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And yet someone might say that no one seems to be ignorant that for the saints 20there are incorruptible garments from heaven20 shining with radiant beams, and not easily corruptible weavings of varied clothing. 6.8 But if you determine that what was seen was the soul of Samuel, and yet you say that a priestly garment was seen conceptually, so that the manner of the priestly service might be manifest (and both of these are properties of intelligible realities), it is established that the madwoman reported nothing sound or true; 6.9 for she said things other than what they were, introducing the names of sensible things and pointing out intelligible realities. For example, calling him an “upright man” and a hand-made woven garment of covering, she introduced from their opposites an invisible, phantom-like spirit.

7.1 Tell me then, O best of dogmatists, how did Saul know that this was Samuel, when he saw not even a particle of a shadow, let alone the form of a man? But do you not blush for having said: "It should have been written, 'And Saul supposed it to be Samuel.' But as it is, it is written: 'Saul knew.'"? 7.2 Then, that the possessed one knew because he heard from the possessed woman, you say again and again; but that he did not see at all, you hide the text in silence. 7.3 And you nowhere bring forward the refutation, thinking to deceive simple people, and building up for all a discovery of impious divination; for the knowledge of the possessed one was worthy of the proclamation of her who ministered the words to him. 7.4 But you would say with knowledge and understanding that he knew without seeing, and did not suppose; for every man who receives a matter by hearing rather than by sight, supposes and opines, not knowing the certain fact, especially if he should hear it from a possessed person; for only the words of God are confirmed for accurate comprehension and the security of faith. 7.5 And indeed, if the psalmist said concerning men: "I said in my ecstasy: every man is a liar," how much more so, if one were to speak about a deranged woman? Then you say that "no one knew what is not," as if you were speaking directly to children. 7.6 Tell me then, how did he know what is, if he himself did not see when he inquired, not the upright man, not the ephod which he wore, not the high-priestly garment? But he who saw nothing from anywhere was fanned by empty words, just as you, of course, excite the unstable with your frivolity. 7.7 But the historian, by first setting forth the name of ventriloquist, indicated what sort of person she is: possessed. Then he thus described her as having seen the vision, as it is fitting for those who are of sound mind to think about one who is deranged; for no one would suppose that someone who is mad sees what is necessary. 7.8 And in a similar manner he said that the frenzied Saul, while divining, knew, as it would be fitting to think about that man who for so many cycles of years was being driven bitterly by the demon.

8.1 But indeed, that these things are in this manner, the facts themselves cry out clearly. But in order that I might also establish similar things from another example, come, 20let us bring forward the story about Elijah the prophet.20 8.2 When, therefore, Elijah with inspired zeal was confuting the false prophets, being eight hundred and fifty in number, he demanded that the order of each be tested in a sacrifice, and that no one bring fire, but that the descent of fire be brought on by prayers, so that from the boasted-of meteor from heaven, the God who is able to hear by a fiery sending of fire might be manifest to all, and from this it might be discerned whose is the authority of the stronger, and the better part might be manifest to all. 8.3 As he then ordered them to perform first, they, having chosen a bullock, cut it in pieces as was their custom, and calling upon the four-formed meditation of the one called Baal they accomplished nothing less, nothing at all. But nevertheless "they also cut themselves according to their custom

