁבוּ אֶל־רְחַבְעָם מֶלֶךְ־יְהוּדָה׃

^3.5 In Gibeon the LORD appeared to Solomon in a dream by night; and God said: ‘Ask what I shall give thee.’, ^3.6 And Solomon said: ‘Thou hast shown unto Thy servant David my father great kindness, according as he walked before Thee in truth, and in righteousness, and in uprightness of heart with Thee; and Thou hast kept for him this great kindness, that Thou hast given him a son to sit on his throne, as it is this day. ^3.7 And now, O LORD my God, Thou hast made Thy servant king instead of David my father; and I am but a little child; I know not how to go out or come in. ^3.8 And Thy servant is in the midst of Thy people which Thou hast chosen, a great people, that cannot be numbered nor counted for multitude. ^3.9 Give Thy servant therefore an understanding heart to judge Thy people, that I may discern between good and evil; for who is able to judge this Thy great people?’,
^8.2 And all the men of Israel assembled themselves unto king Solomon at the feast, in the month Ethanim, which is the seventh month.
^12.27 If this people go up to offer sacrifices in the house of the LORD at Jerusalem, then will the heart of this people turn back unto their lord, even unto Rehoboam king of Judah; and they will kill me, and return to Rehoboam king of Judah.’

^21.5 וַיִּבֶן מִזְבְּחוֹת לְכָל־צְבָא הַשָּׁמָיִם בִּשְׁתֵּי חַצְרוֹת בֵּית־יְהוָה׃

^21.5 And he built altars for all the host of heaven in the two courts of the house of the LORD.

^12.22 וַיֹּאמֶר בְּעוֹד הַיֶּלֶד חַי צַמְתִּי וָאֶבְכֶּה כִּי אָמַרְתִּי מִי יוֹדֵעַ יחנני וְחַנַּנִי יְהוָה וְחַי הַיָּלֶד׃

^12.22 And he said, While the child was yet alive, I fasted and wept: for I said, Who can tell? God may be gracious to me, and the child may live?

^6.3 וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃, ^19.18 בַּיּוֹם הַהוּא יִהְיוּ חָמֵשׁ עָרִים בְּאֶרֶץ מִצְרַיִם מְדַבְּרוֹת שְׂפַת כְּנַעַן וְנִשְׁבָּעוֹת לַיהוָה צְבָאוֹת עִיר הַהֶרֶס יֵאָמֵר לְאֶחָת׃, ^22.22 וְנָתַתִּי מַפְתֵּחַ בֵּית־דָּוִד עַל־שִׁכְמוֹ וּפָתַח וְאֵין סֹגֵר וְסָגַר וְאֵין פֹּתֵחַ׃, ^30.26 וְהָיָה אוֹר־הַלְּבָנָה כְּאוֹר הַחַמָּה וְאוֹר הַחַמָּה יִהְיֶה שִׁבְעָתַיִם כְּאוֹר שִׁבְעַת הַיָּמִים בְּיוֹם חֲבֹשׁ יְהוָה אֶת־שֶׁבֶר עַמּוֹ וּמַחַץ מַכָּתוֹ יִרְפָּא׃, ^38.8 הִנְנִי מֵשִׁיב אֶת־צֵל הַמַּעֲלוֹת אֲשֶׁר יָרְדָה בְמַעֲלוֹת אָחָז בַּשֶּׁמֶשׁ אֲחֹרַנִּית עֶשֶׂר מַעֲלוֹת וַתָּשָׁב הַשֶּׁמֶשׁ עֶשֶׂר מַעֲלוֹת בַּמַּעֲלוֹת אֲשֶׁר יָרָדָה׃, ^41.2 לְמַעַן יִרְאוּ וְיֵדְעוּ וְיָשִׂימוּ וְיַשְׂכִּילוּ יַחְדָּו כִּי יַד־יְהוָה עָשְׂתָה זֹּאת וּקְדוֹשׁ יִשְׂרָאֵל בְּרָאָהּ׃

^6.3 And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory.
^19.18 In that day there shall be five cities in the land of Egypt that speak the language of Canaan, and swear to the LORD of hosts; one shall be called The city of destruction.
^22.22 And the key of the house of David will I lay upon his shoulder; and he shall open, and none shall shut; And he shall shut, and none shall open.
^30.26 Moreover the light of the moon shall be as the light of the sun, And the light of the sun shall be sevenfold, as the light of the seven days, In the day that the LORD bindeth up the bruise of His people, And healeth the stroke of their wound.
^38.8 behold, I will cause the shadow of the dial, which is gone down on the sun-dial of Ahaz, to return backward ten degrees.’ So the sun returned ten degrees, by which degrees it was gone down.
^41.2 Who hath raised up one from the east, At whose steps victory attendeth? He giveth nations before him, And maketh him rule over kings; His sword maketh them as the dust, His bow as the driven stubble.

^8.2 עָבַר קָצִיר כָּלָה קָיִץ וַאֲנַחְנוּ לוֹא נוֹשָׁעְנוּ׃, ^19.13 וְהָיוּ בָּתֵּי יְרוּשָׁלִַם וּבָתֵּי מַלְכֵי יְהוּדָה כִּמְקוֹם הַתֹּפֶת הַטְּמֵאִים לְכֹל הַבָּתִּים אֲשֶׁר קִטְּרוּ עַל־גַּגֹּתֵיהֶם לְכֹל צְבָא הַשָּׁמַיִם וְהַסֵּךְ נְסָכִים לֵאלֹהִים אֲחֵרִים׃, ^31.35 כֹּה אָמַר יְהוָה נֹתֵן שֶׁמֶשׁ לְאוֹר יוֹמָם חֻקֹּת יָרֵחַ וְכוֹכָבִים לְאוֹר לָיְלָה רֹגַע הַיָּם וַיֶּהֱמוּ גַלָּיו יְהוָה צְבָאוֹת שְׁמוֹ׃

^8.2 and they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped; they shall not be gathered, nor be buried, they shall be for dung upon the face of the earth.
^19.13 and the houses of Jerusalem, and the houses of the kings of Judah, which are defiled, shall be as the place of Topheth, even all the houses upon whose roofs they have offered unto all the host of heaven, and have poured out drink-offerings unto other gods.
^31.35 Thus saith the LORD, Who giveth the sun for a light by day, And the ordices of the moon and of the stars for a light by night, Who stirreth up the sea, that the waves thereof roar, The LORD of hosts is His name:

^10.13 וַיִּדֹּם הַשֶּׁמֶשׁ וְיָרֵחַ עָמָד עַד־יִקֹּם גּוֹי אֹיְבָיו הֲלֹא־הִיא כְתוּבָה עַל־סֵפֶר הַיָּשָׁר וַיַּעֲמֹד הַשֶּׁמֶשׁ בַּחֲצִי הַשָּׁמַיִם וְלֹא־אָץ לָבוֹא כְּיוֹם תָּמִים׃

^10.13 And the sun stood still, and the moon stayed, Until the nation had avenged themselves of their enemies. Is not this written in the book of Jashar? And the sun stayed in the midst of heaven, and hasted not to go down about a whole day.

⁶¹⁶ δύνωσιν, τότʼ ἔπειτʼ ἀρότου μεμνημένος εἶναι ⁶¹⁷ ὡραίου· πλειὼν δὲ κατὰ χθονὸς ἄρμενος εἶσιν.

⁶¹⁶ To sharpen scythes and urge your men. Shun these ⁶¹⁷ Two things – dark nooks and sleeping till cockcrow,

²⁰¹ τῇ δʼ Ἔρος ὡμάρτησε καὶ Ἵμερος ἕσπετο καλὸς

²⁰¹ Descend behind him, because Earth conceived

^2.295 ἡμῖν δʼ εἴνατός ἐστι περιτροπέων ἐνιαυτὸς, ^3.276 Ζεῦ πάτερ Ἴδηθεν μεδέων κύδιστε μέγιστε, ^3.277 Ἠέλιός θʼ, ὃς πάντʼ ἐφορᾷς καὶ πάντʼ ἐπακούεις, ^14.201 Ὠκεανόν τε θεῶν γένεσιν καὶ μητέρα Τηθύν, ^14.246 Ὠκεανοῦ, ὅς περ γένεσις πάντεσσι τέτυκται·, ^21.194 τῷ οὐδὲ κρείων Ἀχελώϊος ἰσοφαρίζει, ^21.195 οὐδὲ βαθυρρείταο μέγα σθένος Ὠκεανοῖο, ^21.196 ἐξ οὗ περ πάντες ποταμοὶ καὶ πᾶσα θάλασσα, ^21.197 καὶ πᾶσαι κρῆναι καὶ φρείατα μακρὰ νάουσιν·

^2.295 but for us is the ninth year at its turn, while we abide here; wherefore I count it not shame that the Achaeans have vexation of heart beside their beaked ships; yet even so it is a shameful thing to tarry long, and return empty. Endure, my friends, and abide for a time, that we may know,
^3.276 Then in their midst Agamemnon lifted up his hands and prayed aloud:Father Zeus, that rulest from Ida, most glorious, most great, and thou Sun, that beholdest all things and hearest all things, and ye rivers and thou earth, and ye that in the world below take vengeance on men that are done with life, whosoever hath sworn a false oath; ^3.277 Then in their midst Agamemnon lifted up his hands and prayed aloud:Father Zeus, that rulest from Ida, most glorious, most great, and thou Sun, that beholdest all things and hearest all things, and ye rivers and thou earth, and ye that in the world below take vengeance on men that are done with life, whosoever hath sworn a false oath;
^14.201 For I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed and cherished me in their halls, when they had taken me from Rhea, what time Zeus, whose voice is borne afar, thrust Cronos down to dwell beneath earth and the unresting sea.
^14.246 Oceanus, from whom they all are sprung; but to Zeus, son of Cronos, will I not draw nigh, neither lull him to slumber, unless of himself he bid me. For ere now in another matter did a behest of thine teach me a lesson,
^21.194 Wherefore as Zeus is mightier than rivers that murmur seaward, so mightier too is the seed of Zeus than the seed of a river. For lo, hard beside thee is a great River, if so be he can avail thee aught; but it may not be that one should fight with Zeus the son of Cronos. With him doth not even king Achelous vie, ^21.195 nor the great might of deep-flowing Ocean, from whom all rivers flow and every sea, and all the springs and deep wells; howbeit even he hath fear of the lightning of great Zeus, and his dread thunder, whenso it crasheth from heaven. ^21.197 nor the great might of deep-flowing Ocean, from whom all rivers flow and every sea, and all the springs and deep wells; howbeit even he hath fear of the lightning of great Zeus, and his dread thunder, whenso it crasheth from heaven.

^1.1 ἄνδρα μοι ἔννεπε, μοῦσα, πολύτροπον, ὃς μάλα πολλὰ, ^3.1 Ἠέλιος δʼ ἀνόρουσε, λιπὼν περικαλλέα λίμνην, ^8.335 Ἑρμεία, Διὸς υἱέ, διάκτορε, δῶτορ ἑάων, ^12.340 κέκλυτέ μευ μύθων κακά περ πάσχοντες ἑταῖροι. ^12.345 εἰ δέ κεν εἰς Ἰθάκην ἀφικοίμεθα, πατρίδα γαῖαν, ^12.350 βούλομʼ ἅπαξ πρὸς κῦμα χανὼν ἀπὸ θυμὸν ὀλέσσαι, ^12.355 βοσκέσκονθʼ ἕλικες καλαὶ βόες εὐρυμέτωποι·, ^12.360 μηρούς τʼ ἐξέταμον κατά τε κνίσῃ ἐκάλυψαν, ^12.365 μίστυλλόν τʼ ἄρα τἆλλα καὶ ἀμφʼ ὀβελοῖσιν ἔπειραν. αὐτὰρ ὁ φορμίζων ἀνεβάλλετο καλὸν ἀείδειν, Εὐρύλοχος δʼ ἑτάροισι κακῆς ἐξήρχετο βουλῆς·, πάντες μὲν στυγεροὶ θάνατοι δειλοῖσι βροτοῖσι, λιμῷ δʼ οἴκτιστον θανέειν καὶ πότμον ἐπισπεῖν. ἀλλʼ ἄγετʼ, Ἠελίοιο βοῶν ἐλάσαντες ἀρίστας, ῥέξομεν ἀθανάτοισι, τοὶ οὐρανὸν εὐρὺν ἔχουσιν. αἶψά κεν Ἠελίῳ Ὑπερίονι πίονα νηὸν, τεύξομεν, ἐν δέ κε θεῖμεν ἀγάλματα πολλὰ καὶ ἐσθλά. εἰ δὲ χολωσάμενός τι βοῶν ὀρθοκραιράων, νῆʼ ἐθέλῃ ὀλέσαι, ἐπὶ δʼ ἕσπωνται θεοὶ ἄλλοι, ἢ δηθὰ στρεύγεσθαι ἐὼν ἐν νήσῳ ἐρήμῃ. ὣς ἔφατʼ Εὐρύλοχος, ἐπὶ δʼ ᾔνεον ἄλλοι ἑταῖροι. αὐτίκα δʼ Ἠελίοιο βοῶν ἐλάσαντες ἀρίστας, ἐγγύθεν, οὐ γὰρ τῆλε νεὸς κυανοπρῴροιο, τὰς δὲ περίστησάν τε καὶ εὐχετόωντο θεοῖσιν, φύλλα δρεψάμενοι τέρενα δρυὸς ὑψικόμοιο·, οὐ γὰρ ἔχον κρῖ λευκὸν ἐυσσέλμου ἐπὶ νηός. αὐτὰρ ἐπεί ῥʼ εὔξαντο καὶ ἔσφαξαν καὶ ἔδειραν, δίπτυχα ποιήσαντες, ἐπʼ αὐτῶν δʼ ὠμοθέτησαν. οὐδʼ εἶχον μέθυ λεῖψαι ἐπʼ αἰθομένοις ἱεροῖσιν, ἀλλʼ ὕδατι σπένδοντες ἐπώπτων ἔγκατα πάντα. αὐτὰρ ἐπεὶ κατὰ μῆρʼ ἐκάη καὶ σπλάγχνα πάσαντο,

^1.1 BOOK 1 Tell me, Muse, about the wily man who wandered long and far after he sacked the sacred citadel of Troy. He saw the cities and knew the minds of many men, but suffered at sea many sorrows in his heart, "
^3.1 BOOK 3 Leaving the gorgeous surface of the sea, the sun rose into the coppery sky to shine for immortals and mortal men upon grain-giving farmland. Theyd now reached Pylos, the well-built citadel",
^8.335 “Hermes, son of Zeus, runner, giver of good things, would you really be willing, crushed in mighty bonds, to sleep in bed beside golden Aphrodite?” Then the runner Argeiphontes answered him: “If only this would happen, far-shooter lord Apollo! " ^12.340 Comrades, though youre suffering evil, listen to my words! All deaths are loathesome to wretched mortals, but the most pitiful is to die and meet ones doom from hunger. So come, lets drive off the best of the cattle of the sun and sacrifice to the immortals who hold wide heaven.", " ^12.345 If we ever get to Ithaca, our fatherland, well immediately build a rich temple to the sun, Hyperion, and place in it offerings good and many. But if he becomes angry in some way about his straight-horned cattleand wants to destroy our ship, and the other gods follow along,", " ^12.350 Id rather lose my life all at once gulping at a wave than be drained for a long time, as I am, on a desolate island. “So said Eurylochus, and the rest of my comrades assented. They at once drove off the best of the cattle of the sun from nearby, for not far from our dark-prowed ship", ^12.355 the fine broad-browed curved-horned cattle were grazing. They stood around them and prayed to the gods, and plucked tender leaves from a tall leafy oak, since they had no white barley on our well-benched ship. Then after they prayed, they slaughtered and skinned them, " ^12.360 cut out the thighs and covered them with fat, making a double fold, then laid raw flesh upon them. They didnt have wine to pour upon the blazing victims, so they made libation with water and roasted all the entrails. Then after the thighs were burned up and theyd tasted the entrails,", " ^12.365 they cut up the rest, and pierced them with spits on both sides. “Right then sweet sleep sped from my eyelids, and I made my way to my swift ship and seas shore. But when, on my way, I was near my double-curved ship, right then the sweet aroma of burning fat surrounded me,",

¹³²² ἅπαξ ἔτʼ εἰπεῖν ῥῆσιν οὐ θρῆνον θέλω ¹³²³ ἐμὸν τὸν αὐτῆς. ἡλίῳ δʼ ἐπεύχομαι, ¹³²⁴ πρὸς ὕστατον φῶς τοῖς ἐμοῖς τιμαόροις, ¹³²⁵ ἐχθροῖς φονεῦσι τοῖς ἐμοῖς τίνειν ὁμοῦ, ¹³²⁶ δούλης θανούσης, εὐμαροῦς χειρώματος.

¹³²² Yet once for all, to speak a speech, I fain am: ¹³²³ No dirge, mine for myself! The sun I pray to, ¹³²⁴ Fronting his last light! — to my own avengers —, ¹³²⁵ That from my hateful slayers they exact too, ¹³²⁶ Pay for the dead slave — easy-managed hand’s work! CHOROS.

^3.12 וַתִּשָּׂאֵנִי רוּחַ וָאֶשְׁמַע אַחֲרַי קוֹל רַעַשׁ גָּדוֹל בָּרוּךְ כְּבוֹד־יְהוָה מִמְּקוֹמוֹ׃, ^8.16 וַיָּבֵא אֹתִי אֶל־חֲצַר בֵּית־יְהוָה הַפְּנִימִית וְהִנֵּה־פֶתַח הֵיכַל יְהוָה בֵּין הָאוּלָם וּבֵין הַמִּזְבֵּחַ כְּעֶשְׂרִים וַחֲמִשָּׁה אִישׁ אֲחֹרֵיהֶם אֶל־הֵיכַל יְהוָה וּפְנֵיהֶם קֵדְמָה וְהֵמָּה מִשְׁתַּחֲוִיתֶם קֵדְמָה לַשָּׁמֶשׁ׃, ^43.2 וְהִנֵּה כְּבוֹד אֱלֹהֵי יִשְׂרָאֵל בָּא מִדֶּרֶךְ הַקָּדִים וְקוֹלוֹ כְּקוֹל מַיִם רַבִּים וְהָאָרֶץ הֵאִירָה מִכְּבֹדוֹ׃

^3.12 Then a spirit lifted me up, and I heard behind me the voice of a great rushing: ‘Blessed be the glory of the LORD from His place’;
^8.16 And He brought me into the inner court of the LORD’S house, and, behold, at the door of the temple of the LORD, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the LORD, and their faces toward the east; and they worshipped the sun toward the east.
^43.2 and, behold, the glory of the God of Israel came from the way of the east; and His voice was like the sound of many waters; and the earth did shine with His glory.

³⁵⁷ No! if, as thy daughter asserts, I am practising sorcery against her and making her barren, right willingly will I, without any crouching at altars, submit in my own person to the penalty that lies in her husband’s hands, ³⁵⁸ No! if, as thy daughter asserts, I am practising sorcery against her and making her barren, right willingly will I, without any crouching at altars, submit in my own person to the penalty that lies in her husband’s hands, ³⁵⁹ No! if, as thy daughter asserts, I am practising sorcery against her and making her barren, right willingly will I, without any crouching at altars, submit in my own person to the penalty that lies in her husband’s hands, ³⁶⁰ eeing that I am no less chargeable with injuring him if I make him childless. This is my case; but for thee, there is one thing i.e. I am afraid, even if I prove the malice and falseness of her charges against me, you will not punish her, for your partiality and weakness in such cases is well known. I fear in thy disposition; it was a quarrel for a woman that really induced thee to destroy poor Ilium’s town. Choru, ³⁶² eeing that I am no less chargeable with injuring him if I make him childless. This is my case; but for thee, there is one thing i.e. I am afraid, even if I prove the malice and falseness of her charges against me, you will not punish her, for your partiality and weakness in such cases is well known. I fear in thy disposition; it was a quarrel for a woman that really induced thee to destroy poor Ilium’s town. Choru,

" ^1.86 The Persians gained Sardis and took Croesus prisoner. Croesus had ruled fourteen years and been besieged fourteen days. Fulfilling the oracle, he had destroyed his own great empire. The Persians took him and brought him to Cyrus, who erected a pyre and mounted Croesus atop it, bound in chains, with twice seven sons of the Lydians beside him. Cyrus may have intended to sacrifice him as a victory-offering to some god, or he may have wished to fulfill a vow, or perhaps he had heard that Croesus was pious and put him atop the pyre to find out if some divinity would deliver him from being burned alive. So Cyrus did this. As Croesus stood on the pyre, even though he was in such a wretched position it occurred to him that Solon had spoken with gods help when he had said that no one among the living is fortunate. When this occurred to him, he heaved a deep sigh and groaned aloud after long silence, calling out three times the name “Solon.” Cyrus heard and ordered the interpreters to ask Croesus who he was invoking. They approached and asked, but Croesus kept quiet at their questioning, until finally they forced him and he said, “I would prefer to great wealth his coming into discourse with all despots.” Since what he said was unintelligible, they again asked what he had said, persistently harassing him. He explained that first Solon the Athenian had come and seen all his fortune and spoken as if he despised it. Now everything had turned out for him as Solon had said, speaking no more of him than of every human being, especially those who think themselves fortunate. While Croesus was relating all this, the pyre had been lit and the edges were on fire. When Cyrus heard from the interpreters what Croesus said, he relented and considered that he, a human being, was burning alive another human being, one his equal in good fortune. In addition, he feared retribution, reflecting how there is nothing stable in human affairs. He ordered that the blazing fire be extinguished as quickly as possible, and that Croesus and those with him be taken down, but despite their efforts they could not master the fire.", " ^1.87 Then the Lydians say that Croesus understood Cyrus change of heart, and when he saw everyone trying to extinguish the fire but unable to check it, he invoked Apollo, crying out that if Apollo had ever been given any pleasing gift by him, let him offer help and deliver him from the present evil. Thus he in tears invoked the god, and suddenly out of a clear and windless sky clouds gathered, a storm broke, and it rained violently, extinguishing the pyre. Thus Cyrus perceived that Croesus was dear to god and a good man. He had him brought down from the pyre and asked, “Croesus, what man persuaded you to wage war against my land and become my enemy instead of my friend?” He replied, “O King, I acted thus for your good fortune, but for my own ill fortune. The god of the Hellenes is responsible for these things, inciting me to wage war. No one is so foolish as to choose war over peace. In peace sons bury their fathers, in war fathers bury their sons. But I suppose it was dear to the divinity that this be so.”",
^1.131 As to the customs of the Persians, I know them to be these. It is not their custom to make and set up statues and temples and altars, but those who do such things they think foolish, because, I suppose, they have never believed the gods to be like men, as the Greeks do; but they call the whole circuit of heaven Zeus, and to him they sacrifice on the highest peaks of the mountains; they sacrifice also to the sun and moon and earth and fire and water and winds. From the beginning, these are the only gods to whom they have ever sacrificed; they learned later to sacrifice to the “heavenly” Aphrodite from the Assyrians and Arabians. She is called by the Assyrians Mylitta, by the Arabians Alilat, by the Persians Mitra.
^1.199 The foulest Babylonian custom is that which compels every woman of the land to sit in the temple of Aphrodite and have intercourse with some stranger once in her life. Many women who are rich and proud and disdain to mingle with the rest, drive to the temple in covered carriages drawn by teams, and stand there with a great retinue of attendants. But most sit down in the sacred plot of Aphrodite, with crowns of cord on their heads; there is a great multitude of women coming and going; passages marked by line run every way through the crowd, by which the men pass and make their choice. Once a woman has taken her place there, she does not go away to her home before some stranger has cast money into her lap, and had intercourse with her outside the temple; but while he casts the money, he must say, “I invite you in the name of Mylitta” (that is the Assyrian name for Aphrodite). It does not matter what sum the money is; the woman will never refuse, for that would be a sin, the money being by this act made sacred. So she follows the first man who casts it and rejects no one. After their intercourse, having discharged her sacred duty to the goddess, she goes away to her home; and thereafter there is no bribe however great that will get her. So then the women that are fair and tall are soon free to depart, but the uncomely have long to wait because they cannot fulfill the law; for some of them remain for three years, or four. There is a custom like this in some parts of Cyprus .
^2.111 When Sesostris died, he was succeeded in the kingship (the priests said) by his son Pheros . This king waged no wars, and chanced to become blind, for the following reason: the Nile came down in such a flood as there had never been, rising to a height of thirty feet, and the water that flowed over the fields was roughened by a strong wind; then, it is said, the king was so audacious as to seize a spear and hurl it into the midst of the river eddies. Right after this, he came down with a disease of the eyes, and became blind. When he had been blind for ten years, an oracle from the city of Buto declared to him that the term of his punishment was drawing to an end, and that he would regain his sight by washing his eyes with the urine of a woman who had never had intercourse with any man but her own husband. Pheros tried his own wife first; and, as he remained blind, all women, one after another. When he at last recovered his sight, he took all the women whom he had tried, except the one who had made him see again, and gathered them into one town, the one which is now called “Red Clay”; having concentrated them together there, he burnt them and the town; but the woman by whose means he had recovered his sight, he married. Most worthy of mention among the many offerings which he dedicated in all the noteworthy temples for his deliverance from blindness are the two marvellous stone obelisks which he set up in the temple of the Sun. Each of these is made of a single block, and is over one hundred and sixty-six feet high and thirteen feet thick. "
^4.18 These are the tribes by the Hypanis river, west of the Borysthenes . But on the other side of the Borysthenes, the tribe nearest to the sea is the tribe of the Woodlands; and north of these live Scythian farmers, whom the Greek colonists on the Hypanis river (who call themselves Olbiopolitae) call Borystheneïtae. These farming Scythians inhabit a land stretching east a three days journey to a river called Panticapes, and north as far as an eleven days voyage up the Borysthenes ; and north of these the land is desolate for a long way; after the desolation is the country of the Man-eaters, who are a nation apart and by no means Scythian; and beyond them is true desolation, where no nation of men lives, as far as we know.", "
^4.32 Concerning the Hyperborean people, neither the Scythians nor any other inhabitants of these lands tell us anything, except perhaps the Issedones. And, I think, even they say nothing; for if they did, then the Scythians, too, would have told, just as they tell of the one-eyed men. But Hesiod speaks of Hyperboreans, and Homer too in his poem 4.33 But the Delians say much more about them than any others do. They say that offerings wrapped in straw are brought from the Hyperboreans to Scythia; when these have passed Scythia, each nation in turn receives them from its neighbors until they are carried to the Adriatic sea, which is the most westerly limit of their journey; from there, they are brought on to the south, the people of Dodona being the first Greeks to receive them. From Dodona they come down to the Melian gulf, and are carried across to Euboea, and one city sends them on to another until they come to Carystus; after this, Andros is left out of their journey, for Carystians carry them to Tenos, and Tenians to Delos. Thus (they say) these offerings come to Delos. But on the first journey, the Hyperboreans sent two maidens bearing the offerings, to whom the Delians give the names Hyperoche and Laodice, and five men of their people with them as escort for safe conduct, those who are now called Perpherees and greatly honored at Delos. But when those whom they sent never returned, they took it amiss that they should be condemned always to be sending people and not getting them back, and so they carry the offerings, wrapped in straw, to their borders, and tell their neighbors to send them on from their own country to the next; and the offerings, it is said, come by this conveyance to Delos. I can say of my own knowledge that there is a custom like these offerings; namely, that when the Thracian and Paeonian women sacrifice to the Royal Artemis, they have straw with them while they sacrifice.
^4.59 The most important things are thus provided them. It remains now to show the customs which are established among them. The only gods whom they propitiate are these: Hestia in particular, and secondly Zeus and Earth, whom they believe to be the wife of Zeus; after these, Apollo, and the Heavenly Aphrodite, and Heracles, and Ares. All the Scythians worship these as gods; the Scythians called Royal sacrifice to Poseidon also. In the Scythian tongue, Hestia is called Tabiti; Zeus (in my judgment most correctly so called) Papaeus; Earth is Apia; Apollo Goetosyrus; the Heavenly Aphrodite Argimpasa; Poseidon Thagimasadas. It is their practice to make images and altars and shrines for Ares, but for no other god. "
^4.62 This is their way of sacrificing to other gods and these are the beasts offered; but their sacrifices to Ares are of this sort. Every district in each of the governments has a structure sacred to Ares; namely, a pile of bundles of sticks three eighths of a mile wide and long, but of a lesser height, on the top of which there is a flattened four-sided surface; three of its sides are sheer, but the fourth can be ascended. Every year a hundred and fifty wagon-loads of sticks are heaped upon this; for the storms of winter always make it sink down. On this sacred pile an ancient scimitar of iron is set for each people: their image of Ares. They bring yearly sacrifice of sheep and goats and horses to this scimitar, offering to these symbols even more than they do to the other gods. of enemies that they take alive, they sacrifice one man in every hundred, not as they sacrifice sheep and goats, but differently. They pour wine on the mens heads and cut their throats over a bowl; then they carry the blood up on to the pile of sticks and pour it on the scimitar. They carry the blood up above, but down below by the sacred pile they cut off all the slain mens right arms and hands and throw these into the air, and depart when they have sacrificed the rest of the victims; the arm lies where it has fallen, and the body apart from it.",
^4.67 There are many diviners among the Scythians, who divine by means of many willow wands as I will show. They bring great bundles of wands, which they lay on the ground and unfasten, and utter their divinations as they lay the rods down one by one; and while still speaking, they gather up the rods once more and place them together again; this manner of divination is hereditary among them. The Enarees, who are hermaphrodites, say that Aphrodite gave them the art of divination, which they practise by means of lime-tree bark. They cut this bark into three portions, and prophesy while they braid and unbraid these in their fingers.
^4.79 But when things had to turn out badly for him, they did so for this reason: he conceived a desire to be initiated into the rites of the Bacchic Dionysus; and when he was about to begin the sacred mysteries, he saw the greatest vision. He had in the city of the Borysthenites a spacious house, grand and costly (the same house I just mentioned), all surrounded by sphinxes and griffins worked in white marble; this house was struck by a thunderbolt. And though the house burnt to the ground, Scyles none the less performed the rite to the end. Now the Scythians reproach the Greeks for this Bacchic revelling, saying that it is not reasonable to set up a god who leads men to madness. So when Scyles had been initiated into the Bacchic rite, some one of the Borysthenites scoffed at the Scythians: “You laugh at us, Scythians, because we play the Bacchant and the god possesses us; but now this deity has possessed your own king, so that he plays the Bacchant and is maddened by the god. If you will not believe me, follow me now and I will show him to you.” The leading men among the Scythians followed him, and the Borysthenite brought them up secretly onto a tower; from which, when Scyles passed by with his company of worshippers, they saw him playing the Bacchant; thinking it a great misfortune, they left the city and told the whole army what they had seen.
^4.172 Next west of these Auschisae is the populous country of the Nasamones, who in summer leave their flocks by the sea and go up to the land called Augila to gather dates from the palm-trees that grow there in great abundance and all bear fruit. They hunt locusts, which they dry in the sun, and after grinding sprinkle them into milk and drink it. It is their custom for every man to have many wives; their intercourse with women is promiscuous, as among the Massagetae; a staff is placed before the dwelling, and then they have intercourse. When a man of the Nasamones weds, on the first night the bride must by custom lie with each of the whole company in turn; and each man after intercourse gives her whatever gift he has brought from his house. As for their manner of swearing and divination, they lay their hands on the graves of the men reputed to have been the most just and good among them, and by these men they swear; their practice of divination is to go to the tombs of their ancestors, where after making prayers they lie down to sleep, and take for oracles whatever dreams come to them. They give and receive pledges by each drinking from the hand of the other party; and if they have nothing liquid, they take the dust of the earth and lick it up. "

