ΞΟ es aw τ gntmcen eee eee oe < ΣΦ ΟΣΣΙΣ zi τς τ - i : A , rs awh ΕΣ oe o Σ Ter ΤΣ, ΠΕΣ pe te ὌΣΎΣΣΕΣΕΣ: Sitti ts =: SPR Senter τ τος ieee = eS ; att : = :- | ae stir Me ες ς 2 : a ; rs x : Peeps rer ee ae x Sa 2 =< sae = 2 Ξ τα ένα aster = Recenter *: ἘΣ τὰ Σ : ἘΣ ΣΑΣ ΞΟ meni = Ser : 7720 pOmmaDNa> ὡσιομδοῦν Σ ad waco “But thou hast not been mindful of thy instructor, Bardesan, whom his disciples cele- brate in their books for his patience and polite answers to every man.” fol.125,b. «ὦ gded]p oS omds frc80) <0 by the late Dr. Gaisford, Dean of Christ Church ; for the Recognitions, that of Gersdorf, Lips. 1898 ; and for Cesarius, that of Gallandi in the Bibliotheca Veterum Patrum. Venet. 1765. Vol. vi. The text of this last is in a very corrupt state. Several errors might, however, easily have been amended, but I deemed it better to copy the text as I found it. 1 Two authors have written works expressly on this subject—Frip. Srrunzius, Historia Bardesanis et Bardesanistarum. 4to. Viteb. 1710 ; and Auaustus Haun, Bardesanes Gnosticus Syrorum Primus Hymno- logus. Commentatio Historico-Theologica. 8vo. Lips. 1819. BrausoBrE has devoted an entire chapter: De Bardesanes et de ses Krreurs, c. 9, Ὁ. iv. vol. ii. in Histoire de Manichée et du Manicheisme. See also, Cave, Lardner, Tillemont, and others. Perhaps the most complete compendious notice is that by Gallandi, Bibl. Veterum Patrum, vol. i. Proleg. p. exxii. 2 See respecting this, Assemani. Biblioth. Orient. vol. 11. p. 27. v1 PREFACE. YODs Cpa7Gd Pads οσι ayda jANoA> “ Who so confesseth that boy which was born of the Virgin, that her child is the Highest, he assents to Bardesan.” ἔ 127, Ὁ. 2] 480 BT πῶ: SO Soe ote cd on fos [ods cals; fran eos So mdaso aZowS{ fanaa, flarscoll, ya] n> unauZ] on JarZ,s frase. so “Therefore this also, that ‘the Antient of Eternity was a boy,’ we have not taken this from Bardesan, but he has made use of it as a means of concealing his own error, and took it from the doctrine of the Church.” f.164. ἰδσι Dal Ζ: 0» yal ling JANSo Du} Liscs oO? wazol2 comaso Al σιλ...5 οσι 1150 λ9λλ fel pe: ylDOSO ¢ yams Da] yodso fanatS0? pga o> yolm Judie So? ¢547¢>2 “There are some of them who say, that he sent down the Word a body from heaven, as thou saidest just now, and didest assent to thy teacher Bardesan..... Because thou hast not compre- hended the mind of Bardesan, who assumeth the body of Christ to be from heaven.” f.171.b. MELITON.! The second tract in this volume bears the title of “ An Oration of Meliton the Philosopher,” addressed to Antoninus Cesar. Nor is there any thing contained in it, so far as I am competent to form an opinion, which in any way should lead 1 Respecting Meliton, and the writings attributed to him, see Eusebius’ account printed in this volume, p. 56, and the notes thereon; Cave’s “ Life of Saint Melito, Bishop of Sardis,’ in his Lives of the most eminent Fa- thers of the Church that flourished in the first Four Centuries, and the Notice in his Historia Intteraria. Fabricius, Bibl. Grec. vol v. p. 184; and Piper, De vita et Scriptis Melitonis, in “ Theolog. Stud. u. Kritik,” by Ullmann and Umbreit, A.D. 1838, p.54. Dr. Routh has published all that was then known to remain of the genuine writings of Meliton in his Relig. Sacr. vol. i. p. 119. PREFACE. Vii us to doubt of the correctness of this inscription, or to question the genuineness of the work. It is true, as M. Bunsen states, that it appears to be entire, and yet does not contain that passage quoted by Eusebius’ from the most famous of all Meliton’s writings, his Apology to the Emperor Marcus Antoninus in defence of the persecuted Christians. Had indeed that learned ecclesiastical historian been fully acquainted with all the works of Meliton, and also dis- tinctly stated that no other address had been made by him to any one bearing the name of Antoninus Cesar than that in which was contained the passage that he has quoted, it would then have been sufficiently evident that the work before us could not be by Meliton, if indeed it be, as it appears to me to be, complete, and not an abridgment or extract from a larger Apology: this, however, may seem to some to be uncer- tain.” Eusebius himself, however, has given us to understand plainly that he did not profess to exhibit a full and exact ac- count of all the writings, either of Meliton or of Apollinaris,° but only of such as had come to his own knowledge. His silence, therefore, as the late venerable Dr. Routh* has justly observed, is not of itself to be construed as an argument against the genuineness or authority of any work bearing a name not mentioned by him, if there be no positive external testimony against it, nor any internal evidence in the work itself which 1 See p. 57. 2 M. Renan thinks it a fragment. ‘“ Melitonis Episcopi Sardium Apo- logiee ad Marcum Aurelium imperatorem fragmentum.” 3 See p. 57,1. 15. 4“ Neque auctori Prefationis magis deneganda est fides, quam aliis temporum eorundem scriptoribus, ex quorum testimonio multi recepti sunt libri veterum, neque ab Husebio, neque ab alio quoquam equalium ejus me- morati; preesertim quam infra asserat Eusebius, pervenisse opera certa quee- dam ex multis Apollinarii libris.” elig. Sacr. vol. i. p. 167. Vill PREFACE. may render it doubtful or suspected. Maximus,’ in his Preface to the writings attributed to Dionysius the Areopagite, says that there were very many works which Eusebius omitted to notice, because they had never fallen into his hands. And as a case in point we may observe that Eusebius has not said one word respecting the Apology of Athenagoras, presented also to Marcus Antoninus about the same time, and containing many things in common with this address, and with the other Apologies offered to the Roman Emperors at that period. There is no reason why we must suppose that Meliton should not have written two Addresses to the Roman Emperor as well as Justin Martyr, or that one of them might not have escaped the knowledge of Eusebius, or at least have had no mention of it made by him, as well as that of Athenagoras. The Apology cited by Eusebius was probably amongst the latest, or indeed the last of all the works? which Meliton wrote ; and internal evidence has led critics to conclude that it was pre- sented to the Emperor Marcus Antoninus in the tenth year of his reign, after the death of his associate in the Empire, Lucius Aurelius Verus, about A.D. 169-70. External testimony by the author of the Chronicon Paschale attributes it to the same date, A.D. 169. But the same writer, five years before, A.D. 1 Πάμπολλα παρῆκεν Εὐσέβιος οὐκ ἐλθοντα Tapa χεῖρας οἰκείας" καὶ yap οὔτε φησὶν ἅπαντα καθάπαξ συναγηοχέναι' μᾶλλον γε μὴν ὁμολογεῖ καὶ ἀριθμοῦ κρείτ- τονα βιβλία καθεστάναι μηδαμῶς εἰς αὐτὸν ἐληλυθότα. καὶ πολλῶν ἐδυνάμην μνημονεῦσαι μὴ κτηθέντων αὐτῷ, καὶ ταῦτα τῆς αὐτοῦ χώρας: cited by Dr. Routh, Relig. Sacr. vol. 1. p. 167. 2 Eusebius writes—’Emt πᾶσι καὶ τὸ πρὸς “Avtwrivoy βιβλίδιον, which Ruffinus translates, “ Et post omnia Liber ad Antoninum Verum.” b. 4. ο. 26. ᾿ 3In the cxxxvii. Ol. A.C.169: Μελίτων, ᾿Ασιανὸς τῆς Σάρδεων πόλεως ἐπίσκοπος, καὶ ᾿Απολλινάριος Ἱεραπόλεως ἐπίσκοπος, καὶ ἄλλοι πολλοὶ τοῦ καθ᾽ ἡμᾶς λόγου βιβλίον ἀπολογίας Δυρηλίῳ ᾿Αντωνίνῳ ἐπέδωκαν, ᾿Ιουστίνου καὶ ἄλλων πολλῶν, K.T.A., Ρ. 484 ibid. PREFACE. ΙΧ 164-65," speaks also οἵ an Apology presented by Meliton to the Emperor. Unless, therefore, we assume that he was not sufficiently well and clearly informed, and has therefore given a confused account—an assumption for which the silence of Kusebius cannot afford sufficient grounds—we can hardly draw any other conclusion from his words than that Meliton presented two Apologetical addresses to the Roman Emperors—the one before us, which contains rather a defence of the true reli- gion against the Polytheism, idolatry, and incorrect ideas of the Deity entertained by Pagans; and the other, as the ex- tract preserved by Husebius would lead us to infer, against the persecution of the Christians on account of their faith, Indeed the passage which the author of the Chronicon Paschale cites as from Meliton’s Apology, and which, from its having been given before he mentions the later date, would lead us, if there were two, to refer it to the former, seems to be sufficiently near to be almost identified with expressions found in the work before us, if we bear in mind, that it must necessarily have undergone some change in phraseology, by the translation out of Greek into Syriac, and also suppose it not to have been intended for an exact and verbatim quotation,” but only as an allusion. Judging merely from what we read in the Address itself, I should have been disposed to fix the date about four years earlier than that in which mention is first made of Meliton by the 1 ᾿Αλλὰ καὶ Μελίτων ᾿Δσιανὸς, Σαρδιανῶν ἐπίσκοπος, βιβλίον ἀπολογίας ἔδωκεν τοῖς λελέημενοις βασιλεῦσιν (Μάρκῳ Δυρηλίῳ καὶ ᾿Αντωνίνῳ Βήρῳ), καὶ ἕτεροι δὲ πολλοὶ, ὧν o δηλωθεὶς Ἰουστῖνος, K.7.A.: p.482.in the cexxxvi. Olympiad. A. Mund. 5672: A.D. 164-65. edit. Dindorf. p. 482. 2 Compare Οὐκ ἐσμὲν λίθων οὐδεμίαν αἴσθησιν ἐχόντων θεραπευταὶ, ἀλλὰ μόνου Θεοῦ, τοῦ πρὸ πάντων καὶ ἐπὶ πάντων, p. 483, cbid., with “ There is one God the Lord of all while they themselves are endowed with senses to serve that which is insen- sible, p.47, and within whom he is, and above whom,” &c., p. 49. b embracing stones , and are willing ~ Χ PREFACE. Chronicon Paschale, either to the end of 160, or the beginning of 161, a short time before the death of Antoninus Pius, and pro- bably when his health had sensibly begun to decline. Unless, indeed, the expression be intended as generally applicable to every one whose father is still alive, the words “ Be solicitous respecting thy father—so long as thy solicitude may be of avail to help him,” would imply that Antoninus Pius was still surviving, although perhaps in a state to cause anxiety. In the inscription, Marcus Antoninus is designated Cesar, and not Autocrat, or Emperor. His being associated with An- toninus Pius, and taking a part in the administration of the empire, would be sufficient grounds for Meliton to address him ; and in the words of the Apology cited by Eusebius, he alludes to the part which he took in the government: “ During the time that thou also with him wast governing every thing.” The prospect of his early succession to be the head of the state, might also have prompted Meliton to offer his opinion as to the surest means of governing a realm in peace—by knowing the truth, and living conformably thereto. At the end of the Address he refers to the children of Antoninus. Of these he had several, both sons and daughters.’ In forming an opinion from the internal evidence of the work, I cannot think with the Chevalier Bunsen, that “it bears the stamp ofa late and confused composition.” It seems certain, indeed, that the writer alludes most clearly to the Second Epistle of St. Peter ;? but inasmuch as I do not hold the same views as my very learned and dear friend respecting the authenticity 1 His two sons, Commodus and Annius Verus, were made Caesars upon the occasion of the triumph of Lucius Verus, A.D. 166. See Tillemont, Hist. Emp. vol. ii. p.391. 2 See p. 00, and the note on the passage, p. 95 below. PREFACE. XI of that Epistle,’ I do not recognise,in the fact of its having been clearly alluded to in the work which we have now before us, any evidence of the “lateness” of the composition. As to the Address being “ confused,” it does not seem to me in this respect to differ in its method from the rest of the Apologies of the second century ; with which, indeed, it has very many things in common, even to some evident mis- takes, such as that of confounding the Egyptian god Serapis with the Patriarch Joseph.2 Some of the views of this writer as to the origin of Polytheism and idolatry in certain places are uncommon, They have probably been gathered from tra- ditions at that time current in the East, but of which in these days very little is known. I will not, however, pursue this subject further at present, but, committing the document into the hands of the reader, leave him to judge and draw his own conclusions for himself. For an account of the other extracts attributed to Meliton, and the sources from which they have been gathered, I must refer to the notes in this volume. AMBROSE. The short work bearing the inscription of Hypomnemata, and attributed to Ambrose, a “chief man of Greece,” is the same, with some modifications, as that known by the title of Aéyos πρὸς “EXAnvas—“ Oratio ad Gentiles,” which, in several copies, is attributed to Justin Martyr, and indeed has been 1 M. Bunsen puts the following in the mouth of Hippolytus in his Apology : “You will, on your side, kindly abstain from quoting what you call the Second Epistle of St. Peter. I might have been induced to do so, in order to prove my theory about the coming of Antichrist, and the end of the world after 6000 years. But I could not in good conscience. The antient Churches did not know such a letter.” Vol. iv. p. 33. 2 See p. 43, and notes, p. 89. ΧΙ PREFACE. very generally received as his. Many, however, have doubted the authorship, and others have not hesitated to state their con- viction that it bears internal evidence of being by a different hand from the undoubted work of Justin, The Dialogue, with Trypho the Jew.’ Assuming the authorship as it is given here to be correct, there seems to be an easy explanation why it might have come to be attributed to Justin, in the fact of its having been often classed in the same volume with his Apolo- gies, which have in a great measure the same object in view; and thence having been supposed to be by Justin himself, a transition which the small bulk of the work may readily account for. The Ambrose here mentioned as a chief man of Greece, and a senator, can hardly be understood to be any other than the friend and disciple of Origen, whom Epiphanius de- signates as one of those illustrious in the palaces of kings,? and whose wealth enabled him to supply his master with all the necessary expenses for completing his Hexaplar edition of the Scriptures,* and who also himself suffered martyrdom for the Christian faith. Certainly the inscription of this tract and its contents would well concur with what we know of Ambrose.‘ 1See Oudin, Com. de Scriptoribus Ecclesie Antique, vol.i. p. 190. Otto classes it in his edition with Justin’s Opera addubitata. 2 ᾿Αμβροσίῳ τινὶ τῶν διαφανῶν ἐν αὐλαῖς βασιλικαῖς : see Panar. Ρ. 526. 3 See Eusebius, Hist. Hecl. vi. 23. * See Cave, Historia Literaria, and Life of Origen, § x; Halloix, Ori- genes Defensus, b. i. c.8. The name Ambrose, among later Syriac writers, seems to have been still further contracted from MO s—dc}, Ambrose, to Mat]. Thus, in the work called [Ausa>2, or the Bee, c.51, we read Mzms N50; Sapo fl coamozmie] δα. fpolso m;>], “Abres. He is called in Greek, Ambrosius. The place of his sepulture is not known.” See also Jo. Saluca, cited by Assemani, Bibl. Orient. vol.i. p. 583. Re- specting the Bee, see my Corpus Ignatianum, p. 360. PREFACE. Xi MARA, SON OF SERAPION. We have no information respecting this author beyond what is supplied in the letter itself addressed to his son. Mara, or as Assemani’ writes it in Latin, Maras, is not an uncommon appellation amongst the Syrians, and there have been many who have borne the name of Serapion?. The author speaks of himself as one whose city had been ruined, and himself also taken and detained as prisoner in bonds by the Romans, together with others whom the victors treated in a tyrannical manner, as distrustful of their fidelity to the Roman government. He describes the misery of his friends and companions belonging to the city of Samosata, and the distresses which he and they suffered when they joined them- selves together on the road to Seleucia. He alludes to the ᾿ destruction of Jerusalem and the dispersion of the Jews as an act of divine vengeance for their having murdered Jesus ; but he makes no direct mention of the name of Christ, and only designates him as the “wise king,” who, although put to death, still lived in the “ wise laws which he promulgated.” From these facts it is evident that the author wrote at a time when the Romans not long before had been making fresh con- quests, or repressing rebellion in the parts of Syria about Samo- sata and Seleucia, and probably at a period when, on account of the persecution of the Christians, it would not have been pru- dent or safe to have spoken in more direct terms of Christ. Co- magena and its capital Samosata were taken by the Romans in the reign of Vespasian, A.D. 72, or two years after the capture 1See Bibl. Orient. vol.i. p. 648. 2 Fabricius, Bibl. Grec. vol. vii. p. 192. ΧΙΥ͂ PREFACE. of Jerusalem by Titus." About twenty-three years later the persecution under Domitian began, a.p. 95.7 There would be nothing therefore incongruous in assigning, from its internal evidence, the date of this Epistle to the close of the first cen- tury. Nor would the allusion to the catastrophe of Samos at all militate against this, if it be referred to the earthquake in the reign of Augustus, from which several of the neighbouring islands also suffered.* The mention, however, of that island having been covered with sand, as a punishment for the burning of Pythagoras, seems to me to have a direct reference to the Sibylline verses ;’””* 2 "Orrt βροτοὶ φαύλον ζωῆς ἀδίκουτ᾽ ἐνέχοντο, Ἔσται καὶ Σάμος ἄμμος, ἐσεῖται δὲ Aros ἄδηλος Καὶ “Ῥώμη ῥύμη." τὰ δὲ θέσφατα πάντα τελεῖται. I cannot therefore, in my own mind, come to any other con- clusion than that this Epistle ought to be assigned to a period when the Sibylline verses were frequently cited, the age of Justin Martyr, Meliton, and Tertullian. This date, too, will perhaps otherwise coincide quite as well with what is read in the letter as the former. The troubles to which the writer alludes as having befallen himself and his city will apply to those inflicted by the Romans upon the countries about the Tigris and Euphrates which had been excited to rebel against them 1 See Tillemont, Hist. des Hmpereurs, vol. ii. p. 80. 2 Lindsp. 12). 5 See Gale, Sibyll. Orac. p. 406. 4 Ibid. p. 405. 5 Lactantius alludes to this line: “ Et vero cum caput illud orbis occi- deret, et ῥύμη esse coeperit, quod Sibylle fore aiunt,” &e. Inst. Div. Ὁ. vii. 25 Ρ. we . PREFACE. XV by Vologeses, in the Parthian war under the command of Lucius Verus, Δ.Ὁ. 162—165.! I have not found the name of Samosata especially mentioned as having suffered more than other cities in this war; but it is stated that Seleucia was sacked and burned by the Romans, and five or six thou- sand slain.” The persecution under Marcus Antoninus fol- lowed very close upon this war, and as these facts equally agree with the allusions made in this Epistle of Mara, it may perhaps be nearer the truth to assign its date to the latter half of the second century rather than to the close of the first. If indeed such be the period at which this Letter was written, there is no improbability in supposing, that the Serapion, to whom it is addressed, may be the same as he who succeeded Maximinus* as eighth Bishop of Antioch, about the year 190, and who himself also wrote short epistles, similar to this in purpose and tendency, for which indeed his father’s might have set him a pattern.’ 1 See Tillemont, Hist. des Emp. vol. i1. p. 380. 2 Thid. p. 389. 3 See Eusebius, Hist. Eccl. Ὁ. v. c.19; and Cave’s Histor. Litter. 4 See Jerome, De Viris Illus. c. xii. ‘ Leguntur et sparsim ejus breves Epistole auctoris sui ἀσκήσει et vite congruentes.” Dr. Routh has given all the remains of Serapion in his Relig. Sacr. vol.i. p. 449. BARDESAN. THE BOOK OF THE LAWS OF COUNTRIES. A FEW days ago we went up to visit Shemashgram, our brother. And Bardesan came and found us there; and when he had felt him, and seen that he was well, he asked us, “ What were you talking about, for 1 heard your voice from without as I was coming in?” For he was accustomed, whenever he found us talking about any thing before him, to ask us, “ What were you saying?” that he might converse with us about it. We therefore said to him, “ This Avida was saying to us: ‘That if God be one, as you say, and He created mankind, and willeth that you should do that which _ you are commanded, why did He not create men so that they should not be able to go wrong, but always should do what is good; for by this His will would be accomplished.’ ” Bardesan saith to him, “ Tell me, my son Avida, why dost thou think that the Ged of all is not one, or that He is one, and doth not will that men should conduct themselves holily and uprightly ?” Avida saith, “I, my Lord, asked these of my own age in order that they might give me a reply.” Bardesan saith to him, “ If thou desirest to learn, it would be ad- vantageous for thee, that thou shouldest learn from one who is older B δὶ 5 — 5 bo Or — Or bo Or 30 oo οι BARDESAN than they: but if to teach, it is not requisite that thou shouldest question them, but that thou shouldest persuade them to ask thee what they desire. For teachers are usually asked, and do not themselves ask. And whenever they do put a question, it should be to direct the mind of the questioner so that he may ask properly, and they may know what his desire is. For it is a good thing that a man should know how to put questions.” Avida saith, “Iam desirous of learning, but I began first to question these my brethren, because I was ashamed of asking thee.” Bardesan saith, “Thou speakest cleverly. Nevertheless know that he who putteth ® his inquiries properly, and is willing to be convinced, and draweth near to the way of truth without obsti- nacy, needeth not be ashamed, because he will certainly give pleasure to him to whom the inquiry is directed, by those things which I have mentioned. If therefore, my son, thou hast any thing in thy mind respecting this about which thou wast in- quiring, tell it to us all; and if it please us also, we shall partici- pate with thee; and if it please us not, necessity will compel us to shew thee why it does not please us. And if thou wert only desiring to know this word, without having any thing in thy mind respecting it, as aman who has lately attached himself to the Disciples and is a recent inquirer, I will inform thee, in order that thou mayest not depart from us without profit; and if those things which I tell thee please thee, we have also for thee other things respecting this matter, but if they please thee not, we for our part shall have spoken without any ill feeling.” Avida saith, “ 1 even greatly desire to hear and to be convinced, because it is not from any other I have heard this word; but I have spoken it of my own mind to these my brethren, and they were not willing to convince me, but say, ‘ Believe really, and thou wilt be able to know every thing ;’ but I am not able to believe unless I be convinced.” Bardesan saith, “ Not Avida alone is unwilling to believe, but also many, because they have in them no faith, are not even able to be convinced, but always are pulling down and building up, and are BOOK OF THE LAWS OF COUNTRIES. found destitute of all knowledge of the truth. Nevertheless, be- cause Avida is not willing to believe, lo! I will speak to you who do believe concerning this which he inquireth, and he will hear something more.” And he began to say to us, “ There are many men who have not faith, and have not received knowledge from the wisdom of the truth. And on this account they are not competent to speak and to instruct, and do not easily incline themselves to hear. For they have not the foundation of faith to build upon, and they have no confidence upon which they may hope And because they also doubt respecting God, they likewise have not within them that fear of Him which would liberate them from all fears: for whoso hath not the fear of God within him, he is subject to every fear. For even with respect to that, whatever it may be, which they do not believe, they are not sure that they properly disbe- lieve; but they are unstable in their minds, and are not able to stand, and the taste of their thoughts is insipid in their mouth, and they are always timid and hasty and rash. But as to what Avida was saying, ‘Why did not God create us so that we should not sin and be guilty ?—if man had been created 2 so, he would not have been for himself, but would have been the instrument of him who moved him; and it is known that whoso moveth as he chuseth he moveth him either to good or to evil. And how then would a man differ from a harp, wpon which another playeth, or from a ship, which another steereth: but the praise and the blame stand in the hand of the artist, and the harp itself knoweth not what is played upon it, nor the ship whether it be well steered and guided ;. but they are instruments which are made for the use of him who possesseth in himself the science. But God in his kindness did not will that he should create man so. But he exalted him by Free-will above many things, and made him equal with the angels. For observe the sun and the moon and the sphere, and the rest of those creatures which are greater than we in some things, that there is not given to them Free-will of them- selves, but they are all fixed by ordinance that they should do that only which is ordained for them, and nothing else. For the sun —) 0 οὐ 30 οι 10 15 20 25 30 9 BARDESAN never saith, that I will not rise at my time; nor the moon, that 1 will not change, and not wane, and not increase; nor does any cne of the stars say, that I will not rise, and I will not set; nor the sea, that I will not bear the ships, and I will not stand within my bounds; nor the hills, that we will not continue in the places in which we are set; nor do the winds say that we will not blow; nor the earth, that I will not bear and sustain whatsoever 1s upon me: but all these things serve and are subject to one ordinance, for they are the instruments of the wisdom of God which erreth not. For if every thing ministered, who would be he that is ministered unto; and if every thing were ministered unto, who would be he that ministered? And there would not be one thing differing from another. For that which is single and hath no difference in it, is a Being which up to this hour has not been established. But those things, which are requisite for ministration, have been fixed in the power of man, becausein the image of Elohim he was created. On this account there has been given to him these things in kindness, that they might minister to him for a season; and it has been given to him to govern himself by his own will, and that whatever he is able to do, if he will he should do it, and if he will not, he should not do it; and he should justify or condemn him- self, For if he had been made so that he would not be able to do evil by which he may be condemned, in the same manner also the good which he should do would not be his, and he would not be able to be justified by it. For whoso should not of his own will do that which is good or evil, his justification and his condemnation would stand in that Fortune for which he is created. On this account, let it be manifest to you, that the goodness of God has been great towards man, and that there has been given to him Free-will more than to all those Elements of which we have been speaking ; that by this same Free-will he may justify himself, and govern himself in a godlike manner, and associate with the angels, who also are possessed of Free-will for themselves; for we know, that even the angels, if they had not been possessed of Free-will for themselves, would not have had intercourse with the daughters of men, and would not have sinned nor fallen from BOOK OF THE LAWS OF COUNTRIES. their places. And in the same manner therefore those others which did the will of their Lord, by their power over themselves were exalted and sanctified, and received mighty gifts. For every one that exists stands in need of the Lord of all; and there is no end to his gifts. But nevertheless know ye, that even those things of which I have said that they stand by ordinance, are not entirely devoid of all freedom, and on this account at the last day they all shall be subject to judgment.” I say to him, “ And how can those things which are fixed be judged ?” He saith to me, “Not in so far as they are fixed, oh, Philip, will the Elements be judged, but in so far as they have power; for Beings when they are set in order are not deprived of their natural property, but of their force of energy, being diminished by the mingling of one with another, and they are subdued by the power of their Creator; and in so far as they are subject, they will not be judged, but in that which is their own.” Avida saith to him, “Those things which thou hast said are very good. But lo! the commandments which have been given to men are severe, and they are not able to perform them.” Bardesan saith, “This is the answer of such an one as doth not desire to do that which is good; and more especially of him who has obeyed and submitted to his enemy. For men are not commanded to do any thing but what they are able to do. For there are two commandments set before us such as are suitable and just for Free-will: one that we separate ourselves from every thing which is evil and which we should dislike to be done to ourselves; and the other that we should do that which is good and which we love, and desire that it should also be done to us likewise. What man, therefore, is there who is unable to avoid stealing, or to avoid lying or committing adultery and fornication, or that he should be guilty of hatred and falsehood ? For lo! all these things are subject to the mind of man, and it is not in the power of the body they are, but in the will of the soul. For even ifa man be poor and sick and old, or impotent in his limbs, he is able to avoid doing all these things ; and as he is able to 5 10 20 30 10 15 20 25 30 i) Gr BARDESAN avoid doing these things, so is he able to love, and to bless, and to speak the truth, and to pray for that which is good for every one whom he knoweth: and if he be in health and have the use of his hands, he is able too to give something of that which he hath; also to support by the strength of body him who is sick and broken down, this too he is able to do. Who, therefore, it is that is not able to do what those devoid of faith murmur about, I know not. For I think, that it is in these command- ments more than in any thing man has power. For they are easy, and there is nothing that is able to hinder them. For we are not commanded to carry heavy burthens of stones, or of timber, or of any thing else, which those only who are power- ful in body are able to do; nor that we should build for- tresses and found cities, which kings only are able to do; nor that we should steer ships, which mariners only are skilled in steering ; nor that we should measure and divide the earth, which geometricians only know how to do; nor any one of those arts which some men possess, and the rest are devoid of them; but there has been given to us according to the goodness of God na Pk ments without grudging, such as every man who possesses a soul within him can do rejoicing; for there isno man who rejoiceth not when he doeth that which is good; nor is there any