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barbarian, not Scythian, not Greek, not Jew, but a new creation.” Differences among the Greeks. 5 Pythagoreans or Peripatetics, Pythagoras taught the monad and providence and forbade sacrificing to the so-called gods, not to partake of living things, and to abstain from wine. He also specified that things from the moon and above are immortal, but things below are mortal; and transmigrations of souls from bodies into bodies, even into animals and beasts, he also taught to practice silence for a period of five years, and finally called himself a god. 6 Platonists [held that] God and matter and form [exist] and that the world is created and perishable, and the soul uncreated and immortal and divine. And that it has three parts: the rational, the spirited, the appetitive; and that women should be common to all, and no one should have his own wife, but those who wish may be with those who are willing. Likewise, he taught the transmigration of souls into bodies, even into beasts, and at the same time [taught] many gods from the one. 7 Stoics, teaching that the universe is body and considering this perceptible world to be god, some declared that it has its nature from the substance of fire. And they define God as mind, and as the soul of every existing vessel of heaven and earth; and his body is the universe, as I said, and his eyes the luminaries, and that the flesh perishes and the soul of all things is transmigrated from bodies into a body. 8 Epicureans held that the beginning is atoms and indivisible bodies, homogeneous and infinite, and they taught that the goal of happiness is pleasure, and that neither a god nor providence governs affairs. 9 Samaritanism and from this, the Samaritans. This is from the Jews, before the establishment of heresies among the Greeks and before the formation of their doctrines, but after the existence of the Greek religion and in the midst of Judaism, having taken its pretext from the times of Nebuchadnezzar and the captivity of the Jews; being settlers from the Assyrians in Judea and having received the Pentateuch of Moses, which the king sent to them from Babylon through a priest called Ezra, holding all things as the Jews do, except for abominating the Gentiles and not touching any of them, and except for denying the resurrection of the dead and the other prophecies after Moses. Four sects of Samaritans; 10 Gorothenes, who celebrate the feasts at different times than the Jebusites. 11 Jebusites, differing from the Gorothenes for the same reason concerning the feasts. 12 Essenes, who oppose neither group, but celebrate with whichever they happen to be with, indifferently. 13 Dositheans, following the same customs, as indeed Samaritans conduct themselves, using circumcision and the Sabbath and the other things and the Pentateuch; but more than the others observing abstinence from living things, likewise also in other matters, and living in very frequent fasts. They also have virginity, and some of them practice continence; others believe in the resurrection of the dead, which is foreign to Samaritans. Seven heresies of the Jews. 14 Scribes, who were lawyers and repeaters of the traditions of their elders, observing customs with a more excessive self-made religion, which they have not learned through the law, but have fashioned for themselves as objects of reverence for the justification of the legislation. 15 Pharisees, who are interpreted as 'separated ones'; who live the most extreme life and are supposedly more approved than the others, among whom is also [the belief in] the resurrection of the dead, which is also among the scribes, and the assent concerning angels and the holy spirit, that it exists; but a different way of life, and for a time continence and virginity, and fasting twice a week,