^4.188 The nomads way of sacrificing is to cut a piece from the victims ear for first-fruits and throw it over the house; then they wring the victims neck. They sacrifice to no gods except the sun and moon; that is, this is the practice of the whole nation; but the dwellers by the Tritonian lake sacrifice to Athena chiefly, and next to Triton and Poseidon.",
^4.189 It would seem that the robe and aegis of the images of Athena were copied by the Greeks from the Libyan women; for except that Libyan women dress in leather, and that the tassels of their goatskin cloaks are not snakes but thongs of hide, in everything else their equipment is the same. And in fact, the very name betrays that the attire of the statues of Pallas has come from Libya; for Libyan women wear the hairless tasselled “aegea” over their dress, colored with madder, and the Greeks have changed the name of these aegeae into their “aegides.” Furthermore, in my opinion the ceremonial chant first originated in Libya: for the women of that country chant very tunefully. And it is from the Libyans that the Greeks have learned to drive four-horse chariots.
^5.7 These are most notable of their usages. They worship no gods but Ares, Dionysus, and Artemis. Their princes, however, unlike the rest of their countrymen, worship Hermes above all gods and swear only by him, claiming him for their ancestor.

^397c ΕΡΜ. δοκεῖς μοι καλῶς λέγειν, ὦ Σώκρατες. ΣΩ. ἆρʼ οὖν οὐ δίκαιον ἀπὸ τῶν θεῶν ἄρχεσθαι, σκοπουμένους πῇ ποτε αὐτὸ τοῦτο τὸ ὄνομα οἱ θεοὶ ὀρθῶς ἐκλήθησαν; ΕΡΜ. εἰκός γε. ΣΩ. τοιόνδε τοίνυν ἔγωγε ὑποπτεύω· φαίνονταί μοι οἱ πρῶτοι τῶν ἀνθρώπων τῶν περὶ τὴν Ἑλλάδα τούτους μόνους ^397d τοὺς θεοὺς ἡγεῖσθαι οὕσπερ νῦν πολλοὶ τῶν βαρβάρων, ἥλιον καὶ σελήνην καὶ γῆν καὶ ἄστρα καὶ οὐρανόν· ἅτε οὖν αὐτὰ ὁρῶντες πάντα ἀεὶ ἰόντα δρόμῳ καὶ θέοντα, ἀπὸ ταύτης τῆς φύσεως τῆς τοῦ δαήμονες θεοὺς αὐτοὺς ἐπονομάσαι· ὕστερον δὲ κατανοοῦντες τοὺς ἄλλους πάντας ἤδη τούτῳ τῷ ὀνόματι προσαγορεύειν. ἔοικέ τι ὃ λέγω τῷ ἀληθεῖ ἢ οὐδέν; ΕΡΜ. πάνυ μὲν οὖν ἔοικεν. ΣΩ. τί οὖν ἂν μετὰ τοῦτο σκοποῖμεν; ΕΡΜ. δῆλον δὴ ὅτι δαίμονάς τε καὶ ἥρωας καὶ ἀνθρώπους δαίμονας.

^397c Hermogenes. I think you are right, Socrates. Socrates. Then is it not proper to begin with the gods and see how the gods are rightly called by that name? Hermogenes. That is reasonable. Socrates. Something of this sort, then, is what I suspect: I think the earliest men in Greece believed only in those gods in whom many foreigners believe today—
^397d θεούς ) from this running ( θεῖν ) nature; then afterwards, when they gained knowledge of the other gods, they called them all by the same name. Is that likely to be true, or not? Hermogenes. Yes, very likely. Socrates. What shall we consider next?

^821c ΚΛ. νὴ τὸν Δία, ὦ ξένε, ἀληθὲς τοῦτο λέγεις· ἐν γὰρ δὴ τῷ βίῳ πολλάκις ἑώρακα καὶ αὐτὸς τόν τε Ἑωσφόρον καὶ τὸν Ἕσπερον καὶ ἄλλους τινὰς οὐδέποτε ἰόντας εἰς τὸν αὐτὸν δρόμον ἀλλὰ πάντῃ πλανωμένους, τὸν δὲ ἥλιόν που καὶ σελήνην δρῶντας ταῦθʼ ἃ ἀεὶ πάντες συνεπιστάμεθα. ΑΘ. ταῦτʼ ἔστι τοίνυν, ὦ Μέγιλλέ τε καὶ Κλεινία, νῦν ἃ δή φημι δεῖν περὶ θεῶν τῶν κατʼ οὐρανὸν τούς γε ἡμετέρους ^821d πολίτας τε καὶ τοὺς νέους τὸ μέχρι τοσούτου μαθεῖν περὶ ἁπάντων τούτων, μέχρι τοῦ μὴ βλασφημεῖν περὶ αὐτά, εὐφημεῖν δὲ ἀεὶ θύοντάς τε καὶ ἐν εὐχαῖς εὐχομένους εὐσεβῶς. ΚΛ. τοῦτο μὲν ὀρθόν, εἴ γε πρῶτον μὲν δυνατόν ἐστιν ὃ λέγεις μαθεῖν· εἶτα, εἰ μὴ λέγομέν τι περὶ αὐτῶν ὀρθῶς νῦν, μαθόντες δὲ λέξομεν, συγχωρῶ κἀγὼ τό γε τοσοῦτον καὶ τοιοῦτον ὂν μαθητέον εἶναι. ταῦτʼ οὖν ὡς ἔχοντά ἐσθʼ οὕτω, πειρῶ σὺ μὲν ἐξηγεῖσθαι πάντως, ἡμεῖς δὲ συνέπεσθαί σοι μανθάνοντες.

^821c Clin. Yes, by Zeus, Stranger, that is true; for I, during my life, have often noticed how Phosphorus and Hesperus and other stars never travel on the same course, but wander all ways; but as to the Sun and Moon, we all know that they are constantly doing this. Ath. It is precisely for this reason, Megillus and Clinias, that I now assert that our citizens and our children ought to learn so much concerning all these facts about the gods of Heaven
^821d as to enable them not to blaspheme about them, but always to speak piously both at sacrifices and when they pray reverently at prayers. Clin. You are right, provided that, in the first place, it is possible to learn the subject you mention; and provided also that learning will make us correct any mistakes we may be making about them now,—then I, too, agree that a subject of such importance should be learned. This being so, do you make every effort to expound the matter, and we will endeavor to follow you and learn.

, ^508b δὴ καλοῦμεν ὄμμα. ^508c ἐν τῷ νοητῷ τόπῳ πρός τε νοῦν καὶ τὰ νοούμενα, τοῦτο τοῦτον ἐν τῷ ὁρατῷ πρός τε ὄψιν καὶ τὰ ὁρώμενα. ^516b ἄστρων τε καὶ σελήνης φῶς, ἢ μεθʼ ἡμέραν τὸν ἥλιόν τε καὶ τὸ τοῦ ἡλίου.

^507b “What?” said he. “We predicate ‘to be’311 of many beautiful things and many good things, saying of them severally that they are, and so define them in our speech.”“We do.”“And again, we speak of a self-beautiful and of a good that is only and merely good, and so, in the case of all the things that we then posited as many, we turn about and posit each as a single idea or aspect, assuming it to be a unity and call it that which each really is. “It is so.”“And the one class of things we say can be seen but not thought,
^507c while the ideas can be thought but not seen.”“By all means.”“With which of the parts of ourselves, with which of our faculties, then, do we see visible things?”“With sight,” he said. “And do we not,” I said, “hear audibles with hearing, and perceive all sensibles with the other senses?”“Surely.”“Have you ever observed,” said I, “how much the greatest expenditure the creator of the senses has lavished on the faculty of seeing and being seen? “Why, no, I have not,” he said. “Well, look at it thus. Do hearing and voice stand in need of another medium so that the one may hear and the other be heard,
^508b “Why, no.”“But it is, I think, the most sunlike of all the instruments of sense.”“By far the most.”“And does it not receive the power which it possesses as an influx, as it were, dispensed from the sun?”“Certainly.”“Is it not also true that the sun is not vision, yet as being the cause thereof is beheld by vision itself?”“That is so,” he said. “This, then, you must understand that I meant by the offspring of the good which the good,
^508c begot to stand in a proportion with itself: as the good is in the intelligible region to reason and the objects of reason, so is this in the visible world to vision and the objects of vision.”“How is that?” he said; “explain further.”“You are aware,” I said, “that when the eyes are no longer turned upon objects upon whose colors the light of day falls but that of the dim luminaries of night, their edge is blunted and they appear almost blind, as if pure vision did not dwell in them.”“Yes, indeed,” he said. “But when, I take it, "
^516b of the stars and the moon, than by day the sun and the suns light.”“of course.”“And so, finally, I suppose, he would be able to look upon the sun itself and see its true nature, not by reflections in water or phantasms of it in an alien setting, but in and by itself in its own place.”“Necessarily,” he said. “And at this point he would infer and conclude that this it is that provides the seasons and the courses of the year and presides over all things in the visible region,",

^210a μυηθείης· τὰ δὲ τέλεα καὶ ἐποπτικά, ὧν ἕνεκα καὶ ταῦτα ἔστιν, ἐάν τις ὀρθῶς μετίῃ, οὐκ οἶδʼ εἰ οἷός τʼ ἂν εἴης. ἐρῶ μὲν οὖν, ἔφη, ἐγὼ καὶ προθυμίας οὐδὲν ἀπολείψω· πειρῶ δὲ ἕπεσθαι, ἂν οἷός τε ᾖς. δεῖ γάρ, ἔφη, τὸν ὀρθῶς ἰόντα ἐπὶ τοῦτο τὸ πρᾶγμα ἄρχεσθαι μὲν νέον ὄντα ἰέναι ἐπὶ τὰ καλὰ σώματα, καὶ πρῶτον μέν, ἐὰν ὀρθῶς ἡγῆται ὁ ἡγούμενος, ἑνὸς αὐτὸν σώματος ἐρᾶν καὶ ἐνταῦθα γεννᾶν λόγους καλούς, ἔπειτα δὲ αὐτὸν κατανοῆσαι ὅτι τὸ κάλλος ^220d γὰρ θέρος τότε γʼ ἦν—χαμεύνια ἐξενεγκάμενοι ἅμα μὲν ἐν τῷ ψύχει καθηῦδον, ἅμα δʼ ἐφύλαττον αὐτὸν εἰ καὶ τὴν νύκτα ἑστήξοι. ὁ δὲ εἱστήκει μέχρι ἕως ἐγένετο καὶ ἥλιος ἀνέσχεν· ἔπειτα ᾤχετʼ ἀπιὼν προσευξάμενος τῷ ἡλίῳ. εἰ δὲ βούλεσθε ἐν ταῖς μάχαις—τοῦτο γὰρ δὴ δίκαιόν γε αὐτῷ ἀποδοῦναι—ὅτε γὰρ ἡ μάχη ἦν ἐξ ἧς ἐμοὶ καὶ τἀριστεῖα ἔδοσαν οἱ στρατηγοί, οὐδεὶς ἄλλος ἐμὲ ἔσωσεν,

^210a but I doubt if you could approach the rites and revelations to which these, for the properly instructed, are merely the avenue. However I will speak of them, she said, and will not stint my best endeavors; only you on your part must try your best to follow. He who would proceed rightly in this business must not merely begin from his youth to encounter beautiful bodies. In the first place, indeed, if his conductor guides him aright, he must be in love with one particular body, and engender beautiful converse therein;
^220d this time it was summer—brought out their mattresses and rugs and took their sleep in the cool; thus they waited to see if he would go on standing all night too. He stood till dawn came and the sun rose; then walked away, after offering a prayer to the Sun.

^29a ἀπηργάζετο, πότερον πρὸς τὸ κατὰ ταὐτὰ καὶ ὡσαύτως ἔχον ἢ πρὸς τὸ γεγονός. εἰ μὲν δὴ καλός ἐστιν ὅδε ὁ κόσμος ὅ τε δημιουργὸς ἀγαθός, δῆλον ὡς πρὸς τὸ ἀίδιον ἔβλεπεν· εἰ δὲ ὃ μηδʼ εἰπεῖν τινι θέμις, πρὸς γεγονός. παντὶ δὴ σαφὲς ὅτι πρὸς τὸ ἀίδιον· ὁ μὲν γὰρ κάλλιστος τῶν γεγονότων, ὁ δʼ ἄριστος τῶν αἰτίων. οὕτω δὴ γεγενημένος πρὸς τὸ λόγῳ καὶ φρονήσει περιληπτὸν καὶ κατὰ ταὐτὰ ἔχον δεδημιούργηται· ^37d καθάπερ οὖν αὐτὸ τυγχάνει ζῷον ἀίδιον ὄν, καὶ τόδε τὸ πᾶν οὕτως εἰς δύναμιν ἐπεχείρησε τοιοῦτον ἀποτελεῖν. ἡ μὲν οὖν τοῦ ζῴου φύσις ἐτύγχανεν οὖσα αἰώνιος, καὶ τοῦτο μὲν δὴ τῷ γεννητῷ παντελῶς προσάπτειν οὐκ ἦν δυνατόν· εἰκὼ δʼ ἐπενόει κινητόν τινα αἰῶνος ποιῆσαι, καὶ διακοσμῶν ἅμα οὐρανὸν ποιεῖ μένοντος αἰῶνος ἐν ἑνὶ κατʼ ἀριθμὸν ἰοῦσαν αἰώνιον εἰκόνα, τοῦτον ὃν δὴ χρόνον ὠνομάκαμεν. ^38d ἑπτά, σελήνην μὲν εἰς τὸν περὶ γῆν πρῶτον, ἥλιον δὲ εἰς τὸν δεύτερον ὑπὲρ γῆς, ἑωσφόρον δὲ καὶ τὸν ἱερὸν Ἑρμοῦ λεγόμενον εἰς τὸν τάχει μὲν ἰσόδρομον ἡλίῳ κύκλον ἰόντας, τὴν δὲ ἐναντίαν εἰληχότας αὐτῷ δύναμιν· ὅθεν καταλαμβάνουσίν τε καὶ καταλαμβάνονται κατὰ ταὐτὰ ὑπʼ ἀλλήλων ἥλιός τε καὶ ὁ τοῦ Ἑρμοῦ καὶ ἑωσφόρος. τὰ δʼ ἄλλα οἷ δὴ καὶ διʼ ἃς αἰτίας ἱδρύσατο, εἴ τις ἐπεξίοι πάσας, ὁ λόγος, ^39c περιφορᾶς. νὺξ μὲν οὖν ἡμέρα τε γέγονεν οὕτως καὶ διὰ ταῦτα, ἡ τῆς μιᾶς καὶ φρονιμωτάτης κυκλήσεως περίοδος· μεὶς δὲ ἐπειδὰν σελήνη περιελθοῦσα τὸν ἑαυτῆς κύκλον ἥλιον ἐπικαταλάβῃ, ἐνιαυτὸς δὲ ὁπόταν ἥλιος τὸν ἑαυτοῦ περιέλθῃ κύκλον. τῶν δʼ ἄλλων τὰς περιόδους οὐκ ἐννενοηκότες ἄνθρωποι, πλὴν ὀλίγοι τῶν πολλῶν, οὔτε ὀνομάζουσιν οὔτε πρὸς ἄλληλα συμμετροῦνται σκοποῦντες ἀριθμοῖς, ὥστε ὡς ἔπος, ^39d εἰπεῖν οὐκ ἴσασιν χρόνον ὄντα τὰς τούτων πλάνας, πλήθει μὲν ἀμηχάνῳ χρωμένας, πεποικιλμένας δὲ θαυμαστῶς· ἔστιν δʼ ὅμως οὐδὲν ἧττον κατανοῆσαι δυνατὸν ὡς ὅ γε τέλεος ἀριθμὸς χρόνου τὸν τέλεον ἐνιαυτὸν πληροῖ τότε, ὅταν ἁπασῶν τῶν ὀκτὼ περιόδων τὰ πρὸς ἄλληλα συμπερανθέντα τάχη σχῇ κεφαλὴν τῷ τοῦ ταὐτοῦ καὶ ὁμοίως ἰόντος ἀναμετρηθέντα κύκλῳ. κατὰ ταῦτα δὴ καὶ τούτων ἕνεκα ἐγεννήθη τῶν ἄστρων ὅσα διʼ οὐρανοῦ πορευόμενα ἔσχεν τροπάς, ἵνα τόδε, ^39e ὡς ὁμοιότατον ᾖ τῷ τελέῳ καὶ νοητῷ ζῴῳ πρὸς τὴν τῆς διαιωνίας μίμησιν φύσεως. ΤΙ. εἰσὶν δὴ τέτταρες, μία μὲν οὐράνιον θεῶν γένος, ἄλλη δὲ, ^41a τούτων, ἐκ δὲ Κρόνου καὶ Ῥέας Ζεὺς Ἥρα τε καὶ πάντες ὅσους ἴσμεν ἀδελφοὺς λεγομένους αὐτῶν, ἔτι τε τούτων ἄλλους ἐκγόνους· ἐπεὶ δʼ οὖν πάντες ὅσοι τε περιπολοῦσιν φανερῶς καὶ ὅσοι φαίνονται καθʼ ὅσον ἂν ἐθέλωσιν θεοὶ γένεσιν ἔσχον, λέγει πρὸς αὐτοὺς ὁ τόδε τὸ πᾶν γεννήσας τάδε—, ^41b δεθὲν πᾶν λυτόν, τό γε μὴν καλῶς ἁρμοσθὲν καὶ ἔχον εὖ λύειν ἐθέλειν κακοῦ· διʼ ἃ καὶ ἐπείπερ γεγένησθε, ἀθάνατοι μὲν οὐκ ἐστὲ οὐδʼ ἄλυτοι τὸ πάμπαν, οὔτι μὲν δὴ λυθήσεσθέ γε οὐδὲ τεύξεσθε θανάτου μοίρας, τῆς ἐμῆς βουλήσεως μείζονος ἔτι δεσμοῦ καὶ κυριωτέρου λαχόντες ἐκείνων οἷς ὅτʼ ἐγίγνεσθε συνεδεῖσθε. νῦν οὖν ὃ λέγω πρὸς ὑμᾶς ἐνδεικνύμενος, μάθετε. θνητὰ ἔτι γένη λοιπὰ τρία ἀγέννητα· τούτων δὲ μὴ γενομένων οὐρανὸς ἀτελὴς ἔσται· τὰ γὰρ ἅπαντʼ ἐν, ^47b ἐπορισάμεθα φιλοσοφίας γένος, οὗ μεῖζον ἀγαθὸν οὔτʼ ἦλθεν οὔτε ἥξει ποτὲ τῷ θνητῷ γένει δωρηθὲν ἐκ θεῶν. λέγω δὴ τοῦτο ὀμμάτων μέγιστον ἀγαθόν· τἆλλα δὲ ὅσα ἐλάττω τί ἂν ὑμνοῖμεν, ὧν ὁ μὴ φιλόσοφος τυφλωθεὶς ὀδυρόμενος ἂν θρηνοῖ μάτην; ἀλλὰ τούτου λεγέσθω παρʼ ἡμῶν αὕτη ἐπὶ ταῦτα αἰτία, θεὸν ἡμῖν ἀνευρεῖν δωρήσασθαί τε ὄψιν, ἵνα τὰς ἐν οὐρανῷ τοῦ νοῦ κατιδόντες περιόδους χρησαίμεθα ἐπὶ τὰς περιφορὰς τὰς τῆς παρʼ ἡμῖν διανοήσεως, συγγενεῖς, ^47c ἐκείναις οὔσας, ἀταράκτοις τεταραγμένας, ἐκμαθόντες δὲ καὶ λογισμῶν κατὰ φύσιν ὀρθότητος μετασχόντες, μιμούμενοι τὰς τοῦ θεοῦ πάντως ἀπλανεῖς οὔσας, τὰς ἐν ἡμῖν πεπλανημένας καταστησαίμεθα. φωνῆς τε δὴ καὶ ἀκοῆς πέρι πάλιν ὁ αὐτὸς λόγος, ἐπὶ ταὐτὰ τῶν αὐτῶν ἕνεκα παρὰ θεῶν δεδωρῆσθαι. λόγος τε γὰρ ἐπʼ αὐτὰ ταῦτα τέτακται, τὴν μεγίστην συμβαλλόμενος εἰς αὐτὰ μοῖραν, ὅσον τʼ αὖ μουσικῆς, ^90a διὸ φυλακτέον ὅπως ἂν ἔχωσιν τὰς κινήσεις πρὸς ἄλληλα συμμέτρους. τὸ δὲ δὴ περὶ τοῦ κυριωτάτου παρʼ ἡμῖν ψυχῆς εἴδους διανοεῖσθαι δεῖ τῇδε, ὡς ἄρα αὐτὸ δαίμονα θεὸς ἑκάστῳ δέδωκεν, τοῦτο ὃ δή φαμεν οἰκεῖν μὲν ἡμῶν ἐπʼ ἄκρῳ τῷ σώματι, πρὸς δὲ τὴν ἐν οὐρανῷ συγγένειαν ἀπὸ γῆς ἡμᾶς αἴρειν ὡς ὄντας φυτὸν οὐκ ἔγγειον ἀλλὰ οὐράνιον, ὀρθότατα λέγοντες· ἐκεῖθεν γάρ, ὅθεν ἡ πρώτη τῆς ψυχῆς γένεσις ἔφυ, τὸ θεῖον τὴν κεφαλὴν καὶ ῥίζαν ἡμῶν,

^29a Was it after that which is self-identical and uniform, or after that which has come into existence; Now if so be that this Cosmos is beautiful and its Constructor good, it is plain that he fixed his gaze on the Eternal; but if otherwise (which is an impious supposition), his gaze was on that which has come into existence. But it is clear to everyone that his gaze was on the Eternal; for the Cosmos is the fairest of all that has come into existence, and He the best of all the Causes. So having in this wise come into existence, it has been constructed after the pattern of that which is apprehensible by reason and thought and is self-identical.
^37d till more closely. Accordingly, seeing that that Model is an eternal Living Creature, He set about making this Universe, so far as He could, of a like kind. But inasmuch as the nature of the Living Creature was eternal, this quality it was impossible to attach in its entirety to what is generated; wherefore He planned to make a movable image of Eternity, and, as He set in order the Heaven, of that Eternity which abides in unity He made an eternal image, moving according to number, even that which we have named Time.
^38d The Moon He placed in the first circle around the Earth, the Sun in the second above the Earth; and the Morning Star and the Star called Sacred to Hermes He placed in those circles which move in an orbit equal to the Sun in velocity, but endowed with a power contrary thereto; whence it is that the Sun and the Star of Hermes and the Morning Star regularly overtake and are overtaken by one another. As to the rest of the stars, were one to describe in detail the positions in which He set them, and all the reasons therefor,
^39c In this wise and for these reasons were generated Night and Day, which are the revolution of the one and most intelligent circuit; and Month, every time that the Moon having completed her own orbit overtakes the Sun; and Year, as often as the Sun has completed his own orbit. of the other stars the revolutions have not been discovered by men (save for a few out of the many); wherefore they have no names for them, nor do they compute and compare their relative measurements, so that they are not aware, as a rule,
^39d that the wanderings of these bodies, which are hard to calculate and of wondrous complexity, constitute Time. Nevertheless, it is still quite possible to perceive that the complete number of Time fulfils the Complete Year when all the eight circuits, with their relative speeds, finish together and come to a head, when measured by the revolution of the Same and Similarly-moving. In this wise and for these reasons were generated all those stars which turn themselves about as they travel through Heaven, to the end that this Universe might be as similar as possible to the perfect and intelligible Living Creature in respect of its imitation of the Eternal,
^39e Nature thereof. Tim. And these Forms are four,—one the heavenly kind of gods;
^41a and of Cronos and Rhea were born Zeus and Hera and all those who are, as we know, called their brethren; and of these again, other descendants.
^41b yet to will to dissolve that which is fairly joined together and in good case were the deed of a wicked one. Wherefore ye also, seeing that ye were generated, are not wholly immortal or indissoluble, yet in no wise shall ye be dissolved nor incur the doom of death, seeing that in my will ye possess a bond greater and more sovereign than the bonds wherewith, at your birth, ye were bound together. Now, therefore, what I manifest and declare unto you do ye learn. Three mortal kinds still remain ungenerated; but if these come not into being the Heaven will be imperfect; for it will not contain within itself the whole sum of the hinds of living creatures, yet contain them it must if,
^47b than which no greater boon ever has come or will come, by divine bestowal, unto the race of mortals. This I affirm to be the greatest good of eyesight. As for all the lesser goods, why should we celebrate them? He that is no philosopher when deprived of the sight thereof may utter vain lamentations! But the cause and purpose of that best good, as we must maintain, is this,—that God devised and bestowed upon us vision to the end that we might behold the revolutions of Reason in the Heaven and use them for the revolvings of the reasoning that is within us, these being akin to those,
^47c the perturbable to the imperturbable; and that, through learning and sharing in calculations which are correct by their nature, by imitation of the absolutely unvarying revolutions of the God we might stabilize the variable revolutions within ourselves.
^90a wherefore care must be taken that they have their motions relatively to one another in due proportion. And as regards the most lordly kind of our soul, we must conceive of it in this wise: we declare that God has given to each of us, as his daemon, that kind of soul which is housed in the top of our body and which raises us—seeing that we are not an earthly but a heavenly plant up from earth towards our kindred in the heaven. And herein we speak most truly; for it is by suspending our head and root from that region whence the substance of our soul first came that the Divine Power,

