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sight, hearing, and the other things through which death enters into us, if we should sin through them. For Joseph indeed buried Israel and was not defiled, and after his death, falling upon his face, he kissed him. And it is not written that he washed himself, that he might be cleansed. The angels buried, as the tradition which has come down to us holds, the body of the holy Moses and did not wash themselves, nor were the angels defiled by the holy body. 5. And I fear again lest I should draw out the solution of the question to great length. But from one or a second argument it will be given to the wise to be made wise in the Lord against those on the opposite side. And if I must speak in summary also concerning the Spirit, I would not hesitate. 1.203 Therefore the Lord immediately says expressly to Moses, 'Bring up for me to the mountain seventy elders, and I will take from the Spirit that is upon you and pour it upon them, and they shall help you.' But that we may know concerning the Son, the Father says, 'Let us make man in our image and after our likeness'; and 'let us make' does not signify one, and 'the Lord rained upon Sodom and Gomorrah fire and brimstone from the Lord out of heaven.' But concerning the prophets *, since only the Pentateuch was given to them beforehand and no other scriptures, they followed only the Pentateuch and not the sequence. And if indeed someone now tells them about the others, I mean about David and Isaiah and those that follow, they do not accept them, being held by a tradition brought forth among them from their own fathers. And so far let my account of the Samaritans suffice, spoken in brief discourse, because of which we foresee a fear lest we extend to great length the promise of the treatise. Against the Essenes, from the Samaritan heresy ˉα, and of the sequence ˉι. These were divided into four heresies, thinking the same things among themselves concerning circumcision and the Sabbath and the other things in the law, but in a small way and in some measure each of the three differs from its neighbors, except for the Dositheans alone. For the Essenes remained in the first way of life, exceeding in nothing; after these the Gorothenes disagreed with one another over some small thing, since a certain dispute 1.204 arose among them, I mean between the Sebuaeans and Essenes and Gorothenes. And the dispute is in this manner: The law commanded the Jews from all quarters to gather together in Jerusalem, often indeed and at three seasons of the year, both at the feast of Unleavened Bread and at Pentecost and at the feast of Tabernacles. But Jews lived scattered also in the regions of Judaea and Samaria. And it happened that they made their journey through the lands of the Samaritans when passing through to Jerusalem. Since, therefore, they happened to have their gathering for celebrating at one time, from this clashes occurred; but also when Esdras was building Jerusalem after the return from Babylon, when the Samaritans asked to contribute help to the Jews and to build with them and were turned away by Esdras himself and by Nehemiah; Against the Sebuaeans, from the Samaritan heresy ˉβ, and of the sequence ˉιˉα. then the Sebuaeans, through wrath and anger, changed the times of the aforementioned feasts, first because of anger at Esdras, and second because of the aforementioned pretext that provoked them to battle on account of those passing by. And these set the new month of Unleavened Bread after the new year, which occurs in the autumn, that is, after the month of Theshri, which is called Augustus by the Romans, but Mesori by the Egyptians, Gorpiaeus by the Macedonians, and by the Greeks Apellaeus. From this they make the beginning of the year and immediately celebrate the Unleavened Bread, and in the aut- 1.205 umn Pentecost