one who doth not delight within himself when he refraineth from wicked things, with the exception of those who were not made for this grace, and are called Tares: for would not® that judge be unjust who should blame a man for such a thing as he is not able to do?” Avida saith to him, “ Respecting these deeds, oh Bardesan, sayest thou that they are easy to perform ?” Bardesan saith, “To him who desireth, I have said, and do say, that they are easy; for this is the good conduct of a free mind, and of that soul which hath not rebelled against its Governors. For there are many things which impede the action of the body, and more especially old age, and sickness, and poverty.” Avida saith, “ Perchance a man may be able to avoid wicked things, but to do good things who among men is able ?” Bardesan saith, “ It is more easy to do good than to abstain from BOOK OF THE LAWS OF COUNTRIES. evil. For the good is the man’s own, and on this account he rejoiceth whenever he doeth good; but the evil is the operation of the enemy, and on this account, when a man is troubled and not sound in his nature, he doeth wicked things. For know, my son, that it is an easy thing for a man to praise and bless his friend ; but that a man should not blame and revile him that he hates is not easy. But nevertheless, this is possible to be; and whenever a man doeth that which is good, his mind is cheerful and his conscience tranquil, and he is pleased that every one should see what he does ; but whenever a man acts wrongly, and committeth an injury, he is agitated and troubled, and full of rage and anger, and is tormented in his soul and in his body: and when he standeth in this mind, he is not pleased to be seen by every one; and those things in which he rejoiceth, which even praise and blessing follow, are rejected by him; but upon those things by which he is agitated and troubled followeth the curse of blame. But perhaps a man may say, that even fools are pleased when they do vile things:—but not in the doing of them, and not in being commended, and not for good hope; and this pleasure doth not continue with them. For the enjoyment which is ina sound state for good hope is one; and the enjoyment in an unhealthy state for bad hope is another. or lust is one thing and love is another; and friendship is one thing and sodality another; and we ought plainly to understand that the unre- strained ardour of love is called lust, which although there may be in it enjoyment for a moment, nevertheless is far removed from that true love, whose enjoyment is for ever uncorruptible and indissoluble.” I say to him, “ After this manner again was this Avida saying, ‘That it is from his Nature man acteth wrongly; for if he had not been formed naturally to do wrong, he would not do wrong.’” Bardesan saith, “ If all men did one deed and acted with the one mind, it would then be known that it was their Nature governed them, and they would not have the Free-will of which I spake to you. Nevertheless, in order that ye may understand what is Nature and what is Free-will, I will proceed to inform you. 15 25 30 35 10 15 BARDESAN The Nature of man is this: that he should be born, and grow up, and rise in stature, and beget children, and grow old, by eating and by drinking, and sleeping, and waking, and that he should die. These because they are of Nature, belong to all men, and not to all men only, but also to all animals which have a soul in them; and some of them also to trees. For this is a physical operation which performeth and produceth and esta- blisheth every thing as it has been ordained. But Nature also is found to be maintained by animals too in their actions. For the lion eateth flesh, by his Nature; and on this account all lions are eaters of flesh. And the sheep eateth grass; and for this reason all sheep are eaters of grass. And the bee maketh honey by which it sustains itself; for this reason all bees are honey-makers. And the ant layeth up for itself a store in summer, that it may sustain itself from it in the winter; and for this reason all ants do likewise. And the scorpion striketh with its sting him who hath not hurt it; and so likewise all scorpions strike. And all animals main- tain their Nature; and those which feed upon grass do not eat flesh ; nor do those that feed upon flesh eat grass. But men are not governed in this manner; but in the things belonging to their bodies they maintain their Nature like animals, and in the things ¢ δ 7 e 7 A Le 3 lal “Kara φύσιν ὁ ἄνθρωπος γεννᾶται, τρέφεται, ἀκμαζει, γεννᾷ, 7ὔ 4 n a / \ n \ ἐσθίει, πίνεί, κοιμᾶται, γηρᾷ, ἀποθνήσκει: καὶ τοῦτο παντὸς ΩΣ \ \ 9 7 / \ \ Ἢ 27 a \ ἀνθρώπου Kal παντὸς ἀλόγου ζῴου. Kai τὰ μὲν ἄλλα ζῷα ψυχικὰ 5, \ VA Ν \ 7 VA \ ἊΝ ὄντα, καὶ διόλου κατὰ συμπλοκὴν γεγενημένα, διόλου σχεδὸν κατὰ 7 7 / “ ὙΠ 7 oy 5 aA \ φύσιν φέρεται. Λέων σαρκοφαγεῖ, καὶ ἀμύνεται εἴ τι ἀδικηθῇ" Kar διὰ τοῦτο πάντες οἱ λέοντες σαρκοφαγοῦσι καὶ ἀμύνονται. Καὶ / an an ἀμνάδες χορτοφαγοῦσι, καὶ κρεῶν οὐχ ἅπτονται, καὶ ἀδικούμεναι \ nan οὐκ ἀμύνονται" καὶ ὁ αὐτὸς τρόπος πάσης ἀμνάδος. Σ' κορπίος γῆν 3 / \ \ Α 5 »} 5 ἴω {é 3 "Α J ἐσθίει, καὶ TOUS μὴ ἀδικήσαντας ἀδικεῖ, κέντρῳ ἰοβόλῳ πλήσσων' \ ς > \ / / f 7 \ 4 3 καὶ ἡ αὐτὴ κακία πάντων σκορπίων. Μύρμηξ κατὰ φύσιν οἶδε ἴω 2 χειμῶνος παρουσίαν, καὶ δι’ Orns θερείας κάμνων, ἀποτίθεται ς fol \ Te i I ἑαυτῷ τροφάς" καὶ ὁμοίως πάντες μύρμηκες ἐργάζονται. Méduooa UA “- “Ὁ / μέλι γεωργεῖ, ἐξ οὗ Kal τρέφεται" Kal ἡ αὐτὴ γεωργία πάσαις με- / 9 , ral n an λίσσαις. Καὶ ἣν πολλὰ εἴδη ἐκθέσθαι ἡμῖν τῶν ζῴων, ἅτινα τῆς 7 Ἁ fol an “ φύσεως μὴ δυνάμενα ἐκστῆναι, πολὺν θαυμασμὸν παρασχεῖν ὑμῖν 5 / 5 ’ ig ες an / \ >’ / éduvvaTo’ ἀλλ᾽ αὐτάρκη ἡγησάμην ἐκ τῶν παρακειμένων τὴν ὥπο- BOOK OF THE LAWS OF COUNTRIES. which belong to their minds they do that which they wish, as being free and with power, and as the likeness of God: for there are some of them that eat flesh, and do not touch bread; and there are some of them that make a distinction in the eating of flesh ; and there are some of them that do not eat the flesh of any animal in which there is a soul; and there are some of them that have connexion with their mothers, and with their sisters,® and with their daughters; and there are some that never approach women at all; and there are some that avenge themselves like lions and like leopards; and there are some that injure him who has not done them any harm, like scorpions; and there are some that are led like sheep, and do not hurt those who govern them ; and there are some who conduct themselves with virtue, and some / ¢ 5 a δειξιν ποιήσασθαι, ὅτι τὰ μὲν ἄλλα ζῷα κατὰ THY κοινότητα Kal \ \ \ ΄ ΩΣ Cees 2 ὙΠ) eqs τὴν διαφορὰν κατὰ φύσιν δοθεῖσαν ἑκάστῳ ἐξ ἀνάγκης ἡδέως φε- BA an petat, ἄνθρωποι δὲ μόνοι τὸ ἐξαίρετον ἔχοντες, τόν TE νοῦν Kal TOV 3 7 la) ἐκ τούτου προφερόμενον λόγον, KATA μὲν τὴν κοινότητα ὅπονται TH “4 an φύσει, ὡς προεῖπον, κατὰ δὲ TO ἐξαίρετον οὐ κατὰ φύσιν πολιτεύον- O Oe \ ΄ na cd la) τ 7, Angee \ \ Ν \ ται. Οὐδὲ yap μία βρῶσις ἡ τῶν ἁπάντων" ἄλλοι μὲν γὰρ KATA TOUS Ζ 3 \ \ \ 3 , 3 ἃ 5 λέοντας τρέφονται, ἄλλοι δὲ κατὰ τὰς ἀμνάδας" οὐχ ἕν ἔχοντες σχῆμα φορημάτων, οὐκ ἔθος ἕν, οὐχ εἷς νόμος πολιτείας ἐν αὐτοῖς, οὐ μία κίνησις ἐπιθυμίας τῶν πραγμάτων" ἀλλ᾽ ἕκαστος τῶν ἀνθρώπων κατὰ τὴν ἰδίαν θέλησιν αἱρεῖται ἑαυτῷ βίον, τὸν y πλησίον μὴ μιμούμενος, πλὴν ἐν οἷς βούλεται. Τὸ yap ἐλεύθερον αὐτοῦ οὐχ ὑπόκειται δουλείᾳ, καὶ εἴ ποτε ἑκὼν δουλεύσει, καὶ τοῦτο τῆς ἐλευθερίας αὐτοῦ ἐστὶ, τὸ δύνασθαι δουλεύειν ἑκόντα. Πόσοι a 9 if \ / ἴω ’ 7 e Ν δ A τῶν ἀνθρώπων, καὶ μάλιστα τῶν ᾿λαναίων, ὡς τὰ ἄγρια Coa, n ” \ f \ > \ \ Ay uae 5 \ κρεοβοροῦσιν ἄρτου μὴ γευόμενοι, καὶ οὐ διὰ TO μὴ ἔχειν, ἀλλὰ διὰ τὸ μὴ θέλειν ; Ἄλλοι κρεῶν οὐ γεύονται, ὡς τὰ ἥμερα ζῷα" ἄλλοι 5 ἴω / Ὁ“ AV ED , 3 4 IW ON 4 ixyOvopayovct μόνον" ἕτεροι δὲ ὑχθύων ov γεύονται, οὐδ᾽ ἂν λιμώσ- σωσιν. Οἱ μὲν ὑδροποτοῦσιν, οἱ δὲ οἰνοποτοῦσιν, οἵ δὲ σίκερα n x πίνουσι. Καὶ ἁπλῶς πολλὴ διαφορὰ βρωμάτων καὶ πομάτων ἐν a an a) / τῇ ἀνθρωπότητι, μέχρι Kal ἐν TH τῶν λαχάνων Kal ὀπωρῶν βρώσει 7 3 Ν \ ς \ ς / \ ¢ > ὃ \ διαφερόμενοι. “ANNA καὶ οἱ μὲν, WS σκορπίοι καὶ ὡς ἀσπίδες, μὴ 3 / 3 nA ec \ € A “7 a b] if > 4 ἀδικηθέντες ἀδικοῦσιν" οἱ δὲ, ὡς τὰ ἄλογα ζῷα, ἀδικούμενοι ἀμύνον- “ \ 6 7 e / \ ς \ , tat. ἽΕτεροι δὲ, ὡς λύκοι ἁρπάζουσι, καὶ ὡς γαλαὶ κλέπτουσιν" ” A Ee ᾽ 10 \ [ὃ ς \ a e θῶ ᾽ , ἄλλοι δὲ WS ἀμνάδες καὶ μηκάδες ὑπὸ τῶν ομοιοπαθῶν ἐλαύνονται., a » Ja ἐπ ἣν , ; Aree καὶ τοὺς ἀδικοῦντας οὐκ ἀδικοῦσι" καὶ οἱ μὲν λέγονται ἀγαθοὶ, οἱ C 10 10 Gr 10 20 BARDESAN with righteousness, and some with vice. And if any one should say, they have each individually a Nature to do so, let him see that it is not so. For there are some who were fornicators and. drunkards, and when the admonition of good counsels reached them, they became chaste and temperate, and abandoned the lust of their bodies. And there are some who conducted themselves with chastity and temperance ; and when they became negligent of right admonition, and despised the commands of the Deity, and of their instructors, fell from the way of truth, and became forni- cators and prodigals; and there are some who repented again after their fall; and fear came upon them, and they returned to the truth in which they stood. What, then, is man’s Nature ὃ for lo! all men differ one from another in their conduct, and in their desires; and those who stood in one will and in one counsel resemble one another: but those men whose lust is enticing them up to the present moment, and whose passion governs them, desire to attribute whatsoever they do wrong to their Creator; so that they themselves may be found without fault, and He who created them may be condemned by a vain plea; and they do not see that Nature has no law, for a man is not blamed because he is tall in his stature or little, or white or black; or because his eyes be large or small; or for any one of the defects of the body: but he is blamed if he steal, or lie, or practise deceit, or poisoneth, or curseth, or doeth such things as are like these; for lo! from hence it is evident, that as to those things which are not done by our hands, but which we have from Nature, we are not indeed condemned by these; neither by these are we justified ; but those things which we do by our own Free- will, if they be good, by them we are justified and praised, and if they be wicked, by them we are condemned and blamed.” \ eQ\ a \ δὲ κακοὶ, οἱ δὲ δίκαιοι. “Obev ἐστὶ νοεῖν, μὴ πάντως κατὰ φύσιν 7 \ 5 if \ 3 a > a 7 > \ \ ἄγεσθαι τὸν ἄνθρωπον" (ποίαν yap αὐτοῦ ἐροῦμεν φύσιν ;) ἀλλὰ πὴ \ / \ 7 [οὶ \ \ ii \ \ ΕΝ μὲν φέρεται κατὰ φύσιν, πῆ δὲ κατὰ προαίρεσιν. Alo τὸν ἔπαινον, \ Ν ῇ an Ν καὶ τὸν ψόγον, καὶ τὴν καταδίκην ἔχει ἐν τοῖς κατὰ προαίρεσιν" ἐν δὲ a \ / oy \ > / > Ay 3 3 \ \ € τοῖς κατὰ φύσιν ἔχει THY ἀνεγκλησίαν οὐ κατὰ ἔλεος, ἀλλὰ κατὰ Υ͂ λόγον. BOOK OF THE LAWS OF COUNTRIES. Again we asked him, and said to him, “ There are others who say, that by the decree of Fortune men are governed, at one time wickedly, and at another time well.” He said to us, “I likewise, O Phillip and Baryama, know that there are men” who are called Chaldeans, and others who love this knowledge of the art, as I also once loved it; for it has been said by me, in another place, that the soul of manis capable of know- ing that which many do not know, and the same men meditate to do; and all that they do wrong, and all that they do good, and all the things which happen to them in riches and in poverty, and in sickness and in health, and in defects of the body, it is from the influence of those Stars, which are called the Seven, they befal them, and they are governed by them. But there are others which say the opposite of these things,—how that this art is a lie of the Chal- deans, or that Fortune does not exist at all, but it is an empty name; and all things are placed in the hands of man, great and small: and bodily defects and faults happen and befal him by chance. But others say that whatsoever a man doeth, he doeth of his own will, by the Free-will that has been given to him, and the faults and defects and evil things which happen to him, he receiveth as a punishment from God. But as for myself, in my humble opinion, it appeareth to me that these three sects are partly true, and partly false. They are true, because men speak after the fashion which they see, and because, also, men see how things happen to them, and mistake ;—because the wisdom of God is richer than they, which has established the worlds and created man, and has ordained the Governors, and has given to all things the power which is suitable for each one of them. But I say that God and the Angels, and the Powers, and the Governors, and the Elements, and men and animals have this power: but all these orders of which I have spoken have not power given to them in every thing. For he that is powerful in every thing is One; but they have power in some things, and in some things they have no power, as I have said : that the goodness of God may be seen in that in which they have power, and in that in which they have no power they may know that they have aLord. There is, therefore, Fortune, as the Chal- 11 οι 15 σ΄ 2 90 Qk oJ 12 o ΒΘ oS 25 30 35 BARDESAN deans say: but that every thing is not in our will is apparent from hence—that the majority of men have wished to be rich and to have power” over their fellows, and to be healthy in their bodies, and that things should be subject to them as they desire: yet wealth is not found but with few; nor power, except with one here and there; nor health of body with all men; neither do those who are rich have entire possession of their riches; nor those who are in power have all things obedient to them as they wish: and sometimes they are disobedient in a manner which they do not wish: and at one time the rich are wealthy as they de- sire, and at another time they become poor in a manner which they do not desire; and those who are perfectly poor dwell in a manner that they do not wish, and live in the world in a manner that they do not desire; and they covet things, and they flee from them. And many beget children, and do not bring them up; and others bring them up, and they do not inherit; and others inherit, and become a disgrace and an affliction: and others are rich as they wish, and have ill health as they do not wish; and others are healthy as they desire, and are poor as they do not desire. There are some who have many of the things which they wish, and few of those which they do not wish ; and there are some who have many of the things which they do not wish, and few of those which they do wish: and thus it is found, that riches, and honours, and health, and sickness, and children, and various objects of desire, are placed under Fortune, and are not in our own power. But with such as are according as we wish, we are pleased and delighted ; and towards such as we do not wish we are drawn by force. And from those things which befal us when we do not wish, it is evident, also, with respect to those things which we do wish, that it is not because we wish them that they befal us, but that they happen as they do happen; and with some of them we are pleased and with some not. And we men are found to be governed by Nature equally, and by Fortune differently, and by our Free-will each as he wishes. “But let us speak now, and shew with respect to Fortune, that it has not power over every thing; for this very thing itself BOOK OF THE LAWS OF COUNTRIES. which is called Fortune is an order of procession which is given to the Powers and the Elements by God; and according to this procession and order, intelligences are changed by their coming down to be with the soul, and souls are changed by their coming down to be with the body: and this alternation itself is called the Fortune, and the Nativity of this assemblage, which is being sifted and purified, for the assistance of that which by the favour of God and by grace” has been assisted, and is being assisted, till the con- summation of all. The body, therefore, is governed by Nature, the soul also suffering with it and perceiving ; and the body is not con- strained nor assisted by Fortune in all the things which it does individually; for a man does not become a father before fifteen years, nor does awoman become a mother before thirteen years. And in the same manner, also, there is a law for old age; because women become effete from bearing, and men are deprived of the natural power of begetting; while other animals which are also governed by their own Nature, before those ages which I have specified, not only procreate, but also become too old to procreate, in the same manner as also the bodies of men when they are grown old do not procreate; nor is Fortune able to give them children at that time at which the body has not the Nature to give them. Neither, again, is Fortune able to preserve the body of man in life, without eating and without drinking ; nor even when it has meat and drink, to prevent it from dying, for these and many other things pertain to Nature itself; but when the times and manners of Nature are fulfilled, then comes Fortune apparent among these, and effecteth things that are distinct one from another; and at one time assists Nature and increases, and at another hinders it and hurts; and from Nature cometh the growth and perfection of the body; but apart from Nature and by Fortune come sicknesses and defects in the body. From Nature is the connexion of males and females, and the pleasure of the both heads; but from Fortune comes abomination and a different manner of connexion, and all thefilthiness and indecency which men do for the cause of connexion through their lust. From Nature is birth and children ; and from Fortune sometimes the children are deformed ; 13 30 35 14 ] ] 2 3 Gr 0 5 0 On o BARDESAN and sometimes they are cast away, and sometimes they die untimely. From Nature there is a sufficiency in moderation for all bodies ; and from Fortune comes the want of food, and affliction of the bodies; and thus, again, from the same Fortune'is gluttony and extravagance which is not requisite. Nature ordains that old men should be judges for the young, and wise for the foolish; and that the valiant should be chiefs over the weak, and the brave over the timid. But Fortune causeth that boys should be chiefs over the aged, and fools over the wise ; and that in time of war the weak should govern the valiant, and the timid the brave."?) And know ye distinctly that, whenever Nature is disturbed from its right course, its disturbance is from the cause of Fortune, because those Heads and Governors, upon whom that alternation is which is called Nativity, are in opposition one to the other. And those of them which are called Right, they assist Nature, and add to its excellency, whenever the procession helps them, and they stand in the high places, which are in the sphere, in their own portions ; and those which are called Left are evil: and whenever they, too, occupy the places of height, they are opposed to Nature, and not only injure men, but, at different times, also animals, and trees and fruits, and the produce of the year, and the fountains of water, and every thing that isin the Nature which is under their control. And on account of these divisions and sects which exist among the Powers, some men have supposed that the world is governed with- out any superintendence, because they do not know that these sects and divisions and justification and condemnation proceed from that influence which is given in Free-will by God, that those actors also by the power of themselves may either be justified or condemned : as we see that Fortune crushes Nature, so we can also see the Free- will of man repelling and crushing Fortune itself: but not in every thing, as also Fortune itself doth not repel Nature in every thing ; for it is proper that the three things, Nature and Fortune and Free- BOOK OF THE LAWS OF COUNTRIES. will, should be maintained in their lives until the procession be ac- complished, and the measure and number be fulfilled, as it seemed good before Him who ordained how should be the life and per- fection of all creatures, and the state of all Beings and Natures.” Avida saith, “That it is not from his Nature a man doeth wrong I am persuaded by those things which thou hast shewed, and that all men are not governed equally. But if thou art also able to shew this, that it is not from Fortune and Fate those act wrongly who do act wrongly, then it will be right to believe, that man holds his own Free-will, and by his Nature is brought near to those things which be good, and warned from the things which are wicked, and on this account he will also justly be judged in the last day.” Bardesan saith, “ From this, that men are not equally governed, (δ᾽ art thou persuaded that it is not from their Nature they act wrongly ? Therefore the matter constrains thee to believe that nei- ther also from their Fortune do they altogether act wrongly, if we be able to shew thee that the decree of the Fortunes and the Powers does not move all men equally, but we have Free-will in ourselves to avoid serving Physical nature and being moved by the control of the Powers.” Avida saith, “ Prove me this, and I will be convinced by thee, and whatever thou shalt charge me I will do.” Bardesan saith, “ Have you read the books of the Chaldeans which are in Babylon, in which are written what the stars effect by their associations at the Nativities of men? And the books of the Egyptians, in which are written all the modes which happen to men?” Avida saith, “I have read the books of Chaldeism, but I do not know which belong to the Babylonians and which to the Egyptians.” Bardesan saith, “ The doctrine of both countries is the same.” Avida saith, “It is known that it is so.” Bardesan saith, “ Hear now and understand, that it is not what the stars decree in their Fortune and in their portions, that all men equally do who are in all the earth; 15 16 10 15 BARDESAN for men have -established laws in different places, by that Free-will which has been given to them by God. Because the gift itself is opposed to that Fortune of the Powers, which assume for themselves that which has not been given to them. I will begin to speak so far as I remember from the east, the head of the whole world. “ The Laws of the Seres. The Seres have laws that they should not kilt, and not commit fornication, and not worship idols ; and in the whole country of the Seres there are no idols, nor harlots, who killeth a man, nor who is killed; while they too are born at all hours, and upon all days. And Mars the fierce, when he is placed in the midst of the heavens, doth not force the Free-will of the Seres that a man should shed the blood of his neighbour with a weapon of iron. Nor does Venus, when she is placed with Mars, force any one of the men of the Seres that he should have connexion with his neighbour’s wife, or with another ςς Νόμους ἔθεντο διαφόρους οἱ ἄνθρωποι ἐν ἑκάστ Opa, ε é \ , tah PsA eyes eek eS / Mops τινὰς γεγραμμένους, τινὰς δὲ ἀγράφους" ἐξ ὧν διηγήσομαι, ὡς οἶδα, 7 A a / A : καὶ ὧν μέμνημαι, ἀρξάμενος EK τῆς τοῦ κόσμου ἀρχῆς. f- 4 Νόμος ἐστὶ παρὰ Σήραις μηδένα φονεύειν, μήτε πορνεύειν, μήτε 7 7 a lal κλέπτειν, μήτε ξόανα προσκυνεῖν: καὶ ἐν ἐκείνῃ TH μεγίστῃ χώρᾳ οὐ ναὸν ἐστιν ἰδεῖν, οὐ γυναῖκα πορνικὴν, οὐ μουχαλίδα ὀνο- VA » , 3: 4 > aan / b) > ὃ , » μαζομένην, οὐ κλέπτην ἐλκόμενον ἐπὶ δίκην, οὐκ ἀνδροφόνον, οὐ ᾿ς 3 \ \ Χ 3 7 5 7 ¢€ an πεφονευμένον. Οὐδενὸς yap τὸ αὐτεξούσιον ἠνάγκασεν ὁ τοῦ πυρι- VA f 3 \ A , 7, lal λαμπέος "Apeos ἀστὴρ μεσουρανῶν ἄνδρα σιδήρῳ ἀνελεῖν, οὐ Κύ- Ne of A 3 / \ a / ’ πρις σὺν Ἄρει τυχοῦσα ἀλλοτρίᾳ γυναικὶ μιγῆναί τινα Trap’ ἐκείνοις, , Υ ie f a Any. ‘oe πάντως πάσῃ ἡμέρᾳ μεσουρανοῦντος τοῦ "Apeos, Kal πάσῃ ὥρᾳ καὶ iA a ἴω ἡμέρᾳ γεννωμένων τῶν Σηρῶν. \ 5 An ων ͵] 5 A Παρὰ ᾿Ινδοῖς καὶ Βάκτροις εἰσὶ χιλιάδες πολλαὶ τῶν λε- / ~ \ A γομένων Βραχμάνων, οἵτινες κατὰ παράδοσιν τῶν προγόνων if καὶ νόμων οὔτε φονεύουσιν, οὔτε ξόανα σέβονται, οὐκ ἐμψύχου if / γεύονται, ov μεθύσκονταί ποτε, οἴνου Kal σίκερος μὴ γευόμενοι, > / \ “Ὁ [f a an a ” > lal οὐ κακίᾳ τινὶ κοινωνοῦσι προσέχοντες TH Θεῷ, τῶν ἄλλων ᾿Ινδῶν “4 \ € ib φονευόντων, καὶ ἑταιρευόντων, Kal μεθυσκομένων, καὶ σεβομέ- νων ξόανα, καὶ πάντα σχεδὸν καθ᾽ εἱμαρμένην φερομένων. "Ἔστι BOOK OF THE LAWS OF COUNTRIES. Τὰ : : ὃ woman; but rich and poor, and sick and healthy, and rulers 69 and subjects, are there: because these things are given to the power of the Governors. “ Laws of the Brahmins which are in India. Again, among the Indians, the Brahmins, among whom there are many thousands and tens of thousands, have a law that they should not kill at all, and not revere idols, and not commit fornication, and not eat flesh, and not drink wine; and among them not one of these things takes place. And there are thousands of years to these men, lo! since they goyern themselves by this law which they have made for themselves. Another Law which is in India. And there is another law in India, and in the same Clime, belonging to those, which are not of the family of the Brahmins, nor of their doctrine ; that they should serve idols, and commit fornication, and kill, and do other abominable things, which do not please the Brahmins. Leges sunt in unaquaque regione vel regno ab hominibus posite, sive scriptura sive etiam usu durantes, quas nemo facile transgreditur. Denique primi Seres, qui initio orbis terre habitant, legem habent neque homicidium neque adulterium neque scortum nosse, neque fur- tum committere, neque idola venerari, et in illa omni regione que est maxima, neque templum invenitur neque simulacrum neque meretrix neque adultera, neque fur ad judicium deducitur, sed neque occisus 10] homo fertur aliquando, et tamen nullius libertas arbitrii compulsa est secundum vos a stella Martis ignita, ut ferro uteretur ad hominis necem, nec Venus cum Marte posita alienum matrimonium compulit vitiari, cum utique apud eos per singulos dies Mars medium coli circulum teneat. Sed est apud Seres legum metus vehementior quam Genesis constellatio. Sunt similiter et apud Bactros in regionibus Indorum immense multitudines Bragmanorum, qui et ipsi ex traditione majorum, moribus legibusque concordibus, neque homicidium neque adulterium commit- tunt, neque simulacra colunt neque animantia edere in usu habent, nunquam inebriantur, nunquam malitiose aliquid gerunt, sed deum semper timent ; et quidem hee illi, cum ceteri Indorum et homicidia et adulteria committant, et simulacra colant, et inebrientur, atque alia D 10 ι BARDESAN And in the same Clime of India there are men that by custom eat the flesh of men in the same manner as the rest of the nations eat the flesh of animals. But the evil stars have not forced the Brahmins to do evil and abominable things; nor have the good stars persuaded the rest of the Hindoos to abstain from evil things ; nor have those stars which are well arranged in the places which it is proper for them, and in the signs of Zodiac which relate to humanity, persuaded those who eat the flesh of men to abstain from using this abominable and odious food. “ Laws of the Persians. And, again, the Persians have made laws for themselves that they may take for wives their sisters, and their daughters, and their daughters’ daughters; and there are some that go further, and take even their mothers. Of these same Persians some have been scattered, and are in Media and the country of Parthia, and in Egypt, and in δὲ ἐν τῷ αὐτῷ κλίματι τῆς Ivdias φυλή τις ᾿Ινδῶν, οἵτινες τοὺς ἐμπίπτοντας ξένους ἀγρεύοντες καὶ τούτους θύοντες ἐσθίουσι" καὶ οὔτε οἱ ἀγαθοποιοὶ τῶν ἄστρων κεκωλύκασι τούτους μὴ μιαιφονεῖν καὶ un) ἀθεμυιτογαμεῖν, οὔτε οἱ κακοποιοὶ ἠνάγκασαν τοὺς B ραχμᾶ- vas κακουργεῖν. Παρὰ Πέρσαις νόμος ἢν, γαμεῖν τὰς θυγατέρας καὶ τὰς ἀδελφὰς καὶ τὰς μητέρας" καὶ οὐ μόνον ἐν τῇ χώρᾳ ἐκείνῃ καὶ ἐν ἐκείνῳ τῷ κλίματι τούτους τοὺς ἀνοσίους γάμους οἱ Πέρσαι ἐποίησαν, ἀλλὰ καὶ ὅσοι αὐτῶν τῆς Περσίδος ἐξεδήμησαν, οἵτινες καλοῦνται Μαγουσαῖοι, τὴν αὐτὴν ἀθεμιστίαν διαπράττονται, παραδιδόντες τοὺς αὐτοὺς νόμους καὶ τὰ ἔθη τοῖς τέκνοις κατὰ διαδοχήν. ᾿Εξ ὧν εἰσὶ μέχρι νῦν πολλοὶ ἐν Μηδίᾳ, καὶ ἐν Αἰγύπτῳ, καὶ ἐν Φρυγίᾳ, καὶ ἐν Tr «λατίᾳ. Καὶ οὐ δήπου Κύπρις ἐν ὁρίοις καὶ οἴκοις Κρόνου, σὺν Κρόνῳ ἐφομαρτοῦντος τοῦ "Αρεὸς ἐν ταῖς τῶν πάντων γενέσεσιν εὑρίσκετο. Παρὰ Τήλοις νόμος ἐστὶ, τὰς γυναῖκας γεωργεῖν, καὶ οἰκοδο-- μεῖν καὶ πάντα τὰ ἐργατικὰ πράσσειν, καὶ κοινωνεῖν οἷς ἂν βού- λωνται, καὶ μὴ ἐγκαλεῖσθαι ὑπὸ τῶν ἀνδρῶν, μήτε καλεῖσθαί τινα μουχαλίδα, τῷ πάσας ἐργατικὰς εἶναι, καὶ πᾶσι κοινωνεῖν, μάλιστα δὲ τοῖς ξένοις. Καὶ οὔτε μυρίζονται Γήλισσαι γυναῖκες, οὐ id A Δ Ν ἴω > ἠὃ δέ ’ la) 7 lal Y ywatia Parra φοροῦσιν, QAVUTTOONTOL ὁε εἰσι TATAL, καίτοι τῶν BOOK OF THE LAWS OF COUNTRIES. Phrygia, and they are called Magi; and in all countries and Climes in which they are, they govern themselves by this law which was established for their fathers; but we cannot say that for all the Magi and the rest of the Persians, Venus was placed with the Moon, and with Saturn in the mansion of Saturn in his portions, while Mars witnessed them. And there are many places in the kingdom of the Parthians where men kill their wives, and their brethren, and their children, and incur no ven- geance ; while among the Romans and the Greeks, whoso killeth one of these incurreth capital punishment, the greatest of vengeance. “ Laws of the Geli. Among the Geli the women sow and reap, and build, and perform all the things of labourers, and do not wear dresses of colours: nor do they put on shoes, nor use sweet ointments; neither does any one blame them when they commit adultery with strangers, or when they have connexion hujusmodi flagitia exerceant. Sed et in ipsius Indie nihilominus oc- ciduis partibus regio queedam est, ubi hospites cum inciderint, capti immolantur et comeduntur: et neque bone stelle vetuerunt eos ab hujusmodi flagitiis et ab exsecrandis cibis, neque maligne stelle com- pulerunt Bragmanas, ut aliquid agerent mali. Est rursus mos apud Persas, matres accipere in conjugium et so- rores et filias, et sub illo omni axe incesta Perse ineunt matrimonia. Ac ne forte liceat his qui mathesim sequuntur uti illo perfugio quo dicunt, certas quasdam esse plagas cceli, quibus propria quedam ha- bere conceditur, ex ipsa Persarum gente aliquanti ad peregrina pro- fecti sunt, qui Magusei appellantur, ex quibus usque in hodiernum sunt alii in Media, alii in Parthia, sed et in AZgypto nonnulli, plures autem in Galatia et Phrygia, qui omnes inceste hujus traditionis formam indeclinabilem servant, ac posteris custodiendam transmittunt etiam cum plagam cceli mutaverint: nec tamen eos Venus cum Luna in finibus et domibus Saturni, cum Saturno adtestante etiam Marte, compulit habere inter ceeteros Genesim. Apud Gelos quoque mos est, ut mulieres agricolentur, «dificent, et omne opus virile perficiant, sed et misceri quibus volunt licet, nec incusantur a viris aut adulteree appellantur, passim enim concubitus 19 οι "-: —_ 0 20 10 BARDESAN with the slaves of their houses; but their husbands, the Geli, put on garments of colours, and ornament themselves with gold and jewels, and anoint themselves with sweet unguents ; nor is it on account of effeminacy they conduct themselves so, but on account of a law which is established among them; and all the men are lovers of hunting, and makers of war: but we cannot say that, for all the women of the Geli, Venus was placed in Capricorn, or in Aquarius, in a place of ill-luck; nor for all the Geli is it possible for us to say that Mars and Venus were placed in Aries, where it is written that vigorous and lascivious men are born. Γήλων ἀνδρῶν κοσμουμένων ἐν φορήμασι μαλακοῖς καὶ ἐν διαφό- pols χρώμασι, καὶ χρυσοφορούντων, καὶ μυριζομένων" καὶ οὐ κατά τινα ἄλλην μαλακίαν, εἰσὶ γὰρ ἀνδρεῖοι, καὶ πολεμικώτατοι, καὶ / \ > a ς lal / n of > κυνηγετικώτατοι. Kai ov πᾶσαν ai τῶν ἥλων γυναῖκες ἔλαχον ἐν Aiyorépwte ἢ ἐν “Υδρηχόῳ κακοδαιμονοῦσαν τὴν Κύπριν" οὔθ᾽ οἱ ἄνδρες αὐτῶν πάντες ἔχουσιν ἐν Κριῷ σὺν Ἄρει τὴν Παφίην, ἔνθα τοὺς ἀνδρείους καὶ σπατάλους οἱ Χαλδαΐζοντες λέγουσι. Παρὰ Βάκτροις αἱ γυναῖκες παντὶ κόσμῳ διαφέροντι καὶ παντὶ μύρῳ χρῶνται, ὑπηρετούμεναι ὑπὸ παιδίσκων καὶ νεανίσκων μᾶλλον ἢ οἱ xX ry / \ an 7 ” nr ἄνδρες" προερχόμεναι μετὰ πολλῆς φαντασίας ἔφιπποι, κοσμοῦσαι πολλῷ χρυσῷ καὶ λίθοις βαρυτίμοις τοὺς ἵππους. Καὶ οὐ σω- φρονοῦσιν, ἀλλ᾽ ἀδιαφόρως κοινωνοῦσι τοῖς δούλοις καὶ τοῖς ξένοις, Ε », f \ e \ la) » an 4a 9 / ἄδειαν ἔχουσαι τοιαύτην, καὶ ὑπὸ TOV ἀνδρῶν μὴ ἐγκαλούμεναι, σχεδὸν κυριεύουσιν αὐτῶν. Καὶ οὐ πάντως ἐν πάσῃ γενέσει τῶν ἐν Βακτρίᾳ γυναικῶν μεσουρανεῖ μετὰ Ζιὸς καὶ “Apeos ἐν ἰδίοις ὅροις ἡ φιλόγελως ᾿Αφροδίτη. Ἔν δὲ τῇ Ἀραβίᾳ, καὶ τῇ Οσροηνῇ, οὐ μόνον αἱ μοιχαλίδες φονεύ- 5 \ \ ΡῈ ὁ / 5 5 / > / OVTAL, ἀλλὰ καὶ al ὑποπτευόμεναι οὐκ ἀφίενται ἀτιμώρητοι. ΤΠΙαρὰ Πάρθοις καὶ Appeviors οἱ φονεῖς ἀναιροῦνται, ποτὲ μὲν ὑπὸ τῶν δικαστῶν, ποτὲ δὲ ὑπὸ τῶν καθ᾽ αἷμα τῶν φονευθέντων. Καὶ ἐάν if a la) 3 ») τις φονεύσῃ γυναῖκα αὐτοῦ, ἢ ἀδελφὸν ἄτεκνον, ἢ ἀδελφὴν ἄγαμον, Ἃ CN δ a ἢ υἱὸν, ἢ θυγατέρα, οὐκ ἐγκαλεῦται ὑπό τινος, νόμου τοιούτου ὑπ- iA n ἄρχοντος ἐν ταῖς ywpais ἐκείναις" παρ᾽ “Ελλησι δὲ καὶ “Ῥωμαίοις f , δ ,ὔ e ~ 5 / \ r , μείζονι τιμωρίᾳ ὑποβάλλονται οἱ τῶν οἰκείων καὶ συγγενῶν φονευταί. BOOK OF THE LAWS OF COUNTRIES. “ The Laws of the Bactrians. Amongst the Bactrians, which are called Cashani, the women adorn themselves with the goodly raiment of the men, and with much gold and goodly jewels; and their male and female slaves minister to them more than to their husbands; and they ride horses ; and some adorn themselves with vestments of gold and with precious stones. And these women do not observe chastity, but have connexion with their slaves, and with strangers which come to that country, and their husbands do not blame them; and they have no fear, because the Cashani esteem their wives as mistresses; but we cannot say that, for all the Bactrian women, Venus is placed, and Mars, and Jupiter, in the mansion of Mars in the midst of the heavens, where women that are rich, and adulterers, and keep under their husbands in every thing, are born. “ The Laws of the Racami, and of the Edesseans, and the Arabians. Amongst the Racami, and the Edesseans, and the Arabians, not only is she that committeth adultery put to death, but she also, that has the name of adultery against her, has capital punishment. miscent et preecipue cum hospitibus, unguenta nesciunt, non induuntur veste fucata, non calceis ; e contra viri Gelonum ornantur, pectuntur, indumentis mollibus et variis induuntur, auro compositi unguentisque delibuti, et heec non pro dissolutione virium, sunt enim bellicosissimi et venatores acerrimi: nec tamen universee Gelonum mulieres, in Ca- precornu aut Aquario cacodemonem Venerem nascentes habuere, neque viri eorum in Ariete cum Marte Venerem positam, per quod schema effeminatos et dissolutos nasci adserit viros Chaldaica dis- ciplina. Porro vero in Susis mulieres unguentis et quidem optimis utuntur, ornamentis comté ex lapidibus preciosis, ministeriis quoque ancillarum fultze procedunt multo majore ambitione quam viri, nec tamen pudici- tiam colunt, sed indifferens eis cum quibuscunque voluerint usus est et servis et hospitibus, tali licentia a viris permissa; et non solum non culpantur pro hoc, sed et dominantur in viros. Nec tamen omnium Genesis mulicrum Susidarum in medietate cceli cum Jove et Marte Venerem in Jovis domibus habent. 