⁶⁶⁰ CHORUS: Respect a man whose probity and troth Are known to all and now confirmed by oath. OIDIPUS: Dost know what grace thou cravest? Chorus: Yea, I know. OIDIPUS: Declare it then and make thy meaning plain. CHORUS: Brand not a friend whom babbling tongues assail; Let not suspicion gainst his oath prevail. OIDIPUS: Bethink you that in seeking this ye seek In very sooth my death or banishment? CHORUS: No, by the leader of the host divine! Witness, thou Sun, such thought was never mine, Unblest, unfriended may I perish, If ever I such wish did cherish! But O my heart is desolate Musing on our striken State, Doubly falln should discord grow Twixt you twain, to crown our woe. OIDIPUS: Well, let him go, no matter what it cost me, Or certain death or shameful banishment, For your sake I relent, not his; and him, Whereer he be, my heart shall still abhor." ⁶⁶¹ No, by the god that stands at the head of all the host of the gods, no, by the sun. Unblest, unbefriended, may I die the worst possible death, if I have this thought! "

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^32.3 I and from afar off trees more numerous than I these trees and great-two trees there, very great, beautiful, and glorious, and magnificent, and the tree of knowledge, whose holy fruit they eat and know great wisdom. ^32.4 That tree is in height like the fir, and its leaves are like (those of) the Carob tree: and its fruit, ^32.5 is like the clusters of the vine, very beautiful: and the fragrance of the tree penetrates afar. Then, " ^32.6 I said: How beautiful is the tree, and how attractive is its look! Then Raphael the holy angel, who was with me, answered me and said: This is the tree of wisdom, of which thy father old (in years) and thy aged mother, who were before thee, have eaten, and they learnt wisdom and their eyes were opened, and they knew that they were naked and they were driven out of the garden.",
^46.1 And there I saw One who had a head of days, And His head was white like wool, And with Him was another being whose countece had the appearance of a man, And his face was full of graciousness, like one of the holy angels. "
^54.6 And Michael, and Gabriel, and Raphael, and Phanuel shall take hold of them on that great day, and cast them on that day into the burning furnace, that the Lord of Spirits may take vengeance on them for their unrighteousness in becoming subject to Satan and leading astray those who dwell on the earth.",
^60.16 And the spirit of the sea is masculine and strong, and according to the might of his strength he draws it back with a rein, and in like manner it is driven forward and disperses amid all the mountain, ^60.17 of the earth. And the spirit of the hoar-frost is his own angel, and the spirit of the hail is a good, ^60.18 angel. And the spirit of the snow has forsaken his chambers on account of his strength -There is a special spirit therein, and that which ascends from it is like smoke, and its name is frost. And the spirit of the mist is not united with them in their chambers, but it has a special chamber; for its course is glorious both in light and in darkness, and in winter and in summer, and in its chamber is an angel. ^60.21 mist are connected, and the one gives to the other. And when the spirit of the rain goes forth from its chamber, the angels come and open the chamber and lead it out, and when it is diffused over the whole earth it unites with the water on the earth. And whensoever it unites with the water on, ^60.22 the earth . . For the waters are for those who dwell on the earth; for they are nourishment for the earth from the Most High who is in heaven: therefore there is a measure for the rain,
^72.1 The book of the courses of the luminaries of the heaven, the relations of each, according to their classes, their dominion and their seasons, according to their names and places of origin, and according to their months, which Uriel, the holy angel, who was with me, who is their guide, showed me; and he showed me all their laws exactly as they are, and how it is with regard to all the years of the world,
^82.9 and all the powers of the heaven which revolve in their circular chariots. And these are the orders of the stars, which set in their places, and in their seasons and festivals and months. ^82.12 the four parts of the year. And these heads over thousands are intercalated between", " ^82.13 leader and leader, each behind a station, but their leaders make the division. And these are the names of the leaders who divide the four parts of the year which are ordained: Milkiel, Helemmelek, and Melejal,", " ^82.14 and Narel. And the names of those who lead them: Adnarel, and Ijasusael, and Elomeel- these three follow the leaders of the orders, and there is one that follows the three leaders of the orders which follow those leaders of stations that divide the four parts of the year. In the beginning of the year Melkejal rises first and rules, who is named Tamaini and sun, and", " ^82.16 all the days of his dominion whilst he bears rule are ninety-one days. And these are the signs of the days which are to be seen on earth in the days of his dominion: sweat, and heat, and calms; and all the trees bear fruit, and leaves are produced on all the trees, and the harvest of wheat, and the rose-flowers, and all the flowers which come forth in the field, but the trees of the winter season become withered. And these are the names of the leaders which are under them: Berkael, Zelebsel, and another who is added a head of a thousand, called Hilujaseph: and the days of the dominion of this (leader) are at an end.", " ^82.18 The next leader after him is Helemmelek, whom one names the shining sun, and all the day", ^82.19 of his light are ninety-one days. And these are the signs of (his) days on the earth: glowing heat and dryness, and the trees ripen their fruits and produce all their fruits ripe and ready, and the sheep pair and become pregt, and all the fruits of the earth are gathered in, and everything that i,

^1.27 "O Lord my God, do not forsake Thy people and Thy inheritance, so that they should wander in the error of their hearts, and do not deliver them into the hands of their enemies, the Gentiles, lest they should rule over them and cause them to sin against Thee. ^1.28 Let Thy mercy, O Lord, be lifted up upon Thy people, and create in them an upright spirit, ^1.29 and let not the spirit of Beliar rule over them to accuse them before Thee, and to ensnare them from all the paths of righteousness, so that they may perish from before Thy face.
^4.21 And he was the first among men that are born on earth who learnt writing and knowledge and wisdom

^2.12 And the earth recognized all Thy righteous judgements, O God.
^8.8 God laid bare their sins in the full light of day; All the earth came to know the righteous judgements of God.

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

^2.89 Sed ut ratione utamur omissis testibus, sic isti disputant, qui haec Chaldaeorum natalicia praedicta defendunt: Vim quandam esse aiunt signifero in orbe, qui Graece zwdiako/s dicitur, talem, ut eius orbis una quaeque pars alia alio modo moveat inmutetque caelum, perinde ut quaeque stellae in his finitumisque partibus sint quoque tempore, eamque vim varie moveri ab iis sideribus, quae vocantur errantia; cum autem in eam ipsam partem orbis venerint, in qua sit ortus eius, qui nascatur, aut in eam, quae coniunctum aliquid habeat aut consentiens, ea triangula illi et quadrata nomit. Etenim cum †tempore anni tempestatumque caeli conversiones commutationesque tantae fiant accessu stellarum et recessu, cumque ea vi solis efficiantur, quae videmus, non veri simile solum, sed etiam verum esse censent perinde, utcumque temperatus sit ae+r, ita pueros orientis animari atque formari, ex eoque ingenia, mores, animum, corpus, actionem vitae, casus cuiusque eventusque fingi.

^2.89 But let us dismiss our witnesses and employ reasoning. Those men who defend the natal-day prophecies of the Chaldeans, argue in this way: In the starry belt which the Greeks call the Zodiac there is a certain force of such a nature that every part of that belt affects and changes the heavens in a different way, according to the stars that are in this or in an adjoining locality at a given time. This force is variously affected by those stars which are called planets or wandering stars. But when they have come into that sign of the Zodiac under which someone is born, or into a sign having some connexion with or accord with the natal sign, they form what is called a triangle or square. Now since, through the procession and retrogression of the stars, the great variety and change of the seasons and of temperature take place, and since the power of the sun produces such results as are before our eyes, they believe that it is not merely probable, but certain, that just as the temperature of the air is regulated by this celestial force, so also children at their birth are influenced in soul and body and by this force their minds, manners, disposition, physical condition, career in life and destinies are determined. 43

^1.120 Even that great man Democritus, from whose fountains Epicurus watered his little garden, seems to me to be very inferior to his usual acuteness when speaking about the nature of the Gods. For at one time he thinks that there are images endowed with divinity, inherent in the universality of things; at another, that the principles and minds contained in the universe are Gods; then he attributes divinity to animated images, employing themselves in doing us good or harm; and, lastly, he speaks of certain images of such vast extent that they encompass the whole outside of the universe; all which opinions are more worthy of the country of Democritus than of Democritus himself; for who can frame in his mind any ideas of such images? who can admire them? who can think they merit a religious adoration? But Epicurus, when he divests the Gods of the power of doing good, extirpates all religion from the minds of men; for though he says the divine nature is the best and the most excellent of all natures, he will not allow it to be susceptible of any benevolence, by which he destroys the chief and peculiar attribute of the most perfect being. For what is better and more excellent than goodness and beneficence? To refuse your Gods that quality is to say that no man is any object of their favor, and no Gods either; that they neither love nor esteem any one; in short, that they not only give themselves no trouble about us, but even look on each other with the greatest indifference. ^1.121 for who could form a mental picture of such images? who could adore them and deem them worthy of worship or reverence? "Epicurus however, in abolishing divine beneficence and divine benevolence, uprooted and exterminated all religion from the human heart. For while asserting the supreme goodness and excellence of the divine nature, he yet denies to god the attribute of benevolence — that is to say, he does away with that which is the most essential element of supreme goodness and excellence. For what can be better or more excellent than kindness and beneficence? Make out god to be devoid of either, and you make him devoid of all love, affection or esteem for any other being, human or divine. It follows not merely that the gods do not care for mankind, but that they have no care for one another. How much more truth there is in the Stoics, whom you censure! They hold that all wise men are friends, even when strangers to each other, since nothing is more lovable than virtue, and he that attains to it will have our esteem in whatever country he dwells.
^2.13 Their existence no one denies. Cleanthes, one of our sect, imputes the way in which the idea of the Gods is implanted in the minds of men to four causes. The first is that which I just now mentioned — the foreknowledge of future things. The second is the great advantages which we enjoy from the temperature of the air, the fertility of the earth, and the abundance of various benefits of other kinds. The third cause is deduced from the terror with which the mind is affected by thunder, tempests, storms, snow, hail, devastation, pestilence, earthquakes often attended with hideous noises, showers of stones, and rain like drops of blood; by rocks and sudden openings of the earth; by monstrous births of men and beasts; by meteors in the air, and blazing stars, by the Greeks called cometae, by us crinitae, the appearance of which, in the late Octavian war, were foreboders of great calamities; by two suns, which, as I have heard my father say, happened in the consulate of Tuditanus and Aquillius, and in which year also another sun (P. Africanus) was extinguished. These things terrified mankind, and raised in them a firm belief of the existence of some celestial and divine power. His fourth cause, and that the strongest, is drawn from the regularity of the motion and revolution of the heavens, the distinctness, variety, beauty, and order of the sun, moon, and all the stars, the appearance only of which is sufficient to convince us they are not the effects of chance; as when we enter into a house, or school, or court, and observe the exact order, discipline, and method of it, we cannot suppose that it is so regulated without a cause, but must conclude that there is some one who commands, and to whom obedience is paid. It is quite impossible for us to avoid thinking that the wonderful motions, revolutions, and order of those many and great bodies, no part of which is impaired by the countless and infinite succession of ages, must be governed and directed by some supreme intelligent being.
^2.15 And the fourth and most potent cause of the belief he said was the uniform motion and revolution of the heavens, and the varied groupings and ordered beauty of the sun, moon and stars, the very sight of which was in itself enough to prove that these things are not the mere effect of chance. When a man goes into a house, a wrestling-school or a public assembly and observes in all that goes on arrangement, regularity and system, he cannot possibly suppose that these things come about without a cause: he realizes that there is someone who presides and controls. Far more therefore with the vast movements and phases of the heavenly bodies, and these ordered processes of a multitude of enormous masses of matter, which throughout the countless ages of the infinite past have never in the smallest degree played false, is he compelled to infer that these mighty world-motions are regulated by some Mind.
^2.47 nor is it to be doubted that whatever has life, sense, reason, and understanding must excel that which is destitute of these things. It follows, then, that the world has life, sense, reason, and understanding, and is consequently a Deity. But this shall soon be made more manifest by the operation of these very things which the world causes. In the mean while, Velleius, let me entreat you not to be always saying that we are utterly destitute of every sort of learning. The cone, you say, the cylinder, and the pyramid, are more beautiful to you than the sphere. This is to have different eyes from other men. But suppose they are more beautiful to the sight only, which does not appear to me, for I can see nothing more beautiful than that figure which contains all others, and which has nothing rough in it, nothing offensive, nothing cut into angles, nothing broken, nothing swelling, and nothing hollow; yet as there are two forms most esteemed, the globe in solids (for so the Greek word σφαῖρα, I think, should be construed), and the circle, or orb, in planes (in Greek, κύκλος); and as they only have an exact similitude of parts in which every extreme is equally distant from the centre, what can we imagine in nature to be more just and proper? But if you have never raked into this learned dust to find out these things, surely, at all events, you natural philosophers must know that equality of motion and invariable order could not be preserved in any other figure. Nothing, therefore, can be more illiterate than to assert, as you are in the habit of doing, that it is doubtful whether the world is round or not, because it may possibly be of another shape, and that there are innumerable worlds of different forms; which Epicurus, if he ever had learned that two and two are equal to four, would not have said. But while he judges of what is best by his palate, he does not look up to the "palace of heaven," as Ennius calls it.
^2.51 But most worthy our admiration is the motion of those five stars which are falsely called wandering stars; for they cannot be said to wander which keep from all eternity their approaches and retreats, and have all the rest of their motions, in one regular constant and established order. What is yet more wonderful in these stars which we are speaking of is that sometimes they appear, and sometimes they disappear; sometimes they advance towards the sun, and sometimes they retreat; sometimes they precede him, and sometimes follow him; sometimes they move faster, sometimes slower, and sometimes they do not stir in the least, but for a while stand still. From these unequal motions of the planets, mathematicians have called that the "great year" in which the sun, moon, and five wandering stars, having finished their revolutions, are found in their original situation. In how long a time this is effected is much disputed, but it must be a certain and definite period. For the planet Saturn (called by the Greeks Φαίνον), which is farthest from the earth, finishes his course in about thirty years; and in his course there is something very singular, for sometimes he moves before the sun, sometimes he keeps behind it; at one time lying hidden in the night, at another again appearing in the morning; and ever performing the same motions in the same space of time without any alteration, so as to be for infinite ages regular in these courses. Beneath this planet, and nearer the earth, is Jupiter, called Φαέθων, which passes the same orbit of the twelve signs in twelve years, and goes through exactly the same variety in its course that the star of Saturn does. Next to Jupiter is the planet Mars (in Greek, Πυρόεις), which finishes its revolution through the same orbit as the two previously mentioned, in twenty-four months, wanting six days, as I imagine. Below this is Mercury (called by the Greeks Στίλβων), which performs the same course in little less than a year, and is never farther distant from the sun than the space of one sign, whether it precedes or follows it. The lowest of the five planets, and nearest the earth, is that of Venus (called in Greek Φωσφόρος). Before the rising of the sun, it is called the morning-star, and after the setting, the evening-star. It has the same revolution through the zodiac, both as to latitude and longitude, with the other planets, in a year, and never is more than two signs from the sun, whether it precedes or follows it.
^2.53 The orbit next below is that of Pyroeis (the fiery), which is called the star of Mars, and this covers the same orbit as the two planets above it in twenty-four months all but (I think) six days. Below this in turn is the star of Mercury, called by the Greeks Stilbōn (the gleaming), which completes the circuit of the zodiac in about the period of a year, and is never distant from the sun more than the space of a single sign, though it sometimes precedes the sun and sometimes follows it. Lowest of the five planets and nearest to the earth is the star of Venus, called in Greek Phosphoros (the light-bringer) and in Latin Lucifer when it precedes the sun, but when it follows it Hesperos; this planet completes its orbit in a year, traversing the sod with a sausage movement as do the planets above it, and never distant more than the space of two signs from the sun, though sometimes in front of it and sometimes behind it. ^2.54 I cannot, therefore, conceive that this constant course of the planets, this just agreement in such various motions through all eternity, can be preserved without a mind, reason, and consideration; and since we may perceive these qualities in the stars, we cannot but place them in the rank of Gods. Those which are called the fixed stars have the same indications of reason and prudence. Their motion is daily, regular, and constant. They do not move with the sky, nor have they an adhesion to the firmament, as they who are ignorant of natural philosophy affirm. For the sky, which is thin, transparent, and suffused with an equal heat, does not seem by its nature to have power to whirl about the stars, or to be proper to contain them. The fixed stars, therefore, have their own sphere, separate and free from any conjunction with the sky. Their perpetual courses, with that admirable and incredible regularity of theirs, so plainly declare a divine power and mind to be in them, that he who cannot perceive that they are also endowed with divine power must be incapable of all perception whatever. In the heavens, therefore, there is nothing fortuitous, unadvised, inconstant, or variable: all there is order, truth, reason, and constancy; and all the things which are destitute of these qualities are counterfeit, deceitful, and erroneous, and have their residence about the earth beneath the moon, the lowest of all the planets. He, therefore, who believes that this admirable order and almost incredible regularity of the heavenly bodies, by which the preservation and entire safety of all things is secured, is destitute of intelligence, must be considered to be himself wholly destitute of all intellect whatever. I think, then, I shall not deceive myself in maintaining this dispute upon the principle of Zeno, who went the farthest in his search after truth.
^2.60 On the contrary, they are endowed with supreme beauty of form, they are situated in the purest region of the sky, and they so control their motions and courses as to seem to be conspiring together to preserve and to protect the universe. "Many other divinities however have with good reason been recognized and named both by the wisest men of Greece and by our ancestors from the great benefits that they bestow. For it was thought that whatever confers great utility on the human race must be due to the operation of divine benevolence towards men. Thus sometimes a thing sprung from a god was called by the name of the god himself; as when we speak of corn as Ceres, of wine as Liber, so that Terence writes: when Ceres and when Liber fail, Venus is cold. ^2.61 In other cases some exceptionally potent force is itself designated by a title of convey, for example Faith and Mind; we see the shrines on the Capitol lately dedicated to them both by Marcus Aemilius Scaurus, and Faith had previously been deified by Aulus Atilius Calatinus. You see the temple of Virtue, restored as the temple of Honour by Marcus Marcellus, but founded many years before by Quintus Maximus in the time of the Ligurian war. Again, there are the temples of Wealth, Safety, Concord, Liberty and Victory, all of which things, being so powerful as necessarily to imply divine goverce, were themselves designated as gods. In the same class the names of Desire, Pleasure and Venus Lubentina have been deified — things vicious and unnatural (although Velleius thinks otherwise), yet the urge of these vices often overpowers natural instinct. ^2.62 Everything, then, from which any great utility proceeded was deified; and, indeed, the names I have just now mentioned are declaratory of the particular virtue of each Deity. It has been a general custom likewise, that men who have done important service to the public should be exalted to heaven by fame and universal consent. Thus Hercules, Castor and Pollux, Aesculapius, and Liber became Gods (I mean Liber the son of Semele, and not him whom our ancestors consecrated in such state and solemnity with Ceres and Libera; the difference in which may be seen in our Mysteries. But because the offsprings of our bodies are called "Liberi" (children), therefore the offspring of Ceres are called Liber and Libera; thus likewise Romulus, or Quirinus — for they are thought to be the same — became a God. They are justly esteemed as Deities, since their souls subsist and enjoy eternity, from whence they are perfect and immortal beings. ^2.63 There is another reason, too, and that founded on natural philosophy, which has greatly contributed to the number of Deities; namely, the custom of representing in human form a crowd of Gods who have supplied the poets with fables, and filled mankind with all sorts of superstition. Zeno has treated of this subject, but it has been discussed more at length by Cleanthes and Chrysippus. All Greece was of opinion that Coelum was castrated by his son Saturn, and that Saturn was chained by his son Jupiter. ^2.64 In these impious fables, a physical and not inelegant meaning is contained; for they would denote that the celestial, most exalted, and ethereal nature — that is, the fiery nature, which produces all things by itself — is destitute of that part of the body which is necessary for the act of generation by conjunction with another. By Saturn they mean that which comprehends the course and revolution of times and seasons; the Greek name for which Deity implies as much, for he is called Κρόνος, which is the same with Χρόνος, that is, a "space of time." But he is called Saturn, because he is filled (saturatur) with years; and he is usually feigned to have devoured his children, because time, ever insatiable, consumes the rolling years; but to restrain him from immoderate haste, Jupiter has confined him to the course of the stars, which are as chains to him. Jupiter (that is, juvans pater) signifies a "helping father," whom, by changing the cases, we call Jove, a juvando. The poets call him "father of Gods and men;" and our ancestors "the most good, the most great;" and as there is something more glorious in itself, and more agreeable to others, to be good (that is, beneficent) than to be great, the title of "most good" precedes that of "most great." This, then, is he whom Ennius means in the following passage, before quoted — Look up to the refulgent heaven above, Which all men call, uimously, Jove: which is more plainly expressed than in this other passage of the same poet — On whose account Ill curse that flood of light, Whateer it is above that shines so bright. Our augurs also mean the same, when, for the "thundering and lightning heaven," they say the "thundering and lightning Jove." Euripides, among many excellent things, has this: The vast, expanded, boundless sky behold, See it with soft embrace the earth enfold; This own the chief of Deities above, And this acknowledge by the name of Jove. " ^2.65 it is he then who is addressed by Ennius in the following terms, as I said before: Behold this dazzling vault of heaven, which all mankind as Jove invoke — more explicitly than in another passage of the same poet: Now by whatever powr it be that sheds This light of day, Ill lay my curse upon him! It is he also whom our augurs mean by their formula should Jove lighten and thunder, meaning should the sky lighten and thunder. Euripides among many fine passages has this brief invocation: Thou seest the boundless aethers spreading vault, Whose soft embrace encompasseth the earth: This deem though god of gods, the supreme Jove.", "
^2.88 But if that sphere which was lately made by our friend Posidonius, the regular revolutions of which show the course of the sun, moon, and five wandering stars, as it is every day and night performed, were carried into Scythia or Britain, who, in those barbarous countries, would doubt that that sphere had been made so perfect by the exertion of reason? Yet these people doubt whether the universe, from whence all things arise and are made, is not the effect of chance, or some necessity, rather than the work of reason and a divine mind. According to them, Archimedes shows more knowledge in representing the motions of the celestial globe than nature does in causing them, though the copy is so infinitely beneath the original. The shepherd in Attius, who had never seen a ship, when he perceived from a mountain afar off the divine vessel of the Argonauts, surprised and frighted at this new object, expressed himself in this manner: What horrid bulk is that before my eyes, Which oer the deep with noise and vigor flies? It turns the whirlpools up, its force so strong, And drives the billows as it rolls along. The oceans violence it fiercely braves; Runs furious on, and throws about the waves. Swiftly impetuous in its course, and loud, Like the dire bursting of a showry cloud; Or, like a rock, forced by the winds and rain, Now whirld aloft, then plunged into the main. But hold! perhaps the Earth and Neptune jar, And fiercely wage an elemental war; Or Triton with his trident has oerthrown His den, and loosend from the roots the stone; The rocky fragment, from the bottom torn, Is lifted up, and on the surface borne. At first he is in suspense at the sight of this unknown object; but on seeing the young mariners, and hearing their singing, he says, Like sportive dolphins, with their snouts they roar; and afterward goes on, Loud in my ears methinks their voices ring, As if I heard the God Sylvanus sing. As at first view the shepherd thinks he sees something iimate and insensible, but afterward, judging by more trustworthy indications, he begins to figure to himself what it is; so philosophers, if they are surprised at first at the sight of the universe, ought, when they have considered the regular, uniform, and immutable motions of it, to conceive that there is some Being that is not only an inhabitant of this celestial and divine mansion, but a ruler and a governor, as architect of this mighty fabric.",
^2.116 The stars have their revolutions in the sky, and are continued by the tendency of all parts towards the centre. Their duration is perpetuated by their form and figure, for they are round; which form, as I think has been before observed, is the least liable to injury; and as they are composed of fire, they are fed by the vapors which are exhaled by the sun from the earth, the sea, and other waters; but when these vapors have nourished and refreshed the stars, and the whole sky, they are sent back to be exhaled again; so that very little is lost or consumed by the fire of the stars and the flame of the sky. Hence we Stoics conclude — which Panaetius is said to have doubted of — that the whole world at last would be consumed by a general conflagration, when, all moisture being exhausted, neither the earth could have any nourishment, nor the air return again, since water, of which it is formed, would then be all consumed; so that only fire would subsist; and from this fire, which is an animating power and a Deity, a new world would arise and be re-established in the same beauty. I should be sorry to appear to you to dwell too long upon this subject of the stars, and more especially upon that of the planets, whose motions, though different, make a very just agreement. Saturn, the highest, chills; Mars, placed in the middle, burns; while Jupiter, interposing, moderates their excess, both of light and heat. The two planets beneath Mars obey the sun. The sun himself fills the whole universe with his own genial light; and the moon, illuminated by him, influences conception, birth, and maturity. And who is there who is not moved by this union of things, and by this concurrence of nature agreeing together, as it were, for the safety of the world? And yet I feel sure that none of these reflections have ever been made by these men.
^2.118 But the stars are of a fiery substance, and for this reason they are nourished by the vapours of the earth, the sea and the waters, which are raised up by the sun out of the fields which it warms and out of the waters; and when nourished and renewed by these vapours the stars and the whole aether shed them back again, and then once more draw them up from the same source, with the loss of none of their matter, or only of an extremely small part which is consumed by the fire of the stars and the flame of the aether. As a consequence of this, so our school believe, though it used to be said that Panaetius questioned the doctrine, there will ultimately occur a conflagration of the whole while, because when the moisture has been used up neither can the earth be nourished nor will the air continue to flow, being unable to rise upward after it has drunk up all the water; thus nothing will remain but fire, by which, as a living being and a god, once again a new world may be created and the ordered universe be restored as before.

^2.153 But what shall I say of human reason? Has it not even entered the heavens? Man alone of all animals has observed the courses of the stars, their risings and settings. By man the day, the month, the year, is determined. He foresees the eclipses of the sun and moon, and foretells them to futurity, marking their greatness, duration, and precise time. From the contemplation of these things the mind extracts the knowledge of the Gods — a knowledge which produces piety, with which is connected justice, and all the other virtues; from which arises a life of felicity, inferior to that of the Gods in no single particular, except in immortality, which is not absolutely necessary to happy living. In explaining these things, I think that I have sufficiently demonstrated the superiority of man to other animated beings; from whence we should infer that neither the form and position of his limbs nor that strength of mind and understanding could possibly be the effect of chance.

