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standing by the sides of Daniel, as if doing this in some divine and fearful court; thus they did not dare to tear open the sides of the righteous one. For they had not heard the command of a judge. But when they threw the others in, at God's command, they destroyed them, And their bones, it says, they crushed. Who bridled their mouths? Who commanded them to abstain when food was set before them? What philosopher is so self-controlled, that when hunger commands, and the release from hunger is at hand, he would not wish to release himself from the terrible thing? Again diagrams, again a divine proclamation, again the testimony through deeds.

CHAPTER 7.

In the first year of Belshazzar, king of the Chaldeans, Daniel saw a dream;

and the visions of his head upon his bed, and he wrote the dream. The beginning of his words. And answering he said: I, Daniel, saw in my vision by night; and behold the four winds of heaven strove upon the great 56.229 sea. And four great beasts came up from the sea, different from one another. The first was like a lioness, and its wings were like an eagle’s. I watched until its wings were plucked, and it was lifted up from the earth, and made to stand on human feet, and a human heart was given to it. And behold another beast, like a bear, and it was raised up on one side; and three ribs were in its mouth, between its teeth. And thus they said to it: 'Arise, devour much flesh.' After this I looked, and behold another beast like a leopard; and it had four wings of a bird above it, and four heads on the beast, and dominion was given to it. After this I saw in the vision of the night, and behold a fourth beast, dreadful and terrifying, and exceedingly strong; and its teeth were of iron and large; eating, and crushing; and it trampled the residue with its feet; and it was exceedingly different from all the beasts that were before it; and it had ten horns. I was considering its horns; and behold, another little horn came up in its midst, and three of the former horns were rooted out from before it. And behold, eyes like the eyes of a man were in this horn, and a mouth speaking great things. For what reason did he not say that he saw women? But when it was necessary to present justice and a curse, he brought forth women; but when kingdoms, beasts. A kingdom is a thing, so he gives it a body. Should he not have? And rightly so. But since their qualities are especially in the beasts, for this reason he had need of them. He wished to show elegance in savagery, and he brought forth a lioness. He wished to show sluggishness, and he brought forth a bear. He wished to show swiftness and lightness, and since all have destroyed their dominions by wars; he also brought forth a leopard. And see how well he first beheld the sea, the whole inhabited world. For it is full of so much turmoil, and is so carried along, as if filled with fishes, not with men. Christ also makes this clear, that the present life is a sea, in saying: The kingdom of heaven is like a net cast into the sea, and gathering of every kind. And behold, he says, the four winds of heaven strove upon the great sea. It shows that from there came the beasts, [and] the swiftness of God's providence. For we too bring forth the winds in the midst for swiftness. They fell upon the sea; and the beasts, he says, came up from the sea. For our rulers are also from our nature. Thus he also often calls the king a lion, wishing to show at once the royal and the beastly. Or because one is more to the east, another from the north, and another from the south. As one might say, He overturned the sea, they stirred it up from heaven. Different from one another. The first like a lioness. As in a dream; for this was not the nature of things. Through two

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πλευρὰς ἑστῶτες τοῦ ∆ανιὴλ, ὥσπερ ἐν θείῳ τινὶ καὶ φρικτῷ δικαστηρίῳ τοῦτο ποιοῦντες· οὕτως οὐκ ἐτόλμησαν διορύξαι τὰς πλευρὰς τοῦ δικαίου. Οὐ γὰρ ἤκουσαν ἐπιτάγματος δικαστοῦ. Ἐπειδὴ δὲ τοὺς ἄλλους ἔβα λον, ἐπιτάξαντος τοῦ Θεοῦ, διέφθειραν, Καὶ τὰ ὀστᾶ αὐτῶν, φησὶ, ἐλέπτυναν. Τίς ἐχαλίνου αὐτῶν τὰ στόματα; τίς τροφῆς παρακειμένης ἀποσχέσθαι ἐκέ λευσεν; ποῖος οὕτω φιλόσοφος ἐγκρατὴς, ὡς λιμοῦ κελεύοντος, καὶ τῆς λύσεως τοῦ λιμοῦ παρούσης, μὴ ἂν θελῆσαι λῦσαι τὸ δεινόν; Πάλιν διαγράμματα, πάλιν κήρυγμα θεῖον, πάλιν ἡ διὰ τῶν ἔργων μαρ τυρία.