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βλέμμα ἀκοὴ καὶ τὰ ἄλλα δι' ὧν θάνατος εἰς ἡμᾶς εἰσπορεύεται, εἰ δι' αὐτῶν ἁμαρτήσαιμεν. ἐνεταφίασε γοῦν ὁ Ἰωσὴφ τὸν Ἰσραὴλ καὶ οὐκ ἐβδελύξατο, καὶ μετὰ θάνατον ἐπιπεσὼν ἐπὶ πρόσωπον κατεφίλησε. καὶ οὐ γέγραπται ὅτι ἐλούσατο, ἵνα καθαρισθῇ. ἐνεταφίασαν οἱ ἄγγελοι, ὡς ἡ εἰς ἡμᾶς ἐλθοῦσα παράδοσις ἔχει, τὸ σῶμα Μωυσέως τοῦ ἁγίου καὶ οὐκ ἐλούσαντο, ἀλλ' οὔτε ἐκοινώθησαν οἱ ἄγγελοι ἀπὸ τοῦ ἁγίου σώματος. 5. καὶ δέδια πάλιν μὴ εἰς μῆκος ἐλάσω τὴν τοῦ ζητήματος ἐπίλυσιν. ἀφ' ἑνὸς δὲ ἢ δευτέρου λόγου δοθήσεται τῷ σοφῷ τὸ σοφισθῆναι ἐν κυρίῳ κατὰ τῶν δι' ἐναντίας. εἰ δὲ καὶ περὶ τοῦ πνεύματος ἔσται μοι ἐν ἐπιτομῇ τὸ λέγειν, οὐκ ὀκνήσαιμι ἄν. 1.203 διαρρήδην τοίνυν εὐθὺς ὁ κύριος λέγει τῷ Μωυσῇ «ἀνάγαγέ μοι εἰς τὸ ὄρος ἑβδομήκοντα πρεσβυτέρους, καὶ λήψομαι ἀπὸ τοῦ ἐπὶ σοὶ πνεύματος καὶ ἐκχεῶ ἐπ' αὐτοὺς καὶ ἀντιλήψονταί σου». περὶ δὲ τοῦ υἱοῦ ὅπως γνῶμεν, ὁ πατὴρ λέγει «ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν»· τὸ δὲ «ποιήσωμεν» οὐχ ἑνός ἐστι σημαντικόν, καί «ἔβρεξε κύριος ἐπὶ Σόδομα καὶ Γόμορρα πῦρ καὶ θεῖον παρὰ κυρίου ἀπ' οὐρανοῦ». περὶ δὲ προφητῶν *, ἐπειδὴ ἔφθη αὐτοῖς δοθῆναι μόνη ἡ πεντάτευχος καὶ οὐκέτι ἄλλαι γραφαί, ἐστοίχησάν τε μόνῃ τῇ πεντατεύχῳ καὶ οὐχὶ τῇ ἀκολουθίᾳ. κἄν τε δὴ αὐτοῖς εἴπῃ τις νυνὶ περὶ τῶν ἄλλων, φημὶ δὲ περὶ ∆αυὶδ καὶ Ἠσαΐα καὶ τῶν καθεξῆς, οὐ παραδέχονται, κατεχόμενοι παραδόσει τῇ προαχθείσῃ παρ' αὐτοῖς ἀπὸ τῶν ἰδίων πατέρων. καὶ ἕως ὧδε ἔστω μοι ἡ περὶ Σαμαρειτῶν ὑφήγησις, ἐν βραχεῖ μὲν τῷ λόγῳ εἰρημένη, δι' ὃν προορῶμεν φόβον μὴ ἐκτεῖναι εἰς πλάτος τὴν ὑπόσχεσιν τῆς συντάξεως. Κατὰ Ἐσσηνῶν, ἀπὸ Σαμαρειτῶν αἱρέσεως ˉα, τῆς δὲ ἀκολουθίας ˉι. Εἰς τέσσαρας μὲν οὗτοι αἱρέσεις ἐτμήθησαν, τὰ ἴσα φρονοῦντες ἀλλήλοις περὶ περιτομῆς καὶ σαββάτου καὶ τῶν ἄλλων τῶν ἐν τῷ νόμῳ, ἐν βραχεῖ δὲ καὶ ἐν τινὶ ποσῶς ἕκαστος τῶν τριῶν πρὸς τοὺς πέλας διαφέρεται, πλὴν τῶν ∆οσιθέων μόνον. ἐνέμειναν γὰρ οἱ Ἐσσηνοὶ τῇ πρώτῃ ἀγωγῇ μηδὲν ὑπερβαλλόμενοι· μετὰ τούτους Γοροθηνοὶ διεφώνησαν πρὸς ἀλλήλους διὰ σμικρόν τι, ἐπειδήπερ ἀντιλογία τις 1.204 ἀνὰ μέσον αὐτῶν γεγένηται, φημὶ δὲ μέσον Σεβουαίων καὶ Ἐσσηνῶν καὶ Γοροθηνῶν. ἡ δὲ ἀντιλογία τοῦτον ἔχει τὸν τρόπον· ὁ νόμος ἐκέλευεν ἐκ πανταχόθεν τοὺς Ἰουδαίους συναθροίζεσθαι εἰς τὰ Ἱεροσόλυμα, πολλάκις μὲν οὖν καὶ κατὰ τρεῖς καιροὺς τοῦ ἔτους, κατά τε τὸν τῶν Ἀζύμων καὶ κατὰ Πεντηκοστὴν καὶ κατὰ Σκηνοπηγίαν. ᾤκουν δὲ Ἰουδαῖοι διεσπαρμένοι καὶ ἐν τοῖς τέρμασι τῆς Ἰουδαίας καὶ Σαμαρείας. συνέβαινε δὲ αὐτοῖς διὰ τῶν Σαμαρειτῶν τὴν ὁδοιπορίαν ποιεῖσθαι διερχομένοις εἰς τὴν Ἱερουσαλήμ. ἐπεὶ οὖν συνετύγχανον ἐν ἑνὶ καιρῷ τὸ ἄθροισμα ἔχοντες τοῦ ἑορτάζειν, ἐντεῦθεν συμπληγάδες ἐγίνοντο· ἀλλὰ καὶ ὅτε ᾠκοδόμει Ἔσδρας τὴν Ἱερουσαλὴμ μετὰ τὴν ἐκ Βαβυλῶνος ἐπάνοδον, ἀξιωσάντων τῶν Σαμαρειτῶν συνεπιδοῦναι βοήθειαν Ἰουδαίοις καὶ συνοικοδομῆσαι καὶ ἀποτραπέντων παρ' αὐτοῦ τοῦ Ἔσδρα καὶ τοῦ Νεεμία· Κατὰ Σεβουαίων, ἀπὸ Σαμαρειτῶν αἱρέσεως ˉβ, τῆς δὲ ἀκολουθίας ˉιˉα. τότε οἱ Σεβουαῖοι διὰ μῆνιν καὶ ὀργὴν μετέθηκαν τοὺς καιροὺς τῶν ἑορτῶν τῶν προειρημένων, τὸ πρῶτον μὲν κατὰ ὀργὴν τοῦ Ἔσδρα, δεύτερον δὲ διὰ τὴν προειρημένην πρόφασιν τὴν εἰς μάχην προκαλουμένην αὐτοὺς διὰ τῶν παριόντων. τάττουσι δὲ οὗτοι τὸν νέον μῆνα τῶν Ἀζύμων μετὰ τὸ νέον ἔτος, ὅπερ γίνεται ἐν τῷ μετοπώρῳ, τουτέστι μετὰ τὸν Θεσρὶ μῆνα, ὃς Αὔγουστος παρὰ Ῥωμαίοις καλεῖται Μεσορὶ δὲ παρ' Αἰγυπτίοις Γορπιαῖος δὲ παρὰ Μακεδόσι παρ' Ἕλλησι δὲ Ἀπελλαῖος. ἀπεντεῦθεν οὗτοι ἀρχὴν τοῦἔτους ποιοῦνται καὶ εὐθὺς τὰ Ἄζυμα ἐπιτελοῦσιν, ἐν δὲ τῷ μετο1.205 πώρῳ τὴν Πεντηκοστὴν