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^2.31 אַנְתְּה מַלְכָּא חָזֵה הֲוַיְתָ וַאֲלוּ צְלֵם חַד שַׂגִּיא צַלְמָא דִּכֵּן רַב וְזִיוֵהּ יַתִּיר קָאֵם לְקָבְלָךְ וְרֵוֵהּ דְּחִיל׃, ^2.32 הוּא צַלְמָא רֵאשֵׁהּ דִּי־דְהַב טָב חֲדוֹהִי וּדְרָעוֹהִי דִּי כְסַף מְעוֹהִי וְיַרְכָתֵהּ דִּי נְחָשׁ׃, ^2.33 שָׁקוֹהִי דִּי פַרְזֶל רַגְלוֹהִי מנהון מִנְּהֵין דִּי פַרְזֶל ומנהון וּמִנְּהֵין דִּי חֲסַף׃, ^2.34 חָזֵה הֲוַיְתָ עַד דִּי הִתְגְּזֶרֶת אֶבֶן דִּי־לָא בִידַיִן וּמְחָת לְצַלְמָא עַל־רַגְלוֹהִי דִּי פַרְזְלָא וְחַסְפָּא וְהַדֵּקֶת הִמּוֹן׃, ^2.35 בֵּאדַיִן דָּקוּ כַחֲדָה פַּרְזְלָא חַסְפָּא נְחָשָׁא כַּסְפָּא וְדַהֲבָא וַהֲווֹ כְּעוּר מִן־אִדְּרֵי־קַיִט וּנְשָׂא הִמּוֹן רוּחָא וְכָל־אֲתַר לָא־הִשְׁתֲּכַח לְהוֹן וְאַבְנָא דִּי־מְחָת לְצַלְמָא הֲוָת לְטוּר רַב וּמְלָת כָּל־אַרְעָא׃, ^2.36 דְּנָה חֶלְמָא וּפִשְׁרֵהּ נֵאמַר קֳדָם־מַלְכָּא׃, ^2.44 וּבְיוֹמֵיהוֹן דִּי מַלְכַיָּא אִנּוּן יְקִים אֱלָהּ שְׁמַיָּא מַלְכוּ דִּי לְעָלְמִין לָא תִתְחַבַּל וּמַלְכוּתָה לְעַם אָחֳרָן לָא תִשְׁתְּבִק תַּדִּק וְתָסֵיף כָּל־אִלֵּין מַלְכְוָתָא וְהִיא תְּקוּם לְעָלְמַיָּא׃, ^2.45 כָּל־קֳבֵל דִּי־חֲזַיְתָ דִּי מִטּוּרָא אִתְגְּזֶרֶת אֶבֶן דִּי־לָא בִידַיִן וְהַדֶּקֶת פַּרְזְלָא נְחָשָׁא חַסְפָּא כַּסְפָּא וְדַהֲבָא אֱלָהּ רַב הוֹדַע לְמַלְכָּא מָה דִּי לֶהֱוֵא אַחֲרֵי דְנָה וְיַצִּיב חֶלְמָא וּמְהֵימַן פִּשְׁרֵהּ׃, ^6.11 וְדָנִיֵּאל כְּדִי יְדַע דִּי־רְשִׁים כְּתָבָא עַל לְבַיְתֵהּ וְכַוִּין פְּתִיחָן לֵהּ בְּעִלִּיתֵהּ נֶגֶד יְרוּשְׁלֶם וְזִמְנִין תְּלָתָה בְיוֹמָא הוּא בָּרֵךְ עַל־בִּרְכוֹהִי וּמְצַלֵּא וּמוֹדֵא קֳדָם אֱלָהֵהּ כָּל־קֳבֵל דִּי־הֲוָא עָבֵד מִן־קַדְמַת דְּנָה׃, ^7.7 בָּאתַר דְּנָה חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ חֵיוָה רביעיה רְבִיעָאָה דְּחִילָה וְאֵימְתָנִי וְתַקִּיפָא יַתִּירָא וְשִׁנַּיִן דִּי־פַרְזֶל לַהּ רַבְרְבָן אָכְלָה וּמַדֱּקָה וּשְׁאָרָא ברגליה בְּרַגְלַהּ רָפְסָה וְהִיא מְשַׁנְּיָה מִן־כָּל־חֵיוָתָא דִּי קָדָמַיהּ וְקַרְנַיִן עֲשַׂר לַהּ׃, ^7.9 חָזֵה הֲוֵית עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כָּרְסְיֵהּ שְׁבִיבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק׃, ^7.13 חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם־עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה הֲוָה וְעַד־עַתִּיק יוֹמַיָּא מְטָה וּקְדָמוֹהִי הַקְרְבוּהִי׃, ^7.14 וְלֵהּ יְהִיב שָׁלְטָן וִיקָר וּמַלְכוּ וְכֹל עַמְמַיָּא אֻמַיָּא וְלִשָּׁנַיָּא לֵהּ יִפְלְחוּן שָׁלְטָנֵהּ שָׁלְטָן עָלַם דִּי־לָא יֶעְדֵּה וּמַלְכוּתֵהּ דִּי־לָא תִתְחַבַּל׃, ^7.25 וּמִלִּין לְצַד עליא עִלָּאָה יְמַלִּל וּלְקַדִּישֵׁי עֶלְיוֹנִין יְבַלֵּא וְיִסְבַּר לְהַשְׁנָיָה זִמְנִין וְדָת וְיִתְיַהֲבוּן בִּידֵהּ עַד־עִדָּן וְעִדָּנִין וּפְלַג עִדָּן׃, ^10.6 וּגְוִיָּתוֹ כְתַרְשִׁישׁ וּפָנָיו כְּמַרְאֵה בָרָק וְעֵינָיו כְּלַפִּידֵי אֵשׁ וּזְרֹעֹתָיו וּמַרְגְּלֹתָיו כְּעֵין נְחֹשֶׁת קָלָל וְקוֹל דְּבָרָיו כְּקוֹל הָמוֹן׃

^2.31 Thou, O king, sawest, and behold a great image. This image, which was mighty, and whose brightness was surpassing, stood before thee; and the appearance thereof was terrible. ^2.32 As for that image, its head was of fine gold, its breast and its arms of silver, its belly and its thighs of brass, ^2.33 its legs of iron, its feet part of iron and part of clay. ^2.34 Thou sawest till that a stone was cut out without hands, which smote the image upon its feet that were of iron and clay, and broke them to pieces. ^2.35 Then was the iron, the clay, the brass, the silver, and the gold, broken in pieces together, and became like the chaff of the summer threshing-floors; and the wind carried them away, so that no place was found for them; and the stone that smote the image became a great mountain, and filled the whole earth. ^2.36 This is the dream; and we will tell the interpretation thereof before the king.
^2.44 And in the days of those kings shall the God of heaven set up a kingdom, which shall never be destroyed; nor shall the kingdom be left to another people; it shall break in pieces and consume all these kingdoms, but it shall stand for ever. ^2.45 Forasmuch as thou sawest that a stone was cut out of the mountain without hands, and that it broke in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter; and the dream is certain, and the interpretation thereof sure.’,
^6.11 And when Daniel knew that the writing was signed, he went into his house—now his windows were open in his upper chamber toward Jerusalem—and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.
^7.7 After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth; it devoured and broke in pieces, and stamped the residue with its feet; and it was diverse from all the beasts that were before it; and it had ten horns.
^7.9 I beheld Till thrones were placed, And one that was ancient of days did sit: His raiment was as white snow, And the hair of his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire.
^7.13 I saw in the night visions, And, behold, there came with the clouds of heaven One like unto a son of man, And he came even to the Ancient of days, And he was brought near before Him. ^7.14 And there was given him dominion, And glory, and a kingdom, That all the peoples, nations, and languages Should serve him; His dominion is an everlasting dominion, which shall not pass away, And his kingdom that which shall not be destroyed.
^7.25 And he shall speak words against the Most High, and shall wear out the saints of the Most High; and he shall think to change the seasons and the law; and they shall be given into his hand until a time and times and half a time.
^10.6 his body also was like the beryl, and his face as the appearance of lightning, and his eyes as torches of fire, and his arms and his feet like in colour to burnished brass, and the voice of his words like the voice of a multitude.

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^5.6 For man and his portion (lie) before Thee in the balance; He cannot add to, so as to enlarge, what has been prescribed by Thee. O God, ¹⁸ Lord, Thy mercy is over the works of Thy hands for ever; Thy goodness is over Israel with a rich gift. Thine eyes look upon them, so that none of them suffers want; Thine ears listen to the hopeful prayer of the poor. Thy judgements (are executed) upon the whole earth in mercy; And Thy love (is) toward the seed of Abraham, the children of Israel. Thy chastisement is upon us as (upon) a first-born, only-begotten son, To turn back the obedient soul from folly (that is wrought) in ignorance. May God cleanse Israel against the day of mercy and blessing, Against the day of choice when He bringeth back His anointed. Blessed shall they be that shall be in those days, In that they shall see the goodness of the Lord which He shall perform for the generation that is to come, Under the rod of chastening of the Lord’s anointed in the fear of his God, In the spirit of wisdom and righteousness and strength; That he may direct (every} man in the works of righteousness by the fear of God, That he may establish them all before the Lord, A good generation (living) in the fear of God in the days of mercy. Selah. Great is our God and glorious, dwelling in the highest. (It is He) who hath established in (their) courses the lights (of heaven) for determining seasons from year to year, And they have not turned aside from the way which He appointed them, In the fear of God (they pursue) their path every day, From the day God created them and for evermore. And they have erred not since the day He created them. Since the generations of old they have not withdrawn from their path, Unless God commanded them (so to do) by the command of His servants.

^3.286 From good ways and just deeds. But they have care, ^3.287 For righteousness and virtue, and not greed, ^3.288 Which breeds unnumbered ills to mortal men, ^3.289 War and unending famine. But with them, ^3.290 290 Just measure, both in fields and cities, holds, ^3.291 Nor steal they from each other in the night, ^3.292 Nor drive off herds of cattle, sheep, and goats, ^3.293 Nor neighbor remove landmarks of a neighbor, ^3.294 Nor any man of great wealth grieve the one,
^3.652 And Lydians, Carians, Cappadocians, ^3.653 And Ethiopian and Arabian men, ^3.654 of a strange tongue shall fall. How now may I, ^3.655 655 of each speak fitly? For on all the nation, ^3.656 Which dwell on earth the Highest shall send dire plague.

^1.11.2 For when the names are translated into Greek Osiris means "many-eyed," and properly so; for in shedding his rays in every direction he surveys with many eyes, as it were, all land and sea. And the words of the poet are also in agreement with this conception when he says: The sun, who sees all things and hears all things. " ^1.11.3 And of the ancient Greek writers of mythology some give to Osiris the name Dionysus or, with a slight change in form, Sirius. One of them, Eumolpus, in his Bacchic Hymn speaks of Our Dionysus, shining like a star, With fiery eye in evry ray; while Orpheus says: And this is why men call him Shining One And Dionysus.",
^2.56 But when they were now drawing near to the island, the account proceeds, some of the natives met them and drew their boat to land; and the inhabitants of the island, thronging together, were astonished at the arrival of the strangers, but they treated them honourably and shared with them the necessities of life which their country afforded.The dwellers upon this island differ greatly both in the characteristics of their bodies and in their manners from the men in our part of the inhabited world; for they are all nearly alike in the shape of their bodies and are over four cubits in height, but the bones of the body have the ability to bend to a certain extent and then straighten out again, like the sinewy parts.They are also exceedingly tender in respect to their bodies and yet more vigorous than is the case among us; for when they have seized any object in their hands no man can extract it from the grasp of their fingers. There is absolutely no hair on any part of their bodies except on the head, eyebrows and eyelids, and on the chin, but the other parts of the body are so smooth that not even the least down can be seen on them.They are also remarkably beautiful and well-proportioned in the outline of the body. The openings of their ears are much more spacious than ours and growths have developed that serve as valves, so to speak, to close them.And they have a peculiarity in regard to the tongue, partly the work of nature and congenital with them and partly intentionally brought about by artifice; among them, namely, the tongue is double for a certain distance, but they divide the inner portions still further, with the result that it becomes a double tongue as far as the base.Consequently they are very versatile as to the sounds they can utter, since they imitate not only every articulate language used by man but also the varied chatterings of the birds, and, in general, they reproduce any peculiarity of sounds. And the most remarkable thing of all is that at one and the same time they can converse perfectly with two persons who fall in with them, both answering questions and discoursing pertinently on the circumstances of the moment; for with one division of the tongue they can converse with the one person, and likewise with the other talk with the second.Their climate is most temperate, we are told, considering that they live at the equator, and they suffer neither from heat nor from cold. Moreover, the fruits in their island ripen throughout the entire year, even as the poet writes, Here pear on pear grows old, and apple close On apple, yea, and clustered grapes on grapes, And fig on fig. And with them the day is always the same length as the night, and at midday no shadow is cast of any object because the sun is in the zenith. "
^2.58 They do not marry, we are told, but possess their children in common, and maintaining the children who are born as if they belonged to all, they love them equally; and while the children are infants those who suckle the babes often change them around in order that not even the mothers may know their own offspring. Consequently, since there is no rivalry among them, they never experience civil disorders and they never cease placing the highest value upon internal harmony.There are also animals among them, we are told, which are small in size but the object of wonder by reason of the nature of their bodies and the potency of their blood; for they are round in form and very similar to tortoises, but they are marked on the surface by two diagonal yellow stripes, at each end of which they have an eye and a mouth;consequently, though seeing with four eyes and using as many mouths, yet it gathers its food into one gullet, and down this its nourishment is swallowed and all flows together into one stomach; and in like manner its other organs and all its inner parts are single. It also has beneath it all around its body many feet, by means of which it can move in whatever direction it pleases.And the blood of this animal, they say, has a marvellous potency; for it immediately glues on to its place any living member that has been severed; even if a hand or the like should happen to have been cut off, by the use of this blood it is glued on again, provided that the cut is fresh, and the same thing is true of such other parts of the body as are not connected with the regions which are vital and sustain the persons life.Each group of the inhabitants also keeps a bird of great size and of a nature peculiar to itself, by means of which a test is made of the infant children to learn what their spiritual disposition is; for they place them upon the birds, and such of them as are able to endure the flight through the air as the birds take wing they rear, but such as become nauseated and filled with consternation they cast out, as not likely either to live many years and being, besides, of no account because of their dispositions.In each group the oldest man regularly exercises the leadership, just as if he were a kind of king, and is obeyed by all the members; and when the first such ruler makes an end of his life in accordance with the law upon the completion of his onehundred and fiftieth year, the next oldest succeeds to the leadership.The sea about the island has strong currents and is subject to great flooding and ebbing of the tides and is sweet in taste. And as for the stars of our heavens, the Bears and many more, we are informed, are not visible at all. The number of these islands was seven, and they are very much the same in size and at about equal distances from one another, and all follow the same customs and laws.", ^2.59 Although all the inhabitants enjoy an abundant provision of everything from what grows of itself in these islands, yet they do not indulge in the enjoyment of this abundance without restraint, but they practise simplicity and take for their food only what suffices for their needs. Meat and whatever else is roasted or boiled in water are prepared by them, but all the other dishes ingeniously concocted by professional cooks, such as sauces and the various kinds of seasonings, they have no notion whatsoever.And they worship as gods that which encompasses all things and the sun, and, in general, all the heavenly bodies. Fishes of every kind in great numbers are caught by them by sundry devices and not afew birds.There is also found among them an abundance of fruit trees growing wild, and olive trees and vines grow there, from which they make both olive oil and wine in abundance. Snakes also, we are told, which are of immense size and yet do no harm to the inhabitants, have a meat which is edible and exceedingly sweet.And their clothing they make themselves from a certain reed which contains in the centre a downy substance that is bright to the eye and soft, which they gather and mingle with crushed sea-shells and thus make remarkable garments of a purple hue. As for the animals of the islands, their natures are peculiar and so amazing as to defy credence.All the details of their diet, we are told, follow a prescribed arrangement, since they do not all take their food at the same time nor is it always the same; but it has been ordained that on certain fixed days they shall eat at one time fish, at another time fowl, sometimes the flesh of land animals, and sometimes olives and the most simple side-dishes.They also take turns in ministering to the needs of one another, some of them fishing, others working at the crafts, others occupying themselves in other useful tasks, and still others, with the exception of those who have come to old age, performing the services of the group in a definite cycle.And at the festivals and feasts which are held among them, there are both pronounced and sung in honour of the gods hymns and spoken laudations, and especially in honour of the sun, after whom they name both the islands and themselves.They inter their dead at the time when the tide is at the ebb, burying them in the sand along the beach, the result being that at flood-tide the place has fresh sand heaped upon it. The reeds, they say, from which the fruit for their nourishment is derived, being a span in thickness increase at the times of full-moon and again decrease proportionately as it wanes.And the water of the warm springs, being sweet and health-giving, maintains its heat and never becomes cold, save when it is mixed with cold water or wine.

omnia perduxit rerum natura creatrix; praeterea caeli rationes ordine certo, et varia annorum cernebant tempora verti, nec poterant quibus id fieret cognoscere causis. ergo perfugium sibi habebant omnia divis, tradere et illorum nutu facere omnia flecti. in caeloque deum sedes et templa locarunt, per caelum volvi quia nox et luna videtur, luna dies et nox et noctis signa severa, noctivagaeque faces caeli flammaeque volantes, nubila sol imbres nix venti fulmina grando, et rapidi fremitus et murmura magna minarum.

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^4.189 haec fuit in toto notissima fabula caelo. ^10.83 Ille etiam Thracum populis fuit auctor amorem, ^10.84 in teneros transferre mares citraque iuventam, ^10.85 aetatis breve ver et primos carpere flores.

^4.189 he sadly looked for him with faithful eyes;
^10.83 Eurydice, who still was held among, ^10.84 the new-arriving shades, and she obeyed, ^10.85 the call by walking to them with slow steps,

⁸ There is also another proof that the mind is immortal, which is of this nature:--There are some persons whom God, advancing to higher degrees of improvement, has enabled to soar above all species and genera, having placed them near himself; as he says to Moses, "But stand thou here with Me." When, therefore, Moses is about to die, he is not added to one class, nor does he forsake another, as the men before him had done; nor is he connected with "addition" or "subtraction," but "by means of the word of the Cause of all things, by whom the whole world was Made." He departs to another abode, that you may understand from this that God accounts a wise man as entitled to equal honour with the world itself, having both created the universe, and raised the perfect man from the things of earth up to himself by the same word.

^2.288 And some time afterwards, when he was about to depart from hence to heaven, to take up his abode there, and leaving this mortal life to become immortal, having been summoned by the Father, who now changed him, having previously been a double being, composed of soul and body, into the nature of a single body, transforming him wholly and entirely into a most sun-like mind; he then, being wholly possessed by inspiration, does not seem any longer to have prophesied comprehensively to the whole nation altogether, but to have predicted to each tribe separately what would happen to each of them, and to their future generations, some of which things have already come to pass, and some are still expected, because the accomplishment of those predictions which have been fulfilled is the clearest testimony to the future.

^7.26 Aurora in roseis fulgebat lutea bigis:

" ^7.26 the mouths and maws of beasts in Circes thrall."

^1.5 hinc canere incipiam. Vos, o clarissima mundi, ^1.466 Ille etiam exstincto miseratus Caesare Romam, ^1.467 cum caput obscura nitidum ferrugine texit, ^1.468 inpiaque aeternam timuerunt saecula noctem. ^1.482 fluviorum rex Eridanus camposque per omnis, ^1.483 cum stabulis armenta tulit. Nec tempore eodem, ^1.493 Scilicet et tempus veniet, cum finibus illis, ^1.494 agricola incurvo terram molitus aratro, ^1.495 exesa inveniet scabra robigine pila, ^1.496 aut gravibus rastris galeas pulsabit iis, ^1.497 grandiaque effossis mirabitur ossa sepulchris.

^1.5 of patient trial serves for thrifty bees;—,
^1.466 Or light chaff flit in air with fallen leaves, ^1.467 Or feathers on the wave-top float and play. ^1.468 But when from regions of the furious North,
^1.482 Or the huge bow sucks moisture; or a host, ^1.483 of rooks from food returning in long line,
^1.493 Stalks on the dry sand mateless and alone. " ^1.494 Nor een the maids, that card their nightly task,", ^1.495 Know not the storm-sign, when in blazing crock, ^1.496 They see the lamp-oil sputtering with a growth, ^1.497 of mouldy snuff-clots.

" ¹ There are two ways, one of life and one of death; but a great difference between the two ways. The way of life, then, is this: First, you shall love God who made you; second, your neighbour as yourself; and all things whatsoever you would should not occur to you, do not also do to another. And of these sayings the teaching is this: Bless those who curse you, and pray for your enemies, and fast for those who persecute you. For what reward is there, if you love those who love you? Do not also the Gentiles do the same? But love those who hate you, and you shall not have an enemy. Abstain from fleshly and worldly lusts. If someone gives you a blow upon your right cheek, turn to him the other also, and you shall be perfect. If someone impresses you for one mile, go with him two. If someone takes away your cloak, give him also your coat. If someone takes from you what is yours, ask it not back, for indeed you are not able. Give to every one that asks you, and ask it not back; for the Father wills that to all should be given of our own blessings (free gifts). Happy is he that gives according to the commandment; for he is guiltless. Woe to him that receives; for if one having need receives, he is guiltless; but he that receives not having need, shall pay the penalty, why he received and for what, and, coming into straits (confinement), he shall be examined concerning the things which he has done, and he shall not escape thence until he pay back the last farthing. Matthew 5:26 But also now concerning this, it has been said, Let your alms sweat in your hands, until you know to whom you should give. ² And the second commandment of the Teaching; You shall not commit murder, you shall not commit adultery, Exodus 20:13-14 you shall not commit pederasty, you shall not commit fornication, you shall not steal, Exodus 20:15 you shall not practice magic, you shall not practice witchcraft, you shall not murder a child by abortion nor kill that which is begotten. You shall not covet the things of your neighbour, Exodus 20:17 you shall not forswear yourself, Matthew 5:34 you shall not bear false witness, Exodus 20:16 you shall not speak evil, you shall bear no grudge. You shall not be double-minded nor double-tongued; for to be double-tongued is a snare of death. Your speech shall not be false, nor empty, but fulfilled by deed. You shall not be covetous, nor rapacious, nor a hypocrite, nor evil disposed, nor haughty. You shall not take evil counsel against your neighbour. You shall not hate any man; but some you shall reprove, and concerning some you shall pray, and some you shall love more than your own life. ³ My child, flee from every evil thing, and from every likeness of it. Be not prone to anger, for anger leads the way to murder; neither jealous, nor quarrelsome, nor of hot temper; for out of all these murders are engendered. My child, be not a lustful one; for lust leads the way to fornication; neither a filthy talker, nor of lofty eye; for out of all these adulteries are engendered. My child, be not an observer of omens, since it leads the way to idolatry; neither an enchanter, nor an astrologer, nor a purifier, nor be willing to look at these things; for out of all these idolatry is engendered. My child, be not a liar, since a lie leads the way to theft; neither money-loving, nor vainglorious, for out of all these thefts are engendered. My child, be not a murmurer, since it leads the way to blasphemy; neither self-willed nor evil-minded, for out of all these blasphemies are engendered. But be meek, since the meek shall inherit the earth. Matthew 5:5 Be long-suffering and pitiful and guileless and gentle and good and always trembling at the words which you have heard. You shall not exalt yourself, Luke 18:14 nor give over-confidence to your soul. Your soul shall not be joined with lofty ones, but with just and lowly ones shall it have its intercourse. The workings that befall you receive as good, knowing that apart from God nothing comes to pass. ⁴ My child, him that speaks to you the word of God remember night and day; and you shall honour him as the Lord; for in the place whence lordly rule is uttered, there is the Lord. And you shall seek out day by day the faces of the saints, in order that you may rest upon their words. You shall not long for division, but shall bring those who contend to peace. You shall judge righteously, you shall not respect persons in reproving for transgressions. You shall not be undecided whether it shall be or no. Be not a stretcher forth of the hands to receive and a drawer of them back to give. If you have anything, through your hands you shall give ransom for your sins. You shall not hesitate to give, nor murmur when you give; for you shall know who is the good repayer of the hire. You shall not turn away from him that is in want, but you shall share all things with your brother, and shall not say that they are your own; for if you are partakers in that which is immortal, how much more in things which are mortal? You shall not remove your hand from your son or from your daughter, but from their youth shall teach them the fear of God. Ephesians 6:4 You shall not enjoin anything in your bitterness upon your bondman or maidservant, who hope in the same God, lest ever they shall fear not God who is over both; Ephesians 6:9; Colossians 4:1 for he comes not to call according to the outward appearance, but unto them whom the Spirit has prepared. And you bondmen shall be subject to your masters as to a type of God, in modesty and fear. Ephesians 6:5; Colossians 3:22 You shall hate all hypocrisy and everything which is not pleasing to the Lord. Forsake in no way the commandments of the Lord; but you shall keep what you have received, neither adding thereto nor taking away therefrom . Deuteronomy 12:32 In the church you shall acknowledge your transgressions, and you shall not come near for your prayer with an evil conscience. This is the way of life. ⁸ But let not your fasts be with the hypocrites; Matthew 6:16 for they fast on the second and fifth day of the week; but fast on the fourth day and the Preparation (Friday). Neither pray as the hypocrites; but as the Lord commanded in His Gospel, thus pray: Our Father who art in heaven, hallowed be Your name. Your kingdom come. Your will be done, as in heaven, so on earth. Give us today our daily (needful) bread, and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from the evil one (or, evil); for Yours is the power and the glory forever. Thrice in the day thus pray. ⁹ Now concerning the Thanksgiving (Eucharist), thus give thanks. First, concerning the cup: We thank you, our Father, for the holy vine of David Your servant, which You made known to us through Jesus Your Servant; to You be the glory forever. And concerning the broken bread: We thank You, our Father, for the life and knowledge which You made known to us through Jesus Your Servant; to You be the glory forever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Your Church be gathered together from the ends of the earth into Your kingdom; for Yours is the glory and the power through Jesus Christ forever. But let no one eat or drink of your Thanksgiving (Eucharist), but they who have been baptized into the name of the Lord; for concerning this also the Lord has said, Give not that which is holy to the dogs. Matthew 7:6, ¹⁰ But after you are filled, thus give thanks: We thank You, holy Father, for Your holy name which You caused to tabernacle in our hearts, and for the knowledge and faith and immortality, which You made known to us through Jesus Your Servant; to You be the glory forever. You, Master almighty, created all things for Your names sake; You gave food and drink to men for enjoyment, that they might give thanks to You; but to us You freely gave spiritual food and drink and life eternal through Your Servant. Before all things we thank You that You are mighty; to You be the glory forever. Remember, Lord, Your Church, to deliver it from all evil and to make it perfect in Your love, and gather it from the four winds, sanctified for Your kingdom which You have prepared for it; for Yours is the power and the glory forever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maran atha. Amen. But permit the prophets to make Thanksgiving as much as they desire.", " ¹⁴ But every Lords day gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. But let no one that is at variance with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned. For this is that which was spoken by the Lord: In every place and time offer to me a pure sacrifice; for I am a great King, says the Lord, and my name is wonderful among the nations.",

" ^9.1 If then those who had walked in ancient practices attained unto newness of hope, no longer observing sabbaths but fashioning their lives after the Lords day, on which our life also arose through Him and through His death which some men deny -- a mystery whereby we attained unto belief, and for this cause we endure patiently, that we may be found disciples of Jesus Christ our only teacher --"

" ^17.151 ἦν γὰρ τῷ ̔Ηρώδῃ τινὰ πραγματευθέντα παρὰ τὸν νόμον, ἃ δὴ ἐπεκάλουν οἱ περὶ τὸν ̓Ιούδαν καὶ Ματθίαν. κατεσκευάκει δὲ ὁ βασιλεὺς ὑπὲρ τοῦ μεγάλου πυλῶνος τοῦ ναοῦ ἀνάθημα καὶ λίαν πολυτελές, ἀετὸν χρύσεον μέγαν: κωλύει δὲ ὁ νόμος εἰκόνων τε ἀναστάσεις ἐπινοεῖν καί τινων ζῴων ἀναθέσεις ἐπιτηδεύεσθαι τοῖς βιοῦν κατ αὐτὸν προῃρημένοις.", " ^17.152 ὥστε ἐκέλευον οἱ σοφισταὶ τὸν ἀετὸν κατασπᾶν: καὶ γὰρ εἴ τις γένοιτο κίνδυνος τῷ εἰς θάνατον ἀνακειμένῳ, πολὺ τῆς ἐν τῷ ζῆν ἡδονῆς λυσιτελεστέραν φαίνεσθαι τὴν προστιθεμένην ἀρετὴν ὑπ αὐτοῦ τοῖς ἐπὶ σωτηρίᾳ καὶ φυλακῇ τοῦ πατρίου μελλήσουσι τελευτᾶν διὰ τὸ ἀίδιον τοῦ ἐπαινεῖσθαι φήμην κατασκευασαμένους ἔν τε τοῖς νῦν ἐπαινεθήσεσθαι καὶ τοῖς ἐσομένοις ἀειμνημόνευτον καταλείπειν τὸν βίον.", " ^17.153 καίτοι γε καὶ τοῖς ἀκινδύνως διαιτωμένοις ἄφυκτον εἶναι τὴν συμφοράν, ὥστε καλῶς ἔχειν τοῖς ἀρετῆς ὀριγνωμένοις τὸ κατεψηφισμένον αὐτοῦ μετ ἐπαίνων καὶ τιμῶν δεχομένοις ἀπιέναι τοῦ βίου.", " ^17.154 φέρειν γὰρ κούφισιν πολλὴν τὸ ἐπὶ καλοῖς ἔργοις ὧν μνηστῆρα τὸν κίνδυνον εἶναι τελευτᾶν, καὶ ἅμα υἱέσι τῶν αὐτῶν καὶ ὁπόσοι τοῦ συγγενοῦς καταλείποιντο ἄνδρες γυναῖκες καὶ τοῖσδε περιποιῆσαι ὄφελος εὐκλείᾳ τῇ ἀπ αὐτῶν.", ^17.155 Καὶ οἱ μὲν τοιούτοις λόγοις ἐξῆραν τοὺς νέους. ἀφικνεῖται δὲ λόγος εἰς αὐτοὺς τεθνάναι φράζων τὸν βασιλέα καὶ συνέπραττε τοῖς σοφισταῖς. καὶ μέσης ἡμέρας ἀνελθόντες κατέσπων τε καὶ πελέκεσιν ἐξέκοψαν τὸν ἀετὸν πολλῶν ἐν τῷ ἱερῷ διατριβόντων.