ΚΕΦΑL. Ζʹ.

Ἐν τῷ πρώτῳ ἔτει Βαλτάσαρ, βασιλέως Χαλ δαίων, ∆ανιὴλ ἐνύπνιον εἶδεν·

καὶ αἱ ὁράσεις τῆς κεφαλῆς αὐτοῦ ἐπὶ τῆς κοίτης αὐτοῦ, καὶ τὸ ἐν ύπνιον ἔγραψεν. Ἀρχὴ λόγων αὐτοῦ. Καὶ ἀπο κριθεὶς εἶπεν· Ἐγὼ ∆ανιὴλ ἐθεώρουν ἐν τῇ ὁράσει μου τῆς νυκτός· καὶ ἰδοὺ οἱ τέσσαρες ἄνεμοι τοῦ οὐρανοῦ προσέβαλλον εἰς τὴν θάλασσαν τὴν με 56.229 γάλην. Καὶ τέσσαρα θηρία μεγάλα ἀνέβαινεν ἐκ τῆς θαλάσσης, διαφέροντα ἀλλήλων. Τὸ πρῶτον, ὡσεὶ λέαινα, καὶ πτερὰ αὐτῆς ὡσεὶ ἀετοῦ. Ἐθεώ ρουν ἕως οὗ ἐξετίλαντο τὰ πτερὰ αὐτῆς, καὶ ἐξ ήρθη ἀπὸ τῆς γῆς, καὶ ἐπὶ ποδῶν ἀνθρώπου ἐστά θη, καὶ καρδία ἀνθρώπου ἐδόθη αὐτῇ. Καὶ ἰδοὺ θηρίον ἕτερον ὅμοιον ἄρκῳ, καὶ εἰς μέρος ἓν ἐστά θη· καὶ τρία πλευρὰ ἐν τῷ στόματι αὐτῆς, ἀνὰ μέσον τῶν ὀδόντων αὐτῆς. Καὶ οὕτως ἔλεγον αὐτῇ· Ἀνάστα, φάγε σάρκας πολλάς. Ὀπίσω τούτου ἐθεώρουν, καὶ ἰδοὺ ἕτερον θηρίον ὡσεὶ πάρδαλις· καὶ αὐτῇ πτερὰ τέσσαρα πετεινοῦ ὑπεράνω αὐτῆς, καὶ τέσσαρες κεφαλαὶ τῷ θηρίῳ, καὶ ἐξουσία ἐδόθη αὐτῷ. Ὀπίσω τούτου ἐθεώρουν ἐν ὁράματι τῆς νυκτὸς, καὶ ἰδοὺ θηρίον τέταρτον, φοβερὸν, καὶ ἔκθαμβον, καὶ ἰσχυρὸν περισσῶς· καὶ οἱ ὀδόντες αὐτοῦ σιδηροῖ καὶ μεγάλοι· ἐσθίον, καὶ λεπτῦνον· καὶ τὰ ἐπίλοιπα τοῖς ποσὶ συν επάτει· καὶ αὐτὸ διαφέρον περισσῶς παρὰ πάντα τὰ θηρία τὰ ἔμπροσθεν αὐτοῦ· καὶ κέρατα αὐτοῦ δέκα. Προσενόουν τοῖς κέρασιν αὐτοῦ· καὶ ἰδοὺ κέρας ἕτερον μικρὸν ἀνέβαινεν ἐν τῷ μέσῳ αὐ τοῦ, καὶ τρία κέρατα τῶν ἔμπροσθεν αὐτοῦ ἐξ εῤῥιζώθη ἀπὸ προσώπου αὐτοῦ. Καὶ ἰδοὺ ὀφθαλ μοὶ, ὡσεὶ ὀφθαλμοὶ ἀνθρώπου ἐν τῷ κέρατι τούτῳ, καὶ στόμα λαλοῦν μεγάλα. Τίνος ἕνεκεν οὐχὶ γυναῖκας εἶπεν ὅτι εἶδεν; Ἀλλ' ὅτε μὲν δίκην καὶ ἀρὰν ἔδει παραστῆσαι, γυναῖκας παρήγαγεν· ὅτε δὲ βασιλείας, θηρία. Πρᾶγμά ἐστιν ἡ βασιλεία, σωματοποιεῖ οὖν αὐτό. Οὐκ οὖν ἐχρῆν; Καὶ καλῶς. Ἀλλ' ἐπειδὴ αἱ ποιότητες αὐτῶν μάλιστα ἐν τοῖς θη ρίοις εἰσὶ, διὰ τοῦτο αὐτῶν ἐδεήθη. Ἐβουλήθη δεῖξαι τὸ ἐν ἀγριότητι ἁβρὸν, καὶ λέαιναν παρήγαγεν. Ἐβουλήθη δεῖξαι τὸ νωθὲς, καὶ ἄρκον παρήγαγεν. Ἐβουλήθη δεῖξαι τὸ ταχὺ καὶ κοῦφον, καὶ ἐπειδὴ πολέμοις κατέλυσαν ἅπαντες τὰς ἀρχάς· καὶ πάρδα λιν παρήγαγε. Καὶ ὅρα ὅπως καλῶς ἐθεώρησε τὴν θάλασσαν πρῶτον, πᾶσαν τὴν οἰκουμένην. Τοσαύτης γὰρ γέμει ταραχῆς, καὶ οὕτω φέρεται, ὡς ἰχθύων, οὐχὶ ἀνθρώπων πεπληρωμένη. Τοῦτο καὶ ὁ Χριστὸς δηλοῖ, ὅτι θάλασσα ὁ παρὼν βίος ἐστὶν, ἐν τῷ λέγειν· Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν σαγήνῃ βλη θείσῃ εἰς τὴν θάλασσαν, καὶ ἐκ παντὸς γένους συναγούσῃ. Καὶ ἰδοὺ, φησὶ, οἱ τέσσαρες ἄνεμοι τοῦ οὐρανοῦ προσέβαλλον εἰς τὴν θάλασσαν τὴν μεγάλην. ∆ηλοῖ ὅτι ἐκεῖθεν τὰ θηρία, [καὶ] τὸ ταχὺ τῆς τοῦ Θεοῦ προνοίας. Καὶ γὰρ ἡμεῖς ἐπὶ τῆς τα χυτῆτος τοὺς ἀνέμους παράγομεν εἰς μέσον. Ἐνέπε σαν εἰς τὴν θάλασσαν· καὶ ἀνέδυ, φησὶ, τὰ θηρία ἀπὸ τῆς θαλάσσης. Καὶ γὰρ ἀπὸ τῆς φύσεως τῆς ἡμετέρας οἱ ἄρχοντες ἡμῶν. Οὕτω καὶ τὸν βασιλέα λέοντα καλεῖ πολλάκις, τὸ βασιλικὸν ὁμοῦ καὶ θη ριῶδες δεῖξαι βουλόμενος. Ἢ ἐπειδὴ ὁ μὲν ἀνατολι κώτερος, ὁ δὲ ἐξ ἄρκτου, ὁ δὲ ἀπὸ νότου. Ὡς ἂν εἴποι τις, Ἀνέτρεψε τὴν θάλασσαν, ἀνετάραξαν ἐκ τοῦ οὐ ρανοῦ ∆ιαφέροντα ἀλλήλων. Τὸ πρῶτον ὡσεὶ λέαινα. Καθάπερ ἐν ὀνείρῳ· οὐ γὰρ αὕτη τῶν πρα γμάτων ἡ φύσις ἦν. ∆ιὰ δύο