22 10 10 BARDESAN “The Laws in Hatra. There is a law established in Hatra that whosoever committeth the small crime of a theft even of little value should be stoned. Amongst the Cashani, whoso committed such a theft as this, they spit in his face. Amongst the Romans, whoso committeth a little theft is scourged and dismissed. On the other side the Euphrates, and towards the East, he who is reviled either as a thief or as a murderer, does not feel very angry; but if a man be reviled as an arsenoceete, he then avenges himself even to the putting to death. ἐς Laws of (19 Ὑ * it boysiar and arenot ἢ * Again, in all the country of the East, those who have been in- sulted, and are known, their fathers and their brothers kill them, and oftentimes they do not even make known their graves. “ Laws of the Orientals. But in the north, and in the country of the Germans, and those that are near to them, such boys among them as are handsome become as wives to the men, and they Ἔν ἜἌτροις ὁ κλέπτων TL ὀβολοῦ ἄξιον λιθάζεται: παρὰ Βάκτροις ὁ ὀλίγα κλέπτων ἐμπτύεται, παρὰ “Ῥωμαίοις πληγαῖς 2 IC A a \ ς ie "A \ Ez ΤΑ A \ αἰκίζεται' τοιοῦτοι γὰρ οἷ νόμοι. πὸ Εὐφράτου ποταμοῦ, καὶ μέχρι τοῦ ᾿Ιμκεανοῦ, ὡς ἐπὶ ἀνατολὰς, ὁ λοιδορούμενος ὡς φονεὺς, ἢ ς / 3 Mf 3 a, € N ¢ 2 , ͵7 ὡς κλέπτης, οὐ πάνυ ἀγανακτεῖ" 6 δὲ ὡς ἀρσενοκοίτης λοιδορού- μενος, ἑαυτὸν ἐκδικεῖ μέχρι καὶ φόνου. Παρ᾽ Ἕλλησι δὲ καὶ οἱ σοφοὶ ἐρωμένους ἔχοντες οὐ ψέγονται. ᾿Εἶν τῇ αὐτῇ ἀνατολῇ ὑβριζόμενοι, ἐὰν γνωσθῶσιν, ὑπὸ ἀδελφῶν, ἢ πα- 4 x A 7 \ a , 3 3 A τέρων Kal συγγενῶν φονεύονται, Kal ταφῆς προδήλου οὐκ ἀξιοῦνται. Παρὰ δὲ Γάλλοις οἱ νέοι γαμοῦνται μετὰ παῤῥησίας, οὐ ψόγον n \s Ua \ Ἁ ’ 3 “ 4 \ 3 / 3 Mf τοῦτο ἡγούμενοι διὰ τὸν Tap αὐτοῖς νόμον. Kat ov δυνατόν ἐστι πάν- τας τοὺς ἐν Γαλλίᾳ οὕτως ἀθέως ὑβριζομένους λαχεῖν ἐν ταῖς γενέσεσι “4 a Φωσφόρον μεθ᾽ Ἑρμοῦ, ἐν οἴκοις Κρόνου καὶ opiows” Apeos δύνοντα. 5 a an Ev Βρεττανίᾳ πολλοὶ ἄνδρες μίαν γυναῖκα ἔχουσιν" ἐν δὲ τῇ Παρθίᾳ, πολλαὶ γυναῖκες ἕνα ἄνδρα, καὶ πᾶσαι σωφρονοῦσι πειθό- > (al \ \ / EVAL αὐτῷ KATA TOV νόμον. < \ A Ai δὲ ᾿Δμαζόνες πᾶσαι ἄνδρας οὐκ ἔχουσιν, GAN ὡς τὰ ἄλογα A ev nr ῇ ζῷα, ἅπαξ τοῦ ἔτους περὶ τὴν ἐαρινὴν ἰσημερίαν ὑπερβαίνουσαι x >) / “ fal A / 4 7 4 τοὺς Ltolous ορους κουινώνουσιει τοις πλησιοχώροις, ΕἙΟΡΤῊΨ TWA TAVTNV BOOK OF THE LAWS OF COUNTRIES. have also marriage-feasts; and this is not considered by them as a disgrace, nor as a reproach, on account of a law which they have: but it is not possible that all those that are in Gallia, who are disgraced by this disgrace, should have at their nativity Mercury placed for them with Venus, in the mansion of Saturn, and in the limits of Mars, and in the signs of the Zodiac at the west. For respecting those men who have their nativity thus, it is written that they are disgraced as women. “ Laws of the Britons. Amongst the Britons many men take one wife. “ Laws of the Parthians. And amongst the Parthians one man takes many wives, and all of these are obedient to his command in chastity, on account of a law which is established there in the country. “ Laws of theAmazons. As to the Amazons, all of them, the en- tire nation, have no husbands, but, like beasts, once in the year, at the season of spring, they go out from their coasts, and pass the river, and when they are over they make a great festival on the mountain, and the men from those quarters come, and abide with them fourteen days, and have intercourse with them, and they become pregnant by them, and then pass again to their own country; and at the time of birth such as are males, they expose, and bring up the In ulterioribus Orientis partibus, si puer muliebri se substernat injuriz, cum agnitum fuerit, a fratribus aut parentibus vel quibuslibet proximis interficitur, nec sepultura donatur. Et rursus ‘apud Gallos lex prisca constituit nuptum tradi publice pueros, nec opprobrium ex hoc aliquod duci; et numquid possibile est, ut omnes qui tam turpiter succumbunt apud Gallos, Luciferum cum Mercurio in domibus Saturni et finibus Martis habuerint ? In Britannie partibus plures viri unam habent uxorem, in Parthia multe mulieres unum habent virum, et utraque orbis pars moribus suis atque institutis obsequitur. Amazones omnes non habent viros, sed sicut animalia semel in anno circa vernale equinoctium proprios egress terminos, finitime gentis viris miscentur, solennitatem quandam per hoc observantes, ex quibus cum conceperint redeunt, et si marem pepererint abjiciunt, feminas 10 24 10 BARDESAN females: and it is a known thing, that according as Nature or- dains, because they all become pregnant in one month, they also are delivered in one month, a little more and a little less; and as we have heard, all of them are vigorous and warlike: but not one of the stars is able to help all those males, which are born, from bemg exposed.” “ Book of the Chaldeans. It is written in the Book of the Chaldeans, that whenever Mercury is placed with Venus in the mansion of Mercury, it produceth painters and sculptors, and money-changers; but when they are in the mansion of Venus, they produce perfumers, and dancers, and singers, and poets. And in all the country of the Tayites and of the Saracens,” and in Upper Lybia, and amongst the Mauritanians, and in the country of the Nomades, which is at the mouth of the ocean, and in outer Germania, and in Upper Sarmatia, and in Hispania, and in all ig , A 3 ΩΝ 7 ἐ J \ > ἡγουμένοις" ἐξ ὧν συλλαμβάνουσαι ὑποστρέφουσι, καὶ ἀναγ- 7 CEN fal nA aA fe / \ καίως ἐν ἑνὶ καιρῷ ἀποκυΐσκουσι κατὰ τὸν τῆς φύσεως νόμον, καὶ \ \ J y eu \ δὲ θ / 3 / Ξ τοὺς μὲν γεννωμένους ἄρρενας ῥίπτουσι, τὰς δὲ θηλείας ἀνατρέφουσι VA 3 ΄ πολεμικαί τέ εἰσι, καὶ γυμνασίων προνοούμεναι. “Ἑρμῆς μετὰ ᾿Αφροδίτης ἐν οἴκοις ᾿Ερμοῦ ποιεῖ πλάστας, καὶ MY \ ζωγράφους, καὶ τραπεζίτας" ἐν οἴκοις δὲ ᾿Αφροδίτης μυρεψοὺς, Ἅ / \ «ς WN. » \ \ oo n ἢ φωνάσκους καὶ ὑποκριτὰς ποιημάτων. Καὶ παρὰ Ταϊνοῖς an \ a 3 / ΓΑ \ καὶ Σ'αρακηνοῖς, καὶ ἐν τῇ ἀνωτέρᾳ Διβύῃ, καὶ παρὰ Μαύροις, \ \ a \ \ ͵ rn 3 a 7 \ 3 σ΄ καὶ παρὰ τοῖς παρὰ τὸ στόμα τοῦ ()κεανοῦ Νομάσι, καὶ ἐν τῇ 2 VA 7 ΝΠ. loth) VA / ΝΎ Σ a 7 ἐξωτέρᾳ Teppavig, καὶ ἐν τῇ ἀνωτέρᾳ Σ'αρματίᾳ, καὶ ἐν τῇ Σ᾿ κυθίᾳ, WW 3] aA A 5 2 an an ἴω / 3 Ne? n καὶ ἐν πᾶσι τοῖς ἐξ ἀρκτικῶν μερῶν Tov Πόντου ἔθνεσι, καὶ ὅλῃ TH , bere \ eae A nA Anavia, καὶ ᾿Αλβανίᾳ, καὶ ᾿Ωτηνῇ καὶ Savvia, καὶ ἐν Xpvoh, οὐκ ” 3 a 2 7 3 / > “4 > τ Ω͂ ἔστιν ἰδεῖν οὐ τραπεζίτην, οὐ πλάστην, οὐ ζωγράφον, οὐκ ἀρχιτέ- , / \ KTOVA, OU γεωμέτρην, οὐ φώνασκον, οὐχ ὑποκριτὴν ποιημάτων, ἀλλ᾽ 3 “4 ς a anc an \ ipyaeied γ 3 / / ᾽ ἐστέρηται ὁ τῆς τοῦ ᾿Ερμοῦ καὶ τῆς ᾿Αφροδίτης ἐνεργείας τρόπος ἐν Ω A 7 7, A ᾽ 7 ς a rn ὅλῳ TO κύκλῳ τούτῳ τῆς οἰκουμένης. Οἱ Μῆδοι πάντες τοῖς μετὰ fol Vs Ν \ \ ” > fi / σπουδῆς τρεφομένοις κυσὶ TOUS νεκροὺς ἔτι ἐμπνέοντας παραβάλ- x ‘ \ > / \ n M if \ "4 51} ue n 4 ουσι" καὶ ov πάντες σὺν TH Μήνῃ τὸν Ἄρεα ἐφ᾽ ἡμερινῆς γενέσεως 5 7 e \ an ” 3 \ \ \ / ha ἐν Καρκίνῳ ὑπὸ γῆν ἔχουσιν. ᾿Ινδοὶ τοὺς νεκροὺς καίουσι, μεθ᾽ ὧν X “ a ς συγκαίουσιν ἑκούσας τὰς γυναῖκας" καὶ οὐ δήπου πᾶσαι αἱ καίομε- vat ζῶσαι ᾿Ινδῶν γυναῖκες ἔχουσιν ὑπὸ γῆν ἐπὶ νυκτερινῆς γενέσεως BOOK OF THE LAWS OF COUNTRIES. the countries which are to the north of Pontus, and in all the country of the Alanians, and amongst the Albanians, and amongst the Zazi, and in Brusa which is beyond the Duro, one seeth not either sculptors, nor painters, nor perfumers, nor money- changers, nor poets. But this decree of Mercury and Venus is inhibited from the circumference of the whole world. Inthe whole of Media, all men when they die, even while life is still re- maining in them, are cast to the dogs, and the dogs eat the dead of the whole of Media; but we cannot say that all the Medians are born while the Moon is placed for them with Mars in Cancer during the day below the Earth: for thus it is written that those whom the dogs eat are born. The Hindoos, all of them when they die are burnt with fire, and many of their wives are burnt with them alive; but we cannot say, that all those women of the Hindoos which are burnt had at their nativity Mars and the Sun placed in Leo in the night below the Earth, as those men are born which are burnt with fire. All the Germans nutriunt. Cumque unius temporis sit omnium partus, absurdum est, ut in maribus quidem putetur Mars cum Saturno in tempore equis esse portionibus, in feminarum vero Genesi nunquam. Sed neque Mercurium cum Venere habuisse in domibus_pro- priis positum, ut vel pictores ibi vel sculptores vel trapezitas efficiat, aut in domibus Veneris, ut unguentarios vel vocales vel poetas producat. Apud Sarracenos et superiores Libes et Mauros et circa ora maris Oceani habitantes, sed et in extremis Germanie partibus et apud Sarmatas et Scythas atque omnes que sub axe septentrionis jacent Pontici littoris gentes, et in Chrysea insula, nunquam invenitur trapezita, nec sculptor, aut pictor, aut archi- tectus, aut geometres, aut tragoedus, aut poeta; ergo deficit apud eos Mercurii Venerisque constellatio. Ex omni orbe terrarum Medi tantummodo summa observantia adhuc spirantes homines canibus devorandos abjiciunt, et non ob hoc Martem cum Luna per diurnam Genesim in Canecro positos habent. Indi mortuos suos incendunt, cum quibus et uxores defunctorum sponte se offe- rentes exuruntur. Sed non ideo omnes que vive incenduntur Indo- rum mulieres, in nocturna Genesi sub terra habent Solem cum Marte E 25 qn — 0 26 10 BARDESAN die by suffocation, except those which are killed in battle; and it is not possible that at the nativity of all the Germans the Moon and Hora should have been placed between Mars and Saturn. But, in all places, every day and at all hours, men are born in nativities which are distinct one from the other, and the laws of men over- come the Decree, and they govern themselves according to their customs; and Fortune does not compel the Seres to kill at all when they do not wish; nor the Brahmins to eat flesh; nor restrain the Persians from marrying their daughters and their sisters; nor the Hindoos from being burnt; nor the Medians from being devoured by dogs; nor the Parthians from taking many wives; nor the Britons from many men taking one wife; nor the fal e A σὺν [Ἄρει τὸν “Ἡλιον ἐν Λέοντι ὁρίοις Ἄρεος. Γερμανῶν οἱ πλεῖστοι \ ial Ὁ ἀγχονιμαίῳ μόρῳ ἀποθνήσκουσι, καὶ οὐ πάντως τὸ πλῆθος τῶν ων \ Δ \ \ ee / ς \ K “4 Τερμανῶν τὴν σελήνην καὶ τὴν ὥραν μεσολαβουμένας ὑπὸ Κρόνου \\ ͵ \ \ / A καὶ Ἄρεος ἔχε. Παντὶ ἔθνει, καὶ πάσῃ ἡμέρᾳ καὶ παντὶ τόπῳ τῆς la) lal / PA 3 γενέσεως γεννῶνται ἄνθρωποι" κρατεῖ δὲ ἐν ἑκάστῃ μοίρᾳ τῶν ἀν- 7 i Noort \ \ 3 7 fold we: ΄ ς \ > θρώπων νόμος καὶ ἔθος διὰ τὸ αὐτεξούσιον τοῦ ἀνθρώπου" Kal οὐκ ἣν la) Ν VA / Xx \ ἀναγκάζει ἡ γένεσις τοὺς Σῆρας μὴ θέλοντας φονεύειν, ἢ τοὺς a (a) 3 \ 7 7 \ a) Ἂ \ Βραχμᾶνας κρεοφαγεῖν, ἢ τοὺς Πέρσας ἀθεμίτως μὴ γαμεῖν, ἢ τοὺς ᾿Ινδοὺς μὴ καίεσθαι, ἣ τοὺς ήδους μὴ ἐσθίεσθαι ὑπὸ κυνῶν, ἢ \ Πά θ \ ὮΝ a X \ 3 a M / A τοὺς Πάρθους μὴ πολυγαμεῖν, ἢ τὰς ἐν τῇ Μεσοποταμίᾳ γυναῖκας \ a x \ Le By \ / θ a - 4 μὴ σωφρονεῖν, ἢ τοὺς “Ελληνας μὴ γυμνάζεσθαι γυμνοῖς τοῖς σώ- x \ ς / \ a x \\ / Ν A μασιν, ἢ τοὺς “Ῥωμαίους μὴ κρατεῖν, ἢ τοὺς Γάλλους μὴ γαμεῖσθαι, “Ὁ 7 lal ἴω ἢ τὰ ἄλλα βάρβαρα ἔθνη ταῖς ὑπὸ τῶν Ελλήνων λεγομέναις ΜΙ ού- cals κοινωνεῖν" ἀλλ᾽, ὡς προεῖπον, ἕκαστον ἔθνος καὶ ἕκαστος τῶν ἀνθρώπων χρῆται τῇ ἑαυτοῦ ἐλευθερίᾳ, ὡς βούλεται καὶ ὅτε βούλε- \ ὃ λ "ἡ an ΄ \ A ΄ ὃ FA / / Tal, καὶ δουλεύει TH γενέσει καὶ TH φύσει δι’ ἣν περίκειται σάρκα, aA \ ¢ os A N \ an πῆ μὲν ὡς βούλεται, πῆ δὲ ws μὴ βούλεται. Πανταχῆ yap καὶ > \ ἔθ ΣΎΝ, λ ’ \ 7 we seed ASS f ἐν παντὶ ἔθνει εἰσὶ πλούσιοι καὶ πένητες, καὶ ἄρχοντες Kal ἀρχό- NS ue 7 \ ἴω, lal μενοι, KAL ἐρῥωμένοι καὶ νοσοῦντες, ἕκαστος κατὰ τοὺς τῆς γενέσεως αὐτοῦ κλήρους. “ > / LA e A a Ταῦτα, ὦ Βαρδησάνη, ἄκρως ἡμᾶς πέπεικε, φημὶ aitd. Οἱ δὲ ? ty \ \ lol 7 / > ς 4 / € ἀστρονόμοι φασὶ τὴν γῆν ταύτην μεμερίσθαι εἰς ἑπτὰ κλί- \ 9 e / / Qn ματα, καὶ ἄρχειν ἑκάστου κλίματος ἕνα τῶν ἑπτὰ ἀστέρων" καὶ BOOK OF THE LAWS OF COUNTRIES. Edesseans from being chaste; nor the Greeks from practising gym- nastics * * Ἐν nor the Romans from always seizing upon coun- tries; nor the Gauls from marrying one for another; nor constrain the Amazons to bring up the males; neither does the Nativity com- pel any at the circumference of the world to use“® the art of the Muses; but as I have said, in every country, and in every nation, all men use the Free-will of their Nature as they wish, and do service to Fortune and to Nature, on account of the body with which they are clad, at one time as they wish, at another as they do not wish; for in every country and in every nation there are rich and poor, and rulers and subjects, and healthy and sick, each of them, according as Fortune and Nativity has reached him. I say to him, “ Thou has convinced us of these things, Father Bardesan, and we know that they are true. But thou art aware that the Chaldeans say, that the Earth is divided into seven por- tions, which are called Climes; and over these same portions those Seven Stars have authority, each one over one of them; and in in partibus Martis. Germanorum plurimi laqueo vitam finiunt, nec idcirco omnes Lunam cum Hora, Saturno et Marte circumcinctas habent. Sed non in omni gente, et in omni die per omnem diversita- tem Genesis nascuntur homines? Ex quibus omnibus apparet, quia metus legum in unaquaque regione dominatur, et arbitrii libertas que est hominibus insita per spiritum, obtemperat legibus, nec cogere potest Genesis aut Seres homicidium committere, aut Bragmanos car- nibus vesci, aut Persas incesta vitare, vel Indos non exuri, aut Medos non a canibus devorari, Parthos non habere plures uxores, aut mu- lieres Mesopotamie non servare pudicitiam, Greecos non exerceri palestris, Gallorum pueros non pati muliebria, vel gentes barbaras Grecorum studiis institui, sed ut diximus, unaqueeque gens suis legi- bus utitur pro libertatis arbitrio, et decreta Genesis legum severitate depellit. Sed dicet aliquis eorum qui in disciplina mathesis eruditi sunt, Genesim in septem partes dirimi, que illi climata appellant, dominari vero unicuique climati unam ex septem stellis, et istas quas exposui- mus diversas leges non ab hominibus positas, sed ab istis principibus 27 οι 10 15 10 BARDESAN each one of those same places the will of its Power prevails; and this is called Law.” ~ He said to me, “ Know first, my son Phillip, that for the pur- pose of deceit the Chaldeans have invented this saying: For although the earth be divided into seven portions, neverthe- less, in each one of the same portions there are found many laws which differ one from the other. For there are not found in the world seven laws according to the number of the Seven Stars; nor twelve according to the number of the Signs of the Zodiac; nor also thirty-six according to the number of the Decani: but there are many laws in each kingdom, and in each country, and in each circuit, and in every habitation, which are different from their neighbours. For ye remember what I said to you, that in one Clime of the Hindoos there are men that do not eat the flesh of animals, and there are others that eat the \ ’ \ \ 3 θ , θ id ¢e a > ’ τοὺς διαφόρους νόμους μὴ τοὺς ἀνθρώπους τεθεικέναι ἑαυτοῖς, ἀλλ, € ᾽ 2 / \ θέ μ A ᾿ὸὃ / ἃ A ἑκάστου ἄρχοντος πλεονάζειν τὸ θέλημα ἐν TH ἰδιᾳ χώρᾳ, ὃν νόμον ς 7, νενομίκασιν οἱ κρατούμενοι. 3 9 Χ e 3 Ἂ ᾿Ἀπεκρίνατο. Οὐκ ἀληθὴς ἡ ἀπόκρισις αὕτη, ὦ Φίλιππε. Εἰ ᾿ \ ὃ J ς > ; > , ε \ 9 > »% 9 yap καὶ OLNPNTAL ἡ οἰκουμένη εἰς μέρη ETTTA, AAN οὖν γε ἐν a \ μιᾷ μερίδι εὑρίσκομεν πολλὰς διαφορὰς νόμων. Οὐδὲ yap ἑπτὰ ’ 3X \ \ e \ 3 VA INN , A \ , νόμοι εἰσὶ κατὰ TOUS ἑπτὰ ἀστέρας, οὐδὲ δώδεκα κατὰ τὰ ζῴ- \ dua, οὐδὲ τριακονταὲξ κατὰ τοὺς δεκανοὺς, ἀλλὰ μυρίοι. Μνη- 7 Ψ f- & Ὁ [τ \ 5 ἘΌΝ / \ 5 μονεύειν τε ὀφείλετε ὧν προεῖπον, ὅτι καὶ ἐν ἑνὶ κλίματι καὶ ἐν a aA 3 lal μιᾷ yopa τῶν ᾿Ινδῶν εἰσιν ἀνθρωποφάγοι ᾿Ινδοὶ, καί εἰσιν οἱ ἐμ- (A 3 4 ow τς ξ A 3 >) / , \ ψύχων ἀπεχόμενοι, Kat ὅτι οἱ Mayovoaior οὐκ ἐν Περσίδι μόνῃ τὰς , fa) 3 Ἁ \ 5 aie’ “ “Ο ’ / θυγατέρας γαμοῦσιν, ἀλλὰ καὶ ἐν παντὶ ἔθνει, ὅπου ἂν οἰκήσωσι, “Ὁ ῇ ΄ ῇ na la) TOUS TOV προγόνων φυλάσσοντες νόμους Kal τῶν μυστηρίων αὐτῶν Gray \ \ \ τὰς τέλετάς: ᾿Αλλὰ καὶ πολλὰ βάρβαρα ἔθνη κατελέξαμεν, TA TE ") 9 β / \ δύ Noes. xX \ » ΄ 9 ὄντω ἐν μεσημβρίᾳ, καὶ δύσει, καὶ ἀνατολῇ, Kal ἄρκτῳ, τουτέστιν ἐν if at 4 \ 7 ¢ - A 5 Υ , διαφόροις κλίμασι, μὴ μετέχοντα “Eppaixns ἐπιστήμης. Πόσοι, / ἐν eld / la) 4 νομίζετε, σοφοὶ ἄνδρες παρήγωγον τοὺς κακῶς κειμένους νόμους ; , \ \ A nr Πόσοι δὲ νόμοι ὑπὸ τῆς ἀπορίας κατελύθησαν ; Πόσοι βασιλεῖς 7 5 la) / fal ἌΝ κρατήσαντες ἐθνῶν, ππαρήγωγον τοὺς πρὸ αὐτῶν νόμους, καὶ ἔθεντο \ 5" \ » \ ω τοὺς ἰδίους; Καὶ οὐδεὶς τῶν ἀστέρων ἀπώλεσε τὸ ἴδιον κλιμα. BOOK OF THE LAWS OF COUNTRIES. flesh of men. And again, I told you respecting the Persians and the Magi, that it was not in the Clime of Persia only they have taken for wives their daughters and their sisters, but in every country to which they have gone, they have used the law of their fathers, and observed the mysteries of what they delivered to them. And again, remember that there are many people I told you, which sur- round all the world, that are not in one Clime, but in all the winds, and in all the Climes; and they have not the art which Mercury and Venus give when they are in configuration one with the other. And if the laws pertained to the Climes this could not be; but it is known, because those men are distant from the intercourse of men they are many in the manners of their living.¢ How many wise men, think ye, have abrogated from their own countries those laws which seemed to them not to be well made? And how many laws are there which have been broken on account of necessity? And how many kings are there, who, having taken those countries which did not belong to them, have abrogated the laws of their establishing, and instituted such laws as they desired? secundum uniuscujusque voluntatem; et hoc quod stelle visum est, legem ab hominibus observatam. Ad hee ergo respondebimus, quod primo quidem non est in septem partes orbis terre divisus, tum deinde et si ita esset, in una parte et in una regione invenimus multas differentias leeum, et ideo neque septem sunt secundum numerum Stellarum, neque duodecim secundum numerum Signorum, neque triginta et sex se- cundum numerum Decanorum, sed sunt innumere. Meminisse autem debemus eorum que supra enumerata sunt, quod in una Indie regione sunt et qui hominum carnibus vescantur, et sunt qui etiam a pecudibus vel avibus omnibusque animantibus abstineant, et quia Maguszei non solum in Perside matres ac filias accipiunt in matrimonium, sed et in omni gente ubicunque habitaverint, malorum suorum incesta instituta custodiunt. Tum preterea et innumeras gentes memoravimus, que penitus studia nesciunt literarum. Sed et aliquanti sapientes viri ipsas leges in nonnullis commutaverunt locis, alize vero etiam sponte pro sui vel impossibilitate vel inhonestate dere- licte sunt. Certe quod in promptu est noscere, quanti imperatores 29 90 Or 10 15 BARDESAN And whenever these things took place, no one of the Stars was able to preserve the law. But this is at hand for you to see; be- cause but as yesterday the Romans took Arabia, and abrogated all their ancient laws ; and more especially that circumcision with which they circumcised. For he that has the power in himself obeyeth such law as is ordained for him by another, who also is possessed of the power of himself. But I will tell you what may avail more than any thing to persuade the foolish, and those lacking of faith. All the Jews, who have received the law at the hand of Moses, circumcise their male children on the eighth day, and do not wait for the coming of the Stars; neither do they re- spect the law of the country; nor does the Star, which has autho- rity in the Clime, govern them by force; but whether they be in Edom, or in Arabia, or in Greece, or in Persia, or in the North, or in the South, they fulfil this law which was established for them by their fathers; and it is known that this which they do is not from Nativity, for it is not possible that Mars should rise for all the Jews on the eighth day when they are circumcised, so that steel should pass over them, and their blood be shed. And \ Ca € a an 2 7 \ “Ὁ “Χθὲς οἱ “Ῥωμαῖοι τῆς ᾿Αραβίας κρατήσαντες τοὺς τῶν βαρβάρων E 5 , Ἂ νόμους ἤλλαξαν: ἕπεται γὰρ τὸ αὐτεξούσιον τῷ αὐτεξουσίῳ. Τὸ δὲ ὃ ih la) δ \ 2 / 3 θ , ς ia) 3 an ἐ δυνάμενον πεῖσαι καὶ τοὺς ἀπίστους ἐκθήσομαι ὑμῖν. ᾿Ιουδαῖοι ΄ ς ὃ Χ Μ ΄ ὃ / 4 Ν / Mie πάντες ot διὰ Πωσέως δεξάμενοι νόμον τοὺς γεννωμένους ἄῤῥενας n 9 ALT “ ι φ 7 g ΄ Zz παῖδας ἐν τῷ ὀγδόῃ ἡμέρᾳ αἱμάσσουσι “περιτέμνοντες, οὐκ ἀστέρος Ng κά παρουσίαν ἀναμένοντες, οὐ κλίματος ἐξουσίαν ἐκτρεπόμενοι, οὐχ ς Ἂς “ 3 / / 5 / > 2 ” 2 7 vA ὑπὸ νόμου ἀλλοτρίας χώρας ἀγόμενοι" GAN εἴτε ἐν Συρίᾳ τυγχά- νουσιν, εἴτε ἐν Γαλλίᾳ, εἴτε ἐν ᾿Ιταλία, εἴτε ἐν “Ελλάδι, ἢ ἐν Π αρθίᾳ 7 ἐ 3 5 n A / . ἢ ὅπου ἂν ὦσι, τοῦτο ποιοῦσιν. “Οπερ οὐκ ἔστι κατὰ γένεσιν, οὐ ih / n / 4 γὰρ δύνανται πάντες, ᾿Ιουδαῖοι μίαν γένεσιν ἔχειν. ᾿Αλλὰ καὶ δι᾽ la) \ / ev \ 5 5 n ἡμερῶν ἑπτὰ πάντες ὅπου ἂν ὦσιν, ἀργοῦσιν ἐκ παντὸς ἔργου, καὶ ” en 7 \ an TEN 5 ΄, εἰ ᾽ οὔτε ὁδεύουσιν, οὔτε πυρὶ χρῶνται" οὔτε ἀνωγκάζει ἡ γένεσις ᾿Ιου- A 53 “Ὁ > a δαῖον, ov κτίσαι οἶκον, οὐ καταλῦσαι, οὐκ ἐργάσασθαι, οὐ πωλῆσαι, n S "A fa! / \ A lal οὐκ ἀγοράσαι ταῖς ἡμέραις τοῦ σαββάτου, καὶ τοι ἐν TH αὐτῇ ἡμέρᾳ \ f \ ΄ γεννώντων ᾿Ιουδαίων καὶ γεννωμένων, καὶ νοσούντων καὶ ἀποθνη.- f a \ 3 37 3 \ a 3 / ’ A 7 σκόντων. Ταῦτα γὰρ οὐκ ἔτι ἐστὶ τοῦ αὐτεξουσίου. “Evy τῇ Συρίᾳ BOOK OF THE LAWS OF COUNTRIES. all of them, wherever they are, abstain from worshipping idols ; and one day in seven they and their children abstain from all work, and from all building and from all travelling, and from buying and selling; neither do they kill an animal on the sabbath-day, nor kindle fire, nor judge a cause; and there is not found amongst them a man whom Fortune commands that on the Sabbath day he should either go to law and gain his cause, or go to law and lose it, or should pull down or build up, or do any one of those things which all such men as have not received this law do. They have also other things, in which they are not governed like the rest of mankind, while on this same day they both beget, and are born, and fall sick, and die, for these things are not ® in the power of man. In Syria and in Edessa men used to cut off their foreskins to Tharatha: but when Abgar the king was converted gentium quas vicerant leges et instituta mutarunt, et'suis eas legibus sub- jecerunt. Quod evidentera Romanis factum docetur, qui omnem pzene orbem omnesque nationes propriis primo et variis legibus institutisque viventes, in Romanorum ius et civilia scita verterunt. Superest ergo ut et stellee gentium, quee ἃ Romanis victe sunt, climata sua partesque per- diderint. Addam adhuc rem, que possit etiam valde incredulis satisfacere. Judi omnes qui sub lege Mo ysi vivunt, filios suos octava die absque ulla dilatione circumcidunt, et infantis teneri sanguinem fundunt; a seeculo autem nullus ex gentibus hoc die octava perpessus est, et 6 contra Judzorum nullus omisit. Quomodo ergo in hoc ratio Genesis stabit? cum per cunctas orbis terre partes omnes Judei admixti gen- tibus vivant, et octava ferrum perferant die unius in membri loco, et nemo gentilium, sed ipsi soli ut dixi, hoe faciunt, non stella cogente nec perfusione sanguinis perurgente, sed lege religionis adducti, et in quocunque orbis loco fuerint, hoc est eis insigne vernaculum. Sed et quod unum nomen omnibus inest ubicunque fuerint, numquid et hoc per Genesim venit? et quod nunquam apud eos infans natus exponitur, et quod septimo quoque die omnes, ubicunque fuerint, otium gerunt, nec iter incedunt nec igni utuntur? Quid est ergo, quod nullum Judeo- rum in illa die cogit Genesis aut iter agere, aut edificare, aut vendere aliquid, aut emere ? 91 ὧι 10 92 10 BARDESAN to Christianity, he commanded that every one that cut off his foreskin should have his hand cut off. And from that day, and up to this hour, no man cutteth off his foreskin in the country of Edessa. What, then, shall we say respecting the new race of ourselves who are Christians, whom in every country and in every region the Messiah established at His coming; for, lo! wherever we be, all of us are called by the one name of the Messiah— Christians ; and upon one day, which is the first of the week, we assemble ourselves together, and on the appointed days we abstain from food. Neither do the Brethren which are in Gallia take Ἀν ἢ A 3 n > / \ ae if \ ee / fa) καὶ ἐν τῇ ᾿Οσροηνῇ, ἀπεκόπτοντο πολλοὶ TH Péa, καὶ ἐν τούτῳ μιᾷ lal Uj ων A ῥοπῇ ὁ βασιλεὺς Ἄβγαρος ἐκέλευσε τῶν ἀποκοπτομένων TA αἰδοῖα 2 4 θ \ Ἂς A \ 3 7 10 \ ᾽ 7 3 an ἀποκόπτεσθαι Kal τὰς χεῖρας, καὶ ἐκ τότε οὐδεὶς ἀπεκόψατο ἐν TH A % \ lal \ A aA lal ᾿Οσροηνῇ. Τί δὲ ἐροῦμεν περὶ τῆς τῶν Χριστιανῶν αἱρέσεως, ἧς n \ \ \ ἡμεῖς οἱ δοξασταὶ πολλοὶ ὄντες Kal ἐν διαφόροις ἀνέστημεν κλίμα- 3 \ “0 \ / “ Aa! We A σιν, ἐν παντὶ EUVEL καὶ κλίματι, OLTLVES πολλοὶ ὄντες, ἐνὶ ὀνόματι [4 \ ἡ δ 5, / \ la) / κεκλήμεθα; Καὶ οὔτε οἱ ἐν Παρθίᾳ Χριστιανοὶ πολυγαμοῦσι, ΠΙάρ- , / θοι ὑπάρχοντες, οὔθ᾽ οἱ ἐν Μηδίᾳ κυσὶ παραβάλλουσι τοὺς ve- 7 3 e€ 3 aA \ ἴω κρούς" οὐχ οἱ ἐν Περσίδι γαμοῦσι τὰς θυγατέρας αὐτῶν, Πέρσαι , > \ ie \ / ὄντες, ov Tapa Βάκτροις καὶ ΤΓάλλοις φθείρουσι τοὺς γάμους" οὐχ᾽ (7) Ai ΄ θ / \ vA Ἃ \ 7, x \ , x οἱ ἐν Αὐγύπτῳ θρησκεύουσι τὸν ἅπιν ἢ τὸν κύνα ἢ τὸν τράγον ἢ » ee »> ὦ OREN " Lave a an / , αἰλουρον᾽ ὧλλ ὅπου εἰσὶν, οὔτε ὑπὸ τῶν κακῶς κειμένων νόμων \ 3 lal A 7...) ς A A καὶ ἐθῶν νικῶνται, οὔθ᾽ ἡ ὑπὸ τῶν ἀρχῶν πρυτανευομένη γένεσις > \ ᾿ i? A ’ a an αὐτοὺς ἀναγκάζει τοῖς ἀπειρημένοις κακοῖς ὑπὸ τοῦ διδασκάλου ΕῚ A A y \ νὰ “ αὐτῶν χρῆσθαι, νόσῳ δὲ, καὶ πενίᾳ καὶ πάθεσι καὶ ταῖς νομιζο- 7 9 4 id / 7 n μέναις ἀτιμίαις ὑπόκεινται. “Qaorep yap ὁ ἐλεύθερος ἡμῶν ἄνθρωπος ὃ λ, avd Ne > ? / Ἃ > 67 9 / a 3 ουλεύειν οὐκ ἀναγκάζεται, κἂν ἀναγκασθῇ, ἀνθίσταται τοῖς avay- / Chae SN Ne , ς κα A PR κάζουσιν, οὕτως οὐδὲ ὁ φαινόμενος ἡμῶν δοῦλος ἄνθρωπος τῆς ὑπο- A 3 / ς / , ταγῆς ἐκφεύγειν ῥᾳδίως δύναται. Ei yap πάντα ἐδυνάμεθα, ἡμεῖς A 5 Ay A ¢ ? δὲ 28 / 37. 