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καίτοιγε φαίη τις ἂν ὡς οὐδεὶς ἔοικεν ἀγνοεῖν ὅτι τοῖς ἁγίοις 20ἀδιάφθορα πάρεστιν οὐρανόθε ἐνδύματα20 φεγγοβόλοις ἐκλάμποντα μαρμαρυγαῖς, ἀλλ' οὐκ ἐσθῆτος ὑφάσματα ποικίλης εὐδιάφθορα. 6.8 εἰ δὲ τὴν τοῦ Σαμουὴλ ὁρίζῃ ψυχὴν μὲν εἶναι τὴν ὀφθεῖσαν, ἱμάτιον μέντοι φὴς ἱερατικὸν ἑορᾶσθαι κατὰ ἔννοιαν, ἵν' ὁ τῆς ἱερουργίας ἔκδηλος εἴη τρόπος (ἀμφότερα δὲ ταῦτα νοητῶν ἐστι πραγμάτων ἴδια), συνέστηκεν ὡς οὐδὲν ὑγιὲς οὐδὲ ἀληθὲς ἀπήγγελλεν ἡ μαινάς· 6.9 ἕτερα γὰρ ἔλεγεν παρὰ τὰ ὄντα, τὰ τῶν αἰσθητῶν ὀνόματα παραφέρουσα καὶ τὰ νοητὰ διαδεικνύουσα πράγματα. «ἄνδρα» γοῦν «ὄρθιον» ὀνομάζουσα καὶ περιβολῆς ὑφαντὸν ἔσθημα χειρότευκτον, ἀόρατον ἐκ τῶν ἐναντίων εἰσῆγε πνεῦμα φαντασιῶδες.

7.1 Εἰπὲ τοίνυν, ὦ βέλτιστε δογματιστά, πῶς ἔγνω Σαοὺλ ὡς αὐτὸς οὗτος

ἐτύγχανε Σαμουήλ, ὁπηνίκα μηδὲ σκιᾶς εἶδεν μόριον, οὐχ ὅπως ἀνδρὸς ἰδέαν; ἀλλ' οὐκ ἐρυθριᾷς εἰρηκώς· «ἔδει γεγράφθαι· καὶ ἐνόμιζε Σαοὺλ εἶναι αὐτὸν Σαμουήλ. νῦν δὲ γέγραπται· "ἔγνω Σαούλ"«. 7.2 εἶτα ὅτι μὲν ὁ δαιμονιζόμενος ἔγνω παρὰ δαιμονώσης ἀκούσας, ἄνω καὶ κάτω λέγεις· ὅτι δὲ οὐδὲ ὅλως ἐθεάσατο, σιγῇ τὸ γράμμα κρύπτεις. 7.3 οὐδαμοῦ δὲ δὴ παραφέρεις ἐν μέσῳ τὸν ἔλεγχον, ἀφελεῖς μὲν οἰόμενος ἐξαπατᾶν ἀνθρώπους, εὕρημα δὲ μαντείας ἐπιτειχίζων ἅπασιν ἀσεβοῦς· ἡ γάρ τοι τοῦ δαιμονιζομένου γνῶσις ἀξία τοῦ κηρύγματος ἐτύγχανεν ἐκείνης τῆς καὶ τοὺς λόγους αὐτῷ διακονούσης. 7.4 ἀλλ' ἐπιστήμῃ καὶ συνέσει φαίης ἂν ὡς ἔγνω μὴ θεασάμενος, ἀλλ' οὐκ ἐνόμισεν· ἕκαστος γοῦν ἀνθρώπων ἀκοῇ μᾶλλον ἢ ὄψει πρᾶγμα παραλαβὼν οἴεται καὶ νομίζει, τὸ σαφὲς οὐκ εἰδώς, ἄλλως τε κἂν ὑπὸ δαιμονῶντος ἀκούοι προσώπου· μόνα γὰρ τὰ τοῦ θεοῦ βεβαιοῦνται ῥήματα πρὸς ἀκριβῆ κατάληψιν καὶ πίστεως ὀχυρότητα. 7.5 καὶ μὴν εἰ περὶ τῶν ἀνθρώπων ἔφησεν ὁ μελογράφος· «ἐγὼ εἶπα ἐν τῇ ἐκστάσει μου· πᾶς ἄνθρωπος ψεύστης» πόσῳ δὴ μᾶλλον, εἰ περὶ γυναικὸς ἐκδιηγοῖτό τις ἔκφρονος; εἶτα λέγεις ὅτι «οὐδεὶς ἔγνω τὸ μὴ ὄν», οἷα μειρακίοις ἄντικρυς ὁμιλῶν. 7.6 εἰπὲ τοίνυν πῶς ἔγνω τὸ ὄν, εἴπερ αὐτὸς οὐκ ἐθεάσατο πυνθανόμενος οὐ τὸν ἄνδρα τὸν ὄρθιον, οὐ τὸ ἐφοὺδ ὃ περιεῖχεν, οὐ τὸ ἀρχιερατικὸν ἱμάτιον; ἀλλ' ὁ οὐδὲν οὐδαμόθεν ὁρῶν ὑποκένοις ἀνερριπίζετο λόγοις, ὥσπερ οὖν ἀμέλει καὶ σὺ κουφολογίᾳ τοὺς ἀστάτους ἀναπτεροῖς. 7.7 ἀλλ' ὁ μὲν ἱστοριογράφος ὄνομα προθεὶς ἐγγαστριμύθου πρῶτον ἐδήλωσεν τὸ πρόσωπον ὁποῖόν ἐστιν, ἐμμανές. εἶθ' οὕτως αὐτὸ τὴν ὀπτασίαν ἑορακέναι διέγραφεν, ὡς πρέπει τοῖς εὖ φρονοῦσιν περὶ τοῦ παραπεπληγμένου νοεῖν· οὐδεὶς γὰρ ἂν ὑπολάβοι φρενοβλαβῆ τινα τὰ δέοντα θεωρεῖν. 7.8 ὁμοίῳ δὲ τρόπῳ καὶ τὸν ἔκφρονα Σαοὺλ ἔφησεν ἐγνωκέναι μαντευόμενον, ὡς ἄξιον ἂν εἴη περὶ ἐκείνου γε νοῆσαι τοῦ τοσαύταις ἐτῶν περιόδοις ἐλαυνομένου πικρῶς ὑπὸ τοῦ δαίμονος.