^17.151 for Herod had caused such things to be made which were contrary to the law, of which he was accused by Judas and Matthias; for the king had erected over the great gate of the temple a large golden eagle, of great value, and had dedicated it to the temple. Now the law forbids those that propose to live according to it, to erect images or representations of any living creature. ^17.152 So these wise men persuaded their scholars to pull down the golden eagle; alleging, that although they should incur any danger, which might bring them to their deaths, the virtue of the action now proposed to them would appear much more advantageous to them than the pleasures of life; since they would die for the preservation and observation of the law of their fathers; since they would also acquire an everlasting fame and commendation; since they would be both commended by the present generation, and leave an example of life that would never be forgotten to posterity; ^17.153 ince that common calamity of dying cannot be avoided by our living so as to escape any such dangers; that therefore it is a right thing for those who are in love with a virtuous conduct, to wait for that fatal hour by such behavior as may carry them out of the world with praise and honor; ^17.154 and that this will alleviate death to a great degree, thus to come at it by the performance of brave actions, which bring us into danger of it; and at the same time to leave that reputation behind them to their children, and to all their relations, whether they be men or women, which will be of great advantage to them afterward. ^17.155 3. And with such discourses as this did these men excite the young men to this action; and a report being come to them that the king was dead, this was an addition to the wise men’s persuasions; so, in the very middle of the day, they got upon the place, they pulled down the eagle, and cut it into pieces with axes, while a great number of the people were in the temple.

^2.128 Πρός γε μὴν τὸ θεῖον εὐσεβεῖς ἰδίως: πρὶν γὰρ ἀνασχεῖν τὸν ἥλιον οὐδὲν φθέγγονται τῶν βεβήλων, πατρίους δέ τινας εἰς αὐτὸν εὐχὰς ὥσπερ ἱκετεύοντες ἀνατεῖλαι.

^2.128 5. And as for their piety towards God, it is very extraordinary; for before sunrising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising.

"ταῦτ εἰπόντα τὸν ̓Ιησοῦν ἐπῄνει παρελθὼν ̓Ιοῦστος καί τινας ἐκ τοῦ δήμου συνέπειθεν. οὐκ ἠρέσκετο δὲ τοῖς λεχθεῖσιν τὸ πλῆθος καὶ πάντως ἂν εἰς στάσιν ἐχώρησαν, εἰ μὴ τὴν σύνοδον διέλυσεν ἐπελθοῦσα ἕκτη ὥρα, καθ ἣν τοῖς σάββασιν ἀριστοποιεῖσθαι νόμιμόν ἐστιν ἡμῖν, καὶ οἱ περὶ τὸν ̓Ιωνάθην εἰς τὴν ἐπιοῦσαν ὑπερθέμενοι τὴν βουλὴν ἀπῄεσαν ἄπρακτοι."

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^11.7 ἀνὴρ μὲν γὰρ οὐκ ὀφείλει κατακαλύπτεσθαι τὴν κεφαλήν,εἰκὼνκαὶ δόξαθεοῦὑπάρχων· ἡ γυνὴ δὲ δόξα ἀνδρός ἐστιν. ^11.8 οὐ γάρ ἐστιν ἀνὴρ ἐκ γυναικός, ἀλλὰγυνὴ ἐξ ἀνδρός·, ^11.9 καὶ γὰρ οὐκ ἐκτίσθη ἀνὴρ διὰ τὴν γυναῖκα, ἀλλὰ γυνὴ διὰ τὸν ἄνδρα. ^11.10 διὰ τοῦτο ὀφείλει ἡ γυνὴ ἐξουσίαν ἔχειν ἐπὶ τῆς κεφαλῆς διὰ τοὺς ἀγγέλους. ^11.11 πλὴν οὔτε γυνὴ χωρὶς ἀνδρὸς οὔτε ἀνὴρ χωρὶς γυναικὸς ἐν κυρίῳ·, ^11.12 ωσπερ γὰρ ἡ γυνὴ ἐκ τοῦ ἀνδρός, οὕτως καὶ ὁ ἀνὴρ διὰ τῆς γυναικός· τὰ δὲ πάντα ἐκ τοῦ θεοῦ. ^11.13 ἐν ὑμῖν αὐτοῖς κρίνατε· πρέπον ἐστὶν γυναῖκα ἀκατακάλυπτον τῷ θεῷ προσεύχεσθαι; ^11.14 οὐδὲ ἡ φύσις αὐτὴ διδάσκει ὑμᾶς ὅτι ἀνὴρ μὲν ἐὰν κομᾷ, ἀτιμία αὐτῷ ἐστίν, ^11.15 γυνὴ δὲ ἐὰν κομᾷ, δόξα αὐτῇ ἐστίν; ὅτι ἡ κόμη ἀντὶ περιβολαίου δέδοται αὐτῇ. ^11.16 Εἰ δέ τις δοκεῖ φιλόνεικος εἶναι, ἡμεῖς τοιαύτην συνήθειαν οὐκ ἔχομεν, οὐδὲ αἱ ἐκκλησίαι τοῦ θεοῦ. ^11.17 Τοῦτο δὲ παραγγέλλων οὐκ ἐπαινῶ ὅτι οὐκ εἰς τὸ κρεῖσσον ἀλλὰ εἰς τὸ ἧσσον συνέρχεσθε. ^11.18 πρῶτον μὲν γὰρ συνερχομένων ὑμῶν ἐν ἐκκλησίᾳ ἀκούω σχίσματα ἐν ὑμῖν ὑπάρχειν, καὶ μέρος τι πιστεύω. ^11.19 δεῖ γὰρ καὶ αἱρέσεις ἐν ὑμῖν εἶναι· ἵνα καὶ οἱ δόκιμοι φανεροὶ γένωνται ἐν ὑμῖν. ^11.20 Συνερχομένων οὖν ὑμῶν ἐπὶ τὸ αὐτὸ οὐκ ἔστιν κυριακὸν δεῖπνον φαγεῖν, ^11.21 ἕκαστος γὰρ τὸ ἴδιον δεῖπνον προλαμβάνει ἐν τῷ φαγεῖν, καὶ ὃς μὲν πεινᾷ, ὃς δὲ μεθύει. ^11.22 μὴ γὰρ οἰκίας οὐκ ἔχετε εἰς τὸ ἐσθίειν καὶ πίνειν; ἢ τῆς ἐκκλησίας τοῦ θεοῦ καταφρονεῖτε, καὶ καταισχύνετε τοὺς μὴ ἔχοντας; τί εἴπω ὑμῖν; ἐπαινέσω ὑμᾶς; ἐν τούτῳ οὐκ ἐπαινῶ. ^11.23 ἐγὼ γὰρ παρέλαβον ἀπὸ τοῦ κυρίου, ὃ καὶ παρέδωκα ὑμῖν, ὅτι ὁ κύριος Ἰησοῦς ἐν τῇ νυκτὶ ᾗ παρεδίδετο ἔλαβεν ἄρτον καὶ εὐχαριστήσας ἔκλασεν καὶ εἶπεν, ^11.24 Τοῦτό μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι, λέγων, ^11.25 Τοῦτο τὸ ποτήριον ἡ καινὴδιαθήκηἐστὶν ἐντῷἐμῷαἵματι·τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν. ^11.26 ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ κυρίου καταγγέλλετε, ἄχρι οὗ ἔλθῃ. ^11.27 ὥστε ὃς ἂν ἐσθίῃ τὸν ἄρτον ἢ πίνῃ τὸ ποτήριον τοῦ κυρίου ἀναξίως, ἔνοχος ἔσται τοῦ σώματος καὶ τοῦ αἵματος τοῦ κυρίου. ^11.28 δοκιμαζέτω δὲ ἄνθρωπος ἑαυτόν, καὶ οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω καὶ ἐκ τοῦ ποτηρίου πινέτω·, ^11.29 ὁ γὰρ ἐσθίων καὶ πίνων κρίμα ἑαυτῷ ἐσθίει καὶ πίνει μὴ διακρίνων τὸ σῶμα. ^11.30 διὰ τοῦτο ἐν ὑμῖν πολλοὶ ἀσθενεῖς καὶ ἄρρωστοι καὶ κοιμῶνται ἱκανοί. ^11.31 εἰ δὲ ἑαυτοὺς διεκρίνομεν, οὐκ ἂν ἐκρινόμεθα·, ^11.32 κρινόμενοι δὲ ὑπὸ τοῦ κυρίου παιδευόμεθα, ἵνα μὴ σὺν τῷ κόσμῳ κατακριθῶμεν. ^11.33 ὥστε, ἀδελφοί μου, συνερχόμενοι εἰς τὸ φαγεῖν ἀλλήλους ἐκδέχεσθε. ^11.34 εἴ τις πεινᾷ, ἐν οἴκῳ ἐσθιέτω, ἵνα μὴ εἰς κρίμα συνέρχησθε. Τὰ δὲ λοιπὰ ὡς ἂν ἔλθω διατάξομαι. ^15.17 εἰ δὲ Χριστὸς οὐκ ἐγήγερται, ματαία ἡ πίστις ὑμῶν ἐστίν, ἔτι ἐστὲ ἐν ταῖς ἁμαρτίαις ὑμῶν. ^15.35 Ἀλλὰ ἐρεῖ τις Πῶς ἐγείρονται οἱ νεκροί, ποίῳ δὲ σώματι ἔρχονται; ^15.37 καὶ ὃ σπείρεις, οὐ τὸ σῶμα τὸ γενησόμενον σπείρεις ἀλλὰ γυμνὸν κόκκον εἰ τύχοι σίτου ἤ τινος τῶν λοιπῶν·, ^15.38 ὁ δὲ θεὸς δίδωσιν αὐτῷ σῶμα καθὼς ἠθέλησεν, καὶ ἑκάστῳ τῶν σπερμάτων ἴδιον σῶμα. ^15.39 οὐ πᾶσα σὰρξ ἡ αὐτὴ σάρξ, ἀλλὰ ἄλλη μὲν ἀνθρώπων, ἄλλη δὲ σὰρξ κτηνῶν, ἄλλη δὲ σὰρξ πτηνῶν, ἄλλη δὲ ἰχθύων. ^15.40 καὶ σώματα ἐπουράνια, καὶ σώματα ἐπίγεια· ἀλλὰ ἑτέρα μὲν ἡ τῶν ἐπουρανίων δόξα, ἑτέρα δὲ ἡ τῶν ἐπιγείων. ^15.41 ἄλλη δόξα ἡλίου, καὶ ἄλλη δόξα σελήνης, καὶ ἄλλη δόξα ἀστέρων, ἀστὴρ γὰρ ἀστέρος διαφέρει ἐν δόξῃ. ^15.42 οὕτως καὶ ἡ ἀνάστασις τῶν νεκρῶν. ^15.43 σπείρεται ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ· σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ· σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει·, ^15.44 σπείρεται σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν. Εἰ ἔστιν σῶμα ψυχικόν, ἔστιν καὶ πνευματικόν. ^15.45 οὕτως καὶ γέγραπταιἘγένετο ὁ πρῶτος ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν·ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζωοποιοῦν. ^16.2 κατὰ μίαν σαββάτου ἕκαστος ὑμῶν παρʼ ἑαυτῷ τιθέτω θησαυρίζων ὅτι ἐὰν εὐοδῶται, ἵνα μὴ ὅταν ἔλθω τότε λογίαι γίνωνται.

^11.7 For a man indeed ought not to have his head covered,because he is the image and glory of God, but the woman is the glory ofthe man. ^11.8 For man is not from woman, but woman from man; ^11.9 for neither was man created for the woman, but woman for the man. ^11.10 For this cause the woman ought to have authority on her head,because of the angels. ^11.11 Nevertheless, neither is the woman independent of the man,nor the man independent of the woman, in the Lord. ^11.12 For as womancame from man, so a man also comes through a woman; but all things arefrom God. ^11.13 Judge for yourselves. Is it appropriate that a womanpray to God unveiled? " ^11.14 Doesnt even nature itself teach you thatif a man has long hair, it is a dishonor to him?", ^11.15 But if a womanhas long hair, it is a glory to her, for her hair is given to her for acovering. " ^11.16 But if any man seems to be contentious, we have nosuch custom, neither do Gods assemblies.", " ^11.17 But in giving you this command, I dont praise you, that youcome together not for the better but for the worse.", ^11.18 For firstof all, when you come together in the assembly, I hear that divisionsexist among you, and I partly believe it. ^11.19 For there also mustbe factions among you, that those who are approved may be revealedamong you. " ^11.20 When therefore you assemble yourselves together, itis not possible to eat the Lords supper.", ^11.21 For in your eatingeach one takes his own supper before others. One is hungry, and anotheris drunken. " ^11.22 What, dont you have houses to eat and to drink in?Or do you despise Gods assembly, and put them to shame who dont have?What shall I tell you? Shall I praise you? In this I dont praise you.", ^11.23 For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. ^11.24 When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme.", ^11.25 In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me.", " ^11.26 For as often as you eat this breadand drink this cup, you proclaim the Lords death until he comes.", " ^11.27 Therefore whoever eats this bread or drinks the Lords cup i unworthy manner will be guilty of the body and the blood of theLord.", ^11.28 But let a man examine himself, and so let him eat of thebread, and drink of the cup. " ^11.29 For he who eats and drinks in anunworthy manner eats and drinks judgment to himself, if he doesntdiscern the Lords body.", ^11.30 For this cause many among you are weakand sickly, and not a few sleep. " ^11.31 For if we discerned ourselves,we wouldnt be judged.", ^11.32 But when we are judged, we are punishedby the Lord, that we may not be condemned with the world. ^11.33 Therefore, my brothers, when you come together to eat, wait one foranother. ^11.34 But if anyone is hungry, let him eat at home, lestyour coming together be for judgment. The rest I will set in orderwhenever I come.
^15.17 If Christ has not been raised, your faithis vain; you are still in your sins.
^15.35 But someone will say, "Howare the dead raised?" and, "With what kind of body do they come?", "
^15.37 That which you sow, you dont sow the body thatwill be, but a bare grain, maybe of wheat, or of some other kind.", ^15.38 But God gives it a body even as it pleased him, and to eachseed a body of its own. ^15.39 All flesh is not the same flesh, butthere is one flesh of men, another flesh of animals, another of fish,and another of birds. ^15.40 There are also celestial bodies, andterrestrial bodies; but the glory of the celestial differs from that ofthe terrestrial. ^15.41 There is one glory of the sun, another gloryof the moon, and another glory of the stars; for one star differs fromanother star in glory. ^15.42 So also is the resurrection of the dead.It is sown in corruption; it is raised in incorruption. ^15.43 It issown in dishonor; it is raised in glory. It is sown in weakness; it israised in power. ^15.44 It is sown a natural body; it is raised aspiritual body. There is a natural body and there is also a spiritualbody. ^15.45 So also it is written, "The first man, Adam, became a livingsoul." The last Adam became a life-giving spirit.
^16.2 On the first day ofthe week, let each one of you save, as he may prosper, that nocollections be made when I come.

^4.17 ἔπειτα ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι ἅμα σὺν αὐτοῖς ἁρπαγησόμεθα ἐν νεφέλαις εἰς ἀπάντησιν τοῦ κυρίου εἰς ἀέρα· καὶ οὕτως πάντοτε σὺν κυρίῳ ἐσόμεθα.

^4.17 then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever.

^1.4 μηδὲ προσέχειν μύθοις καὶ γενεαλογίαις ἀπεράντοις,αἵτινες ἐκζητήσεις παρέχουσι μᾶλλον ἢ οἰκονομίαν θεοῦ τὴν ἐν πίστει,

" ^1.4 neither to pay attention to myths and endless genealogies, which cause disputes, rather than Gods stewardship, which is in faith --"

^6.2 προσκαλεσάμενοι δὲ οἱ δώδεκα τὸ πλῆθος τῶν μαθητῶν εἶπαν Οὐκ ἀρεστόν ἐστιν ἡμᾶς καταλείψαντας τὸν λόγον τοῦ θεοῦ διακονεῖν τραπέζαις·, ^13.14 Αὐτοὶ δὲ διελθόντες ἀπὸ τῆς Πέργης παρεγένοντο εἰς Ἀντιόχειαν τὴν Πισιδίαν, καὶ ἐλθόντες εἰς τὴν συναγωγὴν τῇ ἡμέρᾳ τῶν σαββάτων ἐκάθισαν. ^13.15 μετὰ δὲ τὴν ἀνάγνωσιν τοῦ νόμου καὶ τῶν προφητῶν ἀπέστειλαν οἱ ἀρχισυνάγωγοι πρὸς αὐτοὺς λέγοντες Ἄνδρες ἀδελφοί, εἴ τις ἔστιν ἐν ὑμῖν λόγος παρακλήσεως πρὸς τὸν λαόν, λέγετε. ^15.21 Μωυσῆς γὰρ ἐκ γενεῶν ἀρχαίων κατὰ πόλιν τοὺς κηρύσσοντας αὐτὸν ἔχει ἐν ταῖς συναγωγαῖς κατὰ πᾶν σάββατον ἀναγινωσκόμενος. ^20.7 Ἐν δὲ τῇ μιᾷ τῶν σαββάτων συνηγμένων ἡμῶν κλάσαι ἄρτον ὁ Παῦλος διελέγετο αὐτοῖς, μέλλων ἐξιέναι τῇ ἐπαύριον, παρέτεινέν τε τὸν λόγον μέχρι μεσονυκτίου. ^20.8 ἦσαν δὲ λαμπάδες ἱκαναὶ ἐν τῷ ὑπερῴῳ οὗ ἦμεν συνηγμένοι·, ^20.9 καθεζόμενος δέ τις νεανίας ὀνόματι Εὔτυχος ἐπὶ τῆς θυρίδος, καταφερόμενος ὕπνῳ βαθεῖ διαλεγομένου τοῦ Παύλου ἐπὶ πλεῖον, κατενεχθεὶς ἀπὸ τοῦ ὕπνου ἔπεσεν ἀπὸ τοῦ τριστέγου κάτω καὶ ἤρθη νεκρός. ^20.10 καταβὰς δὲ ὁ Παῦλος ἐπέπεσεν αὐτῷ καὶ συνπεριλαβὼν εἶπεν Μὴ θορυβεῖσθε, ἡ γὰρ ψυχὴ αὐτοῦ ἐν αὐτῷ ἐστίν. ^20.11 ἀναβὰς δὲ καὶ κλάσας τὸν ἄρτον καὶ γευσάμενος ἐφʼ ἱκανόν τε ὁμιλήσας ἄχρι αὐγῆς οὕτως ἐξῆλθεν. ^20.12 ἤγαγον δὲ τὸν παῖδα ζῶντα, καὶ παρεκλήθησαν οὐ μετρίως.

^6.2 The twelve summoned the multitude of the disciples and said, "It is not appropriate for us to forsake the word of God and serve tables.
^13.14 But they, passing through from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day, and sat down. ^13.15 After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak.",
^15.21 For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath.",
^20.7 On the first day of the week, when the disciples were gathered together to break bread, Paul talked with them, intending to depart on the next day, and continued his speech until midnight. ^20.8 There were many lights in the upper chamber where we were gathered together. ^20.9 A certain young man named Eutychus sat in the window, weighed down with deep sleep. As Paul spoke still longer, being weighed down by his sleep, he fell down from the third story, and was taken up dead. ^20.10 Paul went down, and fell on him, and embracing him said, "Dont be troubled, for his life is in him.", ^20.11 When he had gone up, and had broken bread, and eaten, and had talked with them a long while, even until break of day, he departed. ^20.12 They brought the boy alive, and were not a little comforted.

^1.1 ΑΠΟΚΑΛΥΨΙΣ ΙΗΣΟΥ ΧΡΙΣΤΟΥ, ἥν ἔδωκεν αὐτῷ ὁ θεὸς δεῖξαι τοῖς δούλοις αὐτοῦ,ἃ δεῖ γενέσθαιἐν τάχει, καὶ ἐσήμανεν ἀποστείλας διὰ τοῦ ἀγγέλου αὐτοῦ τῷ δούλῳ αὐτοῦ Ἰωάνει, ^1.15 καὶ οἱ πόδες αὐτοῦ ὅμοιοι χαλκολιβάνῳ, ὡς ἐν καμίνῳ πεπυρωμένης,καὶ ἡ φωνὴ αὐτοῦ ὡς φωνὴ ὑδάτων πολλῶν, ^1.16 καὶ ἔχων ἐν τῇ δεξιᾷ χειρὶ αὐτοῦ ἀστέρας ἑπτά, καὶ ἐκ τοῦ στόματος αὐτοῦ ῥομφαία δίστομος ὀξεῖα ἐκπορευομένη, καὶ ἡ ὄψις αὐτοῦ ὡςὁ ἥλιοςφαίνειἐν τῇ δυνάμει αὐτοῦ. ^3.7 Καὶ τῷ ἀγγέλῳ τῆς ἐν Φιλαδελφίᾳ ἐκκλησίας γράψον Τάδε λέγει ὁ ἅγιος, ὁ ἀληθινός, ὁ ἔχωντὴν κλεῖν Δαυείδ, ὁ ἀνοίγων καὶ οὐδεὶς κλείσει, καὶ κλείων καὶ οὐδεὶς ἀνοίγει, ^3.12 Ὁ νικῶν ποιήσω αὐτὸν στύλον ἐν τῷ ναῷ τοῦ θεοῦ μου, καὶ ἔξω οὐ μὴ ἐξέλθῃ ἔτι, καὶ γράψω ἐπʼ αὐτὸν τὸ ὄνομα τοῦ θεοῦ μου καὶτὸ ὄνομα τῆς πὀλεωςτοῦ θεοῦ μου, τῆς καινῆς Ἰερουσαλήμ, ἡ καταβαίνουσα ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ μου, καὶτὸ ὄνομάμουτὸ καινόν. ^10.1 Καὶ εἶδον ἄλλον ἄγγελον ἰσχυρὸν καταταβαίνοντα ἐκ τοῦ οὐρανοῦ, περιβεβλημένον νεφέλην, καὶ ἡ ἶρις ἐπὶ τὴν κεφαλὴν· αὐτοῦ, καὶ τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος, καὶ οἱ πόδες αὐτοῦ ὡς στύλοι πυρός, ^12.1 Καὶ σημεῖον μέγα ὤφθη ἐν τῷ οὐρανῷ, γυνὴ περιβεβλημένη τὸν ἥλιον, καὶ ἡ σελήνη ὑποκάτω τῶν ποδῶν αὐτῆς, καὶ ἐπὶ τῆς κεφαλῆς αὐτῆς στέφανος ἀστέρων δώδεκα, καὶ ἐν γαστρὶ ἔχουσα·, ^12.5 καὶἔτεκενυἱόν,ἄρσεν,ὃς μέλλειποιμαίνεινπάντατὰ ἔθνη ἐν ῥάβδῳ σιδηρᾷ·καὶ ἡρπάσθη τὸ τέκνον αὐτῆς πρὸς τὸν θεὸν καὶ πρὸς τὸν θρόνον αὐτοῦ.

^1.1 This is the Revelation of Jesus Christ, which God gave him to show to his servants the things which must happen soon, which he sent and made known by his angel to his servant, John,

^1.15 His feet were like burnished brass, as if it had been refined in a furnace. His voice was like the voice of many waters.
^1.16 He had seven stars in his right hand. Out of his mouth proceeded a sharp two-edged sword. His face was like the sun shining at its brightest.
^3.7 "To the angel of the assembly in Philadelphia write: "He who is holy, he who is true, he who has the key of David, he who opens and no one can shut, and that shuts and no one opens, says these things:
^3.12 He who overcomes, I will make him a pillar in the temple of my God, and he will go out from there no more. I will write on him the name of my God, and the name of the city of my God, the new Jerusalem, which comes down out of heaven from my God, and my own new name.
^10.1 I saw a mighty angel coming down out of the sky, clothed with a cloud. A rainbow was on his head. His face was like the sun, and his feet like pillars of fire.
^12.1 A great sign was seen in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars.
^12.5 She gave birth to a son, a male child, who is to rule all the nations with a rod of iron. Her child was caught up to God, and to his throne.

^1.17 πᾶσα δόσις ἀγαθὴ καὶ πᾶν δώρημα τέλειον ἄνωθέν ἐστιν, καταβαῖνον ἀπὸ τοῦ πατρὸς τῶν φώτων, παρʼ ᾧ οὐκ ἔνι παραλλαγὴ ἢ τροπῆς ἀποσκίασμα.

^1.17 Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation, nor turning shadow.

^2.16 Μὴ οὖν τις ὑμᾶς κρινέτω ἐν βρώσει καὶ ἐν πόσει ἢ ἐν μέρει ἑορτῆς ἢ νεομηνίας ἢ σαββάτων, ^2.17 ἅ ἐστιν σκιὰ τῶν μελλόντων, τὸ δὲ σῶμα τοῦ χριστοῦ.

^2.16 Let no man therefore judge you in eating, or in drinking, or with respect to a feast day or a new moon or a Sabbath day, " ^2.17 which are a shadow of the things to come; but the body is Christs."

^4.9 νῦν δὲ γνόντες θεόν, μᾶλλον δὲ γνωσθέντες ὑπὸ θεοῦ, πῶς ἐπιστρέφετε πάλιν ἐπὶ τὰ ἀσθενῆ καὶ πτωχὰ στοιχεῖα, οἷς πάλιν ἄνωθεν δουλεῦσαι θέλετε;

^4.9 But now thatyou have come to know God, or rather to be known by God, why do youturn back again to the weak and miserable elements, to which you desireto be in bondage all over again?

^12.12 Τῇ ἐπαύριον ὁ ὄχλος πολὺς ὁ ἐλθὼν εἰς τὴν ἑορτήν, ἀκούσαντες ὅτι ἔρχεται Ἰησοῦς εἰς Ἰεροσόλυμα, ^12.13 ἔλαβον τὰ βαΐα τῶν φοινίκων καὶ ἐξῆλθον εἰς ὑπάντησιν αὐτῷ, καὶ ἐκραύγαζον Ὡσαννά, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου, καὶ ὁ βασιλεὺς τοῦ Ἰσραήλ. ^12.14 εὑρὼν δὲ ὁ Ἰησοῦς ὀνάριον ἐκάθισεν ἐπʼ αὐτό, καθώς ἐστιν γεγραμμένον, ^12.15 Μὴ φοβοῦ, θυγάτηρ Σιών· ἰδοὺ ὁ βασιλεύς σου ἔρχεται, καθήμενος ἐπὶ πῶλον ὄνου. ^18.28 Ἄγουσιν οὖν τὸν Ἰησοῦν ἀπὸ τοῦ Καιάφα εἰς τὸ πραιτώριον· ἦν δὲ πρωί· καὶ αὐτοὶ οὐκ εἰσῆλθον εἰς τὸ πραιτώριον, ἵνα μὴ μιανθῶσιν ἀλλὰ φάγωσιν τὸ πάσχα. ^20.1 Τῇ δὲ μιᾷ τῶν σαββάτων Μαρία ἡ Μαγδαληνὴ ἔρχεται πρωὶ σκοτίας ἔτι οὔσης εἰς τὸ μνημεῖον, καὶ βλέπει τὸν λίθον ἠρμένον ἐκ τοῦ μνημείου. ^20.19 Οὔσης οὖν ὀψίας τῇ ἡμέρᾳ ἐκείνῃ τῇ μιᾷ σαββάτων, καὶ τῶν θυρῶν κεκλεισμένων ὅπου ἦσαν οἱ μαθηταὶ διὰ τὸν φόβον τῶν Ἰουδαίων, ἦλθεν ὁ Ἰησοῦς καὶ ἔστη εἰς τὸ μέσον, καὶ λέγει αὐτοῖς Εἰρήνη ὑμῖν. ^20.26 Καὶ μεθʼ ἡμέρας ὀκτὼ πάλιν ἦσαν ἔσω οἱ μαθηταὶ αὐτοῦ καὶ Θωμᾶς μετʼ αὐτῶν. ἔρχεται ὁ Ἰησοῦς τῶν θυρῶν κεκλεισμένων, καὶ ἔστη εἰς τὸ μέσον καὶ εἶπεν Εἰρήνη ὑμῖν.