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βάρβαρος, οὐ Σκύθης, οὐχ Ἕλλην, οὐκ Ἰουδαῖος, ἀλλὰ καινὴ κτίσις.» Ἑλλήνων διαφοραί. 5 Πυθαγόρειοι ἤτοι Περιπατητικοί, τὴν μονάδα καὶ πρόνοιαν καὶ τὸ κωλύειν θύεσθαι τοῖς δῆθεν θεοῖς Πυθαγόρας ἐδογμάτισεν, ἐμψύχων δὲ μὴ μεταλαμβάνειν, ἀπὸ τοῦ οἴνου δὲ ἐγκρατεύεσθαι. ∆ιώριζεν δὲ ἅμα τὰ ἀπὸ σελήνης καὶ ἄνω ἀθάνατα λέγων, τὰ δὲ ὑποκάτω θνητά· μεταγγισμοὺς δὲ ψυχῶν ἀπὸ σωμάτων εἰς σώματα ἄχρι ζῴων καὶ κνωδάλων, σιωπὴν δὲ ἅμα ἀσκεῖν ἐπὶ χρόνῳ πέντε ἐτῶν ἐδίδασκεν, τελευταῖον δὲ αὑτὸν θεὸν ὀνομάζων. 6 Πλατωνικοὶ θεὸν καὶ ὕλην καὶ εἶδος καὶ τὸν κόσμον γενητὸν καὶ φθαρτὸν ὑπάρχειν, τὴν δὲ ψυχὴν ἀγένητον καὶ ἀθάνατον καὶ θείαν. Εἶναι δὲ αὐτῆς τρία μέρη, λογιστικόν, θυμικόν, ἐπιθυμητικόν· τάς τε γυναῖκας κοινὰς τοῖς πᾶσι γίνεσθαι, καὶ μηδένα γαμετὴν ἔχειν ἰδίαν, ἀλλὰ τοὺς θέλοντας ταῖς βουλομέναις συνεῖναι. Μεταγγισμὸν δὲ ὡσαύτως ψυχῶν εἰς σώματα ἄχρι κνωδάλων, ὁμοῦ δὲ καὶ θεοὺς πολλοὺς ἐκ τοῦ ἑνὸς ἐδογμάτισεν. 7 Στωϊκοὶ σῶμα τὸ πᾶν δογματίζοντες καὶ τὸν αἰσθητὸν τοῦτον κόσμον θεὸν νομίζοντες, τινὲς δὲ ἐκ τῆς τοῦ πυρὸς οὐσίας τὴν φύσιν ἔχειν αὐτὸν ἀπεφήναντο. Καὶ τὸν μὲν θεὸν νοῦν ὁρίζουσι, καὶ ὡς ψυχὴν παντὸς τοῦ ὄντος κύτους οὐρανοῦ καὶ γῆς· σῶμα δὲ αὐτοῦ τὸ πᾶν, ὡς ἔφην, καὶ ὀφθαλμοὺς τοὺς φωστῆρας, τὴν δὲ σάρκα ἀπόλλυσθαι καὶ τὴν ψυχὴν πάντων μεταγγίζεσθαι ἀπὸ σωμάτων εἰς σῶμα. 8 Ἐπικούρειοι ἄτομά τε καὶ ἀμερῆ σώματα, ὁμοιομερῆ τε καὶ ἄπειρα τὴν ἀρχὴν εἶναι ὑπεστήσαντο καὶ τέλος εἶναι εὐδαιμονίας τὴν ἡδονὴν ἐδογμάτισαν καὶ μήτε θεὸν μήτε πρόνοιαν τὰ πράγματα διοικεῖν. 9 Σαμαρειτισμὸς καὶ οἱ ἀπὸ τούτου Σαμαρεῖται. Οὗτός ἐστιν ἀπὸ Ἰουδαίων, πρὸ μὲν τοῦ καταστῆναι αἱρέσεις εἰς Ἕλληνας καὶ πρὸ τοῦ συστῆναι αὐτῶν τὰ δόγματα, μετὰ δὲ τοῦ εἶναι Ἑλλήνων τὴν θρησκείαν καὶ μέσον τοῦ Ἰουδαϊσμοῦ πρόφασιν εἰληφὼς ἀπὸ τῶν χρόνων Ναβουχο δονόσορ καὶ τῆς τῶν Ἰουδαίων αἰχμαλωσίας· μέτοικοι δὲ ὄντες ἀπὸ Ἀσσυρίων εἰς τὴν Ἰουδαίαν καὶ λαβόντες τὴν πεντάτευχον Μωσέως, τοῦ βασιλέως αὐτοῖς ἀποστείλαντος ἀπὸ Βαβυλῶνος διὰ ἱερέως Ἔσδρα καλουμένου, τὰ πάντα ἔχοντες ὡς Ἰουδαῖοι, πλὴν τοῦ βδελύττεσθαι τὰ ἔθνη καὶ μήτε προσψαύειν τινῶν καὶ πλὴν τοῦ ἀρνεῖσθαι νεκρῶν ἀνάστασιν καὶ τὰς ἄλλας προφητείας τὰς μετὰ Μωσέα. Σαμαρειτῶν ἔθνη τέσσαρα· 10 Γοροθηνοί, οἱ ἄλλοις καιροῖς τὰς ἑορτὰς ἄγοντες παρὰ τοὺς Ἰεβουσαίους. 11 Ἰεβουσαῖοι διὰ τὴν αὐτὴν αἰτίαν τῶν ἑορτῶν πρὸς τοὺς Γοροθηνοὺς διαφερόμενοι. 12 Ἐσσηνοί, οἱ μηδ' ὁποτέροις ἐναντιούμενοι, τοῖς δὲ παρατυγχάνουσι συνεορτάζοντες ἀδιαφόρως. 13 ∆οσθηνοὶ τοῖς αὐτοῖς ἔθεσιν, οἷα δὴ Σαμαρεῖται ἐμπολιτευόμενοι, περιτομῇ τε καὶ σαββάτῳ καὶ τοῖς ἄλλοις χρώμενοι καὶ τῇ πεντατεύχῳ· περισσότερον δὲ τῶν ἄλλων φυλάττοντες τὸ ἀπέχεσθαι ἐμψύχων, ὁμοίως καὶ ἐν τοῖς ἄλλοις, καὶ ἐν νηστείαις δὲ συνεχέστατα βιοῦν. Ἔχουσι δὲ καὶ παρθενίαν, τινὲς δὲ αὐτῶν ἐγκρατεύονται· ἄλλοι πιστεύουσί τε νεκρῶν ἀνάστασιν, ὅπερ ξένον ἐστὶ Σαμαρείταις. Ἰουδαίων αἱρέσεις ἑπτά. 14 Γραμματεῖς, οἵτινες νομικοὶ μὲν ἦσαν καὶ δευτερωταὶ παραδόσεων τῶν παρ' αὐτοῖς πρεσβυτέρων τῇ περιττοτέρᾳ ἐθελοθρησκείᾳ ἔθη φυλάττοντες, ἃ οὐ διὰ τοῦ νόμου μεμαθήκασιν, ἀλλ' ἑαυτοῖς ἐτύπωσαν σεβάσματα δικαιώματος τῆς νομοθεσίας. 15 Φαρισαῖοι, οἱ ἑρμηνευόμενοι ἀφωρισμένοι· οἱ τὸ ἀκρότατον βιοῦντες καὶ δῆθεν τῶν ἄλλων δοκιμώτεροι, παρ' οἷς καὶ νεκρῶν ἀνάστασις, ὃ καὶ παρὰ τοῖς γραμματεῦσι, καὶ ἡ περὶ ἀγγέλων καὶ πνεύματος ἁγίου, ὅτι ἔστι, συγκατάθεσις· πολιτεία δὲ διάφορος, καὶ μέχρι χρόνου ἐγκράτεια καὶ παρθενία, νηστεία δὲ δὶς τοῦ σαββάτου,