more or less, as from this cause, by a divine judgment which measures out desert in accordance with the better or worse movements of each one, one will have in the coming order an angelic rank or an archontic power or an authority over certain ones or a throne over those who are ruled or a dominion over slaves; but those who have not fallen very far will have the stewardship and assistance of those who have been mentioned. And so for the most part from those under the principalities and the authorities and the thrones and the dominions, and perhaps sometimes also from them themselves, the race of men will be constituted in each single world.) 12 Just. Ep. ad Menam(p. 211, 8-12 Schw.): From the same (namely, the first) book, that if the demons should change for the better, they will one day complete humanity. (I think that those subjected to the worse principalities and authorities and world-rulers in each world or in certain worlds, some sooner, <some later> being benefited and willing to change of their own accord, will be able to one day complete humanity.) 13 Just. Ep. ad Menam(p. 1, 0-3 Schw.): From the first book of the same work, that the sun and the moon and the stars are animate. (That the soul of the sun is older than its being put into the body, I think I can demonstrate after reasoning from a comparison of man with it and thence from the scriptures.) 14 Just. Ep. ad Menam(p. 1, 4-30 Schw.): From the same (namely, the first) book. ("It is better to depart and to be with Christ, for it is very much better." For I think that the sun would say that "it is better to depart and to be with Christ, for it is very much better." And Paul says, "but to remain in the flesh is more necessary for your sake," but the sun: "to remain in this heavenly body is more necessary for the revelation of the children of God." The same must also be said concerning the moon and the other stars.) 17b Just. Ep. ad Menam(p. 11, 17-3 Schw.): That the soul sometimes chooses a life in the water, from the second book of the work On First Principles. (The soul, falling away from the good and inclining to evil and remaining in it for a longer time, if it does not turn back, is made brutish by its folly and bestial by its wickedness.) And after a little: (and it chooses to become irrational and a life in the water, so to speak; and perhaps in accordance with the merit of its greater fall into evil it puts on the body of such or such an irrational animal.) 18 Just. Ep. ad Menam(p. 11, 13-16 Schw.): Concerning the descent from above into a body. (Since the world is so very diverse and contains so many different rational beings, what else should one say is the cause of its existence than the diversity of the fall of those who did not fall away from the unity in a similar manner?) 19 Just. Ep. ad Menam(p. 11, 4-7 Schw.): From the same (namely, the second) book, that there will be a complete putting off of bodies. (But if the things subjected to Christ will be subjected in the end also to God, all will put off their bodies. And I think that then there will be a dissolution of the nature of bodies into non-being, to exist a second time if rational beings should again descend.) 220 Just. Ep. ad Menam(p. 10, 15-0 Schw.): From the second book of the work On First Principles, that he calls the Lord a mere man. For this reason Christ also became man, having obtained this by a virtuous deed, as the prophet testifies, saying: "You have loved righteousness and hated iniquity; therefore God, your God, has anointed you with the oil of gladness beyond your companions." And it was fitting that the one who was never separated from the Only-begotten should share the name of the Only-begotten and be glorified with him. 21 Just. Ep. ad Menam(p. 21,2 9-14 Schw.): From the same (namely, the second) book concerning the same. (Just as the Savior "came to save that which was lost," but when that which was lost is saved, it is no longer lost; so the soul which he came to save, just as to save that which was lost, the saved soul no longer remains a soul. It must be further investigated whether, just as that which was lost existed when it was not lost and will exist at some time when it will not be lost, so also the soul existed when it was not a soul and will exist when it will not be a soul.) 23b Just. Ep. ad Menam(p.

πλεῖον ἢ ἐπ' ἔλαττον, ὡς ἀπὸ ταύτης τῆς αἰτίας, κρίσει θείᾳ συμπαραμετρούσῃ τοῖς ἑκάστου βελτίοσιν ἢ χείροσι κινήμασι καὶ τὸ κατ' ἀξίαν, ὁ μέν τις ἕξει ἐν τῇ ἐσομένῃ διακοσμήσει τάξιν ἀγγελικὴν ἢ δύναμιν ἀρχικὴν ἢ ἐξουσίαν τὴν ἐπί τινων ἢ θρόνον τὸν ἐπὶ βασι λευομένων ἢ κυρείαν τὴν κατὰ δούλων· οἱ δὲ οὐ πάνυ τι ἐκπεσόντες τὴν ὑπὸ τοῖς εἰρημένοις οἰκονομίαν καὶ βοήθειαν ἕξουσι. καὶ οὕτως κατὰ μὲν τὸ πλεῖστον ἀπὸ τῶν ὑπὸ τὰς ἀρχὰς καὶ τὰς ἐξουσίας καὶ τοὺς θρόνους καὶ τὰς κυριότητας, τάχα δὲ ἔσθ' ὅτε καὶ ἀπ' αὐτῶν συστήσεται τὸ τῶν ἀνθρώπων γένος ἐν τῷ καθ' ἕνα κόσμῳ.) 12 Just. Ep. ad Menam(p. 211, 8-12 Schw.): Ἐκ τοῦ αὐτοῦ (scil. πρώτου) λόγου, ὅτι εἰ μεταβάλοιεν ἐπὶ τὸ κρεῖττον οἱ δαίμονες, συμπλη ρώσουσί ποτε ἀνθρωπότητα. (Οἶμαι δὲ δύνασθαι ἀπὸ τῶν ὑποτεταγμέ νων τοῖς χείροσιν ἀρχαῖς καὶ ἐξουσίαις καὶ κοσμοκράτορσι καθ' ἕκαστον κόσμον ἤ τινας κόσμους ἐνίους τάχιον, <ἐνίους δὲ βράδιον> εὐεργετου μένους καὶ βουλησομένους ἐξ αὑτῶν μεταβαλεῖν συμπληρώσειν ποτὲ ἀνθρωπότητα.) 13 Just. Ep. ad Menam(p. 1, 0-3 Schw.): Ἐκ τοῦ πρώτου λόγου τοῦ αὐτοῦ βιβλίου, ὅτι ἔμψυχος ὁ ἥλιος καὶ ἡ σελήνη καὶ οἱ ἀστέρες. (Ὅτι δὲ πρεσβυτέρα ἡ ψυχὴ τοῦ ἡλίου τῆς ἐνδέσεως αὐτοῦ τῆς εἰς τὸ σῶμα, μετὰ τὸ συλλογίσασθαι ἐκ συγκρίσεως ἀνθρώπου τῆς πρὸς αὐτὸν καὶ ἐντεῦθεν ἀπὸ τῶν γραφῶν οἶμαι ἀποδεῖξαι δύνασθαι.) 14 Just. Ep. ad Menam(p. 1, 4-30 Schw.): Ἐκ τοῦ αὐτοῦ (scil. πρώτου) λόγου. (»Κάλλιον ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι, πολλῷ γὰρ μᾶλλον κρεῖσσον.» Νομίζω γὰρ ὅτι λέγοι ἂν ὁ ἥλιος ὅτι «κάλλιον ἀνα λῦσαι καὶ σὺν Χριστῷ εἶναι, πολλῷ γὰρ μᾶλλον κρεῖσσον». Καὶ ὁ μὲν Παῦλος· «ἀλλὰ τὸ ἐπιμένειν τῇ σαρκὶ ἀναγκαιότερον δι' ὑμᾶς», ὁ δὲ ἥλιος· «τὸ ἐπιμένειν τῷ οὐρανίῳ τούτῳ σώματι ἀναγκαιότερον διὰ τὴν ἀποκάλυψιν τῶν τέκνων τοῦ θεοῦ». Τὰ δὲ αὐτὰ καὶ περὶ σελήνης καὶ τῶν λοιπῶν ἀστέρων λεκτέον.) 