^12.12 On the next day a great multitude had come to the feast. When they heard that Jesus was coming to Jerusalem, ^12.13 they took the branches of the palm trees, and went out to meet him, and cried out, "Hosanna! Blessed is he who comes in the name of the Lord, the King of Israel!", ^12.14 Jesus, having found a young donkey, sat on it. As it is written, ^12.15 "Dont be afraid, daughter of Zion. Behold, your King comes, sitting on a donkeys colt.", "
^18.28 They led Jesus therefore from Caiaphas into the Praetorium. It was early, and they themselves didnt enter into the Praetorium, that they might not be defiled, but might eat the Passover.",
^20.1 Now on the first day of the week, Mary Magdalene went early, while it was still dark, to the tomb, and saw the stone taken away from the tomb.

^20.19 When therefore it was evening, on that day, the first day of the week, and when the doors were locked where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, "Peace be to you.",
^20.26 After eight days again his disciples were inside, and Thomas was with them. Jesus came, the doors being locked, and stood in the midst, and said, "Peace be to you."

^4.13 Οὐκ ἐκπειράσεις Κύριον τὸν θεόν σου. Καὶ συντελέσας πάντα πειρασμὸν ὁ διάβολος ἀπέστη ἀπʼ αὐτοῦ ἄχρι καιροῦ. ^4.16 Καὶ ἦλθεν εἰς Ναζαρά, οὗ ἦν τεθραμμένος, καὶ εἰσῆλθεν κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν, καὶ ἀνέστη ἀναγνῶναι. ^22.7 Ἦλθεν δὲ ἡ ἡμέρα τῶν ἀζύμων, ᾗ ἔδει θύεσθαι τὸ πάσχα·, ^22.17 καὶ δεξάμενος ποτήριον εὐχαριστήσας εἶπεν Λάβετε τοῦτο καὶ διαμερίσατε εἰς ἑαυτούς·, ^22.18 λέγω γὰρ ὑμῖν, οὐ μὴ πίω ἀπὸ τοῦ νῦν ἀπὸ τοῦ γενήματος τῆς ἀμπέλου ἕως οὗ ἡ βασιλεία τοῦ θεοῦ ἔλθῃ. ^22.19 καὶ λαβὼν ἄρτον εὐχαριστήσας ἔκλασεν καὶ ἔδωκεν αὐτοῖς λέγων Τοῦτό ἐστιν τὸ σῶμά μου ⟦τὸ ὑπὲρ ὑμῶν διδόμενον· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. ^22.20 καὶ τὸ ποτήριον ὡσαύτως μετὰ τὸ δειπνῆσαι, λέγων Τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐν τῷ αἵματί μου, τὸ ὑπὲρ ὑμῶν ἐκχυννόμενον⟧. ^22.26 ὑμεῖς δὲ οὐχ οὕτως, ἀλλʼ ὁ μείζων ἐν ὑμῖν γινέσθω ὡς ὁ νεώτερος, καὶ ὁ ἡγούμενος ὡς ὁ διακονῶν·, ^22.27 τίς γὰρ μείζων, ὁ ἀνακείμενος ἢ ὁ διακονῶν; οὐχὶ ὁ ἀνακείμενος; ἐγὼ δὲ ἐν μέσῳ ὑμῶν εἰμὶ ὡς ὁ διακονῶν. ^24.1 τῇ δὲ μιᾷ τῶν σαββάτων ὄρθρου βαθέως ἐπὶ τὸ μνῆμα ἦλθαν φέρουσαι ἃ ἡτοίμασαν ἀρώματα. ^24.33 Καὶ ἀναστάντες αὐτῇ τῇ ὥρᾳ ὑπέστρεψαν εἰς Ἰερουσαλήμ, καὶ εὗρον ἠθροισμένους τοὺς ἕνδεκα καὶ τοὺς σὺν αὐτοῖς, ^24.34 λέγοντας ὅτι ὄντως ἠγέρθη ὁ κύριος καὶ ὤφθη Σίμωνι. ^24.35 καὶ αὐτοὶ ἐξηγοῦντο τὰ ἐν τῇ ὁδῷ καὶ ὡς ἐγνώσθη αὐτοῖς ἐν τῇ κλάσει τοῦ ἄρτου. ^24.36 Ταῦτα δὲ αὐτῶν λαλούντων αὐτὸς ἔστη ἐν μέσῳ αὐτῶν ⟦καὶ λέγει αὐτοῖς Εἰρήνη ὑμῖν⟧. ^24.37 πτοηθέντες δὲ καὶ ἔμφοβοι γενόμενοι ἐδόκουν πνεῦμα θεωρεῖν. ^24.38 καὶ εἶπεν αὐτοῖς Τί τεταραγμένοι ἐστέ, καὶ διὰ τί διαλογισμοὶ ἀναβαίνουσιν ἐν τῇ καρδίᾳ ὑμῶν; ^24.39 ἴδετε τὰς χεῖράς μου καὶ τοὺς πόδας μου ὅτι ἐγώ εἰμι αὐτός· ψηλαφήσατέ με καὶ ἴδετε, ὅτι πνεῦμα σάρκα καὶ ὀστέα οὐκ ἔχει καθὼς ἐμὲ θεωρεῖτε ἔχοντα. ^24.40 ⟦καὶ τοῦτο εἰπὼν ἔδειξεν αὐτοῖς τὰς χεῖρας καὶ τοὺς πόδας.⟧, ^24.41 Ἔτι δὲ ἀπιστούντων αὐτῶν ἀπὸ τῆς χαρᾶς καὶ θαυμαζόντων εἶπεν αὐτοῖς Ἔχετέ τι βρώσιμον ἐνθάδε; ^24.42 οἱ δὲ ἐπέδωκαν αὐτῷ ἰχθύος ὀπτοῦ μέρος·, ^24.43 καὶ λαβὼν ἐνώπιον αὐτῶν ἔφαγεν.

^4.13 When the devil had completed every temptation, he departed from him until another time.
^4.16 He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read.
^22.7 The day of unleavened bread came, on which the Passover must be sacrificed.
^22.17 He received a cup, and when he had given thanks, he said, "Take this, and share it among yourselves, ^22.18 for I tell you, I will not drink at all again from the fruit of the vine, until the Kingdom of God comes.", ^22.19 He took bread, and when he had given thanks, he broke it, and gave to them, saying, "This is my body which is given for you. Do this in memory of me.", ^22.20 Likewise, he took the cup after supper, saying, "This cup is the new covet in my blood, which is poured out for you.
^22.26 But not so with you. But one who is the greater among you, let him become as the younger, and one who is governing, as one who serves. " ^22.27 For who is greater, one who sits at the table, or one who serves? Isnt it he who sits at the table? But I am in the midst of you as one who serves.",
^24.1 But on the first day of the week, at early dawn, they and some others came to the tomb, bringing the spices which they had prepared.
^24.33 Rising rose up that very hour, they returned to Jerusalem, and found the eleven gathered together, and those who were with them, ^24.34 saying, "The Lord is risen indeed, and has appeared to Simon!", ^24.35 They related the things that happened along the way, and how he was recognized by them in the breaking of the bread. ^24.36 As they said these things, Jesus himself stood among them, and said to them, "Peace be to you.", ^24.37 But they were terrified and filled with fear, and supposed that they had seen a spirit. ^24.38 He said to them, "Why are you troubled? Why do doubts arise in your hearts? ^24.39 See my hands and my feet, that it is truly me. Touch me and see, for a spirit doesnt have flesh and bones, as you see that I have.", ^24.40 When he had said this, he showed them his hands and his feet. ^24.41 While they still didnt believe for joy, and wondered, he said to them, "Do you have anything here to eat?", ^24.42 They gave him a piece of a broiled fish and some honeycomb. ^24.43 He took it, and ate in front of them.

^1.21 Καὶ εἰσπορεύονται εἰς Καφαρναούμ. Καὶ εὐθὺς τοῖς σάββασιν εἰσελθὼν εἰς τὴν συναγωγὴν ἐδίδασκεν. ^1.31 καὶ ἀφῆκεν αὐτὴν ὁ πυρετός, καὶ διηκόνει αὐτοῖς. ^6.41 καὶ λαβὼν τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν καὶ κατέκλασεν τοὺς ἄρτους καὶ ἐδίδου τοῖς μαθηταῖς ἵνα παρατιθῶσιν αὐτοῖς, καὶ τοὺς δύο ἰχθύας ἐμέρισεν πᾶσιν. ^13.26 καὶ τότε ὄψονται τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν νεφέλαις μετὰ δυνάμεως πολλῆς καὶ δόξης·, ^14.22 Καὶ ἐσθιόντων αὐτῶν λαβὼν ἄρτον εὐλογήσας ἔκλασεν καὶ ἔδωκεν αὐτοῖς καὶ εἶπεν Λάβετε, τοῦτό ἐστιν τὸ σῶμά μου. ^14.23 καὶ λαβὼν ποτήριον εὐχαριστήσας ἔδωκεν αὐτοῖς, καὶ ἔπιον ἐξ αὐτοῦ πάντες. ^14.24 καὶ εἶπεν αὐτοῖς Τοῦτό ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ ἐκχυννόμενον ὑπὲρ πολλῶν·, ^14.25 ἀμὴν λέγω ὑμῖν ὅτι οὐκέτι οὐ μὴ πίω ἐκ τοῦ γενήματος τῆς ἀμπέλου ἕως τῆς ἡμέρας ἐκείνης ὅταν αὐτὸ πίνω καινὸν ἐν τῇ βασιλείᾳ τοῦ θεοῦ. ^14.26 Καὶ ὑμνήσαντες ἐξῆλθον εἰς τὸ Ὄρος τῶν Ἐλαιῶν.

^1.21 They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught.
^1.31 He came and took her by the hand, and raised her up. The fever left her, and she served them.
^6.41 He took the five loaves and the two fish, and looking up to heaven, he blessed and broke the loaves, and he gave to his disciples to set before them, and he divided the two fish among them all.
^13.26 Then they will see the Son of Man coming in clouds with great power and glory.
^14.22 As they were eating, Jesus took bread, and when he had blessed, he broke it, and gave to them, and said, "Take, eat. This is my body.", ^14.23 He took the cup, and when he had given thanks, he gave to them. They all drank of it. ^14.24 He said to them, "This is my blood of the new covet, which is poured out for many. ^14.25 Most assuredly I tell you, I will no more drink of the fruit of the vine, until that day when I drink it anew in the Kingdom of God.", ^14.26 When they had sung a hymn, they went out to the Mount of Olives.

^13.43 Τότε οἱ δίκαιοι ἐκλάμψουσιν ὡς ὁ ἥλιος ἐν τῇ βασιλείᾳ τοῦ πατρὸς αὐτῶν. Ὁ ἔχων ὦτα ἀκουέτω. ^14.17 οἱ δὲ λέγουσιν αὐτῷ Οὐκ ἔχομεν ὧδε εἰ μὴ πέντε ἄρτους καὶ δύο ἰχθύας. ^14.19 καὶ κελεύσας τοὺς ὄχλους ἀνακλιθῆναι ἐπὶ τοῦ χόρτου, λαβὼν τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας, ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν καὶ κλάσας ἔδωκεν τοῖς μαθηταῖς τοὺς ἄρτους οἱ δὲ μαθηταὶ τοῖς ὄχλοις. ^17.2 καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν, καὶ ἔλαμψεν τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος, τὰ δὲ ἱμάτια αὐτοῦ ἐγένετο λευκὰ ὡς τὸ φῶς. ^26.26 Ἐσθιόντων δὲ αὐτῶν λαβὼν ὁ Ἰησοῦς ἄρτον καὶ εὐλογήσας ἔκλασεν καὶ δοὺς τοῖς μαθηταῖς εἶπεν Λάβετε φάγετε, τοῦτό ἐστιν τὸ σῶμά μου. ^26.27 καὶ λαβὼν ποτήριον καὶ εὐχαριστήσας ἔδωκεν αὐτοῖς λέγων, ^26.28 Πίετε ἐξ αὐτοῦ πάντες, τοῦτο γάρ ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ περὶ πολλῶν ἐκχυννόμενον εἰς ἄφεσιν ἁμαρτιῶν·, ^26.29 λέγω δὲ ὑμῖν, οὐ μὴ πίω ἀπʼ ἄρτι ἐκ τούτου τοῦ γενήματος τῆς ἀμπέλου ἕως τῆς ἡμέρας ἐκείνης ὅταν αὐτὸ πίνω μεθʼ ὑμῶν καινὸν ἐν τῇ βασιλείᾳ τοῦ πατρός μου.

^13.43 Then the righteous will shine forth like the sun in the kingdom of their Father. He who has ears to hear, let him hear.
^14.17 They told him, "We only have here five loaves and two fish.",
^14.19 He commanded the multitudes to sit down on the grass; and he took the five loaves and the two fish, and looking up to heaven, he blessed, broke and gave the loaves to the disciples, and the disciples gave to the multitudes.
^17.2 He was transfigured before them. His face shone like the sun, and his garments became as white as the light.
^26.26 As they were eating, Jesus took bread, gave thanks for it, and broke it. He gave to the disciples, and said, "Take, eat; this is my body.", ^26.27 He took the cup, gave thanks, and gave to them, saying, "All of you drink it, ^26.28 for this is my blood of the new covet, which is poured out for many for the remission of sins. ^26.29 But I tell you that I will not drink of this fruit of the vine from now on, until that day when I drink it anew with you in my Fathers kingdom."

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^413c "Cease provoking the god, my dear Planetiades; for he is of a good and mild disposition, And towards mortal men he hath been judged the most gentle, as Pindar says. And whether he be the sun or the lord and father of the sun and of all that lies beyond our vision, it is not likely that he should deny his utterance to people of the present day because of their unworthiness, when he is responsible for their birth and nurture and their existence and power to think; nor is it likely withal that Providence, like a benign and helpful mother, who does everything for us and watches over us, should cherish animosity in the matter of prophecy only, and take away that from us after having given it to us at the beginning,

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^591b Four principles there are of all things: the first is of life, the second of motion, the third of birth, and the last of decay; the first is linked to the second by Unity at the invisible, the second to the third by Mind at the sun, and the third to the fourth by Nature at the moon. AFate, daughter of Necessity, holds the keys and presides over each link: over the first Atropos, over the second Clotho, and over the link at the moon Lachesis. The turning point of birth is at the moon.

²⁷ Stories akin to these and to others like them they say are related about Typhon; how that, prompted by jealousy and hostility, he wrought terrible deeds and, by bringing utter confusion upon all things, filled the whole Earth, and the ocean as well, with ills, and later paid the penalty therefor. But the avenger, the sister and wife of Osiris, after she had quenched and suppressed the madness and fury of Typhon, was not indifferent to the contests and struggles which she had endured, nor to her own wanderings nor to her manifold deeds of wisdom and many feats of bravery, nor would she accept oblivion and silence for them, but she intermingled in the most holy rites portrayals and suggestions and representations of her experiences at that time, and sanctified them, both as a lesson in godliness and an encouragement for men and women who find themselves in the clutch of like calamities. She herself and Osiris, translated for their virtues from good demigods into gods, Cf. 363 e, infra . as were Heracles and Dionysus later, Cf. Moralia, 857 d. not incongruously enjoy double honours, both those of gods and those of demigods, and their powers extend everywhere, but are greatest in the regions above the earth and beneath the earth. In fact, men assert that Pluto is none other than Serapis and that Persephonê is Isis, even as Archemachus Müller, Frag. Hist. Graec. iv. p. 315, no. 7. of Euboea has said, and also Heracleides Ponticus Ibid. ii. 198 or Frag. 103, ed. Voss. who holds the oracle in Canopus to be an oracle of Pluto.
⁴⁶ The great majority and the wisest of men hold this opinion: they believe that there are two gods, rivals as it were, the one the Artificer of good and the other of evil. There are also those who call the better one a god and the other a daemon, as, for example, Zoroaster The casual reader will gain a better understanding of chapters
46 and 47 if he will consult some brief book or article on Zoroaster (Zarathustra) and the Persian religion. the sage, That is, one of the Persian Magi or Wise Men. who, they record, lived five thousand years before the time of the Trojan War. He called the one Oromazes and the other Areimanius Cf. Moralia, 1026 b, and Diogenes Laertius, Prologue, 2. ; and he further declared that among all the things perceptible to the senses, Oromazes may best be compared to light, and Areimanius, conversely, to darkness and ignorance, and midway between the two is Mithras; for this reason the Persians give to Mithras the name, of Mediator. Zoroaster has also taught that men should make votive offerings and thank-offerings to Oromazes, and averting and mourning offerings to Areimanius. They pound up in a mortar a certain plant called omomi, at the same time invoking Hades Cf. Diogenes Laertius, Prologue, 8. and Darkness; then they mix it with the blood of a wolf that has been sacrificed, and carry it out and cast it into a place where the sun never shines. In fact, they believe that some of the plants belong to the good god and others to the evil daemon; so also of the animals they think that dogs, fowls, and hedgehogs, for example, belong to the good god, but that water-rats Cf. Moralia, 537 a and 670 d. belong to the evil one; therefore the man who has killed the most of these they hold to be fortunate.
^371b and in earth and wind and water and the heavens and stars that which is ordered, established, and healthy, as evidenced by season, temperatures, and cycles of revolution, is the efflux of Osiris and his reflected image. But Typhon is that part of the soul which is impressionable, impulsive, irrational and truculent, and of the bodily part the destructible, diseased and disorderly as evidenced by abnormal seasons and temperatures, and by obscurations of the sun and disappearances of the moon, outbursts, as it were, and unruly actions on the part of Typhon. And the name "Seth," by which they call Typhon, denotes this; it means "the overmastering" and "overpowering," and it means in very many instances "turning back," and again "overpassing.",
^372e and Eudoxus asserts that Isis is a deity who presides over love affairs. These people may lay claim to a certain plausibility, but no one should listen for a moment to those who make Typhon to be the Sun.