95 ς a ἂν ἦμεν TO πᾶν, ὥστε εἰ μηδὲν ἐδυνάμεθα, ἄλλων ἦμεν, ὡς προεῖ- » Ν 3 ς fa! a Tov, ὄργανα καὶ οὐχ ἑαυτῶν. Θεοῦ δ᾽ ἐπινεύσαντος πάντα δυνατὰ ee) / A \ 2 Ι a καὶ ἀνεμπόδιστα' τῇ yap ἐκείνου βουλήσει οὐδὲν ἀντιστῆναι δύνα- ται. Καὶ γὰρ τὰ δοκοῦντα ἀνθί θ ὑτοῦ Do ὶ ; yap ίστασθαι, αὐτοῦ χρηστοῦ ὄντος, καὶ a ¢ / fe “ἷ \ PS / \ \ > / συγχωροῦντος ἐκάστῃ φύσει ἔχειν τὴν ἰδιότητα Kal TO αὐτεξούσιον τοῦ θελήματος, ἀνθίσταται." BOOK OF THE LAWS OF COUNTRIES. males for wives; nor those which are in Parthia take two wives; nor those which are in Judea circumcise themselves ; nor do our sisters which are amongst the Geli and amongst the Ca- shani have connexion with strangers; nor do those which are in Persia take their daughters for wives; nor those who are in Media fly from their dead, or bury them alive, or give them for food to the dogs; nor do those who are in Edessa kill their wives that commit fornication, or their sisters, but withdraw themselves from them, and commit them to the judgment of God. Nor do those who are in Hatra stone the thieves. But where- ever they be, and in whatever place that they are, the laws of the countries do not separate them from the laws of their Messiah ; neither does the Fortune of the Governers compel them to make use of things which are impure to them; but sickness and health, and riches and poverty—this which does not appertain to their Free- will, befals them wherever they are. For as the Free-will of men is not governed by the necessity of the Seven, and whenever it is go- verned it is able to stand against its influences, so also is this visible man not able readily to deliver himself from the commands of his Governers, for he isa slave and asubject. Forif we were able to do every thing we should be every thing; and if nothing came within the reach of our hands to do, we should be the instruments of others. But whenever God pleaseth, all things are possible to be, without hindrance. For there is nothing which can hinder that great and Quin imo et majorem fidem rerum presentium dabo. Ecce enim ex adventu justi et veri prophete vixdum septem anni sunt, in quibus ex omnibus gentibus convienientes homines ad Judxam, et signis ac virtutibus que viderant, sed et doctrine maiestate, permoti, ubi recepe- runt fidem ejus, abeuntes ad regiones suas, illicitos quosque gentilium ritus et incesta sprevere conjugia. Denique apud Parthos, sicut nobis Thomas qui apud illos evangelium predicat, scripsit, non multi jam erga plurima matrimonia diffunduntur, nec multi apud Medos canibus objiciunt mortuos suos, neque Perse matrum conjugiis aut filiarum incestis matrimoniis delectantur, nec mulieres Susides licita ducunt adulteria; nec potuit ad crimina Genesis compellere, quos religionis doctrina prohibehat. Ἐ wy) 20 94 or 10 — Gr i) Ξ BARDESAN holy will. For even such as think that they stand against Him, it is not in strength they stand, but in evil and in error; and this may subsist a short time, because He is kind, and permitteth all Na- tures ?) that they should stand in what they are, and be governed by their own will, but being bound nevertheless by the deeds which are done, and by the plans which have been devised for their help. For this order and government which have been given, and association of one with another, softens down the force of the Na- tures, that they should not be altogether injurious, nor be altoge- ther injured, as they were injuring and injured before the creation of the world. And there will be a time, when also this injury which remaineth in them shall be brought to an end by the in- struction which will be in another association. And at the establishment of that new world, all evil motions will cease, and all rebellions will be brought to an end, and the foolish will be persuaded, and deficiencies will be filled up, and there will be peace and safety, by the gift of Him who is the Lord of all Natures. HERE ENDETH THE BOOK OF THE LAWS OF COUNTRIES. (C BSARIL, FRATRIS GREGORII THEOLOGI Dratogus II. Πεῦσις pb’. Τῆς ὑμετέρας ἁγιωσυνὴς λέγειν μοι ἐπιτρεπούσης, ἐντεῦθεν τοῦ. λόγου ἄρχομαι, οὐ λυμήνασθαι τοὺς παρόντας, ἀλλ᾽ ἀποθέσθαι τὴν λύμην βουλόμενος. αὐτίκα γοῦν "Apns κέντρον λαβὼν, οἰκείῳ οἴκῳ ἐκ τετραγώνου ἐπιθεωρῶν Κρόνον σὺν Ἑρμῇ ἐπὶ κέντρον, Σελήνης ἐπ᾽ αὐτὸν πλήρους ἀρχομένης, ἐπὶ ἡμερινῆς γεννήσεως, ἐκτελεῖ ἀνδροφόνους καὶ κτεινομένους, ἐπωμώτας, καὶ αἱμοπότας, μεθύσους, λάγνους, δαιμονῶντας, μυστηρίων ἀποκρύφων ἵστορας, μάγους θύτας, καὶ τὰ τούτοις ἀκόλουθα, ἐξαιρέτως μηδενὸς τῶν ΟΥΑΙ DIALOG. II. ἀγαθοποιῶν ἀστέρων ἐπιθεωροῦντος. αὐτὸς δὲ πάλιν "Apns πρὸς ᾿Αφροδίτην σχῆμα τετράγωνον, μοιρικῶς ἐπὶ κέντρον μὴ ἐπιθεω- ροῦτός τινος ἀγαθοποιοῦ, μουχοὺς ἀποτελεῖ, ἀδελφαῖς καὶ μητράσι μυγνυμένους. Κύπρις σὺν Μήνῃ ἐν ὁριόις καὶ οἴκοις Κρόνου, σὺν Κρόνῳ, ἐπιμαρτυροῦντος τοῦ Ἄρεος, ἀποτελεῖ γυναῖκας γεωργοὺς καὶ οἰκοδόμους, καὶ πάντων ἀνδρείων ἔργων ἐπιστήμονας, καὶ κοινοῦσθαι καὶ συνκαθεύδειν οἷς δ᾽ ἂν βούλοιντο, καὶ μὴ κωλυέσθαι ὑπὸ τῶν οἰκείων ἀνδρῶν. ἀνδρείους οὖν ἀποτελεῖ γυναῖκας ἐν ᾽Α4ιγο- κέρῳ, “Ὑδροχόῳ, κακοδαίμονας év’ Α φροδίτῃ, ἐπ᾿ ἀνδρῶν δὲ τοὐναντιόν σὺν Apei ovoa, ἐν Κριῷ. ὅθεν οὐχ οἷόν τε φόβῳ ἤ τινος ἀπειλῇ ἢ μηχανῇ ἐπισχεῖν τὰς ἐπιθυμίας διὰ τὴν τῶν ἄστρων ἀποκλήρωσιν. ᾿Απόκρισις. A 3 ᾿Επιστημόνως πάνυ τῆς ᾿Ελλήνων πλάνης τοὺς μύθους ἀπήγγει- λας. αὖθις οὖν κἀγὼ θαῤῥαλέως ἀποδύσομαι πρὸς τὰ ὑπὸ σοῦ ῥηθέντα, καὶ σφενδόνῃ ἢ τοξίᾳ τῷ λόγῳ χρώμενος, καθεῖλαι πειρά- 2, Ww) f \ Ὁ A 2 Le [γέ σομαι Ἄρεα καὶ ᾿Αφροδίτην τοὺς ἡμετέρους ἀστέρας, ὅπως μοι > Uf VA 3 / / NOD an A / ἀστροκτονιάς γένεσιν ἐπιφημίσῃς. πρότερον δὲ ἀξιῶ παιδευθῆναί σε, el ς / N / x 5} 2 \ 2 / x οἷόν τε ὑπάρχειν, τὸν βουλόμενον, Tas ἐπιθυμιάς Kal ἐνεργείας ἢ “A Ἃ an 3 / / \ 5 lal / κολάζειν, ἢ παντελῶς ἀποσείεσθαι. σείω δὲ ἐκ τοῦ συνείδοτος : Up an n an an αἰκιζομένου, καὶ μνήμῃ τοῦ ἀκλινοῦς κριτηρίου, τῶν καλῶν εἰργό- μενου. ἀλλὰ καὶ οἱ τῶν ἀρχόντων νόμοι οἷοί τε πρὸ τῆς πείρας τῶν ,ὔ ἴω n στρεβλωτηρίων, Kal πηγάνων, καὶ KATATENTOV, TH ἀκοῇ καὶ μόνῃ A an an / 3 7] n \ 5 fi τῶν φοβερῶν τῆς κακίας ἀνταμείψεως, σωφρονῆσαι τὴν ἀκόλαστον, \ 3 7 \ la) >’ \ fo! 7 3 e a / καὶ ἀμβλύναι THY σφριγῶσαν ἀκμὴν τῆς νεότητος, ἐν ἑκάστῃ “χώρᾳ, 5 ΄ x 3 if 6 / 27 ¢ lad M\ els 3 an ἐγγράφως ἢ ἀγράφως ὑπάρχοντες παρ᾽ ἡμῖν τε καὶ EOverw" ἐν τοῖς μὲν τὸ γράμμα, ἐν τοῖς δὲ ἡ συνήθεια. Νόμος γὰρ ἀνόμοις τὰ πάτρια δοκεῖ; ὧν πρῶτοι Σἢρες οἱ τὸ ἄκρον τῆς χέρσου οἰκοῦντες, νόμον ἔχοντες τὸ πατρῷον ἔθος, μὴ : ζεσθαι δὲ συλᾷν, μὴ μουχᾶσθαι, μὴ ἕοάνοις προσκυνεῖ ἑταιρί » μηδὲ συλᾷν, μὴ μοιχᾶσθαι, μὴ vous πρ iV, x an / " ΟΓ; 2 3 a e / ἡ Ἃ ἢ ποτνιᾶσθαι δαίμοσι, μηδ᾽ ὅλως ἐν αὐτοῖς ὑπάρχειν εἴδωλον, ἢ an 3 7 ἑταῖραν, ἢ μοιχαλίδα, οὐ συλώτην, οὐ φονέα, οὐ λωποδύτην" καὶ “ 3 \ Ἂ > 7 ΓΤ ς a \ \ ὅμως οὐδενὸς TO αὐτεξούσιον ἠνάγκασεν ὁ τοῦ κατὰ σὲ πυριλαμ- lal y rn ποῦς "Apeos ἀστήρ. οὐδὲ ἐβιάσατό τινα αὐτῶν φασγάνῳ Tov πέλας lal 3 ᾽ / Ν / “ ἀναιρεῖν, ἢ λίθῳ πατάξαι" οὐκ ᾿Αφροδίτης σὺν “Apeu ἔπεισεν αὐτοὺς an fel \ a / 4 a ἐπιλυττῆσαι TH) γυναιύκυ του γείτονος" TAV?) MEP LVOV HEC OUPAVOVITOS Oo 10 20 36 10 15 bo Ore 30 35 BARDESAN τοῦ "Apeos, Kal ὅμως ἰσχυρότερος τῆς ἀνάγκης τῶν ἄστρων παρὰ Σῆρσιν ὁ πάτριος νόμος. Νόμος δὲ καὶ παρὰ Βακτριανοῖς ἤτοι Βραγμανοῖς, ἡ ἐκ προγονων / \ 7 Ne SZ 4 9 7 3 7” «ς ΠΡ, παιδεία, μὴ μεθύειν, μηδὲ ἀψύχων ἀπογεύεσθαι, οὐκ οἴνου ἁπλοῦ ἢ νόθου μετέχειν, Θεὸν τὸν ἐμὸν δεδοικότας" καίτοι τῶν παρακειμένων 3 ΞΆ A 6 \ > Ψ \ A > 7] αὐτοῖς ᾿Ινδῶν μιαιφονούντων, καὶ οἰνοφλογούντων, καὶ μονιῶν ἀγρίων Ἃ Ὁ / -: \ a / / 3 \ a ἢ συῶν δίκην θηλυμονούντων, καὶ τῷ πάθει κραδαινομένων. ἐν δὲ τοῖς ᾿Εσπερίοις κλίμασιν ἐνδοτέρω τῶν ἐκεῖσε ᾿Ινδῶν, ξενόβοροι τινὲς ς 7 \ οι vA 3 A 9 7 \ 3 \ “Ὁ ὑπάρχοντες τοὺς ἐπήλυδας ἀναιροῦντες ἐσθίουσι, καὶ οὐδεὶς τῶν ἀγαθοποῖων ἀστερων τῆς μιαιφονίας αὐτοὺς ἀπωσθῆναι ἴσχυσε μέχρι τήμερον. Ἕτερος νόμος Χαλδαίοις τε καὶ Βαβυλωνίοις μητρογαμεῖν καὶ ἀδελφοφθορεῖν, καὶ ταῖς σφῶν παισὶν ἐπιμαίνεσθαι, καὶ μιαιφθορεῖν, εἰ καὶ ποῤῥω τῆς ἐνεγκαμένης γένωνται, καὶ τοῖς σφῶν κεχρῆσθαι A 3 & aA νόμοις, φανερῶς καὶ λεληθότως διακελεύομενοι: ἐξ ὧν τινες αὐτῶν μέχρι καὶ νῦν ὑπάρχουσιν, ἐν Μήδοις καὶ Πάρθοις καὶ ᾿Ελαμίταις καὶ Αἰγυπτίοις, ἐν Φρυξὶ καὶ Γαλάταις, ἔν τισι κώμαις μιαιβιοῦντες" καὶ οὐδέπω Κύπρις σὺν Μήνῃ ἐν ὁρίοις καὶ οἴκοις Κρόνου, ἐπιμαρ- A A an A ͵ τυροῦντος τοῦ “Apeos, ἐν ταῖς πάντων αὐτῶν γενέσεσιν εὑρίσκεσθαι οἵατε. Θάτερος δὲ παρὰ Γήλαις νόμος" γυναῖκας γεωργεῖν καὶ οἶκο- δομεῖν, καὶ τὰ ἀνδρῶν πράττειν ἀλλὰ καὶ κοινωνεῖν οἷς δ᾽ ἂν βούλονται τῶν ἐπηλύδων, οὐκ ἐπιτιμώμεναι ὑπὸ τῶν προεχόντων ἀνδρῶν, οὐδὲ ζηλούμεναι. οὐ μυρίζονται δὲ, οὐδὲ φυκίοις τὴν ὄψιν νοθεύονται, σφῶν παρειὰς ἐπιχρωννῦσαι, καθὼς αἱ παρ᾽ ἡμῖν ἀλλότριαι ὑποδύνουσαι προσωπεῖον. οἱ δὲ ἄνδρες στιβάζονται ἐσθῆτι μαλακῇ καὶ ἀνθοβάφῳ περιβολῇ. ὑπάρχουσι δ᾽ ἐν αὐταῖς SN / \ ἴω X \ / > Χ A y καὶ πολεμικώταται, Kal Onpovoa TA μὴ λίαν ἰσχυρὰ τῶν θηρίων. πῶς οὖν πᾶσαι αἱ Γήλων γυναῖκες οὐκ ἔλαχον Avyoxépw ἢ “Ὑδροχόῳ, le) fal 7 37 2 lO / ev 9 lal 2, κακαδαιμονοῦσι τῇ Κύπριδι; ὄυτ᾽ αὖ πάλιν οἱ ἄνδρες αὐτῶν ἔλαχον ἐν Κριῷ abv” Apes τὴν ᾿Αφροδίτην, ἔνθα τοὺς ἀνδρείους καὶ σπατά- λους φασὶν οἱ τῇ γνώμῃ «Χαλδαῖοι; ’ a \ / a n e a \ 7 ’ Ἐν δὲ Σούσοις τῆς Βαβυλῶνος αἱ γυναῖκες παντὶ μύρῳ διαφέ- ροντι, καὶ κόσμῳ χρῶνται, ὑπηρετούμεναι καὶ φαιδρῶς προϊοῦσαι σὺν βλωσυρίᾳ, καὶ διαχύσει πολλῇ" πᾶσι δὲ ᾿Ελλήσιν ἀδεῶς τε \ 3 A / 7 A lal ’ rs > A καὶ ἀναιδῶς συγκαθεύδουσιν, ἄρχουσαι μᾶλλον τῶν οἰκείων ἀνδρῶν. CHSARII DIALOG. II. \ > Ζ 3 7 , a / a καὶ οὐ πάντως ἐν πάσῃ γενέσει τῶν Σ᾽ υσίδων γυναικῶν μεσου- a \ \ ρανεῖ μετὰ Διὸς cat” Apeos ἐν Διὸς ὅροις ἡ Adpodirn. J \ a? , e29€ a e a \ Ἐν δὲ τῇ ᾿Εώᾳ οἱ ἀῤῥενοφθοροῦντες, οἱ παρὰ Χριστιανοῖς, ἐὰν γνωσθῶσιν ὑπὸ τῶν ὁμαίμων ἀφειδῶς τιμωροῦνται. > A A Ev Βρεττανίᾳ πλεῖστοι ἄνδρες μιᾷ συγκαθεύδουσι γυναικί e a ὡσαύτως καὶ πολλαὶ γυναῖκες ἑνὶ ἑταιρίζονται ἀνδρί. a a ‘4 \ a Καὶ πᾶσι τοῖς πατρίοις τὰ ἔθνη ὥσπερ νόμῳ στοιχοῦσιν ἀδάκνως καὶ ἀπόνως. ᾿Δμαζόνες δὲ ἄνδρας οὐκ ἔχουσιν' ἀλλ’ ὡς τὰ ἄλογα ζῶα, ἅπαξ A Υ, τοῦ ἔτους περὶ τὴν ἐαρινικὴν ἰσημερίαν ὑπερόριοι γίνονται, μισγόμε- vat τοῖς γευτνιῶσιν ἀνδράσιν, οἷον πανήγυρίν τινα, καὶ ἑορτὴν τὸν Χ a / ς Υ͂ κχ καιρὸν τῆς ἑταιρείας ἡγούμεναι. ἐξ ὧν κατὰ γαστρὸς φέρουσαι, ἴω , aA n lal a / παλινδρομοῦσιν οἴκαδε ἅμα πᾶσαι. TO δὲ καιρῷ τῆς ἀποκυήσεως, A fa) la) A τὸν μὲν ἄῤῥενα φθείρουσι, TO δὲ θῆλυ ξωογονοῦσι καὶ τιθηνοῦσιν 3 la) ” \ a 3 εν \ a aA 5.5. ἢ Si ἐπιμελῶς. ἄτοπον δὲ πιστεῦσαι ἐπὶ μὲν TH τῶν ἀῤῥένων σπορᾷ ΕΝ ἣν / 3 \ A - > “ nA bd \ \ A Apea peta Κρόνου ἐπὶ τῆς ὥρας ἰσομοίρως τυχεῖν: ἐπὶ δὲ τοῦ θήλεως οὐδέποτε. καὶ πῶς ἐν τῷ αὐτῷ νυχθημέρῳ πάντων ἐν ταῖς ὑποδεξαμέναις καταβληθέντων, καὶ ὁμοῦ πάλιν ὡς ἐκ μιᾶς νηδύος ΄ \ \ ὃ 6 / “4 Kid a / 7 θ προερχομένων, τὰ μὲν διαφθείρεται, τοῦ ἅμα τοῦ βίου γεύσασθαι, A aA an / Xx καὶ ὑπὸ τῶν μιαιφόνων θανατούμενα πρὸ TOD σπᾶσαιν γάλα, ἢ cn \ x \ a \ fi 3 a > y ῥῆξαι φωνὴν, τὰ δὲ ζωογονεῖται, καὶ περιέπεταιν ἐν τοῖς ἀνόμοις οἱ lal lal ᾽ aA κόλποις TA KAKA ἐνσκαίροντα; πῶς ἐν ταὐτῷ καιρῷ αἱ παρ᾽ ἡμῖν a \ 7 \ 2 / an \ ὃ γυναῖκες καὶ συλλαμβάνουσαι καὶ ἀποκύουσαι πλεῖσται, καὶ δυιτο- a Μ \ / ἴω δὲ ¢e \ a ” κοῦσαν ἄμφω τὰ βρέφη περιποιοῦνται, μηδὲν ὑπὸ τῶν ἄστρων ft / Ἃ fel 9 / 4 \ lal a Brafopevar διαφθείρειν, ἢ τῷ ἐδάφει προσαράττειν, Kal TH γῇ Tpoc- αναλύειν, ὡς ᾿Αμαζόνες τὰ δείλαια' ἀλλὰ τὸν σφῶν αὐχένα τῆς 5 / a 7 3 \ a Ἃ Ἂς € , θ a ἐκείνων σφαγῆς προὐπεχούσας, ἐαυτὰς μᾶλλον ἢ TA ὑπότιτθα τοῦ ζῆν ἱμειρόμενωα ἀποῤῥήγνυσθαι. Ei δὲ καὶ ᾿Ερμῆς, ὥς φατε, μετὰ Ἀφροδίτης ἐν οἴκοις ἰδίοις ἔπι- al ΄ ) NGS 7 τελεῖ πλάστας, ζωγράφους, κερματιστὰς, ἐν οἴκοις δὲ ᾿Αφροδίτης, > “ \ μυρεψοὺς, φωνάσκους, ὑποκριτὰς, ποιητάς" παρὰ δὲ ᾿Ηλείοις καὶ lal \ Ἂ bd] PX 9 4 rh \ 7 N \ Σ᾽᾿αρακηνοῖς καὶ τοῖς ἐν τῇ ἀνωτέρᾳ ArBvy καὶ Μαύροις Kata τοὺς 5... 7 ΝΥ n? a “ιἷ͵ΙΣ», κα \ 2? nf 7 ἠϊόνας καὶ ὄχθας τοῦ ᾽Ωκεανοῦ ποταμοῦ οἰκοῦσι, καὶ ἐν τῇ ἐξωτέρᾳ / I a 3 ͵ / bi 9 Ad Ne a8 a Teppavia, καὶ ἐν τῇ ἀνωτέρᾳ Zapparia, καὶ ἐν Σ' κυθίᾳ, καὶ ἐν πᾶσι n b] Ὁ / a , yy 2 el ς n τοῖς ἐξωτικοῖς μέρεσι τοῦ [Πόντου ἔθνεσιν, οὐχ οἷόν τε εὑρεῖν κολλυ- 3 “Δ Ih BD / ᾽ b] / » 7] βιστὴν, ἢ πλάστην, ἢ ζωγράφον, οὐκ ἀρχιτέκτονα, οὐ φωνάσκον, 37 10 15 20 30 38 10 15 20 Or Ore) BARDESAN 5) id \ ee e 9 Ge) Ps ὃ Ν Ἢ a oS οὐχ ὑποκριτὴν ποιημάτων, ὡς Tap ἡμῖν" διὰ τί Epps καὶ “Adpo- δίτη οὐ παρέσχον, κατ᾽ ἐνιαυτὸν ἐπιτυχεῖν γεννωμένῳ τοῖς ἐκλεί- πουσι παρ᾽ αὐτοῖς ἐπιτηδεύμασι; n \ / \ a 3 3 7 Ἂς / Μῆδοι δὲ πάντες μετὰ σπουδῆς ETL ἐμπνέοντας τοὺς κάμνοντας \ \ ML > J \ [4] / “ ss κυσὶ βορὰν προτιθέασιν ἀναλγήτως ; σὺν τῇ Μήνῃ, ὥς φατε, τὸν nan J an Ἄρεα ἐπὶ ἡμερινῆς γενέσεως ἐν Καρκίνῳ Μῆδοι ἔλαχον; 3 \ \ \ ς aA a / 2 Δ Ινδοὶ τοὺς νεκροὺς ἑαυτῶν τεφροποῖουσι πυρί: μεθ᾽ ὧν καταφ- 4 / \ / \ 3 / la) e 7 λέγουσί τινων τὰς συμβίους. καὶ οὐδήπου πᾶσαι αἱ πυριάλωτοι > rf A Ἃ e A 5). e Ν A na Τυδῶν γυναῖκες, ἢ αἱ ζῶσαι, ἔλαχον ὑπὸ τῆς νυκτερινῆς συνελευ- a Yj IN / σεως TOV γονέων σὺν “Ape τὸν “λιον, ἐν νυκτὶ μὴ φαίνοντα ἐν μοίραις Apews. (al ς 7 » ’ x A Γερμανῶν ot πλείους ἀγχόνῃ τὸ ζῆν ἀμείβονται: καὶ οὐ πάντως =, A \ / \ \ τὸ πλῆθος Γερμανῶν τὴν Σ᾽ ἐλήνην καὶ τὴν ὥραν μεσολαμβανομένας ὑπὸ Κρόνου καὶ "Apeos ἔχουσιν. ἀλλ᾽ εἰ παντὶ ἔθνει ἡμέραι βρο- a ED) / Ν τοῖς γένωνται, οὐ κρείττονες ἢ χείρονες κατὰ ἄστρων συμπλοκὴν, ς ς a An’ 5 e / ΄ if \ \ 7 ἔθ ὡς ὑμεῖς φατε, GAN ἐν ἑκάστῃ χώρᾳ νόμοι τινὲς καὶ πάτρια ἔθη A 5 - Χ 3 / \ NaS 9 ame. A \ , ς v κρατεῖ, ἐξ ὧν τὸ αὐτεξούσιον καὶ τὸ ἐφ᾽ ἡμῖν τὰ πρακτέα ὑπάρχειν παιδευόμεθα πάντες. οὐ γὰρ οἵα τε ἡ καθ᾽ ὑμᾶς γένεσις ἀναγκάσαι An 53 lal) ΕΝ n aA A 3 Σῆρας ἀνακεῖν, ἢ Βραχμᾶνας κρεωβορεῖν καὶ σικεροποτεῖν, ἢ J XN n \ 9 lal Πέρσας μὴ pntpoyapeiv, καὶ ἀδελφοφθορεῖν, ἤ ᾿Ινδοὺς μὴ πυρὸὲ ὃ ὃ \ \ ΞΕ δ M ἠὃ \ \ \ θ Ζ ίδοναι τοὺς νεκροὺς, ἢ Μήδους μὴ κυσὶ τοὺς θνηξομένους προτι- 3 / \ A Ἃ θέναι, ἢ Πάρθους μὴ πολυγαμεῖν, ἢ τοὺς Μεσοποταμίτας μὴ Ὁ nv ¢ ie Ν᾽ A τ ἄκρως σωφρονεῖν, ἢ ᾿Εἰλλήνας μὴ σωμασκεῖσθαι, ἢ τὰ βάρβαρα A / A an ἔθνη ταῖς ὑφ᾽ “Ελλήνων προσαγαρευομέναις κοινωνεῖν: ἀλλ᾿ ὡς ᾿ od a an A aA / > / XN 3 προέφην, ἕκαστος βροτῶν χρῆται τῇ τοῦ νόμου ἐλευθερίᾳ, τὰ ἐκ τῶν ἄστρων μυθουργούμενα καθ᾽ ᾿Ελλήνας παραπεμπόμενος, τῷ μ » TG >) lal J , x a 3 7 δ, 7] an ἐκ TOV νόμων δέει, ἢ TO ἐξ ἔθνους ἔθει πατρίῳ τῶν φαύλων εἰργό- μενος" αἱ μὲν γὰρ τῶν ἀρετῶν ὑπάρχουσι προαιρετικαὶ, αἱ δὲ περι- \ \ “ la) a OTATLKAL, ἀνάγκῃ ETL TO κρεῖττον χωροῦντος τοῦ ζητουμένου ὑπὸ τῶν νόμων. Πευσις ρί΄. ὶ 3 2c \ ” A / id la) 5 , > / , AN ἑπτὰ ὄντων TH γενέσει ἡμῶν ἀνακειμένων ἀστέρων, εἰς x n an ἑπτὰ λέγομεν κλίματα THY γῆν διαιρεῖσθαι, καὶ ἄρχεσθαι ἕκαστον “ ς CaN lal > lA nf \ 2 7] Ν 7 κλίμα ὑφ᾽ ἑνὸς τῶν ἀστέρων, Kal πρὸς ἐκείνων συμπλοκὰς ἄγεσθαι, a \ n καὶ ἀποτελεῖσθαι τοὺς ἀρχομένους: ὅπερ νόμον τινὲς τὴν τοῦ ἄστρου ἐνέργειαν λέγουσιν. ΟΑΒΑΒΠ DIALOG. ἢ. ᾿Απόκρισις. \ a oP Ὁ A aA [4] Καὶ πῶς εἰ ἑπταχῶς διαιρεῖται ἡ οἰκουμενη, ἐν μιᾷ μερίδι πολ- \ \ , λοὺς Kal διαφόρους νόμους εὑρίσκομεν ; καὶ οὔτε ἑπτὰ μόνον κατὰ \ ἃ 5 τοὺς ἀστέρας, οὔτε δὶς ἐξ κατὰ τοὺς ζωδικοὺς, οὐδ᾽ αὖ πάλιν τριά- a \ \ ,ὔ 5 x i Uh ͵ / κοντα ἕξ κατὰ τοὺς δεκάνους, ἀλλὰ μύριοι μνημονέυονται νόμοι, πά- > f \ a ς 4 a) \ 2 A 7 λαι ἀμειφθέντες, καὶ νῦν ὑπάρχοντες. πῶς δὲ ἐν ταυτῷ τμήματι \ ΕῚ / 3 NX \ 3 3 \ / ¢€ 7 τοὺς ἀνθρωποβόρους ‘Ivéovs, καὶ τοὺς ἐμψύχων καὶ θοίνης ἁπάσης 3 lé / > aA e A nan \ €¢ 3 A ἀπεχόμενους Βραχμαίους οἰκοῦντας ὁρῶμεν; πῶς δὲ of ἐν Βαβυλῶνι, Ψ 7 oN 7 A ,ὕ A e 7 A A ὅποι δ᾽ ἂν γίνωνται, TH μιαυγαμίᾳ TOV ὁμαίμων παροινοῦσι ; πῶς δι 5 e / Ve ” e x \ A AS \ ἐν ἑτέρῳ τμήματι ὄντες οἱ Σ᾽ κλαυηνοὶ Kal Φυσωνῖται, οἱ καὶ ΄ My ε a Δανούβιοι προσαγορεύομενοι, οἱ μὲν γυναικομαστοβοροῦσιν ἡδέως, διὰ τὸ πεπληρῶσθαι τοῦ γάλακτος, μυῶν δίκην τοὺς ὑποτίτθους an J 3 Ἕ A e \ \ an We Nee? 2 ταῖς πέτραις ἐπαράττοντες" οἱ δὲ καὶ τῆς νομίμης καὶ ἀδιαβλήτου κρεωβορίας ἀπέχονται ; καὶ οἱ μὲν ὑπάρχουσιν αὐθάδεις, αὐτόνομοι, A A / ) ἀνηγεμόνευτοι, συνεχῶς ἀναιροῦντες, συνεσθιόμενοι ἢ συνοδεύοντες, An A e Υ͂ \ BA 3 / \ \ 3 , τῶν σφῶν ἡγεμόνα καὶ ἄρχοντα, ἀλώπεκας καὶ τὰς ἐνδρύμους \ 2 , \ A We 2 A aA κάττας Kal μονιοὺς ἐσθίοντες, καὶ τῇ λύμων ὠρυγῇ σφᾶς TpocKa- λούμενοι" οἱ δὲ καὶ ἀδδηφαγίας ἀπέχονται, καὶ τῷ τυχόντι ὑπο- μ npay x , ΠΧ ταττόμενοι καὶ ὑπείκοντες ; Καὶ πολὺς ὁ λόγος περὶ “ογγοβάρδων καὶ Νόρων καὶ Γάλλων A A ς “ΞΔ \ Ὁ 5 ; Tov Εσπερίων τῶν Ἑρρμαϊκῆς καὶ Κρονικῆς ἀμοιρούντων ἐπιστημης A A 4 A TOV ἄστρων. πόσοι βασιλεῖς καὶ ἄρχοντες παρήγαγον τοὺς κακῶς A A BD 6 κειμένους νόμους, αὐτοὶ TO δοκοῦν νομοθετοῦντες ; ἢ αὖ πάλιν τοὺς 3 n / , κρείττονας οἱ ἐνιαυτίοι ἀπώσαντο, UT οὐδενος τῶν ἄστρων πρὸς τὰ e / > 4 ἃ δὲ / VA a \ La 2 Δ αἱρεθέντα εἰργόμενοι ; ἕν δὲ φάναι βούλομαι, ὃ καὶ τῶν ἀπίστων a \ πάντων ἀποῤῥάψει τὰ στόματα, ᾿Ιουδαῖοι πάντες τὸν διὰ Μωσέως 7 ; A voe \ a) , a? ὃ δεξάμενοι νόμον, πᾶν ἄῤῥεν λογικὸν αὐτοῖς γινόμενον τῇ ὀγδοῃ ς J / e he 3 \ δὲ Qn IA a) \ εξ ἡμέρᾳ περιτέμνοντες αἱμάττουσιν. ἀπὸ δὲ τοῦ αἰῶνος, οὐδεὶς ᾿Ελ- A 7 λήνων ἢ Χριστιανῶν περιτομὴν ἐδέξατο. πλείστων ᾿Ιουδαίων καὶ A \ A “Ἑλλήνων καὶ Χριστιανῶν κατὰ τοὺς αὐτοὺς μῆνας καὶ ἑβδομάδας \ € 7 Ν “ “ “A Ἃ ‘E A XN K / vn καὶ ἡμέρας καὶ ὥρας yevopévor, "Apns, ἢ “Ἑρμῆς, ἢ Κύπρις, ἢ ὁ 7 a \ ΄ 3 λοιπὸς “Ελλήνων μῦθος, ἑνὸς κύκλου ἐμπεριέχοντος τὰ πάντα, καὶ / 7 > \ / ts) 7 3 μηδενὸς ὑπὸ ἀστέρων βιαζομένου. ov yap πάντες ᾿Ελλήνες, ἢ ᾽Ιου- a \ Ἵ A SATS / XN Ὁ Λ 3 a δαῖοι, ἢ Χριστιανοὶ ἐν τῇ αὐτῇ ἡμέρᾳ ἢ ὥρᾳ ἐν TH μητρῴᾳ κατε- 7 Tes Ὁ 4 7 7) Ψ 3 , A 5 βλήθησαν νηδύϊ, οὐδ᾽ αὖ πάλιν πάντες ἅμα ἀπεκυήθησαν' πῶς οὖν 39 ὧν 10 20 25 30 40 BARDESAN. τὰ a n \ ! » , οἱ πλεῖστοι αὐτῶν Χριστῷ συνέθεντο, τὴν TaTpwayv ἀρνησάμενοι an an / / πλάνην, μὴ ἰσχύσαντος τοῦ ἄρχοντος ἀστέρος τῆς χερσαίου μερίδος ἐμποδῆσαι αὐτοὺς πρὸς θεοσέβειαν; Sr a πη τεῦ AEE OAL WITTER CTT TE δα νας, ἀπε TS Bardesan, a man of antiquity, and renowned for the knowledge of events, has written in a treatise composed by him touching the synods of the heavenly luminaries with one another, saying thus: Two circuits of Saturn are 60 years; 5 circuits of Jupiter 60 years; 40 circuits of Mars 60 years; 60 circuits of the Sun 60 years; 72 circuits of Venus 60 years; 150 circuits of Mer- 10 cury 60 years; 720 circuits of the moon 60 years; and this is one synod of them all, that is to say, the time of one synod of them; so that hence it appears, that for 100 of such synods there would be six thousand years, in this manner: 200 circuits of Saturn 6 thousand years; 500 circuits of Jupiter 15 6 thousand years; 4 thousand circuits of Mars 6 thousand years ; six thousand circuits of the Sun six thousand years; 7 thousand and 200 circuits of Venus 6 thousand years; 12 thousand circuits of Mercury 6 thousand years; 72 thousand circuits of the Moon 6 thousand years: and Bardesan made these calculations when 20 he was desirous of shewing that this world would stand only six thousand years. or AN ORATION OF MELITON THE PHILOSOPHER ; WHO WAS IN THE PRESENCE OF ANTONINUS CESAR, AND BADE THE SAME CHSAR KNOW GOD, AND SHEWED HIM THE WAY OF TRUTH; AND HE BEGAN SPEAKING AFTER THIS MANNER: MeuiTo saith: It is not an easy matter readily to bring into the right way that man who has been a long time pre-occupied by error. But nevertheless it is possible to be done; for when a man has been turned from error a little, the mention of the truth is acceptable to him; for in the same manner as, when the cloud has been broken a little, there is fine weather, so also a man, too, when he is turned towards God, the thick cloud of error which hindered him from the true vision, is quickly removed from his face. For error, like passion and sleep, holdeth for a long time those who alight under it ; but truth, using the word as a stimulus, and smiting such as are asleep, also awaketh them; and when they are awake, seeing the truth, they also understand, and hearing, they also distinguish that which exists from that which doth not exist. For there are men that call wickedness righteousness, and so then they suppose that this is righteousness when a man shall be in error together with the many. But I say that this is not a good excuse, that a man be in error with the many: for if one only act foolishly his folly is great; how much greater, then, must the folly be when the many are foolish together ? But the folly of which I speak is this, if a man should leave that which really exists, and serve that which really does not exist: but there is that which really exists, and is called God, and He really exists, and by His power every thing subsists; and This same was not made, nor yet brought into being, but exists ; from eternity, and will exist for ever and ever. He undergoes no change, while all things are changed. No sight is able to be- hold Him; nor understanding able to comprehend Him, nor G 41 οι — ῷ 20 bo [Θὲ] 42 ὧν 20 bo QO ie) = - MELITON words to describe Him; and those who love Him) call him after this manner—Father and God of Truth. And if, therefore, a man abandon the light, and say that there is another God, it is found from his own words that he calleth some created thing God. For if a man call fire God, it is not God, because it is fire; and if a man call the waters Gods, they are not God, because they are waters; and if this earth which we tread upon, and if those heavens which are seen by us, and if the sun, or the moon, or one of those stars which run their course by ordinance and rest not, nor proceed by their own will,—and if a man call gold and silver Gods; are not these things that we use as we please ? And if that wood which we burn, and if those stones which we break—how then are these Gods? for,lo! they are for the use of men. How will not they be found in great sin, who change the great God by their word into those things which stand by ordinance so far as they do stand ? But I say nevertheless, that so long as a man not having heard, neither discerneth nor understands that there is a Lord over these creatures, perhaps he is not to be blamed, because no one blameth the blind when he walketh badly. For in the same manner also men, while they were seeking after God, stumbled against stones and stocks; and such of them as were rich, stum- bled against gold and silver, and by their stumbling were kept back from that which they were seeking after. But now that a voice has been heard in all the earth that there is a God of truth, and an eye has been given to every man to see withal, they are without excuse who are influenced by a feeling of shame towards the many with whom they have been in error, but otherwise desire to walk in the right way. For those who are ashamed to be saved, necessity compels them to die. On this account I counsel them that they open their eyes and see; for, lo! light without envy is given to all of us, that we may see thereby; and if, when light hath arisen upon us, any one closeth his eyes that he may not see, his course is to the ditch. For why is a man influenced by feelings of shame towards those who have been in error together with himself? Rather it behoveth him to per- ORATION TO ANTONINUS CESAR. suade them to follow in his steps, and if they be not persuaded by him, he should save himself from amongst them. For there are some men who are not able to raise themselves up from their mother earth: for this cause, also, they make for themselves Gods from the earth their mother.?# And they are condemned by the judgments of truth, because they affix that name which is unchangeable to those things which subject to change, and fear not to designate as Gods that which has been made by the hands of man; and dare to make an image for God whom they have not seen. But I affirm that also the Sybil has said respecting them, that it is the images of kings, who are dead, they worship. And this is easy to understand ; for, lo! even now they worship and honour the images of those belonging to the Caesars, more than those former Gods: for from those their former Gods, both tribute and produce are paid to Cesar as to one, who is greater than they. And on this account those are slain who despise them, and dimi- nish the revenue of Cesar. For also to the treasury of other kings in various places it is appointed how much the worshippers supply, and how many sacks full of water from the sea. And this is the wickedness of the world, of such as worship and fear that which hath no perception; and many of those who are cunning, either for the sake of profit, or on account of vain-glory, or for the sake of swaying the many, both worship themselves, and instigate the deficient in understanding to worship that which hath no per- ception. But I, according as I know, will write and shew how and for what causes. images were made for kings and tyrants, and they became as gods. The people of Argos made images for Hercules, because he was one of their own citizens and was brave, and slew by his valour noisome beasts, and more especially because they were afraid of him, for he was violent, and carried away the wives of many, for his lust was great, like that of Zuradi the Persian, his friend. Again, the people of Acte worshipped Dionysius, a king, because he originally introduced the vine into their country. The Egyptians worshipped Joseph, a Hebrew, who was called 43 25 35 A4 Or to or 3 = 35 MELITON Serapis, because he supplied them with sustenance in the years of famine. The Athenians worshipped Athene, the daughter of Zeus, king of the island of Crete, because she built the citadel Athens, and made Kricthippus (Ericthonius) her son king there, whom she had by adultery with Hephestus, a smith, the son of a wife of her father; and she always was making companionship with Her- cules, because he was her brother on her father’s side. For Zeus the king fell in love with Alcmene, the wife of Electryon, who was from Argos, and committed adultery with her, and she gave birth to Hercules. The people of Phoenicia worshipped Balthi, queen of Cyprus, because she fell in love with Tamuz, son of Cuthar, king of the Phoenicians, and left her own kingdom, and came and dwelt in Gebal, a fortress of the Phoenicians, and at the same time she made all the Cyprians subject to the king Cuthar: for before Tamuz she had been in love with Ares, and committed adul- tery with him, and Hephestus her husband caught her, and was Jealous over her, and came and slew Tamuz in Mount Leba- non, while he was hunting wild boars; and from that time Balthi remained in Gebal, and she died in the city Aphaca, where Tamuz was buried. The Elamites worshipped Nuh, daughter of the King of Elam. When the enemy had taken her captive, her father made for her an image and a temple in Shushan, a palace which is in Elam. The Syrians worshipped Athi a Hadibite, who sent the daughter of Belat, who was ‘skilled in medicine, and she cured Simi, daughter of Hadad, king of Syria; and after a time, when the leprosy attacked Hadad himself, Athi entreated Elishah, the Hebrew, and he came and cured him of his leprosy. The people of Mesopotamia also worshipped Cuthbi, a Hebrew woman, because she delivered Bacru, the patrician of Edessa, from his enemies. | But touching Nebo, which is in Mabug, why should I write to you; tor, lo! all the priests which are in Mabug know that it is the image of Orpheus, a Thracian Magus. And Hadran is the 2 ie ORATION ΤῸ ANTONINUS CAISAR. image of Zaradusht, a Persian Magus, because both of these Magi practised Magism to a well which is in a wood in Mabug, in which was an unclean spirit, and it committed violence and attacked the passage of every one who was passing by in all that place in which now the fortress of Mabug is located; and these same Magi charged Simi, the daughter of Hadad, that she should draw water from the sea, and cast it into the well, in order that the spirit should not come up and commit injury, according to that which was a mystery in their Magism. And in like manner, also, the rest of mankind made images of their kings, and wor- shipped them, of which I will not write further. But thou, a free intelligence and cognizant of the truth, if thou wilt consider these things, enter into thyself; and if they clothe thee in the fashion of a woman, remember that thou art a man, and be a believer in Him who really is God, and to Him open thy mind, and to Him commit thyself, and He is able to give thee ever- lasting life, which dieth not;°9 for every thing cometh through His hands: and all other things so let them be esteemed by thee as they are, Images as images, sculptures as sculptures; and let not oe 15 any thing which has been made be put by thee in the place of 20 Him who is not made. But let Him, the ever-living God, be always running in thy mind; for thy mind itself is his likeness, for it, too, is invisible and impalpable, and without form; and by its will the whole body is moved. Know thou, therefore, that if thou wilt always be serving Him that is immoveable, as He exists for ever, so thou also, when thou shalt have put off this which is visible and corruptible, shalt stand before Him for ever, living and endowed with knowledge; and thy works shall be for thee riches which fail not, and possessions that do not lack. But know thou that the chief of all thy good works is this: that thou shouldest know God and serve Him. And know that He asketh not for any thing of thee: he needeth nothing. Who is that God? He who is himself truth, and his word truth. But what is truth? That which is not fashioned, and not made, and not formed; that is, that which, without having been brought into existence, does exist, and is called truth. But if, then, 46 1 2 3 Or So or 0 fo) Gr MELITON a man worship that which has been made by hands, it is not the truth he worshipeth, neither also the word of truth. But for myself 1 have much to say touching this matter; but I am influenced by a feeling of shame for those who do not under- stand that they are better than the work of their own hands ; nor do they understand how they give gold to the artists, that they may make for them a god, and give them silver for their orna- ment and their honour, and they transfer their riches from one place to another, and then worship them. And what disgrace can be greater than this, that a man should worship his riches, and abandon Him who bestowed upon him the riches? and that he should revile man, but worship the image of man, and slay a beast, but worship the likeness of a beast. And it must be acknow- ledged that is the workmanship of their fellow-men that they worship; for they do not worship the materials while they are laid by in bundles, but when the artists have fashioned images from them they worship them; neither do they- worship the sub- stance of gold or of silver, until the sculptors have engraven them, then they worship them. Deficient of understanding! What additional thing has been imparted to the gold that now thou worshippest it? If it be because it resembles a winged animal, why dost thou not worship the winged animal itself? And if because it resembles a voracious beast, lo! the voracious beast itself@” is before thee. And if it be the artist’s skill itself that please thee, then let the artistic skill of God please thee, who made every thing, and in His own likeness made the artists, and they endeavour to do like Him, but resemble Him not. ‘But perchance thou mayest say, Why did not God create me so that I should then have served Him, and not idols? By this that thou speakest in such a manner, thou wouldest seek to become an idle instrument, and not a living man. For God made thee so weil as it seemed good to Him, and gave thee a mind endowed with Free-will. He set before thee abundant things that thou mightest distinguish each thing, and choose for thyself that which is good. He has set before thee the heavens, and he has placed in them the stars. He hath set before thee the sun and the moon, and ORATION TO ANTONINUS CASAR. they every day fulfil their course therein. He hath set before thee many waters, and restrained them by his word. He hath set before thee the vast earth, which is still, and continueth before thee in one fashion. And in order that thou mayest not suppose that of its own nature it continueth, He also maketh it quake whensoever He desireth. He hath set. before thee the clouds which by ordinance bring water from above and satisfy the earth: that from these things thou mightest understand, that He who moveth these is greater than they all, and that thou mightest accept the goodness of Him, who hath given to thee a mind by which thou mayest distinguish these things. Therefore I counsel thee that thou shouldest know thyself, and shouldest know God. For understand how there is within thee that which is called the soul: by it the eye seeth, by it the ear heareth, by it the mouth speaketh: and how it employeth the whole body. And whensoever He pleaseth to remove the soul from the body, it falleth and goeth to decay. From this, therefore, which exists within thyself and is invisible, understand how God also moveth the whole world by his power, like the body, and that whensoever it pleaseth Him to withdraw his power, the whole world also, like the body, will fall and go to decay. For what end, therefore, this world was created, and why it passeth away, and why the body exists, and why it falleth, and why it standeth, thou art not able to know until thou shalt have lifted up thy head from this sleep in which thou art sunken, and have opened thine eyes, and seen that there is one God, the Lord of all, and have served Him with all thy heart. Then will He grant thee to know His will; for every one who is far removed from the knowledge of the living God is dead and buried in his body. On this account thou rollest thyself upon the ground be- : fore demons and shadows, and askest vain petitions from such as hath not what to give. But thou, stand thou up from amongst those who are lying on the earth and embracing stones, and giving their sustenance as food for the fire, and offering their clothes to idols, and are willing, while they themselves are endowed with senses, to serve that which is insensible. And do thou ask peti- 47 — 5 iN) σι 48 MELITON tions which will not fail from God who faileth not, for thy soul which is not liable to decay, and immediately thy Free-will will be evident, and of it be careful; and give thanks to God who made thee, and gave thee a free mind, that thou mightest con- duct thyself as thou wishest. He hath set before thee all these things, and sheweth thee, that if thou followest after evil thou shalt be condemned for thy evil deeds ; but if after goodness thou shalt receive from Him many good things, together with eternal life which never dieth. 