17b Just. Ep. ad Menam(p. 11, 17-3 Schw.): Ὅτι καὶ τὸν ἔνυδρον ἔσθ' ὅτε αἱρεῖται βίον ἡ ψυχή, ἐκ τοῦ δευτέρου λόγου τοῦ Περὶ ἀρχῶν βιβλίου. (Ἡ ψυχὴ ἀπορρέουσα τοῦ καλοῦ καὶ τῇ κακίᾳ προσκλι νομένη καὶ ἐπὶ πλεῖον ἐν ταύτῃ γινομένη, εἰ μὴ ὑποστρέφοι, ὑπὸ τῆς ἀνοίας ἀποκτηνοῦται καὶ ὑπὸ τῆς πονηρίας ἀποθηριοῦται.) Καὶ μετ' ὀλίγα· (καὶ αἱρεῖται πρὸς τὸ ἀλογωθῆναι καὶ τὸν ἔνυδρον, ἵν' οὕτως εἴπω, βίον· καὶ τάχα κατὰ ἀξίαν τῆς ἐπὶ πλεῖον πτώσεως τῆς κακίας ἐνδύεται σῶμα τοιοῦδε ἢ τοιοῦδε ζῴου ἀλόγου.) 18 Just. Ep. ad Menam(p. 11, 13-16 Schw.): Περὶ τῆς τῶν ἄνωθεν εἰς σῶμα καταγωγῆς. (Οὕτω δὴ ποικιλωτάτου κόσμου τυγχάνοντος καὶ τοσαῦτα διάφορα λογικὰ περιέχοντος τί ἄλλο χρὴ λέγειν αἴτιον γεγονέναι τοῦ ὑποστῆναι αὐτὸν ἢ τὸ ποικίλον τῆς ἀποπτώσεως τῶν οὐχ ὁμοίως τῆς ἑνάδος ἀπορρεόντων;) 19 Just. Ep. ad Menam(p. 11, 4-7 Schw.): Ἐκ τοῦ αὐτοῦ (scil. δευτέρου) λόγου, ὅτι ἔσται τελεία τῶν σωμάτων ἀπόθεσις. (Εἰ δὲ τὰ ὑποταγέντα τῷ Χριστῷ ὑποταγήσεται ἐπὶ τέλει καὶ τῷ θεῷ, πάντες ἀποθή σονται τὰ σώματα. Καὶ οἶμαι ὅτι τότε εἰς τὸ μὴ ὂν ἔσται ἀνάλυσις τῆς τῶν σωμάτων φύσεως, ὑποστησομένης δεύτερον ἐὰν πάλιν λογικὰ ὑποκα ταβῇ.) 220 Just. Ep. ad Menam(p. 10, 15-0 Schw.): Ἐκ τοῦ δευτέρου λόγου τοῦ Περὶ ἀρχῶν βιβλίου, ὅτι ἄνθρωπον ψιλὸν λέγει τὸν κύριον. ∆ιὰ τοῦτο καὶ ἄνθρωπος γέγονε Χριστός, ἐξ ἀνδραγαθήματος τούτου τυχών, ὡς μαρτυρεῖ ὁ προφήτης λέγων· «Ἠγάπησας δικαιοσύνην καὶ ἐμίσησας ἀνομίαν· διὰ τοῦτο ἔχρισέ σε ὁ θεός, ὁ θεός σου ἔλαιον ἀγαλλιά σεως παρὰ τοὺς μετόχους σου». Ἔπρεπε δὲ τὸν μηδέποτε κεχωρισ μένον τοῦ μονογενοῦς συγχρηματίσαι τῷ μονογενεῖ καὶ συνδοξασθῆναι αὐτῷ. 21 Just. Ep. ad Menam(p. 21,2 9-14 Schw.): Ἐκ τοῦ αὐτοῦ (scil. δευτέρου) λόγου περὶ τοῦ αὐτοῦ. (Ὥσπερ «σῶσαι ἦλθεν τὸ ἀπολωλὸς» ὁ σωτήρ, ὅτε μέντοι σῴζεται τὸ ἀπολωλός, οὐκέτι ἐστὶν ἀπολωλός· οὕτως ἣν σῶσαι ἦλθε ψυχήν, ὡς σῶσαι τὸ ἀπολωλός, οὐκέτι μένει ψυχὴ ἡ σωθεῖσα ψυχή. Ἔτι βασανιστέον εἰ ὥσπερ τὸ ἀπολωλὸς ἦν ὅτε οὐκ ἀπολώλει καὶ ἔσται ποτὲ ὅτε οὐκ ἔσται ἀπολωλός, οὕτω καὶ ἡ ψυχὴ ἦν ὅτε οὐκ ἦν ψυχὴ καὶ ἔσται ὅτε οὐκ ἔσται ψυχή.) 23b Just. Ep. ad Menam(p.