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"Ὅτι μὲν τοίνυν διαδίδοται καὶ διικνεῖταί τις δύναμις ἀπὸ τῆς αἰθερώδους καὶ ἀϊδίου φύσεως ἐπὶ πᾶσαν τῆν c 1v περίγειον καὶ δι’ ὅλων μεταβλήτην, τῶν ὑπὸ τὴν σελήνην πρώτων στοιχείων πυρὸς καὶ ἀέρος περιεχομένων μὲν καὶ τρεπομένων ὑπὸ τῶν κατὰ τὸν αἰθέρα κινήσεων, περιεχόντων δὲ καὶ συντρεπόντων τὰ λοιπὰ πάντα, γῆν καὶ ὕδωρ καὶ τὰ ἐν αὐτοῖς φυτὰ καὶ ζῷα, πᾶσιν ἂν ἐναργέστατον καὶ δι’ ὀλίγων φανείη. τί δὴ οὖν κωλύει τὸν ἠκριβωκότα μὲν τάς τε πάντων τῶν ἀστέρων καὶ ἡλίου καὶ σελήνης κινήσεις, ὅπως αὐτὸν μηδενὸς τῶν σχηματισμῶν μήτε ὁ τόπος μήτε ὁ χρόνος λανθάνῃ, διειληφότα δὲ ἐκ τῆς ἔτι ἄνωθεν συνεχοῦς ἱστορίας ὡς ἐπίπαν αὐτῶν τὰς φύσεις, κἄν μὴ τὰς κατ’ αὐτὸ τὸ ὑποκείμενον ἀλλὰ τάς γε δυνάμει ποιητικάς, οἷον ὡς τὴν τοῦ ἡλίου ὅτι θερμαίνει καὶ τὴν τῆς σελήνης ὅτι ὑγραίνει, καὶ ἐπὶ τῶν λοιπῶν ὁμοίως, ἱκανὸν δὲ πρὸς τοιαῦτα ὄντα φυσικῶς ἅμα καὶ εὐστόχως ἐκ τῆς συγκράσεως πάντων τὸ 21 Tetrab. p. 85, 3, 4; Servius in Aen. XI 51 1 ἐπισκεπτομένοις Y προσγινωσκόμενα V 8 μᾶλλον–5 αἴτιος om. γ 5 ἐτησίας DM 11 σχηματισμῶν Y Procl. παρὰ-χρόνους παρὰ μήτε τὸ τοὺς αὐτῶν τούτων χρόνους Υ 10 τὸν τῶν V 18 σχημ. VΣSA συσχημ. YDMC Procl. λανθάνῃ YSy λανθάνει V λανθάνοι ΣDM 19 δὲ δὲ ὡς ἐπίπαν αὐτὰ φύσει Σ ἱστορίας om. Y 20 αὐτῶν τὰς β αὐτῶν Y αὐτὰς τὰς γ αὐτὰ V (Σ v. 19) φύσεις Υβγ φύσει V hic om. Σ (v. 19) τὰς κατ’ αὐτὸ τὸ κατὰ τὴν οὐσίαν τῶν ἀστέρων κατ’ αὐτὸν Υ 22 ὑγραίνει ψυχραίνη ἢ ὅτι ὑγραίνη Υ 23 δὲ εἶναι γ 24 συγκράσεως Υβγ συγκρίσεως Υ τὸ om. V ἴδιον τῆς ποιότητος διαλαβεῖν, ὡς δύνασθαι μὲν ἐφ’ ἑκάστου τῶν διδομένων καιρῶν ἐκ τῆς τότε τῶν φαινο- μένων σχέσεως τὰς τοῦ περιέχοντος ἰδιοτροπίας εἰπεῖν, οἷον ὅτι θερμότερον ἢ ὑγρότερον ἔσται, δύνασθαι δὲ καὶ καθ’ ἕνα ἕκαστον τῶν ἀνθρώπων τήν τε καθόλου ποιότητα m6 τῆς ἰδιοσυγκρασίας ἀπὸ τοῦ κατὰ τὴν σύστασιν περιέχοντος συνιδεῖν, οἷον ὅτι τὸ μὲν σῶμα τοιόσδε, τὴν δὲ ψυχὴν τοιόσδε, καὶ τὰ κατὰ καιροὺς συμπτώματα, διὰ τὸ τὸ μὲν τοιόνδε περιέχον τῇ τοιᾷδε συγκράσει σύμμετρον ἢ καὶ πρόσφορον γίνεσθαι πρὸς εὐεξίαν, τὸ δὲ τοιόνδε ἀσύμμετρον καὶ πρόσφορον πρὸς κάκωσιν; ἀλλὰ γὰρ τὸ μὲν δυνατὸν τῆς τοιαύτης καταλήψεως διὰ τούτων καὶ τῶν ὁμοίων ἔστι συνιδεῖν. ὅτι δὲ εὐπροφασίστως μέν, οὐ προσηκόντως δὲ τὴν πρὸς τὸ ἀδύνατον ἔσχε διαβολήν, οὕτως ἂν κατανοήσαιμεν. πρῶτον μὲν γὰρ τὰ πταίσματα τῶν μὴ ἀκριβούντων τὸ ἔργον πολλὰ ὄντα ὡς ·έν μεγάλῃ καὶ πολυμερεῖ θεωρίᾳ καὶ τοῖς ἀληθευομένοις τὴν τοῦ ἐκ τύχης παρέσχε δόξαν, οὐκ ὀρθῶς· τὸ γὰρ τοιοῦτον οὐ τῆς ἐπιστήμης ἀλλὰ τῶν μεταχειριζομέ- νων ἐστὶν ἀδυναμία. ἔπειτα καὶ οἱ πλεῖστοι τοῦ πορίζειν ἕνεκεν ἑτέραν τέχνην τῷ ταύτης ὀνόματι καταξιοπιστευόμενοι τοὺς μὲν ἰδιώτας ἐξαπατῶσι πολλὰ προλέγειν δο- c 2v κοῦντες καὶ τῶν μηδεμίαν φύσιν ἐχόντων προγινώσκεσθαι, τοῖς δὲ ζητητικωτέροις διὰ τούτου παρέσχον ἀφορμὴν έν ἴσω καὶ τῶν φύσιν ἐχόντων προλέγεσθαι καταγινώσκειν, οὐδὲ τοῦτο δεόντως· οὐδὲ γὰρ φιλοσοφίαν ἀναιρετέον, ἐπεί τινες τῶν προσποιουμένων αὐτὴν 21. 22 Phas. 13,10; Tetrab. p.46,24; 49,4 26 ss. Plat. Gorg. 457 A 6 ἰδιοσυγκρασίας MSγ ἰδιοσυγκρισίας VD ἰδιοσυγκρησίας Υ 9 συγκράσει συγκρίσει Υ 11 πρὸς εἰς Σ 13 τούτων τοῦτο VD 15 κατανοήσαμεν V 18 τοῦ Υ τούτου cett. 20 ἀδυνάμενα V 21. 22 καταξιοπιστευόμενοι καὶ ἀξίᾳ προστησάμενοι καὶ πιστευόμενοι Σ 22 διαπατῶσι Y 25 ἐν ἴσῳ VY ἐν ἑκάστῳ Σβγ προλέγεσθαι προγινώσκεσθαι Σ πονηροὶ καταφαίνονται. ἀλλ’ ὅμως ἐναργές ἐστιν ὅτι κἂν m 7 διερευνητικῶς τις ὡς ἔνι μάλιστα καὶ γνησίως τοῖς μαθήμασι προσέρχηται, πολλάκις πταίειν αὐτὸν ἐνδέχεται, δι’ οὐδὲν μὲν τῶν εἰρημένων, δι’ αὐτὴν δὲ τὴν τοῦ πράγματος φύσιν καὶ τὴν πρὸς τὸ μέγεθος τῆς ἐπαγγελίας ἀσθένειαν. καθόλου γάρ, πρὸς τῷ τὴν περὶ τὸ ποιὸν τῆς ὕλης θεωρίαν πᾶσαν εἰκαστικήν εἶναι καὶ οὐ διαβεβαιωτικὴν καὶ μάλιστα τὴν ἐκ πολλῶν ἀνομοίων συγκιρναμένην, ἔτι καὶ τοῖς παλαιοῖς τῶν πλανωμένων συσχηματισμοῖς, ἀφ’ ὧν ἐφαρμόζομεν τοῖς ὡσαύτως ἔχουσι τῶν νῦν τὰς ὑπὸ τῶν προγενεστέρων ἐπ’ ἐκείνων παρατετηρημένας προτελέσεις, παρόμοιοι μὲν δύνανται γίνεσθαι μᾶλλον ἢ ἦττον καὶ οὗτοι διὰ μακρῶν περιόδων, ἀπαράλλακτοι δὲ οὐδαμῶς, τῆς πάντων ἐν τῷ οὐρανῷ μετὰ τῆς γῆς κατὰ τὸ ἀκριβὲς συναποκαταστάσεως, εἰ μή τις κενοδοξοίη περὶ τὴν τῶν ἀκαταλήπτων κατάληψιν καὶ γνῶσιν, ἢ μηδόλως ἢ μὴ κατά γε τὸν αἰσθητὸν ἀνθρώπῳ χρόνον ἀπαρτιζομένης, ὡς διὰ τοῦτο καὶ τὰς προρρήσεις ἀνομοίων ὄντων τῶν ὑποκειμένων παραδειγμάτων ἐνίοτε διαμαρτάνεσθαι. περὶ μὲν οὖν τὴν ἐπίσκεψιν τῶν κατὰ τὸ περιέχον γινομένων συμπτωμάτων τοῦτ’ ἂν εἴη μόνον τὸ δυσχερές, καὶ μηδεμιᾶς ἐνταῦθα συμπαραλαμβανομένης αἰτίας τῇ κινήσει τῶν οὐρανίων. περὶ δὲ τὰς γενεθλιαλογίας καὶ ὅλως τὰ κατ’ ἰδίαν τῆς ἑκάστου συγκράσεως m8 8 τὴν τῶν V συγκιρναμένην συγκειμένην Υ συγκιρνωμένων γ 9 σχηματισμοῖς Y 11 γενεστέρων Υ παρατετηρημένας α παρατηρημένας V τετηρημένοις βγ 12 post προτελέσεις: μὴ καθάπαξ τοὺς αὐτοὺς συμβεβηκέναι τοὺς νῦν add. Σ μὲν Boll μὲν γὰρ ω 17 ἢ μηδόλως om. Y τὸν—χρόνον τῶν αἰσθητῶν ἀνθρώπων χρόνῳ Υ 18 καταρτιζομένης D προρρήσεις VY βγ παρατηρήσεις i. mg. add. Σ Cam. in annot. m 81 συμπτωμάτων YMS συναπτωμάτων VDy om. Σ 22 καὶ V om. αβγ 23 αἰτίας om. C γενεθλιαλογίας γενεθλιαλογικὰς V ... κὰς (!) add. i. mg. Σ 24 τὰ Boll τὰς ω τὰς προρρήσεις m κατ’ ἰδίαν κατὰ δι’ αὐτὰς Y ἑκάστου ἑκάστης Y συγκράσεως γ συγκρίσεως Σβ συγκρήσιως (!) Y οὐ μικρὰ οὐδὲ τὰ τυχόντα ἐστὶν ἰδεῖν συναίτια καὶ αὐτὰ γινόμενα τῆς τῶν συνισταμένων ἰδιοτροπίας. αἴ τε γὰρ τῶν σπερμάτων διαφοραὶ πλεῖστον δύνανται πρὸς τὸ τοῦ γένους ἴδιον, ἐπειδήπερ τοῦ περιέχοντος καὶ τοῦ ὁρίζοντος ὑποκειμένου τοῦ αὐτοῦ κατακρατεῖ τῶν σπερμάτων ἕκαστον εἰς τὴν καθόλου τοῦ οἰκείου μορφώματος διατύπωσιν οἷον ἀνθρώπου καὶ ἵππου καὶ. τῶν ἄλλων. οἵ τε τόποι τῆς γενέσεως οὐ μικρὰς ποιοῦνται περὶ τὰ συνιστάμενα παραλλαγάς. καὶ τῶν σπερμάτων γὰρ κατὰ γένος ὑποκειμένων τῶν αὐτῶν, οἷον ἀνθρωπίνων, καὶ τῆς τοῦ περιέχοντος καταστάσεως τῆς αὐτῆς, παρὰ τὸ τῶν χωρῶν διάφορον πολὺ καὶ τοῖς σώμασι καὶ ταῖς ψυχαῖς οἱ γεννώμενοι διήνεγκαν· πρὸς δὲ τούτοις αἵ τε τροφαὶ καὶ τὰ ἔθη πάντων τῶν προκειμένων ἀδιαφόρων ὑποτιθεμένων συμβάλλονταί τι πρὸς τὰς κατὰ μέρος τῶν c3 βίων διαγωγάς, ὧν ἕκαστον ἐὰν μὴ συνδιαλαμβάνηται ταῖς ἀπὸ τοῦ περιέχοντος αἰτίαις, εἰ καὶ ὅτι μάλιστα τὴν πλείστην ἔχει τοῦτο δύναμιν τῷ τὸ μὲν περιέχον κἀκείνοις αὐτοῖς εἰς τὸ τοιοῖσδε εἶναι συναίτιον γίνεσθαι, τούτῳ δὲ ἐκεῖνα μηδαμῶς, ὅ τε γὰρ ἥλιος διατίθησί m3 πως ἀεὶ μετὰ τοῦ περιέχοντος πάντα τὰ περὶ τὴν γῆν, οὐ μόνον διὰ τῶν κατὰ τὰς ἐτησίους ὥρας μεταβολῶν πρὸς γονὰς ζῴων καὶ φυτῶν καρποφορίας καὶ ῥύσεις ὑδάτων καὶ σωμάτων μετατροπάς, ἀλλὰ καὶ διὰ τῶν καθ’ ἑκάστην ἡμέραν περιόδων θερμαίνων τε καὶ ὑγραίνων καὶ ξηραίνων καὶ ψύχων τεταγμένως τε καὶ ἀκολούθως τοῖς πρὸς τὸν κατὰ κορυφὴν ἡμῶν γινομένοις ὁμοιοτρόποις σχηματισμοῖς. πολλὴν ἀπορίαν δύναται παρέχειν τοῖς ἐπὶ τῶν τοιούτων οἰομένοις ἀπὸ μόνης τῆς m9 τῶν μετεώρων κινήσεως πάντα καὶ τὰ μὴ τέλεον ἐπ’ αὐτῇ δύνασθαι διαγινώσκειν. τούτων δὲ οὕτως ἐχόντων προσῆκον ἂν εἴη μήτε ἐπειδὴ διαμαρτάνεσθαί ποτε τὴν 2 ἐνσταμένων Υ 5 κατακρατεῖ Boll κατακρατεῖν VΣβυ κρατε (!) Y 8 περὶ τὰ τὰς περὶ τὰς Y τὰς περὶ τὰ Σ 9 γὰρ Va om. βγ 9.10 ὑποκειμένων κατὰ γένος γ 10 τῶν om. α αὐτῶν οm. Y ἀνθρωπίνων ἀνθρωπίνων καὶ τῶν τοιούτων ἐμψύχων Υ 10.11 καὶ τῆς τοῦ—τὰ μείζω συμφέροντος (=p.11,20) hic οm. Y et add. post 14, 1 13 γεννώμενοι βγ VΣ γενάμενοι Y αἴ τε ἔτι Υ 14 προκ. ἀδιαφ. διαφόρων MS κειμένων διαφόρων Υ 16 βίων νέων V συνδιαλαμβάνηται VS συλλαμβάνεται Μγ συμπαραλαμβάνηται Υ 17 ταῖς αἰτίαις τῆς αἰτίας β 20 δὲ om. β δύναται S δύνανται cett. 21 οἰομένους V τῆς οm. V 22. 23 καὶ—αὐτῇ om. γ ἐπ’ om. β τὰ om. Y 23 αὐτῇ VΣ αὐτὴν YMSA² αὐτὰ D πρὸς οἶκον Υ ποτε Va ποτε κατὰ β ποτε μὲν κατὰ γ τοιαύτην πρόγνωσιν ἐνδέχεται, καὶ τὸ πᾶν αὐτῆς ἀναι- ρεῖν, ὥσπερ οὐδὲ τὴν κυβερνητικὴν διὰ τὸ πολλάκις πταίειν ἀποδοκιμάζομεν, ἀλλ’ ὡς ἐν μεγάλοις οὕτως καὶ θείοις ἐπαγγέλμασιν ἀσπάζεσθαι καὶ ἀγαπητὸν ἡγεῖσθαι τὸ δυνατόν, μήτ’ αὖ πάλιν πάντα ἡμῖν αἰτεῖν παρ’ αὐ- τῆς, ἀλλὰ ἀνθρωπίνως καὶ ἐστοχασμένως συμφιλοκαλεῖν καὶ ἐν οἷς οὐκ ἦν ἐπ’ αὐτῇ τὸ πᾶν ἐφοδιάζειν καὶ ὥσπερ τοῖς ἰατροῖς ὅταν ἐπιζητῶσί τινα καὶ περὶ αὐτῆς τῆς νόσου καὶ περὶ τῆς τοῦ κάμνοντος ἰδιοτροπίας, οὐ μεμψόμεθα λέγοντες, οὕτως καὶ ἐνταῦθα τὰ γένη καὶ τὰς χώρας καὶ τὰς τροφὰς ἢ καί τινα τῶν ἤδη συμβεβηκότων μὴ ἀγανακτεῖν ὑποτιθεμένους. ἤ τε σελήνη πλείστην ὡς περιγειοτάτη διαδίδωσιν ἡμῖν ἐπὶ τὴν γῆν τὴν ἀπόρροιαν, συμπαθούντων αὐτῇ καὶ συντρεπομένων τῶν πλείστων καὶ ἀψύχων καὶ ἐμψύχων καὶ ποταμῶν μὲν συναυξόντων καὶ συμμειούν- των τοῖς φωσὶν αὐτῆς τὰ ῥεύματα, θαλασσῶν δὲ συντρεπουσῶν ταῖς ἀνατολαῖς καὶ ταῖς δύσεσι τὰς ἰδίας ὁρμάς, φυτῶν δὲ καὶ ζῴων ἢ ὅλων ἢ κατά τινα μέρη 5 Zeller III 1³, 127, sed cf. Diog. Laert. VII 161 17 Tetrab. p.17, 17; p. 30, 12; Servius in Aen. XI 51 1 tit. hic om. supra. p. 3, 15 pos. Y β V α Dγ om. α MS καταληπτική Α 5 ὅλων V Σ ὅλου Υβγ 7 τῶν τὸν V 9.10 ἐναργέστατον V Σβγ ἐναργέστατα Y ἐνεργέστατον cm 12 ἐτησίας β 15 ὑγραίνων τε καὶ θερμαίνων Y 17 τὸν (scil. τόπον) VS τῶν Μ τῷ α- τὸ γ τῆς D 18 πλεῖστα Υ om. Σ 19 δίδωσι Σ ἡμῖν om. α ἐπὶ ὑπὸ Y τοῖς πρὸς Σ τῇ γῇ Σ 20.21 καὶ ἐμψύχων καὶ ἀψύχων Σ 21 καὶ συμμειούντων om. Y 22 αὐτῆς α Sγ αὐτοῖς VDM δὲ om. V συμπληρουμένων τε αὐτῇ καὶ συμμειουμένων. αἴ τε τῶν ἀστέρων τῶν τε ἀπλανῶν καὶ τῶν πλανωμένων πάροδοι πλείστας ποιοῦσιν ἐπισημασίας τοῦ περιέχοντος καυματώδεις καὶ πνευματώδεις καὶ νιφετώδεις, ὑφ’ ὧν καὶ τὰ ἐπὶ τῆς γῆς οἰκείως διατίθεται. ἤδη δὲ καὶ οἱ πρὸς ἀλλήλους αὐτῶν συσχηματισμοί, συνερχομένων πως καὶ (??) συγκιρναμένων τῶν διαδόσεων, πλείστας καὶ ποικίλας μεταβολὰς ἀπεργάζονται, κατακρατούσης μὲν τῆς τοῦ ἡλίου δυνάμεως πρὸς τὸ καθόλου τῆς ποιότητος τεταγμένης, συνεργούντων δὲ ἢ ἀποσυνεργούντων κατά τι m4 τῶν λοιπῶν, καὶ τῆς μὲν σελήνης ἐκφανέστερον καὶ συνεχέστερον ὡς ἐν ταῖς συνόδοις καὶ διχοτόμοις καὶ πανσελήνοις, τῶν δὲ ἀστέρων περιοδικώτερον καὶ ἀσημότερον, ὡς ἐν ταῖς φάσεσι καὶ κρύψεσι καὶ προσνεύσεσιν. ὅτι δὲ τούτων οὕτως θεωρουμένων οὐ μόνον τὰ ἤδη συγκραθέντα διατίθεσθαί πως ὑπὸ τῆς τούτων κινήσεως ἀναγκαῖον, ἀλλὰ καὶ τῶν σπερμάτων τὰς ἀρχὰς καὶ τὰς πληροφορήσεις διαπλάττεσθαι καὶ διαμορφοῦσθαι πρὸς τὴν οἰκείαν τοῦ τότε περιέχοντος ποιότητα, πᾶσιν ἂν δόξειεν ἀκόλουθον εἶναι. οἱ γοῦν παρατηρητικώτεροι τῶν γεωργῶν καὶ τῶν νομέων ἀπὸ τῶν κατὰ τὰς ὀχείας καὶ τὰς τῶν σπερμάτων καταθέσεις συμβαινόντων πνευμάτων στοχάζονται τῆς ποιότητος τῶν ἀποβησομένων· καὶ ὅλως τὰ μὲν ὁλοσχερέστερα καὶ διὰ τῶν ἐπιφανεστέρων συσχηματισμῶν ἡλίου καὶ σελήνης καὶ ἀστέρων ἐπισημαινό- c2 μενα καὶ παρὰ τοῖς μὴ φυσικῶς, μόνον δὲ παρατηρητικῶς 1 συγκληρουμένων . . . σημειουμένων Υ 2 τε om. γ πλανωμένων καὶ τῶν ἀπλανῶν Υ περίοδοι Y 3. 4 πνευμ. καὶ καυμ. Y 6 συσχηματισμοί β Procl. σχηματισμοί αγ 7 συγκρινομένων Α συγκιρνωμένων C Procl. 8 μὲν μὲν μετὰ Σ 12 διχοτόμοις om. βγ 13 ἀσυμότερον V 14 ὡς om. γ προσνεύσεσιν ταῖς πλαταῖς προσνεύσεσιν Y 15 ἤδη εἴδη γ ἥδη καὶ γινόμενα καὶ φθειρόμενα Y 19 πᾶσιν VY καὶ πᾶσιν Σβγ 20. 21 τὸν δὲ γεωργὸν καὶ τὸν νομαῖον Υ 21 καὶ τὰς α καὶ V βγ 24 σχηματισμῶν Y 25. 26 ἐπισημαινομένων Υ σκεπτομένοις ὡς ἐπίπαν προγινωσκόμενα θεωροῦμεν, τὰ μὲν ἐκ μείζονάς τε δυνάμεως καὶ ἁπλουστέρας τάξεως καὶ παρὰ τοῖς πάνυ ἰδιώταις, μᾶλλον δὲ καὶ παρ’ ἐνίοις τῶν ἀλόγων ζῴων, ὡς τῶν ὡρῶν καὶ τῶν πνευμάτων τὰς ἐτησίους διαφοράς (τούτων γὰρ ὡς ἐπίπαν ὁ ἥλιος αἴτιος), τὰ δὲ ἧττον οὕτως ἔχοντα παρὰ τοῖς ἤδη κατὰ τὸ ἀναγκαῖον ταῖς παρατηρήσεσιν ἐνειθισμένοις, ὡς τοῖς ναυτιλ- m5 λομένοις τὰς κατὰ μέρος τῶν χειμώνων καὶ τῶν πνευμάτων ἐπισημασίας ὅσαι γίνονται κατὰ τὸ περιοδικώτερον ὑπὸ τῶν τῆς σελήνης ἢ καὶ τῶν ἀπλανῶν ἀστέρων πρὸς τὸν ἥλιον συσχηματισμῶν. παρὰ μέντοι τὸ μήτε αὐτῶν τούτων τοὺς χρόνους καὶ τοὺς τόπους ὑπὸ ἀπειρίας, ἀκριβῶς δύνασθαι κατανοεῖν μήτε τὰς τῶν πλανωμένων ἀστέρων περιόδους πλεῖστον καὶ αὐτὰς συμβαλλομένας τὸ πολλάκις αὐτοῖς σφάλλεσθαι συμβαίνει.", Αἱ μὲν οὖν συνοικειώσεις τῶν τε ἀστέρων καὶ τῶν δωδεκατημορίων σχεδὸν ἂν εἷεν τοσαῦται. λέγονται δὲ m 51 καὶ ἰδοπροσωπεῖν μὲν ὅταν ἕκαστος αὐτῶν τὸν αὐτὸν διασώζῃ πρὸς ἥλιον ἢ σελήνην σχηματισμόν, ὅνπερ καὶ ὁ οἶκος αὐτοῦ πρὸς τοὺς ἐκείνων οἴκους, οἷον ὅταν ὁ τῆς Ἀφροδίτης λόγου ἕνεκεν ἑξάγωνον ποιήσῃ πρὸς τὰ φῶτα διάστασιν, ἀλλὰ πρὸς ἥλιον μὲν ἑσπέριος ὤν, πρὸς σελήνην δὲ ἑῷος ἀκολούθως τοῖς ἐξ ἀρχῆς οἴκοις. λαμπήναις δ’ ἐν ἰδίαις λέγονται εἶναι καὶ θρόνοις καὶ τοῖς 14 Heph. I 19 1 δὲ δὲ τὸ βγ 2.3 καὶ τὰς τῶν ὁρίων 0m. α 9 γὰρ μὲν γὰρ α 10 συγχρῆσθαι La συγχωρῆσθαι V συγχρήσασθαι βγ 18 ἐμπεριποιησάντων VLY περιποιησάντων β περιποιοῦντων γ τοῦ τῶν τοῦ β 14.15 τῶν τοιούτων V β γ θρόνων Σ 0m. Y 18 ἰδιοπροσωπεῖν β γ ἰδιοπροσωποὶ α ὅταν om. Σ 19 πρὸς τὸν ἥλιον βγ συσχηματισμὸν V 21 ποιῇ α 28.24 λαμπ. δὲ ἐν ἰδ. VYβγ καὶ ἐν λαμπ. ἰδ. Σ ἐν ἰδίοις θρόνοις L 24 Σ om. VLY βγ θρόνοις λαμπήναις L τοιούτοις, ὅταν κατὰ δύο ἢ καὶ πλείους τῶν προεκτεθειμένων τρόπων συνοικειούμενοι τυγχάνωσι τοῖς τόποις ἐν οἷς καταλαμβάνονται, τότε μάλιστα τῆς δυνάμεως τῶν πρὸς ἐνέργειαν αὐξομένης διὰ τὸ ὅμοιον καὶ συμπρακτικὀν τῆς τῶν περιεχόντων δωδεκατημορίων ὁμοφύλου οἰκειότητος. χαίρειν δέ φασιν αὐτούς, ὅταν κἄν μὴ πρὸς αὐτοὺς ἡ συνοικείωσις τῶν περιεχόντων ξῳδίων ἀλλὰ μέντοι πρὸς τοὺς τῶν αὐτῶν αἱρέσεων, ἐκ μακροῦ μὲν μᾶλλον οὕτως-γινομένης τῆς συμπαθείας, κοινωνούσης δὲ ὅμως καὶ κατὰ τὸν τοιοῦτον τρόπον τῆς ὁμοιότητος, ὥσπερ, ὅταν ἐν τοῖς ἠλλοτριωμένοις καὶ τῆς ἐναντίας αἱρέσεως τόποις καταλαμβάνωνται, πολὺ παραλύεται τῆς οἰκείας αὐτῶν δυνάμεως, ἄλλην τινὰ φύσιν μικτὴν ἀποτελούσης τῆς κατὰ τὸ ἀνόμοιον τῶν περιεχόντων ξῳδίων κράσεως.

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" ^9.14 The millers wife The miller who had bought me was altogether a good and sober man, but hed married the worst of women, wholly wicked, who so dishonoured his house and bed, that even I, by Hercules, groaned inwardly for his sake. That dreadful woman lacked not a single fault, but every evil flowed through her soul as if through some vile sewer: mean and malicious, drunk on dalliance, wildly wilful, as grasping in her petty thefts as wasteful in her mad extravagance, inimical to loyalty and an enemy to chastity. And then she detested and scorned the heavenly powers, and in place of true religion presumed to worship a false and sacrilegious deity, she called the only god inventing fantastic rites to mislead everyone and deceive her poor husband, that excused her tippling wine from dawn and playing the whore all day. Being the sort of woman she was, she persecuted me with unbelievable hatred. Before dawn, shed shout, while still in bed, for that new ass to be harnessed to the wheel, and the instant she left her room shed cry for me to be whipped over and over while she stood and watched. Then while all the other creatures were sent to dinner on time, it was only much later that I was fed. Her cruelty greatly sharpened my natural curiosity as to her other behaviour, since Id noticed a young fellow often visiting her room, and I wished with all my heart I could see his face. If only the sack over my head had allowed me the slightest glimpse, my cunning would not have failed to gain an insight into that dreadful womans scandalous goings-on. There was an old woman who was her confidante, her inseparable companion all day every day, and acted as go-between in her affairs and debaucheries. First thing after breakfast, after some mutual draughts of pure wine, the wife would plan lying charades, with subtle twists, for the better deception of her poor husband. As for me, though Photis mistake in turning me into an ass instead of a bird, still rankled greatly, at least I had gained one solace from that wretched and painful change of form, namely that with my vast ears I could hear everything clearly, even at some considerable distance. So one morning the following words from her cautious old confidante drifted to those same ears: Mistress, you must do something about that weak and timid lover of yours, the one you chose without asking me, who trembles at the blink of an eyebrow from your odious and disagreeable husband, and frustrates your willing arms so with the uselessness of his turgid loving. How superior young Philesitherus, hes handsome, generous, strong and fearlessly loyal in opposing a husbands ineffectual wiles. He alone, by Hercules, is worthy to enjoy a wifes favours, his head alone deserves to wear the golden crown, if for no other reason than the clever way he tricked a certain jealous husband recently. Listen and compare the differing talents of these two lovers. You know Barbarus, the town councillor, the one they call the Scorpion because of his poisonous nature? Well he married a truly lovely girl of good family, but keeps her locked up tight in his house with a strict watch over her. Why yes, said the millers wife, I know her well. Its Arete whom I went to school with. Well then, the old woman said, youll know the tale of Philesitherus too? Why no, was the reply, but Id like to hear it, greatly. So unravel it my dear, from beginning to end.", "
^11.20 One night I dreamed the high-priest appeared to me, his arms full of gifts. When I asked the meaning of these offerings he replied that they were things of mine from Thessaly, and that my servant Candidus was here too. On waking I reflected on my vision for hours, wondering what it portended, having no servant of that name. Yet, whatever the dream might presage, I felt certain from the gifts I would know profit, and so was happily expectant of some fortunate event as I waited for the doors of the shrine to open. The bright white sanctuary curtains were drawn, and we prayed to the august face of the Goddess, as a priest made his ritual rounds of the temple altars, praying and sprinkling water in libation from a chalice filled from a spring within the walls. When the service was finally complete, at the first hour of the day, just as the worshippers with loud cries were greeting the dawn light, the servants I had left behind me in Hypata after Photis condemned me to my sad wanderings, suddenly appeared. Hearing the news they had even brought my horse, sold to various buyers but identifiable by the markings on his back and regained. And then it was that I marvelled at my prophetic dream, whose promise of good had not only been confirmed but also the retrieval of my white horse, foretold in the dream-servants name of Candidus."

" ³ Three things are alleged against us: atheism, Thyestean feasts, Œdipodean intercourse. But if these charges are true, spare no class: proceed at once against our crimes; destroy us root and branch, with our wives and children, if any Christian is found to live like the brutes. And yet even the brutes do not touch the flesh of their own kind; and they pair by a law of nature, and only at the regular season, not from simple wantonness; they also recognise those from whom they receive benefits. If any one, therefore, is more savage than the brutes, what punishment that he can endure shall be deemed adequate to such offenses? But, if these things are only idle tales and empty slanders, originating in the fact that virtue is opposed by its very nature to vice, and that contraries war against one another by a divine law (and you are yourselves witnesses that no such iniquities are committed by us, for you forbid informations to be laid against us), it remains for you to make inquiry concerning our life, our opinions, our loyalty and obedience to you and your house and government, and thus at length to grant to us the same rights (we ask nothing more) as to those who persecute us. For we shall then conquer them, unhesitatingly surrendering, as we now do, our very lives for the truths sake."

^1.30.9 Adam and Eve previously had light, and clear, and as it were spiritual bodies, such as they were at their creation; but when they came to this world, these changed into bodies more opaque, and gross, and sluggish. Their soul also was feeble and languid, inasmuch as they had received from their creator a merely mundane inspiration. This continued until Prunicus, moved with compassion towards them, restored to them the sweet savour of the besprinkling of light, by means of which they came to a remembrance of themselves, and knew that they were naked, as well as that the body was a material substance, and thus recognised that they bore death about with them. They thereupon became patient, knowing that only for a time they would be enveloped in the body. They also found out food, through the guidance of Sophia; and when they were satisfied, they had carnal knowledge of each other, and begat Cain, whom the serpent, that had been cast down along with his sons, immediately laid hold of and destroyed by filling him with mundane oblivion, and urging into folly and audacity, so that, by slaying his brother Abel, he was the first to bring to light envy and death. After these, they affirm that, by the forethought of Prunicus, Seth was begotten, and then Norea, from whom they represent all the rest of mankind as being descended. They were urged on to all kinds of wickedness by the inferior Hebdomad, and to apostasy, idolatry, and a general contempt for everything by the superior holy Hebdomad, since the mother was always secretly opposed to them, and carefully preserved what was peculiarly her own, that is, the besprinkling of light. They maintain, moreover, that the holy Hebdomad is the seven stars which they call planets; and they affirm that the serpent cast down has two names, Michael and Samael.

²⁶ And, thirdly, because after Christs ascension into heaven the devils put forward certain men who said that they themselves were gods; and they were not only not persecuted by you, but even deemed worthy of honours. There was a Samaritan, Simon, a native of the village called Gitto, who in the reign of Claudius C sar, and in your royal city of Rome, did mighty acts of magic, by virtue of the art of the devils operating in him. He was considered a god, and as a god was honoured by you with a statue, which statue was erected on the river Tiber, between the two bridges, and bore this inscription, in the language of Rome: - Simoni Deo Sancto, To Simon the holy God. And almost all the Samaritans, and a few even of other nations, worship him, and acknowledge him as the first god; and a woman, Helena, who went about with him at that time, and had formerly been a prostitute, they say is the first idea generated by him. And a man, Meder, also a Samaritan, of the town Capparet a, a disciple of Simon, and inspired by devils, we know to have deceived many while he was in Antioch by his magical art. He persuaded those who adhered to him that they should never die, and even now there are some living who hold this opinion of his. And there is Marcion, a man of Pontus, who is even at this day alive, and teaching his disciples to believe in some other god greater than the Creator. And he, by the aid of the devils, has caused many of every nation to speak blasphemies, and to deny that God is the maker of this universe, and to assert that some other being, greater than He, has done greater works. All who take their opinions from these men, are, as we before said, called Christians; just as also those who do not agree with the philosophers in their doctrines, have yet in common with them the name of philosophers given to them. And whether they perpetrate those fabulous and shameful deeds - the upsetting of the lamp, and promiscuous intercourse, and eating human flesh - we know not; but we do know that they are neither persecuted nor put to death by you, at least on account of their opinions. But I have a treatise against all the heresies that have existed already composed, which, if you wish to read it, I will give you.", ⁶⁰ And the physiological discussion concerning the Son of God in the Tim us of Plato, where he says, He placed him crosswise in the universe, he borrowed in like manner from Moses; for in the writings of Moses it is related how at that time, when the Israelites went out of Egypt and were in the wilderness, they fell in with poisonous beasts, both vipers and asps, and every kind of serpent, which slew the people; and that Moses, by the inspiration and influence of God, took brass, and made it into the figure of a cross, and set it in the holy tabernacle, and said to the people, If you look to this figure, and believe, you shall be saved thereby. Numbers 21:8 And when this was done, it is recorded that the serpents died, and it is handed down that the people thus escaped death. Which things Plato reading, and not accurately understanding, and not apprehending that it was the figure of the cross, but taking it to be a placing crosswise, he said that the power next to the first God was placed crosswise in the universe. And as to his speaking of a third, he did this because he read, as we said above, that which was spoken by Moses, that the Spirit of God moved over the waters. For he gives the second place to the Logos which is with God, who he said was placed crosswise in the universe; and the third place to the Spirit who was said to be borne upon the water, saying, And the third around the third. And hear how the Spirit of prophecy signified through Moses that there should be a conflagration. He spoke thus: Everlasting fire shall descend, and shall devour to the pit beneath. Deuteronomy 32:22 It is not, then, that we hold the same opinions as others, but that all speak in imitation of ours. Among us these things can be heard and learned from persons who do not even know the forms of the letters, who are uneducated and barbarous in speech, though wise and believing in mind; some, indeed, even maimed and deprived of eyesight; so that you may understand that these things are not the effect of human wisdom, but are uttered by the power of God. ⁶⁵ But we, after we have thus washed him who has been convinced and has assented to our teaching, bring him to the place where those who are called brethren are assembled, in order that we may offer hearty prayers in common for ourselves and for the baptized illuminated person, and for all others in every place, that we may be counted worthy, now that we have learned the truth, by our works also to be found good citizens and keepers of the commandments, so that we may be saved with an everlasting salvation. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to & ⁶⁷ And we afterwards continually remind each other of these things. And the wealthy among us help the needy; and we always keep together; and for all things wherewith we are supplied, we bless the Maker of all through His Son Jesus Christ, and through the Holy Ghost. And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things. Then we all rise together and pray, and, as we before said, when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings, according to his ability, and the people assent, saying Amen; and there is a distribution to each, and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons. And they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who succours the orphans and widows and those who, through sickness or any other cause, are in want, and those who are in bonds and the strangers sojourning among us, and in a word takes care of all who are in need. But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Saviour on the same day rose from the dead. For He was crucified on the day before that of Saturn (Saturday); and on the day after that of Saturn, which is the day of the Sun, having appeared to His apostles and disciples, He taught them these things, which we have submitted to you also for your consideration. "

⁹ And now, as wickeder things advance more fruitfully, and abandoned manners creep on day by day, those abominable shrines of an impious assembly are maturing themselves throughout the whole world. Assuredly this confederacy ought to be rooted out and execrated. They know one another by secret marks and insignia, and they love one another almost before they know one another. Everywhere also there is mingled among them a certain religion of lust, and they call one another promiscuously brothers and sisters, that even a not unusual debauchery may by the intervention of that sacred name become incestuous: it is thus that their vain and senseless superstition glories in crimes. Nor, concerning these things, would intelligent report speak of things so great and various, and requiring to be prefaced by an apology, unless truth were at the bottom of it. I hear that they adore the head of an ass, that basest of creatures, consecrated by I know not what silly persuasion — a worthy and appropriate religion for such manners. Some say that they worship the virilia of their pontiff and priest, and adore the nature, as it were, of their common parent. I know not whether these things are false; certainly suspicion is applicable to secret and nocturnal rites; and he who explains their ceremonies by reference to a man punished by extreme suffering for his wickedness, and to the deadly wood of the cross, appropriates fitting altars for reprobate and wicked men, that they may worship what they deserve. Now the story about the initiation of young novices is as much to be detested as it is well known. An infant covered over with meal, that it may deceive the unwary, is placed before him who is to be stained with their rites: this infant is slain by the young pupil, who has been urged on as if to harmless blows on the surface of the meal, with dark and secret wounds. Thirstily — O horror!— they lick up its blood; eagerly they divide its limbs. By this victim they are pledged together; with this consciousness of wickedness they are coveted to mutual silence. Such sacred rites as these are more foul than any sacrileges. And of their banqueting it is well known all men speak of it everywhere; even the speech of our Cirtensian testifies to it. On a solemn day they assemble at the feast, with all their children, sisters, mothers, people of every sex and of every age. There, after much feasting, when the fellowship has grown warm, and the fervour of incestuous lust has grown hot with drunkenness, a dog that has been tied to the chandelier is provoked, by throwing a small piece of offal beyond the length of a line by which he is bound, to rush and spring; and thus the conscious light being overturned and extinguished in the shameless darkness, the connections of abominable lust involve them in the uncertainty of fate. Although not all in fact, yet in consciousness all are alike incestuous, since by the desire of all of them everything is sought for which can happen in the act of each individual.