10 There is nothing, therefore, which hindereth thee from changing Or thy evil manner of life, because thou art endowed with Free-will ; and from seeking and finding who is the Lord of all, and from serving Him with all thy heart, because with Him there is no jealousy of giving the knowledge of himself to those that seek it, 15 so that they are able to know Him. Let it be thy care first, not to deceive thyself. For if thou sayest with regard to that which is not God, This is God, thou deceivest thyself, and sinnest before the God of truth. Fool! is that God which is bought and sold? Is that God which standeth in need? Is that God which must be watched? How buyest thou him as a slave, and servest him as master ? bo - How askest thou of him as of one who is rich to give to thee, and thyself givest to him as to one who is poor? How canst thou expect of him that he will make thee victorious in battle; for, lo! 25 when thine enemies have vanquished thee, they also strip him too ? Perchance one who is a sovereign may say that I am not able to conduct myself well, because am a sovereign. It behoveth me to do the will of the many. He who should plead thus, truly deserves to be laughed at. For why should not the sovereign be himself the 3 So leader in all good things, and persuade the people which is sub- ject to him, that they should conduct themselves with purity, and know God in truth, and set them in himself examples of all good deeds? Because so it becometh him. For it is an absurd thing that a sovereign, while he conducts himself badly, should be the 35 Judge, and condemn those who go wrong. But my opinion is this: that in this way a realm may be governed ORATION ΤῸ ANTONINUS CAISAR. in peace, whenever the sovereign shall be acquainted with the God of truth,@? and through fear of Him shall be withheld from in- juring those who are his subjects, but shall judge every thing with equity, as one who knoweth that he himself also is about to be judged before God; while those also who are under his hand shall be withheld by the fear of God from acting wrongly to- wards their sovereign, and shall also be withheld by fear from doing what is wrong to each other. And by this knowledge and fear of God all wickedness may be removed from the realm. For if the sovereign abstain from injuring those who are under his hand, and they abstain from doing wrong against him, and against each other, it is evident that the whole country will dwell in peace. And many advantages will be there, because amongst them all the name of God will be glorified. For what advantage is greater than this, that a sovereion should deliver the people which is under his hand from error, and by this good deed, obtain the favour of God? For from error all those evils arise. But the chief of error is this: that while a man is ignorant of God, he should worship in God’s stead that which is not God. But there are men who say, that it is for God’s own honour we make the idol ;—that forsooth, they may worship the image of the hidden God! And they are ignorant that God is in every country, and in every place, and is never absent, and that there is not any thing done, and He knoweth it not. But thou, feeble man, within whom He is, and without whom He is, and above whom He is, hast gone and bought for thyself wood from the carpenter’s house, which is graven and made into an abomina- tion of God. To this same thing thou offerest sacrifices, and knowest not that the all-seeing eye beholdeth thee, and the word of truth reproacheth thee, and saith to thee, The invisible God, how can He be sculptured? But it is the likeness of thyself that thou makest, and then worshippest it. Because the wood has been graven, dost thou not perceive that it is wood, or that it is stone? And the gold one taketh by weight, how much it weigheth: and when thou hast made it, why dost thou weigh it? Therefore thou art a lover of gold, and not a lover of God. And art not thou H 49 20 30 οι 15 2 = 25 30 39 MELITON ashamed, perchance it should be deficient, to demand of him who made it, why he has stolen some of it? And although thou hast eyes, dost thou not see ? and although thou hast a heart, dost thou not un- derstand? Why rollest thou thyself upon the earth, and offerest supplication to things which are without perception? Fear Him who shaketh the earth, and maketh the heavens to revolve, and quelleth the sea, and removeth the mountains from their place ; Him who can make himself like fire,° and burn up every thing. And if thou be not able to justify thyself, yet add not to thy sins; and if thou be unable to know God, yet think that He exists. Again, there are men that say, Whatsoever our fathers bequeathed to us, that we reverence. Therefore, forsooth, those to whom their fathers bequeathed poverty, strive to become rich ! and those whom their fathers did not instruct, desire to be in- structed and to learn what their fathers knew not! And why, forsooth, do the children of the blind see, and the children of the lame walk? For it is not well for a man to follow after such as have gone before that walked badly ; but that we should turn from the same path, lest that which befel those who have gone before should also bring injury upon us. Wherefore, inquire if thy father walked well; ὁ}, so, do thou also follow after him: but if thy father walked ill, walk thou well, and let thy children also follow after thee. Be solicitous too respecting thy father, because he walketh ill, so long as thy solicitude may be of avail to help him. But as for thy children, say to them thus, That there does exist a God, the Father of all, who never was brought into being, neither was He made, and every thing subsisteth by his will; and He made the lights that his works may behold one another, and He concealeth himself in his might from all his works ; for it is not possible for any mutable thing to see Him who is immutable. But such as have been admonished and admitted into that covenant which is immutable, they see God so far as: it is possible for them to see him. These same will be able to escape from being consumed when the flood of fire shall come upon all the world. For there was once a flood and wind, and the chosen men were destroyed by a mighty north wind, ORATION TO ANTONINUS CESAR. and the just were left for demonstration of the truth; but again, at another time there was a flood of waters, and all men and living creatures were destroyed by the multitude of waters, and the just were preserved in an ark of wood, by the ordinance of God. So also it will be at the last time; there shall be a flood of fire, and the earth shall be burnt up together with its mountains, and men shall be burnt up together with the idols which they have made, and with the graven images which they have worshipped; and the sea, together with its isles, shall be burnt; and the just shall be delivered from the fury, like their fellows in the ark from the waters of the deluge. And then those who have not known God, and those who have made idols for themselves, shall lament, when they behold the same idols on fire together with themselves,° and nothing shall be found to help them. But when thou, O Antonius (Antoninus) Cesar shalt learn these things thyself, and thy children also with thee, thou wilt bequeath to them an eternal inheritance which fadeth not away ; and thou wilt deliver thine own soul, and also the soul of thy children from that which is about to befal the whole earth in the judgment of truth and righteousness. Because, as thou hast acknowledged him here, He will acknowledge thee there; and if thou esteem him great here, He esteemeth not thee more than those who have known him and confessed him. Sufficient be these for thy majesty; and if they be too many,—as thou wilt. HERE ENDETH MELITON. δ] — 0 15 52 1 0 20 3 Oo —) MELITON BY MELITON, BISHOP OF SARDIS, From the Discourse On the Soul and Body. For this reason the Father sent his Son from heaven incorpo- real, that when He was become incarnate through the womb of the Virgin and was born man, He might save man, and collect those members of his which death had scattered when he divided man. And further on. The earth quaked, and its foundations were shaken; the sun fled, and the elements turned back, and the day was changed; for they endured not that their Lord should hang upon a tree; and the whole creation was won- derstruck, marvelling, and saying, “ What new mystery, then, is this? The judge is judged, and holds his peace; the invisible is seen, and is not ashamed; the incomprehensible is seized and is not indignant; the immeasurable is measured, and doth not resist; the impassible suffereth, and doth not avenge; the immortal dieth, and answereth not a, word; the celestial is interred, and endureth! What new mystery is this?” The whole creation was astonished. But when our Lord arose from the dead, and trode death under foot, and bound the strong one, and loosed man,—then the whole creation perceived, that for man’s sake the judge was condemned, and the invisible was seen, and the immeasurable was measured, and the impassible suffered, and the immortal died, and the celestial was interred: for our Lord, when he was born man, was condemned in order that He might shew mercy ;°? was bound in order that He might loose; was seized upon in order that He might let go; suffered in order that He might have compassion; died that He might save; was buried that He might raise up. By the same, from the Discourse On the Cross. For the sake of these things He came to us; for the sake of these things, while He was incorporeal, He formed for himself a body of our construction ; while He appeared as a sheep, He still still remained the shepherd; while He was esteemed a servant, He denied not the sonship; while He was borne of Mary, He ON THE CROSS—ON FAITH. also was invested with his Father; while He trode upon the earth, He also filled the heaven; while He appeared as an infant, He belied not the eternity of his nature; while He was clad with a body, He also bound not the singleness of his Godhead ; while He was esteemed poor, He also was not divested of his riches ; while, inasmuch as He was man, He needed food; still, inasmuch as He was God, He ceased not to feed the universe; while He was clad in the likeness of servant, He also changed not the likeness of the Father. He was every thing in an immu- table nature. He was standing before Pilate, and yet was sitting with the Father. He was nailed upon the tree, and yet was upholding every thing. From Meliton the Bishop ; On Faith. We have made collections from the Law and the Prophets relative to those things which have been declared respecting our Lord Jesus Christ, that we may prove to your love, that He is perfect rea- son, the Word of God; who was begotten before the light; who was Creator together with the Father; who was the fashioner of man; who was all in all; who among the Patriarchs was Patri- arch ; who in the law was the Law; among the priests Chief priest ; amongst kings Governor; among prophets the Prophet; among the angels Archangel; in the Voice the Word; among spirits Spirit; in the Father the Son; in God God—the king forever andever. For 53 — 5 this was He who was pilot to Noah; who conducted Abraham; , who was bound with Isaac, who was in exile with Jacob, who was sold with Joseph, who was captain with Moses, who was the divider of the inheritance with Jesus the Son of Nun, who in David and the prophets foretold his own sufferings, who was incarnate in the Virgin, who was born at Bethlehem, whowas wrapped in swad- dling clothes in the manger, who was seen of the shepherds, who was glorified of the angels, who was worshipped of the Magi, who was pointed out by J ohn, who assembled the Apostles, who preached the kingdom, who healed the maimed, who gave light to the blind, who raised the dead, who appeared in the temple, who was not believed on by the people, who was betrayed by δ4 or 15 MELITON Judas, who was laid hold on by the priests, who was condemned by Pilate, who was transfixed in the flesh, who was hanged upon the tree, who was buried in the earth, who rose from the dead, who appeared to the Apostles, who ascended to heaven, who sitteth on the right hand of the Father, who is the rest of those that are departed, the recoverer of those who were lost, the light of those who are in darkness, the deliverer of those who are captives, the guide of those who have gone astray, the refuge of the afflicted, the bridegroom of the Church, the charioteer of the Cherubim, the captain of the angels, God who is of God, the Son who is of the Father, Jesus Christ, the King for ever and ever. Amen. Of Meliton, Bishop of the city of Attica. This is he that became incorporate in the Virgin, and was hanged upon a tree, and was buried in the midst of the earth, and did not undergo dissolution ; he that rose from the dead, and raised up men from the earth, from the nether grave to the height of heaven. This is the lamb that was slain; this is the lamb that was dumb. This is He that was born of Mary a fair sheep. This is he that was taken from the flock, and was led to the slaughter, and was slain at eventide, and was buried at night; who had no bone in him broken upon the tree; who did not undergo dissolution in the midst of the earth ; who rose from the dead, and raised up the race of Adam from the nether grave. This is . he that was put to death. And where was he put to death? In 25 30 the midst of Jerusalem. By whom? By Israel: because he healed their maimed, and cleansed their lepers, and gave light to their blind, and raised their dead. For this cause he died. Thou gavest the command, and he was crucified; thou wast exulting, and he was buried ; thou wast reclining upon a soft bed, and he was watching in the grave and in the coffin. Oh, Israel, transgressor — of the law, why hast thou done this fresh wickedness, in casting the Lord into fresh sufferings; thine own Lord, who himself fashioned thee, who made thee, who honoured thee, who called thee Israel. But thou hast not been found to be Israel; for thou hast not seen God, nor understood the Lord. For thou MELITON. knewest not, oh Israel, that this was the first-born of God, who was begotten before the sun, who made the light to rise, who lighted up the day, who separated the darkness, who fixed the first foundation, who suspended the earth, who collected the ocean, who extended the firmament, who adorned the world. Bitter were thy nails, and keen ; bitter was thy tongue, which thou sharp- enedst; bitter was that Judas, to whom thou gavest hire; bitter were thy false witnesses whom thou stirredst up; bitter was thy gall which thou preparedst; bitter was thy vinegar which thou madest ; bitter were thy hands which were full of blood. Thou slewest thy Lord, and he was lifted upon the tree; and a tablet was fixed up to denote who he was that was put to death. And who was this ?—what we would not speak harsh, and what we would speak very terrible, nevertheless still listen while ye tremble :—He, on whose account the earth quaked: he that suspended the earth, was hanged up; he that fixed the heavens was fixed with nails; he that supported the earth was supported upon a tree: the Lord was exposed to ignominy with a naked body; God put to death; the king of Israel slain by an Israelitish right hand. Ah! the fresh wickedness of the fresh murder! The Lord was ex- posed with a naked body: he was not deemed worthy even of covering; but in order that he may not be seen, the lights were turned away, and the day became dark, because they were slaying God, who was naked upon the tree. It was not the body of our Lord that the lights darkened when they fled, but men’s eyes; for because the people quaked not, the earth quaked: because they feared not the creation feared. Thou smotest thy Lord, thou also has been smitten upon the earth ; and thou indeed liest dead, but he is risen from the dead, and gone up to the heights of heaven, having suffered for the sake of those who were suffering, and : having been bound for the sake of the race of Adam which was in bondage, having also been judged for the sake of him who was condemned, and been buried for the sake of him who was buried. And further on. This is he who made the heaven and the earth, and in the beginning together with the Father created man; who was preached by the law and the prophets; who δῦ 20 56 15 20 EUSEBIUS. was incarnate in the Virgin; who was hanged upon the tree; who was buried in the earth; who rose from the dead, and ascended to the height of heaven, and sitteth upon the right- hand of the Father. Of the Holy Meliton, Bishop of Ittica. He that supported the earth was supported upon a tree. The Lord was exposed to ignominy with a naked body; God put to death: the King of Israel slain. FROM THE FOURTH BOOK OF THE HISTORY OF THE CHURCH: CHAPTER THE TWENTY-FOURTH, CONCERNING THEOPHILUS, BISHOP OF ANTIOCH, AND PHILIP, AND MODESTUS, AND ME- LITON, AND THOSE WHOM HE HAS MENTIONED, AND CON- CERNING APOLLINARIS AND MUSANUS. But as to Theophilus, concerning whom we have said that he was Bishop of Antioch, there are three treatises by him against Auto- lycus, and another which is inscribed “ Against the heresy of Hermogenes,” in which he uses testimonies from the Revelation of John; and there are other books by him which are suitable for teaching. But those, who pertained to heretical doctrine, even at that time like tares were corrupting the pure seed of the doctrine of the Apostles; but the Pastors which were in the churches in every country, were driving them like beasts of the wilderness away from the flock of Christ; at one time by teaching and exhortation to the Brethren, but at another time © openly before their faces they contended with them in discussion, and — put them to shame; and again, also, by writing treatises they diligently refuted and exposed their opinions. But Theophi- lus, together with others, contended against them; and he is celebrated for one treatise, which was ably composed by him against Marcion, which, together with the others that I have EUSEBIUS. already mentioned, is still preserved. And after him Maximinus received the Bishoprick of the Church of Antioch, who was the seventh after the Apostles. But Philip, respecting whom we have learned from the words of Dionysius, Bishop of Corinth, that he was Bishop of the church of the city of Gortyna, he also composed with accuracy a treatise against Marcion; Irenzeus too, and Modestus, who, more than the others, openly exposed the error of this man; and many others whose treatises are preserved in the possession of many Brethren up to this day. At this time, also, Meliton, Bishop of the church of Sardis, and Apollinaris, Bishop of the church of Hierapolis, flourished with praise ; who made, each one of them for himself, a separate apology for the Faith, and presented it to the Emperor of the Romans, who lived at that time. But the treatises by these, with which we have become acquainted, are the following :—by Meliton, On Easter two, and On Polity, and On the Prophets; and another On the Church, and another On the First Day of the Week ; and again another On the Faith of Man, and another On his Formation; and again another On the Hearing of the Ear of Faith: and besides these, On the Soul and Body; and again On Baptism, and On the Truth, and On the Faith; and On the Birth of Christ, and On the word of his Prophecy; and again On the Soul and on the Body; and another On the Love of Strangers, and On Satan, and On the Reve- lation of John; and again another On God who put on the body ; and again another which he wrote to the Emperor Antoninus. But when he wrote respecting the time of Easter, at the commence- ment he gave this information, “In the time of Servilius Paulus, proconsul of Asia, Agaris (Sagaris) suffered mar- tyrdom; and there was much questioning in Laodicea touching Easter, which varied as to the time in those days, and these things were written.” But this same tract Clement of Alexandria (55) men- tions in a treatise of his own which he wrote on Kaster, and says that it was on the occasion of this treatise of Meliton that he himself also wrote. But in that apology, which he presented to the Emperor, he relates that such things were done by him to our people: “That I 57 or ott wT 35 10 15 20 bd Gr 35 EUSEBIUS. which never before took place;—the race of those who fear God is now persecuted by new decrees in Asia; for calumniators and such as covet the possessions of others, who have no shame, under the pretence of their having a decree, openly plunder and rob by night and by day men who have done no wrong.” And after other things he proceeds to say, “If thou hast ordered this to be done, well; it is also done; for a righteous sovereign never purposeth any thing unrighteously. We even gladly endure the honour of this death; but we present to thee this supplica- tion only, that thou wouldest first inquire respecting those who are the actors in this contest, and judge righteously, whether they be deserving of death and punishment, or of life and quietness. But if this will, and this new decree, be not from thee, which is not meet to be executed in this manner, not even towards barbarians and enemies,—the more especially do we entreat of thee not to be unmindful of us in this persecution by the world.” But after this he proceeds—‘“ Because our philosophy first flourished among the Barbarians; but it also sprung up among thine own people in the days of Augustus, and it became for the empire of the Romans a great power, and for thine own empire especially a good education ; for from that time the dominion of the Romans increased and enlarged itself, which thou hast received and augmented, and thou wilt still strengthen it together with thy son, so long as thou protectest this philosophy which groweth up together with thy empire, that commenced with Augustus; which thy fathers also honoured together with the other religions: and this is a great proof, that for the good of the empire our preaching also sprang up together with its auspicious commencement, be- cause since the days of Augustus no evil has befallen your empire, but rather in every thing it has acquired glory and power through the prayers of us all. And of all who have been Emperors, Nero and Domitian only gave heed to envious men, and received the accusation against our doctrine; and from these same, as by some unreasonable custom, it was brought to pass that the violence of falsehood should be directed against us.@® But thine own ancestors corrected the error of these; for oftentimes EUSEBIUS. they rebuked by letters many who were desirous of attempt- ing to cause troubles on this account; and thy grandfather Hadrian wrote to many touching this; and to Fundius (Funda- nus) the proconsul of Asia. But thy father wrote respecting us to different cities, that no man should injure us, during the time that thou also together with him wast governing every thing; even to the Phariszeans (Larisseans) and to the Thessalonians, and to Athens, and to all nations. But respecting thyself, we are per- suaded that thou, still more than they, hast a good will concerning these things ; and we are persuaded that thou wilt the rather order with wisdom whatsoever we entreat of thee.” But so far were these things set down. But in the Extracts which were written by Meliton, at the beginning of them, he has noted down the number of the books of the Old Testament and shewn which are received: and it is right we should enumerate them here. But he wrote after this manner: “ Meliton to Onesimus my brother, greeting: Because oftentimes with that earnestness which thou hast touching the Word, thou hast exhorted me to make for thee Extracts from the Law and from the Prophets relating to our Saviour and to the whole of our faith, and moreover hast been desirous to learn accurately respecting the Antient Books, how many they are in number and what they are consecutively, I have given diligence to do this, because I am persuaded through thy earnestness touching the faith and touching the doctrine of the Word, that thou esteemest the love of God above every thing, and art striving for eternal life. When, therefore, I went up to the East, and proceeded even to that country in which they were preached and practised, and had learned accurately respecting the books of the Old Testament, I wrote them down and have sent them to thee. Their names are these —OfMoses five books, Genesis, and Exodus,and Numbers, and Of the Priests (Leviticus), and Deuteronomy ; and again of Jesus, the Son of Nun; and the Book of Judges, and Ruth, and four Books of Kings, and two Books of Chronicles, and the Psalms of David ; and of Solomon, the Proverbs, which is Wisdom, and Koheleth, 35 and the Song of Songs; and Job; and of the Prophets, Isaiah and Or 30 35 to) 60 σι EUSEBIUS. Jeremiah, and the twelve Prophets together; and Daniel, and Ezekiel, and Ezra: from which same I have made Extracts, and arranged them in six discourses.” All these of Meliton. And again there are also many treatises by Apollinaris which are still pre- served in the possession of many ; but those which have been seen by us are the following—One, which is the Apology, that was made to the same Emperor of whom we have spoken above; and Against the Heathen five books; and Against the Jews two books; and those which he composed afterwards against the heresy of the Phrygians, which had recently sprung up a little time before, be- cause then Montanus, together with the false prophetesses which were attached to him, had begun to turn aside from the truth. HYPOMNEMATA, WHICH AMBROSE, A CHIEF MAN OF GREECE, WROTE; WHO BE- CAME A CHRISTIAN: AND ALL HIS FELLOW-SENATORS RAISED A CLAMOUR AGAINST HIM; AND HE FLED FROM THEM, AND WROTE AND SHEWED THEM ALL THEIR FOLLY; AND AT THE BEGINNING OF HIS DISCOURSE HE ANSWERED AND SAID: Do not suppose, Men and Greeks, that my separation from your customs has taken place without a befitting and just cause ; for 1 have investigated the whole of your wisdom of poetry, and rhetoric, and philosophy ; and when I found not any thing right or worthy of the Deity, I was desirous of investigating the wis- dom of the Christians also, and of learning and seeing who they are, and when, and what is this its recent and strange production, or on what good things they rely who follow this wisdom, so as to speak the truth. Men and Greeks, when I had made the inquiry I found not any folly, as in the famous Homer, who says respecting the wars of the two trials, “for the sake of Helen many of the Greeks perished at Troy, far from their beloved home.” For first they say respecting Agamemnon their king, that through the folly of Menelaus his brother, and the vehemence of his madness, and the incontinence of his lust, he was desirous to go and rescue Helen from a leprous shepherd: but when the Greeks had been Μὴ ὑπολάβητε, ὦ ἄνδρες “Ελληνες, ἄλογον ἢ ἀνεπίκριτον εἶναί [οἷ a ͵ a al μου TOV ἐκ τῶν ὑμετέρων ἐθῶν χωρισμόν" οὐδὲν γὰρ ἐν αὐτοῖς εὗρον ὅσιον ἢ θεοφιλές. Αὐτὰ γὰρ τὰ τῶν ποιητῶν ὑμῶν συνθέματα n lal \ n λύσσης Kal ἀκρασίας ἐστί μνημεῖα. Τῷ yap ἐν παιδείᾳ παρ᾽ ὑμῖν προὔχοντι φοιτῶν τις πάντων ἀνθρώπων ἐστὶν ἀργαλεώτατος. / \ / a 2 lA a na 3 Ae Πρώτιστα μὲν γάρ φασι τὸν Ayapeuvova, TH τοῦ ἀδελφοῦ axpa- / 3 / / Nae? J 5 7 ἴω \ cia, ἐπιτεταμένῃ λύσσῃ καὶ ἀκατασχέτῳ ἐπιθυμίᾳ συνεργοῦντα, καὶ A / XN θ / ᾽ὃ ' [4 ὃ an \ n 7 τὴν θυγατέρα πρὸς θυσίαν εὐδοκήσαντα δοῦναι καὶ πᾶσαν ταράξαι le an τὴν Ἑλλάδα, ἵνα ῥύσηται τὴν ᾿Ελένην ἀπὸ λεπροῦ ποιμένος 61 62 10 15 20 AMBROSE victorious in the war, and had burnt some cities, and taken some women and boys captive, and the land was filled with blood, and the rivers were filled with. dead bodies, Agamemnon himself too was found to be taken captive by passion for Briseis: and Pa- troclus was slain, and Achilles, the son of the goddess Thetis, lamented over him; and Hector was dragged; and Priam, together with Hecuba, wept over the loss of their children; and Astyanax, the son of Hector, was thrown from the walls of Ilium, and his mother, Andromache, Ajax the great took; and that which had been captured in war after a little while was consumed in lust. But respecting the perfidy of Ulysses, the son of Laertes, and his murders, who shall tell? for in one day his house became the grave for a hundred and ten suitors, and was filled with dead bodies and blood ;®*) who also by his vice has gained praises, because through the excess of his cunning he concealed himself: who also, as ye say, sailed over the sea, and heard not the voice of the Sirens, because he stopped his ears with wax. But Achilles him- self, the son of Peleus, who leaped over the river, and put to flicht the Trojans, and slew Hector, this your champion became the slave of Philoxena, and was vanquished by an Amazon while ἡρπασμένην. “Οπότε δὲ καὶ τοῦ πολέμου κατασχόντος αἰχμαλώ- Tous ἤγαγον, αὐτὸς ᾿Αγαμέμνων ὑπὸ Χρυσηΐδος αἰχμάλωτος ἤγετο" πρὸς τὸν Θέτιδος παῖδα Βρισηΐδος ἕνεκεν ἔχθραν ἤρατο. Αὐτὸς δὲ Πηληϊάδης, ὁ ποταμὸν πηδήσας, Τροίαν καταστρέψας, “Ἑ κτορα χειρωσάμενος, Πολυξένης 6 ἥρως ὑμῶν δοῦλος ἣν: ὑπὸ Δμαζόνος νεκρᾶς νενίκητο' τὰ θεότευκτα ὅπλα ἀποδυσάμενος, νυμφικὴν στο- λὴν ἐνδυσάμενος, φίλτρων θῦμα ἐγίνετο ἐν τῷ τοῦ ᾿πόλλωνος νηῷ. Ὁ γὰρ ᾿Ιθακήσιος Aaeptiddns ἐκ κακίας ἀρετὴν ἐνεπορεύ- σατο' ὅτι δὲ ἀγαθῆς φρονήσεως ἄμοιρος ἣν, ὁ κατὰ τὰς Σειρῆνας διάπλους ἐδήλωσεν, ὅτι μὴ ἠδυνήθη φρονήσει ἐμφράξαι τὴν ἀκοήν. Ὃ Τελαμώνιος Αἴας, ὁ τὸ ἑπταβόειον φέρων σάκος, διὰ τὴν πρὸς ᾿Οδυσσέα περὶ τῶν ὅπλων κρίσιν ἡττηθείς, ὑπὸ μανίας ἡλίσκετο. Ταῦτα παιδεύεσθαι οὐ θέλω" οὐ γὰρ τοιαύτης ἀρετῆς ἐπιδικάζομαι, HYPOMNEMATA. she lay dead: and he stripped off his armour, and put on the bridal dress, and at last was sacrificed to love. So much, then, with respect to heroes; and I should have been satisfied for Homer to be left to thee, if thy vain words had only proceeded to speak of men, and not concerning the gods, because, touching the gods, [am ashamed even to utter them; for the fabled accounts are very wicked and horrible, and surpassing all belief, and necessarily ridiculous; for a man must laugh when he approaches them, nor will he believe when he hears them: gods, indeed ! who have not one of them observed the laws of righteousness, and chas- tity, and modesty, but are adulterers, and have lived in dissipa- tion, and yet have not been condemned to death, as it was just. For the Lord of the gods, that “Father of gods and men,” according to what you say, was not only an adulterer, for this would have been too little, but he also slew his own father, and was a pzederast. First, then, 1 will speak concerning his adultery, although 1 am ashamed, for he appeared to Antiope like a Satyr; and he dropped down upon Danae like gold; and to Europa he became a bull, and a swan ἵνα τοῖς “Ομήρου μύθοις πείθωμαι: ἔστι yap ἡ πᾶσα ῥαψῳδία, ᾿Γχιάδος τε καὶ ᾿Οδυσσείας ἀρχὴ καὶ τέλος, γυνή. ἄλλ᾽ ἐπεὶ Ησίοδος μεθ᾽ “Opnpov”Epya τε καὶ Ἡμέρας συνέ- γραψε, τίς αὐτοῦ τῇ λήρῳ Θεογονίᾳ συνθήσεται; Φασὶ γὰρ Κρόνον, τὸν Οὐρανοῦ παῖδα, τῆς ἀρχῆς καθελεῖν τὸν πατέρα καὶ τῶν σκή- πτρων λαβέσθαι, καὶ διευλαβηθέντα τὸ ὅμοιον παθεῖν τεκνοφαγεῖν ἑλέσθαι, τῇ δὲ τῶν Κουρήτων ἐπινοίᾳ τὸν Ala κλαπέντα καὶ λα- θόντα δεσμοῖς καθεῖρξαι Toy πατέρᾳ, καὶ διανείμασθαι, ὡς λόγος, Ala μὲν τὸν αἰθέρα, ΠΠοσειδῶνῳ, ἃ τὸν βυθόν, καὶ Πλουτέα τὴν καθ᾽ ἅδου μοῖραν λαχεῖν. "ANN ὁ μὲν | λουτεὺς τὴν Κόρην ἥρπασε' \ ¢ 7 9 , \ \ > 7 \ 7 Gs N καὶ ἡ Δήμητρα, ἀλωμένη κατὰ Tas ἐρήμους, TO τέκνον ἐζήτει. Καὶ τοῦτον τὸν μῦθον εἰς ὕψος ἤγαγε τὸ ἐν ᾿Ελευσῖνι πῦρ. Πάλιν ὁ Ποσειδῶν Μελανίππην μὲν NOX UML ὑδρευομένην, ὄχλῳ δὲ Νηρηΐ- δων οὐκ ὀλίγων κατεχρήσατο, ὧν τὰ ὀνόματα ἐὰν δωγγώμεθα, πολὺ πλῆθος λόγων κατατρίψομεν" ὋὉ μὲν οὖν Ζεὺς μοιχὸς πολλαχῆ" 7909 ! \ G / ye / \ ΕΝ, ᾽ ἐπ᾽ Ἀντιόπῃ μὲν ὡς σάτυρος καὶ Aavan χρυσὸς καὶ ἐπ᾽ Εὐρωπῃ 63 5 10 64 or 15 AMBROSE to Leda. But the love of Semele, the mother of Bacchus, proved both his own importunity, and also the jealousy of the chaste Juno. And he caught up Ganymede the Phrygian like an eagle, in order that a beautiful and becoming boy might be his cupbearer. More- over that Lord of the gods slew Saturn his own Father, in order that he might seize upon his kingdom. Oh! of how many censures is the Lord of the gods guilty, and to how many deaths is he obnoxious, as an adulterer, and as a sorcerer, and as a peederast ? Read to the Lord of the gods, oh men and Greeks, the law respecting parricide, and the sentence against adultery, and the shame of the obscenity of pederastism. For how many adul- terers has the Lord of the gods instructed? For how many pederasts, and sorcerers, and murderers? for if aman be found to be guilty of lust, he shall not be put to death, because he does this to be like the Lord of the gods; and if he be detected as a murderer, he has an apology in the Lord of the gods; and if a man be a sorcerer, he has learnt it from the Lord of the gods ; and if he be@ a peederast, the Lord of the gods is his advocate. ταῦρος ἦν, ἐπτεροῦτο δὲ παρὰ Anda. “O yap Σεμέλης ἔρως καὶ αὐτοῦ τὴν ἀκρασίαν ἤλεγξε καὶ τῆς Hpas τὸν ζῆλον. Τὸν γὰρ ld / aA » aA Φρύγα Γανυμήδην, φασίν, εἰς τὸ οἰνοχοεῖν ἀνήρπασε. Kal ταῦτα > a “ μὲν οἱ Κρονίδαι ἐποίησαν. ᾿Ο γὰρ μεγαλώνυμος ὑμῶν ὁ Antoidns, ὁ μαντικὴν ἐπαγγειλάμενος, ἑαυτὸν ἤλεγξεν ὅτι ψεύδεται. Δάφνην ἃ b} I \ A ἐδίωξεν, ἣν ov κατέλαβε: καὶ τῷ ἐρομένῳ αὐτὸν Αἰακίδῃ θρησκεύ- \ > ἴων θ / » 3 Vf 3 n \ ΝΣ \ οντι τὸν αὐτοῦ θάνατον οὐκ ἐμαντεύσατο. ᾿Αθηνᾶς yap τὸ ἀνδρικὸν συγῶ καὶ Διονύσου τὸ θηλυκὸν καὶ aoa TO ARES ᾿Ανά- γνωτε τῷ Avi, ἄνδρες ἡ EX aqvess oy κατὰ CT ΟΝ νόμον καὶ τὸ μοιχείας πρόστιμον καὶ τὴν παιδεραστίας αἰσχρότητα. 