8.1 Ἀλλὰ μὴν ὅτι γε ταῦτα τοῦτον ἔχει τὸν τρόπον αὐτὰ τὰ πράγματα βοὰς

ἀφίησιν ἐναργεῖς. ἵνα δὲ καὶ ἀφ' ἑτέρου τὰ ὅμοια συστήσαιμι παραδείγματος, φέρε 20τὴν ἐπὶ Ἡλίου τοῦ προφήτου προσαγάγωμεν20 ἱστορίαν. 8.2 ὁπηνίκα τοίνυν Ἡλίας ἐνθέῳ διήλεγχε ζήλῳ τοὺς ψευδοπροφήτας ὀκτακοσίους ὄντας πρὸς τοῖς πεντήκοντα τὸν ἀριθμόν, ἠξίου μὲν ἐν θυσίᾳ τὴν ἑκατέρων ἀντεξετάζεσθαι τάξιν, μηδένα δὲ πῦρ ἐπάγειν, ἀλλ' εὐχαῖς ἐπάγεσθαι πυρὸς ἐπιφοράν, ἵνα ἐκ τοῦ κατακομπαζομένου μετεώρου οὐρανόθεν ἔκδηλος μὲν ἂν εἴη πᾶσιν ὁ ἐπακοῦσαι δυνάμενος ἔμφλογι πυρὸς ἀποστολῇ θεός, ἐκ δὲ τούτου διαγινώσκηται τίς ἡ τοῦ κρείττονος ἐξουσία, καὶ πᾶσι φανερὸν ἂν εἴη γε τὸ ἄμεινον. 8.3 ὡς οὖν ἐπέταττε πρώτοις ἐπιτελεῖν ἐκείνοις, οἱ μὲν ἐπιλεξάμενοι βοΐδιον ἐμέλιζον εἰωθότως, ἐπικαλούμενοι δὲ δὴ τὸ τετράμορφον ἐμμελέτημα τοῦ καλουμένου Βάαλ οὐδὲν ἧττον ἔπραττον, οὐδὲν οὐδαμῶς. οὐ μὴν ἀλλά γε «καὶ κατετέμνοντο κατὰ τὸ ἔθος