^1.20 SUCH was the companion and admirer that he had met with, and in common with him most of his travels and life were passed. And as they fared on into Mesopotamia, the tax-gatherer who presided over the Bridge (Zeugma) led them into the registry and asked them what they were taking out of the country with them. And Apollonius replied: I am taking with me temperance, justice, virtue, continence, valor, discipline. And in this way he strung together a number of feminine nouns or names. The other, already scenting his own perquisites, said: You must then write down in the register these female slaves. Apollonius answered: Impossible, for they are not female slaves that I am taking out with me, but ladies of quality.Now Mesopotamia is bordered on one side by the Tigris, and on the other by the Euphrates, rivers which flow from Armenia and from the lowest slopes of Taurus; but they contain a tract like a continent, in which there are some cities, though for the most part only villages, and the races that inhabit them are the Armenian and the Arab. These races are so shut in by the rivers that most of them, who lead the life of nomads, are so convinced that they are islanders, as to say that they are going down to the sea, when they are merely on their way to the rivers, and think that these rivers border the earth and encircle it. For they curve around the continental tract in question, and discharge their waters into the same sea. But there are people who say that the greater part of the Euphrates is lost in a marsh, and that this river ends in the earth. But some have a bolder theory to which they adhere, and declare that it runs under the earth to turn up in Egypt and mingle itself with the Nile. Well, for the sake of accuracy and truth, and in order to leave out nothing of the things that Damis wrote, I should have liked to relate all the incidents that occurred on their journey through these barbarous regions; but my subject hurries me on to greater and more remarkable episodes. Nevertheless, I must perforce dwell upon two topics: on the courage which Apollonius showed, in making a journey through races of barbarians and robbers, which were not at that time even subject to the Romans, and at the cleverness with which after the matter of the Arabs he managed to understand the language of the animals. For he learnt this on his way through these Arab tribes, who best understand and practice it. For it is quite common for the Arabs to listen to the birds prophesying like any oracles, but they acquire this faculty of understanding them by feeding themselves, so they say, either on the heart or liver of serpents.

^10.96 To Trajan: It is my custom, Sir, to refer to you in all cases where I do not feel sure, for who can better direct my doubts or inform my ignorance? I have never been present at any legal examination of the Christians, and I do not know, therefore, what are the usual penalties passed upon them, or the limits of those penalties, or how searching an inquiry should be made. I have hesitated a great deal in considering whether any distinctions should be drawn according to the ages of the accused; whether the weak should be punished as severely as the more robust; whether if they renounce their faith they should be pardoned, or whether the man who has once been a Christian should gain nothing by recanting; whether the name itself, even though otherwise innocent of crime, should be punished, or only the crimes that gather round it.

" ³⁹ I shall at once go on, then, to exhibit the peculiarities of the Christian society, that, as I have refuted the evil charged against it, I may point out its positive good. We are a body knit together as such by a common religious profession, by unity of discipline, and by the bond of a common hope. We meet together as an assembly and congregation, that, offering up prayer to God as with united force, we may wrestle with Him in our supplications. This violence God delights in. We pray, too, for the emperors, for their ministers and for all in authority, for the welfare of the world, for the prevalence of peace, for the delay of the final consummation. We assemble to read our sacred writings, if any peculiarity of the times makes either forewarning or reminiscence needful. However it be in that respect, with the sacred words we nourish our faith, we animate our hope, we make our confidence more steadfast; and no less by inculcations of Gods precepts we confirm good habits. In the same place also exhortations are made, rebukes and sacred censures are administered. For with a great gravity is the work of judging carried on among us, as befits those who feel assured that they are in the sight of God; and you have the most notable example of judgment to come when any one has sinned so grievously as to require his severance from us in prayer, in the congregation and in all sacred intercourse. The tried men of our elders preside over us, obtaining that honour not by purchase, but by established character. There is no buying and selling of any sort in the things of God. Though we have our treasure chest, it is not made up of purchase-money, as of a religion that has its price. On the monthly day, if he likes, each puts in a small donation; but only if it be his pleasure, and only if he be able: for there is no compulsion; all is voluntary. These gifts are, as it were, pietys deposit fund. For they are not taken thence and spent on feasts, and drinking-bouts, and eating-houses, but to support and bury poor people, to supply the wants of boys and girls destitute of means and parents, and of old persons confined now to the house; such, too, as have suffered shipwreck; and if there happen to be any in the mines, or banished to the islands, or shut up in the prisons, for nothing but their fidelity to the cause of Gods Church, they become the nurslings of their confession. But it is mainly the deeds of a love so noble that lead many to put a brand upon us. See, they say, how they love one another, for themselves are animated by mutual hatred; how they are ready even to die for one another, for they themselves will sooner put to death. And they are angry with us, too, because we call each other brethren; for no other reason, as I think, than because among themselves names of consanguinity are assumed in mere pretence of affection. But we are your brethren as well, by the law of our common mother nature, though you are hardly men, because brothers so unkind. At the same time, how much more fittingly they are called and counted brothers who have been led to the knowledge of God as their common Father, who have drunk in one spirit of holiness, who from the same womb of a common ignorance have agonized into the same light of truth! But on this very account, perhaps, we are regarded as having less claim to be held true brothers, that no tragedy makes a noise about our brotherhood, or that the family possessions, which generally destroy brotherhood among you, create fraternal bonds among us. One in mind and soul, we do not hesitate to share our earthly goods with one another. All things are common among us but our wives. We give up our community where it is practised alone by others, who not only take possession of the wives of their friends, but most tolerantly also accommodate their friends with theirs, following the example, I believe, of those wise men of ancient times, the Greek Socrates and the Roman Cato, who shared with their friends the wives whom they had married, it seems for the sake of progeny both to themselves and to others; whether in this acting against their partners wishes, I am not able to say. Why should they have any care over their chastity, when their husbands so readily bestowed it away? O noble example of Attic wisdom, of Roman gravity - the philosopher and the censor playing pimps! What wonder if that great love of Christians towards one another is desecrated by you! For you abuse also our humble feasts, on the ground that they are extravagant as well as infamously wicked. To us, it seems, applies the saying of Diogenes: The people of Megara feast as though they were going to die on the morrow; they build as though they were never to die! But one sees more readily the mote in anothers eye than the beam in his own. Why, the very air is soured with the eructations of so many tribes, and curi, and decuri . The Salii cannot have their feast without going into debt; you must get the accountants to tell you what the tenths of Hercules and the sacrificial banquets cost; the choicest cook is appointed for the Apaturia, the Dionysia, the Attic mysteries; the smoke from the banquet of Serapis will call out the firemen. Yet about the modest supper-room of the Christians alone a great ado is made. Our feast explains itself by its name. The Greeks call it agapè i.e. affection. Whatever it costs, our outlay in the name of piety is gain, since with the good things of the feast we benefit the needy; not as it is with you, do parasites aspire to the glory of satisfying their licentious propensities, selling themselves for a belly-feast to all disgraceful treatment - but as it is with God himself, a peculiar respect is shown to the lowly. If the object of our feast be good, in the light of that consider its further regulations. As it is an act of religious service, it permits no vileness or immodesty. The participants, before reclining, taste first of prayer to God. As much is eaten as satisfies the cravings of hunger; as much is drunk as befits the chaste. They say it is enough, as those who remember that even during the night they have to worship God; they talk as those who know that the Lord is one of their auditors. After manual ablution, and the bringing in of lights, each is asked to stand forth and sing, as he can, a hymn to God, either one from the holy Scriptures or one of his own composing - a proof of the measure of our drinking. As the feast commenced with prayer, so with prayer it is closed. We go from it, not like troops of mischief-doers, nor bands of vagabonds, nor to break out into licentious acts, but to have as much care of our modesty and chastity as if we had been at a school of virtue rather than a banquet. Give the congregation of the Christians its due, and hold it unlawful, if it is like assemblies of the illicit sort: by all means let it be condemned, if any complaint can be validly laid against it, such as lies against secret factions. But who has ever suffered harm from our assemblies? We are in our congregations just what we are when separated from each other; we are as a community what we are individuals; we injure nobody, we trouble nobody. When the upright, when the virtuous meet together, when the pious, when the pure assemble in congregation, you ought not to call that a faction, but a curia- i.e. the court of God."

" ³ And how long shall we draw the saw to and fro through this line, when we have an ancient practice, which by anticipation has made for us the state, i.e. of the question? If no passage of Scripture has prescribed it, assuredly custom, which without doubt flowed from tradition, has confirmed it. For how can anything come into use, if it has not first been handed down? Even in pleading tradition, written authority, you say, must be demanded. Let us inquire, therefore, whether tradition, unless it be written, should not be admitted. Certainly we shall say that it ought not to be admitted, if no cases of other practices which, without any written instrument, we maintain on the ground of tradition alone, and the countece thereafter of custom, affords us any precedent. To deal with this matter briefly, I shall begin with baptism. When we are going to enter the water, but a little before, in the presence of the congregation and under the hand of the president, we solemnly profess that we disown the devil, and his pomp, and his angels. Hereupon we are thrice immersed, making a somewhat ampler pledge than the Lord has appointed in the Gospel. Then when we are taken up (as new-born children), we taste first of all a mixture of milk and honey, and from that day we refrain from the daily bath for a whole week. We take also, in congregations before daybreak, and from the hand of none but the presidents, the sacrament of the Eucharist, which the Lord both commanded to be eaten at meal-times, and enjoined to be taken by all alike. As often as the anniversary comes round, we make offerings for the dead as birthday honours. We count fasting or kneeling in worship on the Lords day to be unlawful. We rejoice in the same privilege also from Easter to Whitsunday. We feel pained should any wine or bread, even though our own, be cast upon the ground. At every forward step and movement, at every going in and out, when we put on our clothes and shoes, when we bathe, when we sit at table, when we light the lamps, on couch, on seat, in all the ordinary actions of daily life, we trace upon the forehead the sign.",

^7.139 For through some parts it passes as a hold or containing force, as is the case with our bones and sinews; while through others it passes as intelligence, as in the ruling part of the soul. Thus, then, the whole world is a living being, endowed with soul and reason, and having aether for its ruling principle: so says Antipater of Tyre in the eighth book of his treatise On the Cosmos. Chrysippus in the first book of his work On Providence and Posidonius in his book On the Gods say that the heaven, but Cleanthes that the sun, is the ruling power of the world. Chrysippus, however, in the course of the same work gives a somewhat different account, namely, that it is the purer part of the aether; the same which they declare to be preeminently God and always to have, as it were in sensible fashion, pervaded all that is in the air, all animals and plants, and also the earth itself, as a principle of cohesion.
^7.144 of the stars some are fixed, and are carried round with the whole heaven; others, the wandering stars or planets, have their special motions. The sun travels in an oblique path through the zodiac. Similarly the moon travels in a spiral path. The sun is pure fire: so Posidonius in the seventh book of his Celestial Phenomena. And it is larger than the earth, as the same author says in the sixth book of his Physical Discourse. Moreover it is spherical in shape like the world itself according to this same author and his school. That it is fire is proved by its producing all the effects of fire; that it is larger than the earth by the fact that all the earth is illuminated by it; nay more, the heaven beside. The fact too that the earth casts a conical shadow proves that the sun is greater than it. And it is because of its great size that it is seen from every part of the earth. "
^7.174 To the solitary man who talked to himself he remarked, You are not talking to a bad man. When some one twitted him on his old age, his reply was, I too am ready to depart; but when again I consider that I am in all points in good health and that I can still write and read, I am content to wait. We are told that he wrote down Zenos lectures on oyster-shells and the blade-bones of oxen through lack of money to buy paper. Such was he; and yet, although Zeno had many other eminent disciples, he was able to succeed him in the headship of the school.He has left some very fine writings, which are as follows:of Time.of Zenos Natural Philosophy, two books.Interpretations of Heraclitus, four books.De Sensu.of Art.A Reply to Democritus.A Reply to Aristarchus.A Reply to Herillus.of Impulse, two books."

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" ^6.22 After this, Celsus, desiring to exhibit his learning in his treatise against us, quotes also certain Persian mysteries, where he says: These things are obscurely hinted at in the accounts of the Persians, and especially in the mysteries of Mithras, which are celebrated among them. For in the latter there is a representation of the two heavenly revolutions - of the movement, viz. of the fixed stars, and of that which take place among the planets, and of the passage of the soul through these. The representation is of the following nature: There is a ladder with lofty gates, and on the top of it an eighth gate. The first gate consists of lead, the second of tin, the third of copper, the fourth of iron, the fifth of a mixture of metals, the sixth of silver, and the seventh of gold. The first gate they assign to Saturn, indicating by the lead the slowness of this star; the second to Venus, comparing her to the splendour and softness of tin; the third to Jupiter, being firm and solid; the fourth to Mercury, for both Mercury and iron are fit to endure all things, and are money-making and laborious; the fifth to Mars, because, being composed of a mixture of metals, it is varied and unequal; the sixth, of silver, to the Moon; the seventh, of gold, to the Sun - thus imitating the different colors of the two latter. He next proceeds to examine the reason of the stars being arranged in this order, which is symbolized by the names of the rest of matter. Musical reasons, moreover, are added or quoted by the Persian theology; and to these, again, he strives to add a second explanation, connected also with musical considerations. But it seems to me, that to quote the language of Celsus upon these matters would be absurd, and similar to what he himself has done, when, in his accusations against Christians and Jews, he quoted, most inappropriately, not only the words of Plato; but, dissatisfied even with these, he adduced in addition the mysteries of the Persian Mithras, and the explanation of them. Now, whatever be the case with regard to these - whether the Persians and those who conduct the mysteries of Mithras give false or true accounts regarding them - why did he select these for quotation, rather than some of the other mysteries, with the explanation of them? For the mysteries of Mithras do not appear to be more famous among the Greeks than those of Eleusis, or than those in Ægina, where individuals are initiated in the rites of Hecate. But if he must introduce barbarian mysteries with their explanation, why not rather those of the Egyptians, which are highly regarded by many, or those of the Cappadocians regarding the Comanian Diana, or those of the Thracians, or even those of the Romans themselves, who initiate the noblest members of their senate? But if he deemed it inappropriate to institute a comparison with any of these, because they furnished no aid in the way of accusing Jews or Christians, why did it not also appear to him inappropriate to adduce the instance of the mysteries of Mithras?",
^6.30 He next returns to the subject of the Seven ruling Demons, whose names are not found among Christians, but who, I think, are accepted by the Ophites. We found, indeed, that in the diagram, which on their account we procured a sight of, the same order was laid down as that which Celsus has given. Celsus says that the goat was shaped like a lion, not mentioning the name given him by those who are truly the most impious of individuals; whereas we discovered that He who is honoured in holy Scripture as the angel of the Creator is called by this accursed diagram Michael the Lion-like. Again, Celsus says that the second in order is a bull; whereas the diagram which we possessed made him to be Suriel, the bull-like. Further, Celsus termed the third an amphibious sort of animal, and one that hissed frightfully; while the diagram described the third as Raphael, the serpent-like. Moreover, Celsus asserted that the fourth had the form of an eagle; the diagram representing him as Gabriel, the eagle-like. Again, the fifth, according to Celsus, had the countece of a bear; and this, according to the diagram, was Thauthabaoth, the bear-like. Celsus continues his account, that the sixth was described as having the face of a dog; and him the diagram called Erataoth. The seventh, he adds, had the countece of an ass, and was named Thaphabaoth or Onoel; whereas we discovered that in the diagram he is called Onoel, or Thartharaoth, being somewhat asinine in appearance. We have thought it proper to be exact in stating these matters, that we might not appear to be ignorant of those things which Celsus professed to know, but that we Christians, knowing them better than he, may demonstrate that these are not the words of Christians, but of those who are altogether alienated from salvation, and who neither acknowledge Jesus as Saviour, nor God, nor Teacher, nor Son of God. ^6.31 Moreover, if any one would wish to become acquainted with the artifices of those sorcerers, through which they desire to lead men away by their teaching (as if they possessed the knowledge of certain secret rites), but are not at all successful in so doing, let him listen to the instruction which they receive after passing through what is termed the fence of wickedness, - gates which are subjected to the world of ruling spirits. (The following, then, is the manner in which they proceed): I salute the one-formed king, the bond of blindness, complete oblivion, the first power, preserved by the spirit of providence and by wisdom, from whom I am sent forth pure, being already part of the light of the son and of the father: grace be with me; yea, O father, let it be with me. They say also that the beginnings of the Ogdoad are derived from this. In the next place, they are taught to say as follows, while passing through what they call Ialdabaoth: You, O first and seventh, who art born to command with confidence, you, O Ialdabaoth, who art the rational ruler of a pure mind, and a perfect work to son and father, bearing the symbol of life in the character of a type, and opening to the world the gate which you closed against your kingdom, I pass again in freedom through your realm. Let grace be with me; yea, O father, let it be with me. They say, moreover, that the star Ph non is in sympathy with the lion-like ruler. They next imagine that he who has passed through Ialdabaoth and arrived at Iao ought thus to speak: You, O second Iao, who shines by night, who art the ruler of the secret mysteries of son and father, first prince of death, and portion of the innocent, bearing now my own beard as symbol, I am ready to pass through your realm, having strengthened him who is born of you by the living word. Grace be with me; father, let it be with me. They next come to Sabaoth, to whom they think the following should be addressed: O governor of the fifth realm, powerful Sabaoth, defender of the law of your creatures, who are liberated by your grace through the help of a more powerful Pentad, admit me, seeing the faultless symbol of their art, preserved by the stamp of an image, a body liberated by a Pentad. Let grace be with me, O father, let grace be with me. And after Sabaoth they come to Astaph us, to whom they believe the following prayer should be offered: O Astaph us, ruler of the third gate, overseer of the first principle of water, look upon me as one of your initiated, admit me who am purified with the spirit of a virgin, you who sees the essence of the world. Let grace be with me, O father, let grace be with me. After him comes Alo us, who is to be thus addressed: O Alo us, governor of the second gate, let me pass, seeing I bring to you the symbol of your mother, a grace which is hidden by the powers of the realms. Let grace be with me, O father, let it be with me. And last of all they name Hor us, and think that the following prayer ought to be offered to him: You who fearlessly leaped over the rampart of fire, O Hor us, who obtained the government of the first gate, let me pass, seeing you behold the symbol of your own power, sculptured on the figure of the tree of life, and formed after this image, in the likeness of innocence. Let grace be with me, O father, let grace be with me.

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⁶ This world, then, is sacred and pleasant to souls wno nave now proceeded into nature, and to natal daemons, though it is essentially dark and obscure; from which some have suspected that souls also are of an obscure nature and essentially consist of air. Hence a cavern, which is both pleasant and dark, will be appropriately consecrated to souls on the earth, conformably to its similitude to the world, in which, as in the greatest of all temples, souls reside. To the nymphs likewise, who preside over waters, a cavern, in which there are perpetually flowing streams, is adapted. Let, therefore, this present cavern be consecrated to souls, and among the more partial powers, to nymphs that preside over streams and fountains, and who, on this account, are called fontal and naiades. Waat, therefore, are the different symbols, some of which are adapted to souls, but others to the aquatic powers, in order that we may apprehend that this cavern is consecrated in common to |19 both? Let the stony bowls, then, and the amphorae be symbols of the aquatic nymphs. For these are, indeed, the symbols of Bacchus, but their composition is fictile, i.e. consists of baked earth, and these are friendly to the vine, the gift of God; since the fruit of the vine is brought to a proper maturity by the celestial fire of the sun. But the stony bowls and amphorae are in the most eminent degree adapted to the nymphs who preside over the water that flows from rocks. And to souls that descend into generation and are occupied in corporeal energies, what symbol can be more appropriate than those instruments pertaining to weaving? Hence, also, the poet ventures to say, "that on these, the nymphs weave purple webs, admirable to the view." For the formation of the flesh is on and about the bones, which in the bodies of animals resemble stones. Hence these instruments of weaving consist of stone, and not of any other matter. But the purple webs will evidently be the flesh which is woven from the blood. For purple woollen garments are tinged from blood. and wool is dyed from animal juice. The generation of flesh, also, is through and from blood. Add, too, that |20 the body is a garment with which the soul is invested, a thing wonderful to the sight, whether this refers to the composition of the soul, or contributes to the colligation of the soul (to the whole of a visible essence). Thus, also, Proserpine, who is the inspective guardian of everything produced from seed, is represented by Orpheus as weaving a web (note 7), and the heavens are called by the ancients a veil, in consequence of being,as it were, the vestment of the celestial Gods. ¹⁶ In this cave, therefore, says Homer, all external possessions must be deposited. Here, naked, and assuming a suppliant habit, afflicted in body, casting aside everything superfluous, and being averse to the energies of sense, it is requisite to sit at the foot of the olive and consult with Minerva by what |39 means we may most effectually destroy that hostile rout of passions which insidiously lurk in the secret recesses of the soul. Indeed, as it appears to me, it was not without reason that Numenius and his followers thought the person of Ulysses in the Odyssey represented to us a man who passes in a reguIar manner over the dark and stormy sea of generation, and thus at length arrives at that region where tempests and seas are unknown, and finds a nation "Who neer knew salt, or heard the billows roar."

" ¹⁰ Among those making profession of Philosophy at Rome was one Olympius, an Alexandrian, who had been for a little while a pupil of Ammonius. This mans jealous envy showed itself in continual insolence, and finally he grew so bitter that he even ventured sorcery, seeking to crush Plotinus by star-spells. But he found his experiments recoiling upon himself, and he confessed to his associates that Plotinus possessed a mighty soul, so powerful, as to be able to hurl every assault back upon those that sought his ruin. Plotinus had felt the operation and declared that at that moment Olympius limbs were convulsed and his body shrivelling like a money-bag pulled tight. Olympius, perceiving on several attempts that he was endangering himself rather than Plotinus, desisted. In fact Plotinus possessed by birth something more than is accorded to other men. An Egyptian priest who had arrived in Rome and, through some friend, had been presented to the philosopher, became desirous of displaying his powers to him, and he offered to evoke a visible manifestation of Plotinus presiding spirit. Plotinus readily consented and the evocation was made in the Temple of Isis, the only place, they say, which the Egyptian could find pure in Rome. At the summons a Divinity appeared, not a being of the spirit-ranks, and the Egyptian exclaimed: You are singularly graced; the guiding-spirit within you is not of the lower degree but a God. It was not possible, however, to interrogate or even to contemplate this God any further, for the priests assistant, who had been holding the birds to prevent them flying away, strangled them, whether through jealousy or in terror. Thus Plotinus had for indwelling spirit a Being of the more divine degree, and he kept his own divine spirit unceasingly intent upon that inner presence. It was this preoccupation that led him to write his treatise upon Our Tutelary Spirit, an essay in the explanation of the differences among spirit-guides. Amelius was scrupulous in observing the day of the New-Moon and other holy-days, and once asked Plotinus to join in some such celebration: Plotinus refused: It is for those Beings to come to me, not for me to go to them. What was in his mind in so lofty an utterance we could not explain to ourselves and we dared not ask him."

" ^5.3 It is to no purpose, therefore, that that famous fiction about the potters wheel is brought forward, which tells of the answer which Nigidius is said to have given when he was perplexed with this question, and on account of which he was called Figulus. For, having whirled round the potters wheel with all his strength he marked it with ink, striking it twice with the utmost rapidity, so that the strokes seemed to fall on the very same part of it. Then, when the rotation had ceased, the marks which he had made were found upon the rim of the wheel at no small distance apart. Thus, said he, considering the great rapidity with which the celestial sphere revolves, even though twins were born with as short an interval between their births as there was between the strokes which I gave this wheel, that brief interval of time is equivalent to a very great distance in the celestial sphere. Hence, said he, come whatever dissimilitudes may be remarked in the habits and fortunes of twins. This argument is more fragile than the vessels which are fashioned by the rotation of that wheel. For if there is so much significance in the heavens which cannot be comprehended by observation of the constellations, that, in the case of twins, an inheritance may fall to the one and not to the other, why, in the case of others who are not twins, do they dare, having examined their constellations, to declare such things as pertain to that secret which no one can comprehend, and to attribute them to the precise moment of the birth of each individual? Now, if such predictions in connection with the natal hours of others who are not twins are to be vindicated on the ground that they are founded on the observation of more extended spaces in the heavens, while those very small moments of time which separated the births of twins, and correspond to minute portions of celestial space, are to be connected with trifling things about which the mathematicians are not wont to be consulted - for who would consult them as to when he is to sit, when to walk abroad, when and on what he is to dine? - how can we be justified in so speaking, when we can point out such manifold diversity both in the habits, doings, and destinies of twins?"

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\r\nImppp. Gratianus, Valentinianus et Theodosius aaa. ad Principium praefectum praetorio.\r\nSolis die, quem dominicum rite dixere maiores, omnium omnino litium, negotiorum, conventionum quiescat intentio; debitum publicum privatumque nullus efflagitet; nec apud ipsos quidem arbitros vel iudiciis flagitatos vel sponte delectos ulla sit agnitio iurgiorum. Et non modo notabilis, verum etiam sacrilegus iudicetur, qui a sanctae religionis instinctu rituve deflexerit.\r\nProposita iii non. nov. Aquileiae, accepta viii k. dec. Romae Honorio n. p. et Evodio conss. (386 nov. 3).

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^14.9 But his face was like lightning, and his eyes were like the light of the sun, and the hairs of his head like flames of fire, and his hands and feet like iron from the fire.

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