4ιδάξατε 2 θ an \ ye | SS aA a ” \ , Ν᾽. A@nvav καὶ ᾿Αρτεμιν τὰ τῶν γυναικῶν ἔργα καὶ Διόνυσον τὰ ᾽ ὃ an Thi \ b) ὃ ᾿ NACL / 9 BEN δὲ ἀνδρῶν. Τί σεμνὸν ἐπιδείκνυται γυνὴ ὅπλοις κεκοσμημένη, ἀνὴρ δὲ κυμβάλοις καὶ στέμμασι καὶ ἐσθῆτι fa καλλωπιζό ὶ μ μμ ἐσθῆτι γυναικείᾳ καλλωπιζόμενος καὶ ὀργιῶν σὺν ἀγέλῃ γυναικῶν ; \ lal ς a Tov yap τριέσπερον ᾿Αλκείδην, τῶν ἀγώνων ἡγήτορα, TOV Ov ἀνδρείαν ἀδόμενον, τὸν τοῦ Ζιὸς υἱόν, ὃς βριαρὸν κατέπεφνε λέοντα HYPOMNEMATA. But if a man should speak about courage, Achilles was braver than the Lord of the gods, because he slew him who had slain his friend; but the Lord of the gods wept over Sarpendon, his own son, while he was dying, being very sorry. And Pluto, who also is a god, ravished Proserpine, but the mother of Proserpine was in great trepidation, and searching for her daugh- ter in every desert. And Alexander Paris, when he had carried off Helen, received the judgment of vengeance, as being her lover by force; but Pluto, who was a god, and ravished Proserpine, remained without any disgrace. And Menelaus, who was a man, knew how to go in search of Helen his wife, but Ceres, who was a goddess, knew not where to look for her daughter Proser- pine. Let Vulcan pass over his jealousy, and be not envious, for he is forgotten because he is old and lame; but Mars is loved because he is a youth and beautifulin stature. But there was the reproach of adultery because Vulcan was not aware of the love of his wife Venus and Mars; but when he did know, Vulcan said, “ Come, see a ridiculous and foolish deed, how me, who am her own, Venus, the daughter of the Lord of the gods, is dis- gracing me, who am her own, and honouring Mars who is a stranger to her. And is it not a shameful thing for the Lord of the gods, because he loved those which were like these? And Penelope continued as a widow twenty years, because she was expecting her husband Ulysses, and was employed with works, and diligent in occupations during the time that all those suitors were urging her ; but Venus, who is a goddess, while her husband Vulcan was present with her, abandoned him because she was overcome by love for Mars. Hear, men and Greeks, which of you would dare to do this, or ¢ , € ’ καὶ πολύκρανον ὥλεσεν ὕδραν. “Lv δ᾽ ἄγριον ἀκάματον ὁ vexpwcas, tal AN i ὄρνιθας δ᾽ ἀνδροβόρους ἱπταμένας καθελεῖν ὁ δυνηθείς, καὶ κύνα 3 A rn S τρικάρηνον ἐξ oov ἀνωγωγών, Αὐγείου δ᾽ ὀχυρὸν τεῖχος σκυβάἄλων ἐν « γ᾿ καθελεῖν ὁ δυνηθείς, ταύρους δὲ καὶ ἔλαφον ἀνελὼν ὧν μυξωτῆρες ” la) \ Χ / f ἔλ, ς \ > ’ &rveov πῦρ, Kal καρπὸν χρύσεον στελέχους ἔλαβεν, ἑρπετὸν ἰοβό- tal 7 μή > / » A λον ἀνελών καὶ ’Ayed@ov, Tivos ἕνεκεν ἔκτανεν οὐ θέμις εἰπεῖν, - K 10 1s 66 10 15 25 AMBROSE could even bear to behold it. And if one should dare, what torment is reserved for him, or what stripes? Nevertheless, Saturn, who is a god, who ate up all those children, is not even brought before a tri- bunal, They say, however, that the Lord of the gods, his son, only escaped from him, and the madness of his father Saturn was deceived, because Rhea his wife, the mother of the Lord of the gods, gave him a stone instead of his son the Lord of the gods, to prevent him from devouring him. Hear, men and Greeks, and reflect upon this madness; for the brute beast, that feedeth in the field knoweth its own food, and will not touch strange food; likewise the animals and the reptiles too, and the birds also, know their own food; but respecting men it is not meet@) for me to say any thing: you know indeed their food, and understand; but Saturn, who is a god, not knowing his proper food, swallowed a stone, Wherefore, oh men and Greeks, if ye be willing to have such gods, do not blame one another whenever ye do such things as these; and be not thou angry against thy son when he pur- poseth to kill thee, because he is imitating the Lord of the gods. And if a man be guilty of adultery with thy wife, why dost thou reckon him as an enemy, and yet worshippest and servest the Lord of the gods, who resembles him? And why dost thou blame thy wife, when she is guilty of adultery and is without punish- ment, but honourest Venus and settest her in temples? Persuade Solon to break his own laws, Lycurgus also to abstain from making laws, and let the judges of the Areopagus break theirs and not judge again, nor let there be any more councils for the 7 7 καὶ τὸν Eevoxtovov Βούσιριν, καὶ ὄρη πηδήσας ἵνα λάβῃ ὕδωρ " \ 3 ὃ δό ς / Arb αν x “ \ a \ ἔναρθρον φωνὴν ἀποδιδόν, ὡς λόγος" ὁ τὰ τοσαῦτα καὶ τοιαῦτα Kal n an / e Ig e \ 7 τηλικαῦτα δρᾶσαι δυνηθείς, ὡς νήπιος ὑπὸ σατύρων κατακυμβα- λισθεὶς καὶ ὑπὸ γυναικείου ἔρωτος ἡττηθεὶς ὑπὸ Avdns γελώσης — Ν a / d : \ lh NN 7 n κατὰ γλουτῶν τυπτόμενος ἥδετο" καὶ τέλος, τὸν Νέσσειον χιτῶνα > δύ θ \ ὃ θ 7 \ 2 3 lal SEIN fs , ἀποδύσασθαι μὴ δυνηθείς, πυρὰν κατ᾽ αὐτοῦ αὐτὸς ποιήσας τέλος 3). an / / \ κι / ἔλαβε τοῦ Biov. Θέτω τὸν ζῆλον Ἥφαιστος, καὶ μὴ φθονείτω εἰ ΄ 3 \ ‘st \ ῇ πρεσβύτης ὧν καὶ κυλλὸς τὸν πόδα μεμίσητο, "Apns δὲ πεφίλητο ΄ Ἃ lal ’ νὸς νέος ὧν καὶ ὡραῖος. ᾿Επεὶ οὖν, ἄνδρες “Ελληνες, οἱ μὲν θεοὶ ὑμῶν HYPOMNEMATA. Athenians. Let the Athenians dismiss Socrates, for no one re- sembling Saturn has ever been brought before him. Neither let them put Orestes, who slew his own mother, to death; for, lo! the Lord of the gods has done worse things than these to his father. Qidipus also too hastily inflicted injury upon himself, who put out his eyes because he had slain his father unawares, because he did not look to the Lord of the gods, who killed his father, and remained without any punishment. The Corinthians also expelled Medea, because she had slain her children, but they serve and honour Saturn, who ate up his own children. And as for Alexander Paris, he did right in ravishing Helen in order that he might imitate the god Pluto, who carried off Proserpine. Let men be freed from the laws, and let cities belong to lasci- vious women, and be the abode of sorcerers; for this reason, oh men and Greeks, because your gods are debased like yourselves, but your warriors are brave as your dramas relate, and your histories proclaim; respecting the furies of Orestes, and the bed of Thyestes, and the pollution of Pelops; and concerning Danaus, who through his jealousy slew and cut off some of his sons in their banqueting ; and also the feasting of Thyestes upon a corpse in vengeance, and Procne up to this time crying as she flies, and also her sister piping with her tongue cut out. But what is it fit to say respecting the murder of Qtdipus, who married his own mother, and whose brothers, who were also his own sons, slew one another ? And I hate also your festivals, for there is no moderation there ς Ν > / 3 ἠ ” \ (tad e la) « ς 9 ὑπὸ ἀκρασίας ἠλέγχθησαν, ἄνανδροι δὲ οἱ ἥρωες ὑμῶν, ὡς αἱ παρ ce fa A ς / "ὃ Μ \ \ "A fe Μ Θ Υ͂ ὑμῖν δραματουργοὶ ἱστορίαν ἐδήλωσαν, τὰ μὲν ᾿Ατρέως ἄγη, Θυέ- ἴω / - στου λέχη, Kat Πελοπιδῶν μύση, καὶ Δαναὸν φθόνῳ φονεύοντα, ἂν... n f \ \ VA a a 3 ΄ καὶ ἀτεκνοῦντα μεμεθυσμένον, καὶ τὰ Θυέστεια δεῖπνα ἃ ᾿Ε!ριννύες n lal \ f iptvov. Kat Πρόκνη μέχρι viv ἐπτερωμένη you, καὶ ταύτης ἀδελφὴ γλωσσοτόμητος τέτριγεν ἡ Κεκροπίς. Ta γὰρ Οἰδίποδος ; / τ \ , eet Κα , \ . Z κέντρα τί δεῖ καὶ λέγειν, Kal τὸν Aaiov φόνον καὶ μητρὸς γάμον, καὶ τὴν τῶν ἀδελφῶν αὐτοῦ καὶ τέκνων ἅμα ἀλληλοκτονίαν ; Καὶ τὰς πανηγύρεις ὑμῶν μεμίσηκα' ἄμετροι γὰρ ἐκεῖ πλησμο- 25 30 68 10 15 AMBROSE to the sweet pipes that drive away care, which play with a tremulous motion, and the preparation of the unguents with which ye anoint yourselves, and the garlands which ye put on. And in the abundance of your wickedness ye have forgotten shame, your understandings also are blinded, ye have been tempted too by importunity, and have loved the bed of lying. And if these things had been said by another, perhaps they would have brought an accusation against him that they are not true; but your own poets declare them, and your songs and dramas proclaim them. Come, then, and be instructed by the Word of God, and by consoling wisdom: rejoice and partake of it: know too the King incorruptible, and become acquainted with his servants, which boast not in armour, neither make slaughter: because our Captain delighteth not in the multitude of an army, neither in the horse- men and in their beauty, nor in the illustriousness of family ; but he delighteth in the pure soul, which a wall of justice sur- , \ 5) \ \ 2 , Ν 3 ͵ 7ὕ Ἢ Val, καὶ αὐλοὶ γλαφυροὶ ἐκκαλούμενοι πρὸς οἰστρώδεις κινήσεις, καὶ 7 f A μύρων περίεργοι χρίσεις, καὶ στεφάνων περιθέσεις. Καὶ τῷ το- is lal a a \ a ΄ \ A la) σούτῳ σωρῷ TOV κακῶν THY αἰδῶ περυγράφετε, καὶ νοῦν πληροῦσθε, € \ > / 9 / \ a > / \ , ὑπὸ ἀκρασίας ἐκβακχευόμενοι" καὶ ταῖς ἀνοσίαις Kal λυσσώδεσι ἴω 7 oN a ἴω χρᾶσθαι εἰώθατε μίξεσιν. Εὔποιμι δ᾽ ἂν ὑμῖν ἔτι καὶ τοῦτο᾽ Τί 3 {Ὁ BY N \ / “ 3 \ / if ἀγανακτεῖς, “Ελλην ov, πρὸς τὸ τέκνον σοῦ, εἰ TOY Aia μιμούμενος 3 ΄ὔ \ \ 3 cI ey \ / 7 / lal ἐπιβουλεύει σοὶ καὶ ἐπ᾽ ἴσου τὸν γάμον σεσύληκε; Τί τοῦτον \ ς n ἐᾷ A f [4 N / aA ἐχθρὸν ἡγῇ, τὸν δὲ ὅμοιον αὐτῷ σέβῃ; Ti δὲ μέμφῃ σοῦ τὴν γυ- rn “ 3 / A vaika ἀκολάστως ζῶσαν, τὴν δὲ ᾿Α φροδίτην ναοῖς τετίμηκας ; Καὶ ΕῚ \ a CLP ROLTT 9 >) / / ” 5 τ εἰ μὲν ταῦτα Up ἑτέρων ἣν εἰρημένα, κατηγορία ἔδοξεν εἶναι ψιλὴ \ > b] / ‘< a) Ν ἴω Lees / 1S 7 X ς καὶ οὐκ ἀλήθεια" νῦν δὲ ταῦτα οἱ ὑμέτεροι ἄδουσι ποιηταί, καὶ αἱ παρ᾽ ὑμῖν κεκράγασιν ἱστορίαι. , / \ Ἔλθετε λοιπόν, ἄνδρες “Ελληνες, καὶ σοφίᾳ ἀπαραμιλλήτῳ J Ν / le / \ / κοινωνήσατε, καὶ θείῳ λόγῳ παιδεύθητε, καὶ μάθετε βασιλέα » Ν \ Us ee 2 / 7 a ΄ ἄφθαρτον: καὶ τοὺς τούτου ἥρωας ἐπίγνωτε οὔποτε λαοῖς φόνον 2 7 Se oN \ ¢ n € SS > I 77 ἐργαζομένους. Αὐτὸς γὰρ ἡμῶν ὁ στρατηγὸς οὐ βούλεται σωμάτων >] ἀλκὴν καὶ τύπων εὐμορφίαν οὐδ᾽ εὐγενίας φρύαγμα, ἀλλὰ ψυχήν , la a τε καθαράν, ὁσιότητι τετειχισμένην, ἤδη δὲ διηνεκῶς ἐπιστατῶν HYPOMNEMATA. rounds. But the Word of God is always instructing us, and the promises of our good King and the works of God. Oh the soul that is purchased by the power of the Word! oh the trumpet of peace without war! oh the doctrine quenching the natural fire of the soul, which maketh not poets, nor produceth philosophers, nor the crowd-followed orator ; but goeth and maketh the dead pass over that he die not, and raiseth men from earth as Gods, to the region which is above the firmament. Come, be instructed, and be like me, for I also have been like you. ἡμῖν ὁ θεῖος λόγος, καὶ TA TOD βασίλέως ἡμῶν συνθήματα, πράξεις θείας, ὡς διὰ λόγου δυνάμεως εἰς ψυχὴν διϊκνουμένης. ὦ σάλπυγξ εἰρηνικὴ ψυχῆς πολεμουμένης, ὦ παθῶν δεινῶν φυγαδευτήριον, ὦ πυρὸς ἐμψύχου σβεστικὸν διδασκάλιον! ἥτις οὐ ποιητὰς ποιεῖ, οὐ φιλοσόφους κατασκευάζει οὐδὲ ῥήτορας δεινούς, ἀλλὰ παιδεύουσα val \ \ > / \ \ Lah 6 » a ‘i 7 ποιεῖ τοὺς θνητοὺς ἀθανάτους, τοὺς βροτοὺς θεούς" ἐκ γῆς δὲ μετάγει εἰς τοὺς ὑπὲρ "Ολυμπον ὅρους. ἔλθετε, παιδεύθητε' γίνεσθε ὡς ἐγώ, OTL κἀγὼ ἥμην ὡς ὑμεῖς. Ταῦτά με εἷλε, τό τε τῆς παιδείας 5, \ \ aA , 4 “ f 2 Ἂν >} \ 3 ἔνθεον καὶ TO TOD λόγου δυνατόν" ὅτι καθάπερ ἐπαοιδὸς ἀγαθὸς ἐκ A 3 / Re 7 \ ς ῇ “ € J φωλεοῦ ἐξερπύσαι ποιήσας φυγαδεύει δεινὸν ἑρπετόν, οὕτως ὁ λόγος 3 EI ΘΝ ΔΑ, “ a an an Ν ὃ Ν a ? θ ΄ b] / ἐξ αὐτῶν τῶν τῆς ψυχῆς μυχῶν τὰ δεινὰ THs αἰσθήσεως ἀπελαύνει lal «© a \ πάθη: πρῶτον ἐπιθυμίαν, dv ἧς πᾶν δεινὸν φύεται, ἔχθραι, ἔρεις lo! a Ne: V6 9 ζῆλος, ἐριθεῖαι, θυμοί, Kat τὰ ὅμοια τούτοις. ᾿Επιθυμίας οὖν ἀπε- \ a a λαθείσης εὔδιος ἡ ψυχὴ καὶ γαληνιῶσα γίνεται. IlapadvOecica δὲ “ aA A 3 τῶν περὶ τὸν τράχλον αὐτῆς κακῶν περιῤῥεόντων ἀπέρχεται πρὸς \ lé 3 / “ \ > an e/ ’ Υ͂ a TOV ποιήσαντα αὐτήν" δεῖ γὰρ ἀποκατασταθῆναι ὅθεν ἀπέστη, θεν τις ἐγένετο ἤ ἐστιν. 69 70 10 15 20 25 30 THE EPISTLE OF MARA, SON OF SERAPION. MARA, SON OF SERAPION, TO SERAPION MY SON, GREETING. WHEN thy master and tutor wrote to me a letter, and informed me that thou art very dililgent in learning for a child of few years, I blessed God, that thou, being a little boy without one to guide thee, hast begun with a good intention; and as for me myself this has been a consolation to me, that respecting thee, a little boy I have heard, of this greatness of mind and good conscience, such as does not readily remain in many. On this account, lo! I have written to thee this memorial of what I have experienced in the world ; for the manner of men’s living has been experienced by me, and I have walked in instruction, and all those things of the instruc- tion of the Greeks I have found them wrecked together with the birth of life. Be careful, therefore, my son, of those things which are suitable for such as be free, to meditate upon learning, and to pur- sue after wisdom: and in this manner reckon to be confirmed in that with which thou hast begun; and remember my injunctions with diligence, as a quiet man, who loveth discipline: and although it appear to thee to be very bitter, when thou shalt experience it for a little while, it will be very pleasant to thee, because so also it hath happened to me. But a man when he shall be departed from among his family, and shall be able to retain his own habit, and shall do with justice whatsoever is proper for him, he is that chosen man who is called the Blessing of God, and with whose liberty nothing else can be compared. For such men as are called to discipline, seek to disentangle themselves from the struggle of the time; and such as lay hold upon wisdom are elevated by the hope of righte- ousness; and those that stand in the truth exhibit the standard — of their virtue; and those that devote themselves to philosophy look to escape from the miseries of the world. But thou, too, my son, conduct thyself so wisely in these things, as a wise man who endeavoureth to spend a pure life: and beware lest the acquisition of wealth, which the many thirst after, subdue thee, and EPISTLE TO HIS SON. thy mind be turned to desire riches which are not real; for neither when men obtain their desire do they abide, not even while they continue in righteousness: and all these things which are seen by thee in the world, as of one who is for a short“ time, are to be dis- solved like a dream; for they are the ups and downs of the times. And as to vain glory, which occupies the life of men, thou considerest ngt that it is one of those things which give us joy: speedily it becometh an injury to us: and especially the birth of beloved children. For in both these things the contest of feel- ings hurts us: for as to the good, love for them torments us, and we are attracted by their manners; and as to the vicious, we labour for their correction, and grieve over their vices. For I have heard respecting our companions, that when they were departing from Samosta it grieved them; and like those who blame the time, they also spake after this manner: “ Henceforth we are driven far away from the habitation of men, and we are not allowed to return to our city, and to behold our men, and to embrace our gods with praise.” It is meet that that should be called a day of lamentation, because one heavy grief laid hold upon them all equally. For with tears they remembered their fathers, and with sighs their mothers, and they grieved over their brethren, and sorrowed over their betrothed whom they left behind: and when we heard the report of their former compa- nions, that they were going to Seleucia, we went secretly on the way towards them, and joined our trouble with theirs. Then was our sorrow very vehement, and justly was our weeping aug- mented by our loss, and the dark cloud collected our sighs, and our trouble was increased from the mountain, for not one among us was able to quell the miseries which were upon him. For the love of life was retained together with the pains of death, and our misfor- tunes drove us out of the way ; for we beheld our brethren and our children as captives, and we remembered our companions that were dead, who were laid in a country not their own: and each of us was also anxious about himself, lest affliction should be added to aftlic- tion, or another grief should overtake the one which preceded it. What advantage do men that are imprisoned gain from haying 71 10 25 30 35 10 20 oS > _— MARA, SON OF SERAPION. experienced these things! But as for thee, my beloved, let it not grieve thee that thy loneliness has been driven from place to place; because men are born for this end, to receive the accidents of the time. But thus reckon thou, that for wise men every place is equally the same; and for the virtuous, fathers and mothers abound in every city. Even indeed from thine own self take the trial. How many men, who know thee not, love thee as theirgown children, and a multitude of women receive thee like their own beloved ones. Verily as a stranger thou hast been successful, verily for thy little love many men have desired thee. What, then, have we to say (5) touching the error which has come into the world ? Both the progress in it is with heavy labour, and we are shaken by its commotions like a reed by the wind. For I have wondered at many that cast away their children, and I have mar- velled at others that brought up those which were not their own: there are some that acquire the riches in the world, and I have also marvelled at others who inherit that which is not their own. Thus understand and see that it is in the path of error we are walking. A sage among men once began to say to us: On which of αὐέ possessions can aman rely? Or respecting what things can we speak as if they are enduring? On abundance of riches? they are snatched away. On fortresses? they are plundered. On cities? they are laid waste. On greatness? it is brought low. On splendour? it is overthrown. On beauty? it withereth. On laws ? they pass away. On poverty? it is despised. On chil- dren? they die. On friends? they become false. On honours? envy goeth before them. Let a man therefore rejoice in his empire like Darius, and in his prosperity like Polycrates, or in his valour like Achilles, or in his wife like Agamemnon, or in his offspring like Priam, or in his skill like Archimedes, or in his wisdom like Socrates, or in his learning like Pythagoras, or in his enlightenment like Palamedes— the life of men, my son, departs from the world, but their praises and their virtues continue for ever. But thou, my little son, choose for thyself that which fadeth not away, because they that occupy themselves in such things are called EPISTLE TO HIS SON. modest and beloved, and lovers of a good name: but whenever any evil thing opposeth thee, blame not man, nor be angry against God, neither murmur against thy time. If thou continue in this mind, thy gift is not a small one which thou hast received from God, which standeth not in need of riches, nor is brought near to po- verty, because thou wilt perform thy part in the world without fear, and with rejoicing: for fear and excuse of that which cometh naturally is not for the sake of the wise, but for the sake of those who walk without law; because a man has never been stripped of his wisdom in the same manner as of his wealth. Be careful for know- ledge rather than for riches, for by how much the more possessions increase, by so much the more does evil abound. For I have seen that where good things abound, so also @? misfortunes oppose; and where honours are brought, there also sorrows collect themselves ; and where riches are multiplied, there is the bitterness of many years. If, therefore, thou art wise, and diligently keepest watch, God will not cease from helping thee, nor’ men from loving thee. Whatsoever thou art able to acquire, let that be sufficient for thee; and if indeed thou be able to do without possessions, then shalt thou be called blessed, because no one will even envy thee. And remember this too, that nothing troubles thy life very greatly except possessions, that no man after his death is called master of possessions: because weak men are led captive by the lust of them, and know not that a man dwells like a stranger in his pos- sessions: and they are fearful because they are not secured for them; for they have forsaken that which is their own, and seek that which is not theirs. For what else have we to say, when wise men are forcibly dragged by the hands of tyrants, and their wisdom is taken captive by calumny, and they are oppressed in their intelligence without defence? For what advantage did the Athenians gain by the murder of Socrates, the recompense of which they received in famine and pestilence? Or the people of Samos by the burning of Pythagoras, because in one hour their country was entirely covered with sand? Or the Jews by the death of their wise king, because from that same time their kmgdom was taken away ὃ L 73 20 20 90 γά Or 10 — or 20 25 30 MARA, SON OF SERAPION, For with justice did God make recompense to the wisdom of these three: for the Athenians died of famine; and the Samians were overwhelmed by the sea without remedy; and the Jews, desolate and driven from their own kingdom, are scattered through every country. Socrates is not dead, because of Plato ; neither Pythagoras, because of the statue of Juno; nor the Wise King, because of the laws which he promulgated. But I, my son, have experienced in what wretched misery men stand; and I have wondered that they are not overwhelmed by the evils which surround them. Not even wars are sufficient for them, nor griefs, nor sicknesses, nor death, nor poverty ; but like vicious beasts they attack one another in hatred, which of them shall inflict the greater evil upon his fellow. For they have gone beyond the limits of truth, and transgress all good laws, because they hang upon their own lust: for so long as a man coveteth that which he lusteth after, how is he able to do with justice that which is befitting him? And they acknowledge no moderation, and seldom do they stretch forth their hands towards truth @” and virtue, but conduct themselves in their manner of living like the dumb and the blind. The wicked rejoice, and the righteous are troubled: he that hath denieth, and he that hath not striveth to acquire: the poor beg, and the rich conceal : and every one laugheth at his neighbour: the drunken are crazy, and those that have recovered themselves repent: some of them weep, and some sing, and others laugh; others, care has seized upon them: they rejoice in evil things; and they reject the man who speaketh the truth. A man may then wonder, while the world consumes in derision, while they have not one manner of living, they are anxious about these things; and one of them is looking when he shall acquire the name of victory in battle; and the brave look not to how many foolish lusts a man is led captive in the world. But I could wish also that repentance had recurred to them a little, who conquer by | their might, and are condemned by their cupidity. For I have tried men; and thus have 1 tried them, that they look to this 35 one thing—to abundance of riches; and on this account they have no firm counsel, but by the change of their minds each is EPISTLE TO HIS SON, speedily cast down to be absorbed in grief; and they regard not the vast riches of the world, that whatever there be of trouble it brings us all equally to the same time; for they depend upon the majesty of the belly, that great disgrace of the corrupt. But this which comes into my mind to write to thee, it 15 not enough to read it, but it should also proceed to practise. For I know too, that when thou shalt experience this manner of living, it will please thee much, and thou wilt be free from evil indignation, that on children’s account we endure riches. Separate henceforth from thee the cherished. grief of men, a thing which never profits at all; and drive away from thee that care which produceth no advan- tage, for we have no means and discretion except 7m magnanimity, to be equal to the misfortunes and to endure the griefs, which we are always receiving at the hands of the times; for it behoveth us to look to these things, and not to those which pertain to joy and a good name. Apply thyself to wisdom, the fountain of all good things, and the treasure which fadeth not, and there shalt thou lay thine head and rest, for she will be to thee a father and a mother, and a good companion for life. Have all familiarity with perse- verance and patience, which are able to meet all the tribu- lations of weak men; for in. this manner is their power great, because they can bear hunger,“*) and endure thirst, and they refresh every grief. But of labour and death they also de- clare. Attend to these, and thou shalt pass a tranquil life, and thou wilt be to me a consolation, while thou shalt be called the Ornament of his parents. For at that former time, while our city was standing in its magnificence, thou mayst know that against many men abominable words were uttered. But we also acknowledged from the Time, that we fully received from its majesty appropriate love and beauty; but the Time forbade us to complete those things which were resolved upon in our mind. And here, too, in prison we give thanks to God that we have obtained the love of many; for we essayed our soul to continue in wisdom and in rejoicing. But if any drive us by force, he will proclaim the witness against himself, that he is far removed from all good things, and will receive disgrace and 10 20 25 76 or 10 — or 2 => 25 MARA, SON OF SERAPION. shame from the vile object of shame. For we have shewn our truth, that we have no vice in an empire. But if the Romans will permit us to return to our country in justice and righteousness, let them act like humane men, and they will be called good and righteous, and the country in which they abide will also be in tranquillity. For let them shew their own greatness by leaving us free. Let us be obedient to that dominion which the Time has assigned to us, and let them not, like tyrants, treat us as slaves; and whatever may be decreed to take place, we shall not receive any thing more than the tranquil death which is reserved for us. But thou, my little son, if thou desirest diligently to know these things, first govern lust, and apply moderation to that in which thou abidest, be satisfied, and beware lest thou be angry: and instead of rage be obedient to virtue. For I now am meditating upon this, that, as I recollect, 1 may leave for myself a book, and with a prudent mind may accomplish the path to which I am con- demned, and may escape without sorrow from the evil destruction of the world. For I pray to receive dissolution, and what death, it matters not to me. But and if any grieve or be anxious, I counsel him not: for there in the way of life of the whole world he will find us before him. One of his friends asked Mara, the son of Serapion, when he was in bonds by his side, “On thy life, Mara, I pray thee tell me what laughable thing has appeared to thee that thou laughedst ?” Mara said to him, “ I was laughing at the Time, because, without having borrowed any evil from me, it repays me.” HERE ENDETH THE EPISTLE OF MARA, SON OF SERAPION. NOTES. BARDESAN. P.1. Book of the Laws of Countries. The title of this treatise is given by Eusebius, Mc. Hist. Ὁ. iv. c. 30, Ὃ rept εἱμαρμένης διάλογος ; by Epiphanius, Kara εἱμαρμένης, Panarium adversus Heres. ; 36, p. 477. L. 1, Shemashgram. This is the pronunciation according to the vowels which have been added by a later hand. In Greek it is written Σαμψιγέραμοςς There was a king of Emesa so called, whose daughter was married to Aristobulus: See Josephus, Antiq. Jud. Ὁ. 18, c. 6, and b. 19, ο. 8. A Priest of Venus at Emesa of this name went out to meet Sapor, king of Persia, when he advanced against that city in the reign of the Emperor Valerian. See Johannes Malela, Chronograph. vol. 1. p- 391, edit. Oxon. 1691. In Strabo the name is written Σαμψικέραμος. Geog. Ὁ. 16. p. 753, edit. Casaubon, 1620. M. Renan has mistaken this for the name of a place, and supposed the particle and verb |Z] which follow to be the name of a person. It is hardly possible to commit a greater num- ber of errors in the same space than M. Renan has fallen into in trans- lating the first lines of this treatise. “Il y a quelques jours, en allant visiter ἃ Schemsgarm notre frére Fivéthés, nous y rencontrames Bardesane, qui, aprés s’étre assuré de notre santé,” &c. See “ Lettre ἃ M. Reinaud sur quelques manuscrits Syriaques du Musée Britannique,” in Journal Asiatique. 1852. . L.8. Avida. Thisname is given by Epiphanius ‘AGeda, the vaw being sounded like 6, asin Ham Sibylla, p. +>, 1.5. M. Renan has again fallen into an error here, and translated this man’s name “un de nos compagnons,”’ adding, in a note, “ Je suppose que le traducteur a lu συνήθεια (]p00%) au lieu συνήθης. Apparently he was ignorant of the account given by Epiphanius, and has assumed against all authority that Bardesan wrote this treatise in Greek. . P. 3. τ. 20. Compare what is here said about man’s free agency with Justin Martyr. Apol. i. c.7,43; Origen, De Princip. i. 6. 1; Philocalia ΘΙ ΧΧΥΙ. P.4,1.14. Being. The Syriac word is [42], which is often used for /Eon. See Hahn, Bardesanes Gnosticus, p. 58, et seq. 78 NOTES. u.15. Established. The original word is ~ohso from oz’ which corresponds with the Greek term δημιουργέω. v.16. Image of Elohim ans| PS->, the Hebrew ὈΠῸΝ oboe, retained by Bardesan: the Peshito renders Jns| PSD. Gen. i. 27. t.36. The Angels. Bardesan takes here obs 3, Pesh. «al> yaaa} , Sept. vot tov Θεοῦ, Gen. vi. 2, to be ‘angels.’ So Jose- phus: Πολλοὶ yap ἄγγελοι Θεοῦ, γυναιξὶ συμμιγέντες, ὑβριστὰς ἐγέννησαν παῖδας, καὶ παντὸς ὑπερόπτας καλοῦ: Antig. Jud. Ὁ. 1. c.3. Justin Martyr: ‘Or δὲ ἄγγελοι παραβάντες τήνδε τὴν τάξιν, γυναικῶν μίξεσιν ἡττήθησαν, καὶ παῖδας ἐτέκνωσαν, οἱ εἰσὶν οἵ λεγόμενοι δαίμονες. Ayol. i. C. 5. Clemens Alexandrinus : "Aqyedol τινες ἀκρατεῖς γενόμενοι, ἐπιθυμίᾳ ἁλόντες, οὐρανόθεν δεῦρο καταπεπτώκασιν: Strom. Ὁ. 3. And again, Oc ἄγγελοι ἐκεῖνοι οἱ τὸν ἄνω κλῆρον εἰληχότες, κατολισθήσαντες εἰς ἡδονὰς, ἐξεῖπον τὰ ἀπόῤῥητα ταῖς γυναιξὶν, Ὁ. ὅ. Edit. Potter. pp. 538, 650. Tertullian. “ Nam et illi, qui ea constituerunt, damnati in peenam mortes deputantur, illi scilicet Utrumne mulieres angeli, qui ad filias hominum de ccelo ruerunt. sine materiis splendoris et sine ingeniis decoris placere non possent hominibus, que, adhuc inculte et incomposte et ut ita dixerim, crude ac rudes angelos, moverant?” See De Cultu feeminarum, i. ο. 2. See also De Idolatria, c. ix. Sulpitius Severus: “ Angeli, quibus ccelum sedes erat, speciosarum forma virginum capti, illicitas cupiditates ap- petierunt: ac nature sue originisque degeneres, relictis Superioribus, quorum incole erant, matrimoniis se mortalibus miscuerunt : De Sacra Historia, b.i.p.'7. Lactantius: ‘ Misit angelos ad tutelam cultumque ge- neris humanii——. lItaque illos cum hominibus commorantes dominator ille terre fallacissinus consuetudine ipsa paulatim ad vitia pellexit, et mulierum congressibus inquinavit.” Institut. Divin. lib. u.c.14. The author of the Testaments of the XII Patriarchs. "Ἐθελξαν τοὺς ᾿Εγρηγόρους πρὸ TOU κατακλυσμοῦ, κακεῖνοι συνεχῶς ὁρῶντες αὐτὰς, ἐγένοντο ἐν ἐπιθυμίᾳ, ἀλλήλων κιτι. Test. Reuben, c. ὅ. Grabe, Spicilegium. Vol. 1. p- 150. This opinion of the more antient Christian writers Chrysostom refutes, Homil. 22 in Genes. Edit. Paris, 1614, p. 249; Theodoretus, Quest. in Genesin, 47; and Augustin: although in the copies of Genesis, which he used, the term ‘angels’ was found, “Nam et Canonica Scriptura sic loquitur, in quo libro hee legimus, cujus verba ἰδία sunt. Ht factum est postquam coeperunt homines multi fiert super terram et filie nate sunt illis, videntes Angeli Dei filias homi- num, quia bone sunt, sumpserunt sibi uxores ex omnibus quas elegerunt. BARDESAN. 79 De Civitate Dei Ὁ. xv. c. 23. The opinion generally held is this of Augustin and others, that the obs S33, the “Sons of God,” were the descendants of Seth. In this the Book of Adam, lately translated from the Ethiopic by Dillman, concurs: “ Die kinder Seths aber, die oben auf dem berge waren, hatten gepfleet zu beten and God zu lobpreisen anstatt der schaaren (der engel) die gefallen waren, und Gott hatte ihnen den namen ‘ engel”’ gegeben und sich sehr uber sie gefreut:” Das christliche Adambuch des Morgenlandes, in Ewald’s “ Jahrbucher der Biblichen wissenschaft,” 1853. p. 93. 1 find the same notion in the Ihy 2s Cave of Treasures, φασὶ asco . 2) T1002 τ 2.42» o> 3 Β asco Que wep AF IE (σι OLrando .|2,00D'GS 05280 auagdofo ora Cn hal OTT wad GALO μος [20 eNO PD pads? alo Dias pas 450 Dam vel? (ON 720.4 «οἰο 5 μὰ :20 ἰδ Ια δὰ wo » δ. 15 ορξοῖο : (OT LASS earlo :/ASauiZoke ya] com> une cabo a>» |Zoep> τοσιλ..5.2; “ And they were not willing to give ear to the commandment of Jared and to the words of Enoch, and they dared to transgress the commandment, and went down an hundred men mighty in valour, and when they beheld the daughters of Cain, that they were fair to look upon, and that without modesty they were unveiled, the sons of Seth were inflamed with the fire of lust; and when the daughters of Cain beheld their beauty they flew upon them like corrupt beasts, and defiled their bodies, and the sons of Seth lost themselves in fornication with the daughters of Cain.” fol. 11. Respecting the Thy 2¢80 see my Corpus Ignatianum, pp. 286, 360. P.5,1.18. Beings when they are set in order, eatohsos waldo} [ω2], i.e. by the Demiurgus. See note above, p. 78. P.6,1.25. ares, I have rendered as in our English version: pro- perly Lape} ζιζάνια. 1.81. Governors, fap>_S0. P.8,u.1. The nature of man, ἕο. It willbe seen, upon comparing the passage comprised in this and the following pages with that cited by Eusebius, Prepar. Evan. vi. ¢. 10, printed below, that the Greek varies considerably from the Syriac: there are many interpolations which are not found in the original; and again several sentences of the Syriac have been omitted in the Greek. Pe Ll, L. 2. Fortune Joss. The corresponding Greek term is γένεσις. 80 NOTES. L.4. O Philip and Baryama. I am not sure respecting this latter word, whether it be a proper name or not: perhaps ἰδῶ ;50 may be ren- dered “even profoundly,” literally, “ even a son of the sea.” The book of Chronicles is called in the Peshito ~ssQs >) 320, that is 02 ;20 fasso> [Soae. Ido not know whether by my fault or the compositor’s, the word is spelled wrongly Phillip in this place. L.7. In another place. Probably referring to some of his former works. P. 15, 1.26. Associations. OTL O80. Julius Firmicus Maternus Calls this “‘radiationis societas.” See Ad Mavortium Lollian. Astron. Ὁ. ii. c. 26. Edit. 1551, p. 36. L.30. The doctrine of both countries is the same. The Chaldeans, accord- ing to Diodorus Siculus, were a colony from Egypt, Bibl. Hist. b.i, p. 73. Edit. Hanovie, 1604. Clemens Alexandrinus writes Aiyiario: γοῦν πρῶτοι ᾿Αστρολογίαν εἰς ἀνθρώπους ἐξηνέγκαν" ὁμοίως de Χαλδαῖοι: Stromat. 1. p- 90]. Cited also by Euseb. Prep. Hvang.x.6. See also Galleus, De Sibyllis, p.484. Julius Firmicus says that he has embodied in his treatise on Astrology all that the Egyptians and Babylonians had said on this head. “ Hee cum omnia mihi a te, Mavorti, ornamentum bonorum, facili demonstrationis magisterio traderentur, ausus sum etiam ipse aliquid inconsulti sermonis temeritate proferre, ut promitterem me tibi editurum, quicquid Algyptii veteres, sapientes ac divini viri, Babyloniique prudentes, de vi stellarum ac potestatibus divine nobis doctrine magisterio tradiderunt.” See Preefat. The reader who is desirous of further information as to many astrological ques- tions alluded to by Bardesan will find them stated fully by Julius Firmicus. P.16,1.7. Seres. Respecting these see Pliny, Hist. Nat. vi.c. 17; Solinus c. 53; Pomponius Mela i. c.2; Vetus orbis descriptio Greci Scriptoris sub Constantio. Ed.J.Gothofred. Geneve, 1628, p. 1. 1.11. The fierce, Syr. |p}, Ἄζιζος, as Julian has it. Eusebius ren- ders πυριλαμπέος ; and so also Ceesarius, whose version is independent of that used by Eusebius. See p. 35, x. 90. Ruffinus in the Recognitions: “ stella Martis ignita.” P.17,L.1. Of the Brahmins. For the account of the Brahmins amongst the ancients, see Palladius, De Gentibus Indie et Bragmanibus ; and two other writers edited in the same volume by Ed. Bisse, 4to. Lond. 1665. Strabo: Geog. x. p.712. Origen; Contra Celsum, p.19. Edit. Spencer. Cantab. 1658. Jerome in his Second Book, Adversus Jovinianum, refers to this matter: ‘ Bardesanes, vir Babylonius, in duo dogmata apud Indos gymnosophistas dividit, quorum alterum appellat Brachmanas, alterum BARDESAN. 81 Samaneos, qui tantze continentiw sunt, ut vel pomis arborum juxta Gan- gen fluvium, vel publico oriz, vel farine alantur cibo, et cum rex ad eos venerit, adorare illos solitus sit, pacemque sua provincie in illorum precibus arbitrari sitam.” Edit. Hrasmi, tom. ii. p.55. There is no mention of the name Samanei, either in the original Syriac, or by Eusebius, Cesarius, or Ruflinus in his version of the Recognitions. They are named, however, by Porphyry, referring to Bardesan, De abstinentia, lib. 4. α 17. Ἰνδῶν yap τῆς πολιτείας εἰς πολλὰ νενεμεμένης, ἐστί τι γένος παρ᾽ ἀυτοῖς τὸ τῶν θεοσόφων" δὺς Γυμνοσοφιστὰς καλεῖν εἰώθασιν Ἕλληνες. τούτων δὲ δύω αἱρέσεις, ὧν τῆς μὲν Βραχμᾶνες προΐστανται, τῆς δὲ Σαμαναΐοι ἀλλ᾽ οἱ μὲν Βραχμᾶνες ἐκ γένους διαδέχονται; ὥςπερ ἱερατείαν, τὴν τοιαύτην θεοσοφίαν. Σαμαναῖοι δὲ λογάδες εἰσὶν, κἀκ τῶν βουληθέντων θεοσοφεῖν συμπληρούμενοι. ἔχει δὲ τὰ κατ᾽ αὐτοὺς τοῦτον τὸν τρόπον, ὡς Βαρδησάνης, ἀνὴρ Βαβυλώνιος, ἐπὶ τῶν πατέρων ἡμῶν γεγονὼς, καὶ ἐντυχῶων τοῖς περὶ Δαμάδαμιν πεμπομένοις Ἰνδοῖς πρὸς τὸν Καίσαρα ἀνεγραψεεν. Origen also speaks of the Samanzi in conjunction with the Brahmins, τῶν παρ᾽ ᾿Ινδοῖς φιλοσοφούντων Boaypaves, ἢ ΞΣαμαναῖοι : Contra Celsum, lib.1,p.19. Clemens Alexandrinus too mentions them. Προέ- στησαν δὲ αὐτῆς Αἰγυπτίων τε οἱ Προφῆται, καὶ ᾿Δαοσυρίων οἱ Χαλδαῖοι, καὶ Γαλατᾶν οἱ Δρυΐδαι, καὶ Σαμαναῖοι Βάκτρων.---- Ἰνδῶν τε ot Γυμνοσοφισταί: ἄλλοι τὲ φιλόσοφοι βάρβαροι. διττὸν δὲ τούτων τὸ γένος, οἱ μὲν Σαρμάναι, αὐτῶν, οἱ δὲ Βραχμάνοι καλούμενοι. Stromat. lib. 1, p. 359. Edit. Potter. Ῥ. 18. 1.1. By custom, |pos52. The Greek of Eusebius has ἀγρευ.. ὄντες, aS if he had read Ιμεθ; ; 81. ΘἸΤΟΙ which might easily have arisen if the words were written in the antient square character SY" and ἈΦ ὩΣ respectively. t.10. This abominable law of the antient Persians is frequently re- ferred to by the early Christian writers. Tertullian, “‘ Plane Perse, Ctesias edit, tam scientes quam non horrentes cum matribus libere vivunt. Ad Nationes 1. c. 18. edit. Fr. Oehler, p. 338. See also Clemens. Hom. xix. c.19: Origen, Contra Celsum, p. 248. 331. See Vetus orbis descriptio, p.9.. | The author of this law is stated by Theodoretus to be Zaradas. »Αλλὰ κατὰ τοὺς Zapadov πάλαι Πέρσαι πολιτευόμενοι νόμους, καὶ μητράσι καὶ ἀδελφαῖς ἀδεῶς καὶ μέντοι καὶ θυγατράσι μιγνύμενοι, καὶ ἔννομον τῆν παρανομίαν νομίζοντες: Grec. Affec. Curat. De legibus: edit. Gaisford, p. 851. In the In Ζεσϑο nie 22. b., itis stated ἐμ! Idashir ;oa ral , the Magus received the following instruction : erase yar tls on |esooas onl Jos ous ps0| yoso σιδο YS «Ὁ Ζοδδδος }s0, ii] fao.sco θα loma, ἰδ 89 laa [Scam :δρἑ pao Chua YOO 12:5 “The Demon said to that at ὅν 82, NOTES. priest, that a man cannot become a priest and a Magus until he shall have had connexion with his mother, and with his daughter, and with his sister ; and he made Idashir priest in this manner.”’ P.19,1.1. Called Magi. Eusebius has Μαγουσαῖοι, and so the Re- cognitions ‘ Magusei,’ and Epiphanius, Panarium adv. Heres. p. 1094. P.20,1.1. Epiphanius makes a blunder, and attributes what is said here of the Geli to the Seres. See Panar. adv. Heres. p. 1091. L.12. Lascivious. The Syriac is taaiso, which I have not found in any Lexicon. Both Eusebius and Cesarius have σπατάλους. Ruflinus seems to have read the preceding word dvavdpous in rendering ‘ effeminatos.’ P.21,1.1. Bactrians which are called Cashani. Eusebius has Βάκτροις only ; Cesarius Σούσοις τῆς Βαβυλῶνος ; and Ruffinus “in Susis.” I have written Cashani, but am ignorant of the true way of enunciating Wop We may compare islice and yuk. See Abulfeda Qlal 383» edit. Reinaud et De Slane, #4r. δ᾽“. Strabo has, Geog. xv. p. 728, Λέγονται δὲ καὶ Κίσσιοι of Σούσιοι. There are two countries, ἡ Κίσσια and οἱ Κόσσαι, border- ing on Susiana, the latter on the side of Assyria, the former towards the Elymites. See Ptolemy, Geogr. vi. ὃ. L.7. With their slaves. These characteristics of the Bactrian women are attributed to the Liburni by Scylax, Periplus, edit. Vossius, Amstel. 1639, p.7. The same things are also said of the women of the Geli. See above, p. 19. L.15. The Racami, and of the Edesseans and the Arabians. Euse- bius has only ἐν δὲ τῇ Δραβίᾳ καὶ τῇ Οσροηνῇ. The whole is omitted by Cesarius and the Recognitions. In the Peshito, Jud. vi. 3, we find 00) esi> forthe Arabians. There is a town of Syria called Racim near Balca, all the houses of which are hewn out of the rock, as if they were one stone. Joly ys YW 5? Lye Sigs? UW WQang oll Go Eno ὅλων gry esis. See Abulfeda, loc. cit. p. rrv. PlQ2 spall ating. Ἰμάαω. At p. 20 this is written |;-40s. This was the town the seige of which Trajan was compelled to raise shortly before his death. See Tillemont, Histoire des Hmpereurs, vol. ii. p. 209. L.2. Even of little value. Jace ἰδοῦ. Eusebius has ὀβολοῦ ἄξιον, as if he had read μοι ἰκλλο». L.10. Lawsof * * * Therest has been purposely erased. Euse- bius, however, gives Ilap’ Ἕλλησι, which is also omitted by Cesarius and the Recognitions. t.15. Laws of the Orientals. The context seems to shew that this is an error of the transcriber. Eusebius has Παρὰ δὲ Γάλλοις, and the Recog- BARDESAN. 83 nitions ‘apud Gallos,’ which agrees here with the sequel better than the Syriac. P.24,14.7. Book of the Chaldeans. M. Renan has cited a few lines from this place; but he has erred in stating “ Le dernier paragraph est donné sous le titre spécial de lap Sop 3Δ5, Livre de Chaldéens.” It will be seen that this is not the last paragraph of the treatise of Bardesan. The heading is only given in distinctive red letters, like [ages [oases , and the others above. 1.11, And dancers 1,030. M. Renan has transcribed erroneously 12030, and omitted to translate it. L.12. Tayites baad >. The name of a race of Arabs, and often used for Arabs generally. Eusebius, probably not understanding the word, has Ταϊνοῖς. Czxsarius, who also does not appear to have understood it, has Ἠλείοις ; and the author of the Recognitions, or Ruffinus the translator, has avoided the difficulty by omitting it altogether. M. Renan has printed {rag to agree with the Greek of Eusebius, but has translated ‘le pays des Tay.’ L. 14. Nomades. The Syriac has «045602, evidently an error of the scribe for 00,8003, and Νομάσι of Eusebius. L.15. Hispania. Eusebius and Cesarius both have ἐν τῇ Σκυθίᾳ, and the Recognitions ‘ Scythas.’ P. 25,1L.3. The Zazi, and in Brusa, which is beyond the Duro. Eusebius has’Qravy καὶ Σαυνίᾳ καὶ ἐν Χρυσῇ ; the Recognitions ‘in Chrysea insula’ only; and Cesarius omits the passage altogether. Hpiphanius, who evidently had this treatise of Bardesan before him, has ἢ Γερμανῶν χώρᾳ, ἢ Σαρματίᾳ, ἢ ὁπόσοι ἐν τοῖς Δαύνισιν, ἢ παρὰ Ζιχοῖς, Ρ. 1091. It is plain that the text of Bardesan was not clearly understood by the trans- lators, and, as is often the case in obscure passages, it has suffered further corruption in the transcription. ‘This may be the reason why it is omitted by Cesarius. I find it not an unusual thing for translators to omit what they do not understand, and to take no notice of it whatever. We may trace the connexion of Hispania, or Spania, with Σαυνίᾳ and Δαύνισιν, and of Zazi with Ziyots. The difference between Brusa and Χρυσῇ must have arisen from the similarity between Δ and 3 in NDA and NOW. As itis difficult to pronounce with any degree of certainty what are the precise places meant by Bardesan; I have not thought it expedient to waste my own and the readers’ time by offering uncertain conjectures. P. 28, 1.10. Decani. The twelve signs of the zodiac were each divided 84 NOTES. into three parts, making thirty-six, which, being again each subdivided into ten portions, were called Decani. Singula signa in tres partes dividuntur: sinculz autem partes singulos habent decanos ut sint in singulis signis terni decani.” See Julius Firmicus, Ad Mavort. Loll. Astron. p.17. Ma- nilius, Astronomicon, B. 4. L. 298, gives the following account of them: ‘“¢ Quapropter Grajee dixere Decania gentes ? A numero nomen positum est, quod partibus astra Condita tricenis triplici sub sorte feruntur, Et tribuunt denas in se coeuntibus astris, Inque vicem ternis habitantur singula signis.” P.29,u.17. Of their establishing (omsQ222. Eusebius has τοὺς πρὸ avrov, as if he had read (OTL ASD ΟΣ ; as it is found three lines below, ‘abrogated all their ancient laws,’ where, however, he has τοὺς τῶν βαρβα- ρων νομόυς ἤλλαξαν. P. 81,1.14. Tharatha. This is the same as the goddess Rhea. Jus- tin Martyr mentions this practice καὶ φανερῶς εἰς κιναιδίαν ἀποκόπτονταίΐ τινες Kat εἰς μητέρα θεῶν τὰ μυστήρια avadepovor, Apol. 1. c. 27, edit. Otto, p- 72. Itane propterea Galli abscissi huic Magne Dee serviunt, ut signi- fiant, qui semine indigeant, terram sequi oportere? See Augustin, De Civit. Dei, Ὁ. 7, ¢.24. See also Epiphanius, Panar. p.1092. Ιλέοο.ς. I do not know what the precise meaning of eeatag2 here is, and Eusebius gives no aid, for he has omitted this passage, and the Greek also otherwise varies considerably from the original to the end of the treatise. Compare what Bardesan says here relative to the change effected by Christianity, with Eusebius, Prep. Evang. lib. 4, and Theodoret, Girec. Affec. Curat. edit. Gaisford, p. 349. P.40,1.16. 150 circuits of Mercury 60 years. This will not agree with the calculation a few lines below, 12 thousand circuits of Mercury 6 thou- sand years. There is therefore an error in the manuscript in the first in- stance reading 150 for 120, or in the latter 12 for 15. {859 ΟΝ MELITON, P.41. Who was in the presence. M. Renan translates “ qui factus est coram,” referring to “sermo” before. The writer in the “Journal of Sacred Literature,” 1855, who signs his initials B. H. C., whom I shall henceforth designate by these letters, has “before Antoninus Cesar,” omitting alto- gether to translate loms. It does not, however, seem probable that the oration was made in the Emperor’s presence, because the author speaks of writing it. “ But touching Nebo, which is in Mabug, why should I write to you.” See p.44,1.34 above. Meliton appears to have seen and conversed with the Emperor, and afterwards to have written this oration. An active verb relating to the author, Jon ;8c]o, B.H.C. has made passive, and referred it to the Oration, “and it was addressed.” 1.1. Jt is not an easy matter, &c. There is a sentence so exactly like this in Justin Martyr, that it would almost seem as if the one were copied from the other. ᾿Αλλ’ ἐπεὶ γνωρίζομεν ov ῥᾷον ἀγνοίᾳ κατεχομένην ψυχὴν συντόμως μεταβάλλειν. Anpol.i. 12, p. 32, edit. Otto. L.2. Has been pre-occupied by error. B.H.C. having before made an active verb passive, here makes a passive verb active, and translates ‘¢ apprehends him.” As there are so many grammatical blunders committed by this translator, it would be a waste of time to mention them all. I shall therefore only notice some of the other errors that he has fallen into, which may mislead such as would depend upon his translation, as exhibit- ing the real meaning of the Syriac. L.9. Like passion and sleep, {Laao wn ys!, M. Renan has translated “ morbo vel dementie.” {d1#, indeed, signifies madness as well as sleep ; but the words immediately following shew that the latter is meant here. 1.10. Using the word as a stimulus, and smiting such as are asleep also awaketh them. M. Renan has wrongly translated “ Veritas vero utitur verbo sicut clavi (ad liberandum eos.) Ipsa vivificat eos qui dormiebant,”’ mistaking the meaning of the word mcas, and supposing faaSO to be from the root {asa instead of ἱμωδο. Lt.15. And so then they suppose that this is righteousness. B.H.C. wrongly ‘inasmuch as they think thus—that this is righteousness.” M. Re- nan, surely by an oversight, has translated ‘et existimant justitiam salvam esse.’ 1.18, A good excuse that a man be in error with the many. Justin Martyr writes, παραιτουμένους δόξαις παλαιῶν ἐξακολουθεῖν, which, how- 86 NOTES. ever, is cited by Johannes Damascenus with the reading of πολλῶν as here instead of παλαιῶν: Apol.i.2, p. 4, edit. Otto. L.27. Whale all things are changed. This is omitted by B.H.C. P.42,1.4. 1| 15 found from his own words, [aor DwSo 45] [So Ne {Ze> 35 OF literally, from what he saith the thing is found. B.H.C. translates, absurdly enough, “when he has so said the thing is pos- sible,’ evidently not knowing the difference between ἰωῦλαδο and fumroso, M. Renan, also, does not seem to have understood the passage in rendering it “ de quacumque re id dicat.” 1.11, Arenot these things that we use as we please, coal en Jon ἢ cies yal COND cbesetaslS0: literally, 75 it not these are they which we use according to our pleasure. B.H.C. has translated, without any appa- rent meaning, “‘ they are not such which we use as we will ;” and Μ΄. Renan, with too much liberty, ‘non sunt Dii, quando quidem utimur illis secundum voluntatem nostram.’ u.17. That so long as a man not having heard, neither discerneth nor understands, Solms flo L432 fo wsoe ἢ] .4.2]» (Sea. It is difficult to see how B.H.C. could have so misunderstood this plain sentence, and have translated it, “however many the men who do not hear, nor discern, nor understand.” L.25. That a voice has been heard in all the earth. Rom.x. 18. L.31. Light without envy is given to all of us, that we may see thereby ; and if, when light has arisen upon us, any one closeth his eyes that he may not see, his course is to the ditch. B.H.C. gives the following extraordinary translation: ‘ Behold, light has arisen unto us! Man shuts his eyes that he may not see the pit to which he is journeying.” M. Renan has wrongly translated yOmas Us “que not fascinat.” 700 the ditch, alluding to our Lord’s words, Matt. xv. 14, who himself probably had reference to some proverb current amongst the Jews. In the Testaments of the Twelve Patriarchs, Test. Reuben, c. 2, we have the following similar passage: ὅτι ἀγνοίας πεπλήρωται, καὶ αὐτὴ TOV νεώτερον ὁδηγεῖ ὡς τυφλὸν ἐπὶ βόθρον. See Grabe Spicilegium, vol. i. p. 147. P.43, 1.10. That also the Sybil has said respecting them. B.H.C. | has rendered this in a marvellous manner—“ Now I say that rejection is denounced against those.” Not knowing that ἰοῦ meant Sybil, he has invented a word, and translated it “rejection,” apparently deriving it from the root #2; from which, however, it could not have been derived. But had that been the case, in its present form as an abstract MELITON 87 noun, it would be in the masculine gender: this translator, however, has had no difficulty in making it agree with a verb in the feminine, nor, again, in turning an active verb into a passive to suit his convenience. M. Renan, also, apparently ignorant of the meaning of am, has omitted it altogether in his translation, and rendered the passage ‘quod jam dixi.” See note above p.77. Every one conversant with the early Christian writers Justin Martyr, Theophilus, Tertullian, Origen, Clemens Alexandrinus, Lac- tantius, &c., is aware that they often refer to the prophecies of the Sibyls. The passage to which Meliton seems especially to allude here is the fol- lowing: See Stbyllina Oracula, edit. Gale, p. 467: Ἡμεῖς δ᾽ ἀθανάτοιο τρίβου πεπλανημένοι ἦμεν Ἔργά τε χειροποίητα σεβάσμεθα ἄφρονι θυμῷ Εἰδώλων ξοάνων τε καταφθιμένων ἀνθρώπων. This is also quoted, with two slight variations in the first verse, in the Cohortatio ad Gentiles, attributed to Justin Martyr. See edit. Oehler, p- 62. Again, Δθάνατον γενετῆρα θεῶν, πάντων τ᾿ ἀνθρώπων Οὐκ ἔθελες τιμᾷν, θνητῶν ἔιδωλα δ᾽ ἐτίμας. See Gale, zbid. p. 385. Read G. J. Vossius, De Fheolog. Gentil., lib. 1, α. 11—13. Lt. 13. More than the former gods. ‘Tertullian writes to the same effect.” Immo jam per deos dejerandi periculum evanuit, potiore habita religione per Ceesarem dejerandi, quod et ipsum ad offuscationem pertinet deorum vestrorum ; facilius enim per Ceesarem pejerantes punirentur quam per ullum Jovem: Ad Nationes, lib.i, c. 10, p. 328, edit. Oehler. And again in his Apology, c. 28, p. 228: Ventum est igitur ad secundum titulum les augustioris majestatis, siquidem majore formidine et callidiore timiditate Cesarem observatis quam ipsum de Olympo Jovem. Et merito, si sciatis: Quis enim ex viventibus quilibet non mortuo potior?—Citius denique apud vos per omnes deos quam per unum genium Cesaris pejeratur. Justin Martyr writes: Kat ti yap τοὺς ἀποθνήσκοντας παρ᾽ ὑμῖν αὐτοκράτορας, ovs ἀεὶ ἀπαθανατίζεσθαι ἀξιοῦντες καὶ ὀμνύντα τινὰ προάγατε ἑωρακέναι ἐκ τῆς πυρᾶς ἀνερχόμενον εἰς τὸν οὐρανὸν τὸν κατακαέντα Καίσαρα: Αροΐ, 1, c. 21, p. 56. Tertullian also expresses the same opinion as Melito respecting the origin of the heathen gods: Recogitemus omnem idolatrian in homines esse culturam, cum ipsos deos nationum homines retro fuisse etiam apud suos con- stet: De Idolatria, c.15,p.93. Respecting the divine honours paid to Julius Cewsar, see Suetonus, Jul. Coes.c.76: Valerius Maximus, lib. i. ο. 6. § 13. Touching divine honours paid by the Emperor Hadrian to the 88 NOTES. wretch Antoninus, see Justin Martyr, Apol. i.c. 29, p.76; Eusebius, Prepar. Evan. Ὁ. ii. c.6; Hist. Hecl.iv.8; and Valesius’ notes ad locum ; and Tillemont, Hist. des Hmpereurs, vol. ii. p. 267. L. 16. And diminish the revenue of Cesar, B.H. Ὁ. renders “ and fail to accomplish the decrees of Cesar.” M. Renan translates no better, ‘et decretis Cesaris non obtemperant.” ‘The error of both has arisen from confounding (22%, the Latin “ fiscum,” with the Syriac facmes. Com- pare what Meliton says here with Tertullian, Apol.c. 13, and Ad Nationes, lib.1. e410. L. 20. Of such as worship, + Arn? 2 «αν, B.H.C. translates “ that they go in and worship.” He “Ἂς evidently mistaken esl», and read as if it were Lay | ; but even then his version would be erroneous. M. Renan has not been much more felicitous in his rendering of this passage. L. 23. Instigate the deficient in understanding to worship that which hath no perception. M. Renan, very erroneously, “impediunt et dehor- tantur imbecilles corde ne adorent ea que sensibus non capiuntur.’ Com- pare es 2, “which hath no perception,” with the expression, λίθων οὐδεμίαν αἴσθησιν ἐχόντων, in the passage from Meliton’s Apology, cited by the author of the Chronicon Paschale, edit. Dindorf, p. 483: Routh. Relig. Sacra. vol.i. p. 118. L. 30. The wives of many. See respecting the wives of Hercules, Diodorus Siculus, Biblioth. Ὁ. 4; and Eusebius, Prepar. Hvang. lib. ii. ¢. 2. 1.31. Zuradi. That is, Zaradas the Persian, said to be the author of the abominable law of the Persians: see note above, p.81. Photius speak- ing of the work of Theodorus on Persian Magic, writes, καὶ ἐν μὲν τῷ πρώτῳ λόγῳ προτίθεται τὸ μιαρὸν Περσῶν δόγμα, ὃ Zapadys εἰσηγήσατο: Biblioth. Cod. 81, edit. Bekker, p.63. B-H.C. has given the name ‘ Urdi,’ adding the following note : “ Manuscript 0230], Who is meant is not apparent, but probably he was known to the Greeks and Romans by another name.” Now the manuscript certainly reads +#290], and the blunder has arisen from his confounding | and Ἰ of his own transcript. In the manuscript written in the old character these very dissimilar letters could not be con- founded. L. 34. Acte. B.H.C. has again erred here, and written “ Hcate,” adding the following note: ‘‘ Manuscript Ld, perhaps Thebes, which was called ITecatompolis, from its hundred gates.” Acteis the same as Attica: “ Sunt ergo Athena, ut ego accepi, prope litus maris sit@, unde et regio adjacens ab ἀκτὴ, quod litus interpretatur, Acte vel Attica, ipsique Athenienses A ttici nuncupantur.” See Scriplores Rerum Mythicarum: Mythog. ii. 4, p. 172: MELITON. S9 edit. G. H. Bode. See also Stephanus Byzant. De Urbibus, ad verbum ᾿Ακτὴ: edit. Th. de Pinedo, p. 55: Strabo, Geograph. lib. ix. : edit. Ca- saubon, p.391. Augustin speaks to the same fact as Meliton: “ His tem- poribus Dionysium, qui etiam Liber Pater dictus est et post mortem deus habitus est, vitem ferunt ostendisse in Attica terra hospite suo :” see Civitat. Dei, lib. xviii. c. 12. Compare Tertullian, “Ceterum si propterea Liber deus, quod vitem demonstravit, male cum Lucullo actum est, qui primus cerasia ex Ponto Italie promulgavit, quod non est propterea consecratus ut frugis novee auctor, qui ostensor :᾿ Apol.c. 11, p. 158. L. 39. Joseph, a Hebrew, who is called Serapis. Meliton is not singular in this view. Tertullian, “Nam Serapis iste quidem olim Joseph dictus fuit, de genere sanctorum :” Ad Nationes ii.c. 8, p. 366. Julius Firmicus Ma- ternus, De HKrrore profan. relig. c.9: “ Joseph, qui ob pudicitiam in carce- rem missus, ereptus post interpretationem somnil, fuit particeps reeni. Nam septem annorum collectis et servatis frugibus, alterius septennii egestatem divine manus providentia mitigavit. Huie post mortem Algyptii patrio gentis instituto templa fecerunt ——-. Nomen etiam, ut sanctus coleretur, ex primo auctore generis accepit. Nam quia Sare pronepos fuerat, ex qua nonagenaria Abraham indulgentia Dei susceperat filium, Serapis dictus est ereco sermone, hoc est Zapas ἄπο." Ruflinus states, Ὁ. xi. c. 22, “ Quidam in honorem nostri Josephi formatum perhibent simulachrum, ob dimensionem frumenti, qua famis tempore subvenit Aigyptiis. Alii repertum in histortis Grecorum veteribus ferunt, Apin quendam patremfamilias seu regem in Aigypto Memphis positum, cum famis tempore frumenta apud Alex- andriam defecissent ex proprio affatim civibus alimenta preebuisse. Quo defuncto, in honorem ejus instituerunt apud Memphis templum, in quo bos quasi indicium optimi agricole nutritur, habens quedam coloris insignia, qui ex nomine ejus Apis appelletur: σορὸν vero, id est, se- pulchrum, in quo corpus ejus inerat, Alexandriam deduxerint, et soron Apis primo ex compositione Sorapin, post vero per corruptionem Serapin nominarint.” See Auctores Hist. Eccl. edit. Basil. 1528, p. 256. Suidas has evidently followed Ruffinus: Σάραπις : τούτου ἐν ᾿Αλεξανδρείᾳ καθεῖλε Θεόφιλος ὁ ᾿Δρχιεπίσκοπος τὸ ξοάνον, ἐπὶ Θεοδοσίου τοῦ Μεγάλου : τοῦτον δὲ οἱ μὲν Διὰ ἔφασαν εἶναι οἱ δὲ τὸν Νεῖλον, διὰ τὸ μύδιον ἔχειν ἐν τῇ κεφαλῇ, καὶ τὸν πῆχον, ἤγουν τὸ τοῦ ὕδατος μέτρον" ἄλλοι δὲ τὸν ‘loond ἀπὸ τῆς σοροῦ καὶ τοῦ “Amidos σύνθετον ὄνομα πεποιηκότες ἐκάλουν αὐτὸν Σόραπιν, οἱ δὲ μετὰ ταῦτα Σάραπιν : see ad Σάρατις. Ῥ.44,τ. ὅ. Hrecthippus, maalos]. Evidently an error for Hretho- nius or Hrectheus. Augustin writes, “ Erechthoni regis Atheniensium, cu- N 90 NOTES. jus novissimis annis Jesus nave mortuus reperitur, Vulcanus et Minerva parentes fuisse dicuntur if see Civitat. Dei, Ὁ. 18. ο. 12. L.12. Balihi is the Syriac name of Venus, Z’amuz of Adonis; and Cuthar is the Kiipas of the Greeks: see Nork, Die Gotter Syriens, p.79: Selden, De Diis Syris Synt.ii.c.2,3: Vossius, De Theol. Gent. Ὁ. 1. c.22, 23. 1.20. While he was hunting wild boars, {oD (Posi pai $>. There CO DAY: is no such word as {potas , It is evidently an error of the copyist for μι. σ Δ or |petaed, “hunting :” written in Persian x. B.H.C. has translated it, without noticing the difficulty, “where he was wounded by a boar;” and M. Renan altogether wanders from the meaning. “ Cyniram (7) vero vertit in Aprum.” 1.21. Respecting the temple of Venus in Apheca: ἐν ἀκρωρείας μέρει τοῦ Λιβάνου ἐν ᾿Αφακοις : see Eusebius, De Vita Constant. Ὁ. 111. ο. δῦ ; and De Laud. Constant. c. viii. edit. Zimmermann, ΡΡ. 969, 1159; Zosimus, cited by Selden, De Diis Syr. p. 278, writes, "“Agdakxa χώριόν ἐστι μέσον Ἡλιουπόλεώς “ge Kat Βύβλου, καθ᾽ ὃ ναὸς ᾿Δφροδίτης “Adaxitidos ἱὃὸρυται. Lucian says that it was founded by Cinyras: see De Syria Dea, c. 9. 1.23. Nuh. The manuscript reads plainly cats, B.H.C. has read otherwise, and translated ‘ Hai:’ M. Renan ‘Noe.’ It is apparently a blunder of the copyist, probably for weal, ‘Nai ; or ‘Anai,’ «ἢ, the goddess Anais, or Anaitis. MM. Renan has also suggested this name. L.26. Athi a Hadibite. I do not know what [Dama pam refers to. Nor “am I able to offer any satisfactory explanation respecting this account of Meliton. The story seems to have originated in that of the little maid who was brought away captive out of the land of Israel, and waited upon Naaman’s wife, and of the cure of Naaman’s leprosy by Elisha. 2 Kings ο. 5. Perhaps Athi may have some connection with the name ”Artys or "Artis, who is said to have instituted the orgies for Rhea. See Lucian, De Syria Dea, c. 13. Vossius: ibid. c. 20. The account by Damascius of his visiting Hierapolis and sleeping there—as Photius has related it, and of the pesti- lential and deadly vapours which were emitted from a cavern under the temple of Apollo—taken in reference to what Meliton says respecting the unclean spirit in the sacred wood of Mabug, called also Hierapolis, and the | way in which this was remedied by the daughter of Hadad, would seem to shew some connection between the stories and the names; but there is so much uncertainty in all this, that it would be needless to waste my own and the reader’s time in offering conjectures. The passage alluded to in Photius . . « ¢ r lal , 2 7 2 5 is this: Λέγει δὲ ὁ συγγραφεὺς ὅτι τότε τῇ Ἱεραπόλει ἐγκαθευδήσας ἐδόκουν ὄναρ MELITON. 91 6” Arrys γενέσθαι, καί μοι ἐπιτελεῖσθαι παρὰ τῆς μητρὸς τῶν Θεῶν THY τῶν ἱλαρίων καλουμένων ἑορτὴν. See Bibliotheca, cod. 242, edit. Bekker, p. 345. τ. 32. Bacru, the patrician of Edessa. B.H.C. has translated “ prince,’’ and M. Renan “regem.” The word }s>] is used in the Syriac version of the Theophania of Eusebius 1103.40 pe 1.5. [159] lon Ness, where Dr. Lee translates ὁ rulers,’ adding ina note, “ «>|, by mistake perhaps for {n>], rulers being styled fathers.” The recurrence of the word, how- ever, here shews that itis not a mistake: see Bookiii.c. 1. There were two kings of Edessa named Bacru, of whom an account has reached us: see Chronicon Edessenum in Assemani Bibl. Or. tom. 1. p. 418, and Bayer, Historia Orshoena, p. 67. t, 31. Cuthbi. The manuscript reads most plainly Zoe BHC, has given “ Cutheb,” and says that the manuscript reads 402. 1.84, Mabug, more generally known as Hierapolis. Pliny: “ Bambyce, que alio nomine Hierapolis vocatur Syris vero Magog. Ibi prodigiosa Atargatis, Grecis autem Derceto dicta coletur :” Ὁ. v, ¢. 33. L. 36. A Thracian Magus. B.H.C., 1 know not why, “the Magian, an enchanter.” In the next line he has turned the proper name, 22%, ‘‘ Hadran,” into a verb, and then translated it “ they honour.’ Had it been a verb, it could only have been rendered ‘we honored.” Eusebius also intimates some connexion between Zoroaster, or Zaradusht, and Orpheus the Thracian, in the following passage of his Prepar. Hvang- v.c.4: εἴτε μάγων τῶν περὶ Ζωροάστρην ὁ λόγος οὗτός ἔστιν, ἔιτε Θράκιος ἀπὸ ᾿Ορφέωςς The author of the Clementine Homilies, ix. 4, says that Zoroaster was indentical with Nimrod! See also Recognitions iv. 27. Ῥ. 45, τ. 4. The passage B.H.C. translates “the secret parts ;’’ apparently confounding |40;>% with the Hebrew “Ἔν. The unclean spirit probably meant, the exhalation of pestilential vapours, see note above. 1.6. That she should draw water from the sea, and cast it into the well. B.H.C., wrongly, “that water should be drawn ;” and M. Renan, not less erroneously, “ut aqua e mari allata inpleret hanc planitiem.” Both have referred to the passage of Lucian De Syria Dea, c.13, which I transcribe here: Ta δὲ ἀπὸ τούτου, λέγεται λόγος ὑπὸ τῶν ἐν TH ἱρῇ πόλει, μεγάλως ἀξιος θωυμάσαι, ὅτι ἐν τῇ σφετέρῃ χώρῃ, χάσμα μέγα ἐγένετο, καὶ τὸ συμπαν ὕδωρ κατεδέξατο. Δευκαλίων δὲ, ἐπεὶ τάδε ἐγένετο, βωμούς τε ἔθετο, καὶ νηὸν ἐπὶ τῷ χάσματι Ἥρης ἅγιον ἐστήσατο. ἐγὼ δὲ τὸ χάσμα εἶδον, καὶ ἔστι ὑπὸ τῷ νηῷ κάρτα μικρόν" εἰ μὲν ὦν, πάλαι καὶ μέγα ἐὸν, νῦν τοῖονδε ἐγένετο, οὐκ οἶδα. τὸ 4.2 ἈΝ “Ν᾿ ΄ ΕΣ an δὲ la) € 4 4 ΄ δὲ ΕΝ de ἐγὼ εἶδον, μικρὸν ἐστι. ONMA OE τῆς ιστοριῆς TOCE πρησσουσι. dis ἐκαστον 02 NOTES. ἔτεος ἐκ θαλάσσης ὕδωρ εἰς τὸν νηὸν ἀπικνέεται φερουσι δὲ οὐκ ἱρξες μοῦνον ἀλλὰ πᾶσα Συρίη, καὶ ᾿Δραβίη, καὶ πέρηθεν τοῦ Ἐὐφρήτεω, πολλοὶ ἄνθρωποι ze θάλασσαν ἔρχονται, καὶ πάντες ὕδωρ φέρουσι: TO πρῶτα μεν ἐν τῷ νηῷ ἐκχέουσι, μετὰ δὲ εἰς τὸ χάσμα κατέρχεται, καὶ δέκεται τὸ χάσμα, μικρὸν €or, ὕδατος χρῆμα πολλόν τὰ δὲ ποιέοντες, Δευκαλίωνα ἐν τῷ ἱρῷ τόνδε νόμον θέσθαι λέ- γουσι, συμφορῆς τε καὶ εὐεργεσίας μνῆμα ἔμμεναι. 1. 8, According to that which was a mystery in their Magism. B.H.C., erroneously, ‘‘as if there was some mystery in their enchantments.”’ 1.12, But thou, a free intelligence, and cognizant of the truth, enter into thyself, and if they clothe thee in the fashion of a woman. B.H.C. translates absurdly, ‘“‘ Now, the understanding is free, and a knower of truth: whether it is in these things consider with thyself. And if they dress up for thee the figure of a woman.” M. Renan, less faulty, but not correctly, “‘ Tu vero, mens libera et cognitor veri si reputaris, stude ut talis sis in anima tua, etsi ornatu muliebri indueris.” L. 23. Impalpable. Ans Ce U by transposition for κῶς Dac from — the root ΚΑ and not from +d. as M. Renan has taken it in translating ““nec commovetur.” He also has mistaken in the next line 84 So for rs Aso, and rendered “nec capitur.” It is difficult to conceive how B.H.C. ever arrived at such a meaning as “is endowed with consciousness” for the former word. He has also strangely rendered the next sentences. 1. 82. He needeth nothing, «eo ἢ} Pe SS. B.H.C. has trans- lated this passage, ‘and know that he asketh nothing which is needless.” And M. Renan, scarcely better, ‘‘ Et scias eum nihil querere a te de iis que non sunt necessaria (cognitu).” L. 36. But what is truth? B.H.C. has omitted this altogether, and consequently made nonsense. P.46. 1.3. Touching this matter, ξ: ὁ lain Ss. M. Renan rightly, “de hac re;” but B.H.C., not knowing the difference between ἰξμὰ asa masculine and as ἃ feminine noun, has translated absurdly, ‘ against this generation,” and consequently continues his error in the following passage. L.9. And what disgrace can be greater than this? B.H.C., apparently ignorant of the force of Teal , “and the reproach from this is great.’ The following sentence is equally wrong; but it would be tedious to notice all this translator’s numerous errors. L.28. But perchance thou mayest say, Why did not God create me so that I should then have served him and not idols? Compare Bardesan, p- 1, L. 10, and p. 38,1.19 above. B.H.C. has translated this most ab- MELITON. 99 surdly, “ But perhaps thou wilt say, How is my work not the God whom thou worshippest, and not an image?” P. 48, 1. 3. And of it be careful, B.H.C. translates, “and his solicitude.”’ L.19. 75 that God which is bought and sold? Compare Tertullian : “Status Dei cujusque in senatus estimatione pendebat. Deus non erat quem homo consultus noluisset et nolendo damnasset. Domesticos Deos, quos Lares dicitis, domestica potestate tractatis, pignerando, venditando, demutando aliquando in cacabulum de Saturno, aliquando in trullam de Minerva, ut quisque contritus atque contusus, dum diu colitur, ut quisque dominus sanctiorem expertus est domesticam necessitatem. Publicos eeque publico jure fcedatis, quos hastario vectigales habetis. —-— Dei vero qui magis tributarli, magis sancti, immo qui magis sancti, magis tributarii. Majestas questuaria efficitur. Circuit cauponas religio mendicans. Exi- gitis mercedem pro solo templi, pro aditu sacri. Non licet Deos gratis nosse: venales sunt: Apol. c. xii. p. 164: see also Ad Nationes i. c. x. p- 826, where the same things are repeated almost in the same words. L. 26. I am not able to conduct myself well, &c. B.H.C. has sadly distorted this, and translated, ‘‘ Am I notable, to govern well, because Iam aking? And is it not mine to influence the will of many? He who thus speaks is truly fitted for sport. For wherefore is he a king ?” L.30. Those who go wrong, we Damo; . B.H.C., ignorant of the diffe- rence between this and ~+5>40%¢, has translated “those who walk wisely.” In the next sentence he has committed as great an error, and translated, “and shall reverence Him, so as to observe among men those who are obe- dient to Him.” The true meaning is as I have given it: and through fear of Him shall be withheld from injuring those who are his subjects. P.49. 1.13. For what advantage is greater than this. B.H.C., ignorant, as I have before observed, of the force of «ΟἹ Teal , has given the following erroneous version: ‘‘ For there is this good thing which hence especially arises.” L. 27. An abomination of God, Ἰσιδ}» ledge. An idol in scripture is frequently called an abomination. B.H.C. has rendered ‘ fitted to the form of a god;’ giving Tes the signification of 1250,. The passage may also bear the meaning of M. Renan, ‘in opprobrium Dei.’ L. 36. And art thounot ashamed perchance it should be deficient to demand of him who made it? &e. B.H.C., absurdly, “And art thou not ashamed that blood should be required of the maker of it.” He has mistaken the particle 462 © perchance,” for Iso» “ blood;” and then, to make the words |om3 ye > 04 NOTES. apamss 8522; Ἃ]] agree with this, has given the above translation, violating all grammar and common sense. P. 50, τ. 4. Why rollest thou thyself upon the earth, and offerest suppli- cation to things which are without perception? Kear Him who shaketh the earth. This is rendered, if possible, still more absurdly than the pre- ceding passage by B.H.C.: “ wherein thou wallowest on the earth, and yet art favoured. or things which are destitute of consciousness are afraid of him who maketh the earth tremble.” | L. 35. A flood of wind. B.H.C. gives as a note, but without any au- thority, “The destruction of Sodom and Gomorrah is here alluded to.” He is, however, altogether mistaken. The flood of wind relates rather to the destruction of the tower of Babel: see Josephus Antiq. b.1. c. 4. Περὶ δὲ τοῦ πύρηου τούτου, καὶ τῆς ἀλλοφωνίας τῶν ἀνθρώπων, μέμνηται καὶ Σίβυλλα, λέ- γουσα οὕτως: “ πάντων ὁμοφώνων ὄντων τῶν ἀνθρώπων, πύργον ὠκοδόμησαν τινες ὑψηλοτάτον, ὡς ἐπὶ τὸν οὐρανὸν ἀναβησόμενοι Ov αὐτοῦ. οἱ δὲ θεοὶ, ἀνέ- μους ἐπιπέμψαντες, ἀνέτρεψαν τὸν πύργον, καὶ ἰδίαν ἑκάστῳ φωνὴν ἔδωκαν. The passage in the Sibyl, to which Josephus alludes, seems to be this: Kat βούλοντ᾽ ἀναβην᾽ εἰς οὐρανὸν aorepocyTa Αὐτίκα ἀθάνατος Ὁ ἢ ἢ Πνεύμασιν. αὐτὰρ ἔπειτ᾽ ἄνεμοι μέγαν ὑψόθι πύργον Ῥίψαν, καὶ θνητοῖσιν ἐπ᾽ ἀλλήλοις ἔριν ὦρσαν. See Gale Sibyll. Orac. p. 886. Abydenus, cited by Eusebius, Prep. Evang. lib. ix. 6.14: Ἐντὶ δ᾽ of λέγουσι τοὺς πρώτους ἐκ γῆς ἀνασχόντας, ῥωμῇ τε καὶ μεγέθει χαυνωθέντας καὶ δὴ θεῶν καταφρονήσαντας ἀμέινονας εἶναι, πύργων τύρσιν ἠλίβατον ἀείρειν, ἵνα νῦν Βαβυλών ἐστιν, ἤδη τε ἄσσον εἶναι τοῦ οὐρανοῦ καὶ τοὺς ἀνέμους θεοῖσι. βωθέοντας ἀνατρέψαι περὶ αὐτοῖσι τὸ μηχάνημα" τοῦ δῆτα ἐρείπια λέγεσθαι Βαβυλῶνα. The author of the Cave of Treasures, Tne g=20, to which I have already referred, p.79, gives another account of the Flood of Wind: to which tradition, indeed, Meliton may refer: —A1450 cane W1BS coctetD caso? fata Joa Ἰμὼ p> 5Qae12 {|So Ἰδλώωοῶῦ Laaio PSSS 920 μοῦ» 13,0} Jn wlo. oles Dem So kos. Poa feakas ays 1.1.3] σιδιῶ ἰωοϑ» (read {Deoas as below) SSS 2,280. [DSd.050 ᾿ξ Holos το] Daiso, )»]2; toss qa saaso ἾωοΣ» λάθος yncdo. fascasd fdo,8 13509 δ 2 ome μκοϑ» λας laa osSo oS, ‘¢ And in the hundredth year of Nahor, when God saw that men sacrificed their children to devils, and worshipped ΜΕΙΠΤΟΝ. G95 idols, God opened the storehouse of his wind. and the tempest’s door, and a storm of wind went forth through all the earth, and overthrew the images and the temples of the devils, and collected together the idols and the images, and the statues, and made great heaps over them until this day. And this storm of wind the doctors call the Flood of wind: see fol. 22. The same account is also given in the Ethiopic Book of Adam, translated by Dr. A. Dillman in Ewald’s Jahrbiicher, 1853, p- 118: “Und im 100stem jahre des Nahor sah Gott auf die menschenkinder, welche ihre kinder den gozen opferten; und er liess die vorrathskammer der winde 6ffnen und liess sturme winde und nebel uber die ganze oberflache der erde kommen, bis dass alle die gozen und bilder und figuren zusammengebracht (-geweht) waren, und sehr hohe berge daraus wurden, und die gézen blieben in ihnen begraben bis auf diesen tag. Viele weisen (gelehrte) haben tiber jenen wind geschrieben: einige von ihnem sagen, dass es eine windfluth gewesen sel.” P.51. 1.5. The earth shall be burnt up, &c. Meliton evidently alludes here to 2 Pet. ii. 10.12. This may probably be one reason why my friend, the Chevalier Bunsen, to whom I lent the translation of this Apology, and who at first did not doubt its authenticity, might have been led afterwards to think that it “ bears the stamp of a late and confused composition ;”’ and “for that reason to abstain from giving it a place among the genuine texts :” Hippolytus and his Age, vol. 1. p. xi. 1854. Mr. Bunsen does not admit the authenticity of the Second Epistle of St. Peter. It is, however, certainly alluded to here by one of the earliest and most learned writers of the Chris- tian Church in the second century, and consequently appears to have been admitted by him as genuine. 1. 12. Shall lament, «δ, B.H.C. “shall be made alive.” M. Renan, more consistenly with the sense, but altogether erroneously, “ἐς evanescent.” L.20. This last sentence is obscure, and I am not sure that I have given the exact meaning. I believe, however, M. Renan’s version, as well as that of B.H.C. to be incorrect. The four following extracts are taken from one of the Syriac manu- scripts brought from Nitria, now in the British Museum, No. 12,156, f. 70. 76, 77, written A.D.562. As I have already given a description of this manuscript in my Corpus [gnatianum, p. 352, it is needless for me to repeat it here. 96 NOTES. P.52. Of Sardis. The Syriac has of Sardeon, which is the genitive of the Greek retained in the translation. On the Soul and Body. This treatise is named by Eusebius, see below, p. 98; and by Jerome, “ De Anima et Corpore :” and by Ruffinus, “ De Anima et Corpore et Mente.” On the Cross. B.H.C. has translated incorrectly “ on the crucifixion.” This is not one of those works of Meliton mentioned by Eusebius, who, however, speaks as if he had not seen all his writings. 1.30. While he was esteemed a servant, he denied not the Sonship. B.H.C. renders truly absurdly, as well as erroneously, “ He was declared a man by the adoption, but he did not deny.” P.58. Melito the Bishop, without any other designation. On the Faith. Jerome has “ De fide librum unum;”’ but in the printed editions of Eusebius we have only ὁ περὶ ὑπακοῆς πίστεως. Respecting this, see note below, p. 98. t.15. That we may prove to your love that he is perfect reason, the Word of God. B.H.C. “that we may shew to your condemnation that the word of God is perfect wisdom.” The very tyro in Syriac surely knows that [04 means “love,” from the root Ra. This translator, however, has apparently looked for it under Qe, and then rendered it as if it had been |Zoreas. L.19. Who in the law was the law, among the priests Chief priest, among kings Governor. For this B.H.C. gives “who is a law among the priests, in counsel a leader.” 1.21. In the Voice the Word. This confirms the reading of the Syriac in the Epistle of Ignatius to the Romans, c. ii. ilo OS ta] lon 202, and of the old Latin, “rursus factus sum vox,” against the Greek πάλιν ἔσομαι τρέχων : see my note on this passage, Corpus Ignatianum, p. 291. P.54. 1.12. Of Meliton, Bishop of the city of Attica. This and the following extract were not printed at the same time as the others, because I did not believe them to be by the Bishop of Sardis, which inscription the two first bore. Itis plain, however, that this is from the same work as that cited by Anastasius from the tract called Λόγος eis τὸ πάθος, because it con- tains the passage quoted: Ὁ Θεὸς πέπονθεν ὑπὸ δεξίας Ἰσραηλίτιδος: see | Routh, Relig. Sacr. vol.i. p. 122. 1 have therefore printed it subsequently at p.49. No one who compares this with the preceding can fail, I think, to draw the conclusion that they are by the same hand, although perhaps by a different one from that of the Apologies. Neither is there any work MELITON. 97 attributed by Eusebius to Meliton which has the title Eis τὸ πάθος ——. It seems probable that there has arisen some confusion in the transcribers be- tween the names Meliton and Meletius. B.H.C. assumes at once that this is the case. That Meletius of Sebaste in Armenia, and afterwards of An- tioch, is the person meant, and consequently he has not hesitated to declare that the name of the city is mis-spelt, and Antioch clearly intended; and therefore has made no difficulty in giving Antioch instead of Attica. That a Syrian writer should have made any blunder in spelling the name of their great city Antioch is as improbable as that an educated Englishman should mis-spell London. There is a considerable difference between the words [arouia] and [3:2] . Besides this Meletius was translated to Antioch contrary to the canons of the Church, and was therefore soon expelled, and driven into exile. He would therefore hardly have been generally styled Bishop of Antioch, although indeed he afterwards returned, and was again expelled, and again returned. ‘‘ Apud Antiochiam sane diversis tempori- bus multa et admodum confuse gesta sunt. Mam defuncto Eudoxio, cum multi diversarum urbium episcopi ad illam sedem summa ambitione nite- rentur, ad ultimum Meletium de Sebastia, Armeniz civitate, contra decreta conciliiilluc transferunt. Qui tamen ab ipsis rursum in exilium traditur :” see Ruffinus, Hist. Hec. Ὁ. x. c. 24. The word Attica is unquestionably right, and the error must have arisen from some copyist adding the word city to τῆς ᾿Αττικῆς. There was a Meletius, Bishop of Sebastopolis, in Pontus, who was present at the Council of Nice, and well known to Athanasius, and to Eusebius, who, on account of his στοαί learning and powers of oratory, was called The honey of Attica, Το μέλι τῆς ᾿Δττικῆς : see Eusebius, b. vii. c. 325 and Valesius’ notes. He could hardly be the same as Meletius, who was made Bishop of Antioch in the year 360, thirty-five years after the Council, although the similarity of their own names and that of their sees, the one being Bishof. of Sebastopolis in Pontus, and the other of Sebaste in Armenia, might cause some confusion. The latter, according to Socrates, was translated from: Sebaste, first to Bercea, and then to Antioch: see Hist. Kccl. Ὁ. ii. c. 44; and Sozomen, /Zist. Hecl. b.iv. c. xxviii. Both Meliton and Meletius were celebrated for their eloquence. Lo. 7as taken from the fiock. B.TI.C., erroneously, “‘ was seized by the shearer.” L. 24. In the midst of Jerusalem. By whom? By Israel. B.H.C. “in the midst of Jerusalem by those who are of Israel.” L.28. Thou wast reclining on a soft bed, B.H.C. translates in an O 98 NOTES. absurd manner, “ Thou didst lie down against rectitude of mind!!” and then explains it thus, “7.e. crouch like a wild beast to seize its prey,” or, it may be simply “ with a guilty conscience.” L.30. Why hast thou done this fresh wickedness? B.H.C. “ Where- fore this iniquity ? It is a new crime.” P.55, u. 84, The heaven and the earth. B.H.C. “the sun and the - earth,” mistaking μξοα for asoe. P.56, 1.5. Meliton, Bishop of Ittica. This is the same as the preceding, although written }a«e|: B.H.C., in support of his assertion above, has not hesitated to turn Meliton into Melitus; and Itica, or Iittica, into Antioch. This last extract is taken from a volume procured in Egypt in 1843 by Dr. Tattam, with several leaves added in 1847 from the fragments obtained by M. Pacho. It appears to have been written about the seventh or eighth century, is imperfect both at the beginning and the end, and in its present state consists of 186 leaves written in two columns. It contains numerous extracts from the Fathers of the Church, cited in opposition to various heresies. What the title of the work is, or who is its author, does not appear. Cod. Add. 14,533 (not 14,532 as B.H.C. states). HMistory of the Church. This chapter of the fourth book of Eusebius is taken from the antient Syriac version, of which I have inserted an account in the Corpus Ignatianum, p. 350, which see. I have given the entire chapter as it stands. It comprises the 24, 25, 26, and 27th of the Greek editions. It may be considered a fair specimen of the Syriac version, which future editors of Eusebius should not neglect to consult. P. 57, 1.5. Bishop of Corinth, omitted in the Greek. Ruffinus omits here also all mention of Dionysius. 1.18, On the Faith of Man. So Ruffinus, De fide hominis; and also several Greek manuscripts. The editions have wept φύσεως ἀνθρώπου. τ. 20. On the hearing of the ear of faith. Gr. Ὁ περὶ ὑπακοῆς πίστεως καὶ ὁ περὶ αἰσθητηρίων. Ruflinus, De obedientia fide. De sensibus. L.22, On the faith; with several manuscripts. Ruffinus, De fide. Some editions have κτίσεως. See Dr. Routh’s note on this place, vol.i. p. 139. L.23. And again on the Soul and on the Body. With several Greek © manuscripts, and Ruflinus, [tem de anima et corpore. t, 24, The Greek editions add καὶ ἡ κλείς ; and Ruffinus, [tem liber qui dicttur Clavis. AMBROSE. 99 L.25. On God who put on the body. Gr. Ὁ περὶ ἐνσωμάτου Θεοῦ. Ruffinus, De Deo corpore induto. See Dr. Routh’s note, p- 149. L.29. Agaris, an error for Séyapis. See b. v. c. 24. L. 36. By him, 7150, as if he had read ἀπ᾽ αὐτοῦ instead of ἐπ᾽ : a common occurrence. Ruffinus has “ illis temporibus.”’ P. 59, 1.3. Fundius, and below, Phariseans: doubtless errors of the scribe. AMBROSE. P.61. M. Renan has inserted a few lines from this in the Journal Asiatique. The text is correctly printed, with the exception of ζω for |Daso> ; but he has erred greatly in the translation. The first sentence he renders thus: “ N’avez-vous point pensé, hommes de la Gréce, qu’il était contra la loi et la justice de me chasser du milieu de vous?” and the last sentence still more wrongly, “ Aprés l’avoir étudiée, j’ai reconnu tout ce qu'il y a en cette doctrine de nouveau et d’étrange, et quelle confience elle donne ἃ ceux qui la professent pour enseigner la vérite.” P.61,1.11. Wars of the two trials. I suppose the author means, of the gods as well as the men engaged in it ; to which also reference is made in the Cohortatio ad Gentiles, c. ii. edit. Otto, p.24; and the passage of Homer, 1]. xx. v. 66—72 cited, beginning, Τύσσος dpa κτύπος ὦρτο θεῶν ἔριδι ξυνιόντων : Compare Tertullian, Ad Nationes i. ο. 10, p. 329. 1.12. For the sake of Helen, &. Homer, Il. i. v. 177. ᾿Αγγείην Ἑλένην, ἧς εἵνεκα πολλοὶ ᾿Αχαιῶν Ἔν Τροίῃ ἀπόλοντο, φίλης ἀπὸ πατρίδος αἴης. L. 16. A leprous shepherd. The Syriac proves the antiquity of the Greek reading λεπροῦ, which has been suspected by critics. See Otto’s notes. P. 62, 1.20. Amazon. The Syriac has 130489, the | being omitted. P.63. Compare what is said here relative to the Gods with Justin Martyr, Apol.i, 6.21. See also Augustin, De Civitate Dez ii, c. 7,8; and Joh. Ludov. Vives’ notes to these chapters: edit. Fancof. 1661. 1.13. Father of Gods and men. The common expression of Homer πατὴρ ἀνδρῶν τε θεῶν te, which Ennius among the Latins translated “ pa- trum divamque hominunque.” See Cicero, De Nat. Deor. p. 104. L.15. Concerning his adultery. Compare the passage of Homer, ΤΙ. xiv. 315—827, in which Jupiter recounts his amours to Juno: cited also in the Cohortatio ad Gent. c. 2. p. 22. P. 64,1.6. Of how many censures is the Lord of the gods guilty, ἕο. 100 NOTES. Compare Tertullian, Apol. c. 11, vol. i. p. 159: Illuc (in Tartarum scilicet) enim abstrudi solent, impii quique in parentes et incesti in sorores, et marita- rum adulteri, et virginum raptores, et puerorum contaminatores, et qui seeviunt, et qui occidunt, et qui furantur, et qui decipiunt, et quicumque similes sunt alicujus dei vestri, quem neminem integrum a crimine aut vitio probare poteritis, nisi hominem negaveritis. Atquin ut illos homines fuisse non pos- sitis negare, etiam istee note accedunt que nee deos postea factos credi permittunt. $i enim vos talibus puniendis presidetis, si commercium, col- Joquium, convictum malorum et turpium probi quique respuitis, horum autem pares deus ille majestatis suze consortio adscivit, quid ergo damnatis, quorum collegas adoratis? Suggillatio est in ccelo vestra justitia. Deos facite criminosissimos quosque, ut placeatis deis vestris.” P.65, 1.3. Wept over Sarpedon. He alludes to the following lines of Homer, 1]. xvi. 433, which Athenagoras also quotes, Legat. c. 21 "O, μοι ἐγὼν, ὅτε μοι Σαρπηδόνα φίλτατον ἀνδρῶν Motp’ ὑπὸ Πατρόκλοιο Μενοιτιάδαο δαμῆναι ! This is also quoted in the Cohort. ad Gent. c. 2. p. 20. L.7. Carried off. The text is «ὦ, which seems to be a blunder for «Θόας. 1.2, Penelope. The manuscript has [20ey42 , evidently an error for loas22. : L. 24. Employed. The manuscript reads ἀκ ας which appears to be an error. There is no such root in the Lexicons. Perhaps μωδ ζγϑο was intended. P. 66,c.6. Rhea. The text has lacs , evidently an error for facns. L.22. Is guilty of adultery, and is without punishment. The Greek is ἀκολάστως ξῶσαν : see p. 68, L. 20. The translator did not understand the word ἀκολάστως. P. 67. 1.14. Are brave, aN The translator must either have read ἀνδρεῖοι instead of ἀνανδροι, or the Syriac copyist have mistaken cepa ban for Aa ly L.15. Horsemen and their beauty. The Greek has τύπων εὐμορφίαν. The Syriac translator probably read ἑππέων for τύπων. P.69, u.7. And make the dead pass over that he die not, ]DaSos “soe ZoSca ἤν. Although the sense is good, there appears to be an error of the copyist in writing ;25 for μϑ when the translation would be simply, ‘maketh the dead (or the mortal) that he die not.” (ΠΝ) MARA, SON OF SERAPION. P.70,u.11. Wrecked together with the birth of life, {paso SOS 42 eaaso ἰὼ». These words are obscure. I suppose they refer to the new birth of a Christian rendering the precepts of Greek philosophy superfluous. Compare what Ambrose says, p. ΟἹ above. There are several very obscure passages in this letter. Although I have endeavoured to give the meaning of them as accurately as I could, I cannot confidently assert that I have in no instances failed. M. Renan has given a short extract from this letter in the Journal Asiatique; and has left off in the middle of a sentence omitting the words which I have just mentioned, and consequently destroying the sense of the passage. He has made several mistakesin thetexts—l2;> for Ao;> , and 102;> for μι, and [30 for 2309, and [>No for MDD. In the trans- lation he has omitted the name Mara, and written only ““Bar Sérapion.”” The last sentence he has rendered altogether wrongly. “C’est pourquoi je Vadresse ce livre comme un mémorial de toutes mes recherches; il a été pour moi l’univers, est c’est lui qui m’a introduit dans la science; car, tout ce que je sais, je l’ai appris de la Gréce.” P. 71, 1. 36. Imprisoned. The original work {a.2a means also, a recluse, amonk practising a certain mode of asceticism, concerning which see Assemani Disser. de Syris Monophysitis. This would well agree with the meaning here; but at P. 75, τ.. 32, the writer speaks as if he were actually in prison or bondage at the time. P. 73, u. 33. Or the people of Samos. See respecting the burning of Pythagoras, Diogenes Laertius, De vitis et dogm. Philosoph. lib. viii. seg. 39, with Menagius’ Notes; and Stanley’s History of Philosophy, second edit. p. 506. The Sibylline Oracles were said to have foretold the destruction of Samos. Ἔσται καὶ Σάμος ἄμμος, ἐσεῖται δὲ Δῆλος ἄδηλος. See Sybil. Orac. p. 405, and Gale’s Notes illustrating this matter. P. 74,1. 6. Statue of Juno: This was the statue which the Romans erected in honour of Pythagoras, when they were commanded by the Oracle of Delphi to erect statues to the bravest and the wisest of the Greeks. L. 23. His neighbour: +as¢=e this is evidently an error of the copyist for ijz= which would easily be made in the square character for the similarity of (J and ΥΊ. P.75, t.4. The majesty of the belly: Compare Tertullian. “ Deus enim tibi venter est, et pulmo templum, et aqualiculus altare, et sacerdos 102 NOTES. cocus, et sanctus spiritus nidor, et condimenta charismata et ructus pro- phetia. De Jejunio, ὁ. xvi. vol. 1. p. 877. P. 76: 1.23. Mara. M. Renan here also has omitted this name, and in the following line misunderstood it, and translated it, “Seigneur.” In the next line he has omitted it again, and translated the reply altogether wrongly, “Je ris du temps, qui se venge de moi, quand je ne lui ai fait aucun mal.” Additional Note to page 40. The extract given here is cited from Add. MS. in the British Museum, 12,154, f. 248, b, respecting which see my Corpus Ignatianum, p. 359. The passage is quoted from a writer known as the Persian Philosopher, whose real name was Jacob: see subscription to Add. MS. 17,182, trans- cribed A.G. 785, or A.D. 473. There is another copy of this work of nearly as early date, Add. MS.14,619. The author wrote the last of his treatises in the year of Alexander, 656, or A.D. 342. These treatises, both from their antiquity and the matter contained in them, are very important ; but as 1 am preparing them for publication, I abstain at present from any further observations. ERRATA. In the Syriac Text. Page 5,1.17, for fusrasco read fas raScy ae Te heey: [Asem ,, {A Sou3 ΕΙΣ Re ae arcu 55 arScanscss ΠΟ 34, eh, aol, an ΠΟ SIR τς po) ΔῈ Spe τ Te eee SSS OR \Se80 ” pin Fig lap ful? ,, foul, In the Translation. », Melito * Meliton. », which subject ,, which are subject. paler. 15 pee Acs Tied , “J caghacd {So |Z pas Pos of .[deSszm.} fassos So omana δ ἤρα» arso uflo whe] [Damods Pf cof .LXgys lige w0042S0 1380 |2ga0 ἢ Δ; fos comais δ ξο, ὼ Ἰδωξοαἦο conc [pects «μωδ oor ἢ» Ss 19 [para COM Gata] ESC? pags loo fh. ponmo Ss Joo δὰ ιν» δα ΝΣ SoS Soils ty Ss ios] 1D) oso [83] Ss Dal co} Asols] .ypSoS Moos Ἰδὲ Day Sum? fl [scopes cada .JASO Nad SD 900 wa? 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