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existing, how do you say it is moved? Tell us, do not begrudge us. For without a place, that is, spaciousness, it is impossible for it to be moved. Therefore, show us through whatever instrument you wish that it is possible for it to be moved without place or body or element or spaciousness. And do not boast only with empty words, that you happen to be natural philosophers; And since some wish it to be turned by a spindle like a lathe or by an axle or like a wagon or like a machine, let them also show on what the spindle or the axle happens to be supported, and that again upon what, and so on to infinity. How then do you discourse on natural matters? And how does the axle not pass through the earth, being in the middle, and revolve it? 4.20 Again, you who follow these things and wish to be Christians, tell us into what region of the eight spheres or of the ninth, called by some the starless, has Christ entered, or are we also about to enter? Or how can waters be on a revolving sphere? Or how, at the consummation, when the stars are falling, are your so many spheres still preserved? And what is their use? Is it not manifest that you are discoursing on things hopeless for Christian doctrine? For these things do not suit any but the hopeless Greeks who do not hope for another, better state, who, consistently with themselves, suppose the world to be eternal, so that for them the rich multitude of spheres is preserved, in which the planets always complete their course, and in another also the fixed stars, and the error brought forth by them has a plausibility of reason. But you discourse on things entirely implausible, and you want a multitude of spheres, and you want a consummation of the world, being unable to state the use of these things. 4.21 Likewise, you also want waters above revolving spheres, which things it is ridiculous and full of all folly to want, and you discourse on things contrary to yourselves and to the nature of things. And you want the universe to have come into being in six days and, not finding the making of a third heaven in them, you dare to speak of eight and nine. How much knowledge among you, how much wisdom among you, how much understanding, how much contradiction; "No one can serve two masters," was well said by the Lord, but either God, God, or mammon, mammon. And again He himself cries out through Paul: "You cannot partake of the table of the Lord and the table of demons," and again: "Do not be unequally yoked with unbelievers. For what partnership has righteousness with lawlessness? Or what fellowship has light with darkness? What accord has Christ with Belial? Or what portion does a believer share with an unbeliever? What agreement has the temple of God with idols?" 4.22 For how again is it possible for the earth, being, according to you, in the very middle of the universe, to have endured the flood in the time of Noah? Or for it to be believed that on the first and second day it was again entirely covered by waters and on the third, after the water was gathered together, it appeared, as is written in Genesis? 4.23 But, what is even wiser, you suppose antipodes, men walking about on the whole earth. We therefore draw the earth and the antipodes according to you; and let anyone among you having sound eyes and sober reasoning turn the earth as he may wish and say if all the antipodes can be upright at the same time; but they will not show it, even if they should speak shamelessly. 4.24 Thus, therefore, against your fabricated and untrue hypotheses, the conclusions of your arguments are also irregular and unsuitable and incoherent and enduring no ordinary agitation and a revolution greater than that of your unstable and revolving mythical sphere. 4.25 Wherefore, Christ-loving father, having made this the end of the fourth book, I shall begin, after the diagram of the antipodes, the fifth book also, as I have promised to your God-loving soul, to make the diagram of the tabernacle constructed by Moses in the wilderness, by the will of the Savior God of us all. 5.t BOOK 5 In which is the diagram of the tabernacle, and the harmony of the prophets and apostles. 5.1 Concerning the tabernacle constructed by Moses in the wilderness, it is now time to make its diagram also, just as we have received from the

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ὑπάρχοντος, πῶς αὐτήν φατε κινεῖσθαι; Εἴπατε, μὴ φθονήσητε ἡμῖν. Χωρὶς γὰρ τόπου, ἤτοι εὐρυχωρίας, ἀδύνατον κινεῖσθαι αὐτήν. ∆είξατε οὖν ἡμῖν δι' οἱουδήποτε θέλετε ὀργάνου ὅτι δυνατὸν αὐτὴν κινεῖσθαι ἄνευ τόπου ἢ σώματος ἢ στοιχείου ἢ εὐρυχωρίας. Καὶ μὴ λόγοις κενοῖς μόνον κομπάσητε, ὅτι φυσικοὶ τυγχάνετε· Ἐπειδὴ δὲ καὶ ἔνιοι ὡς ὁ τόρνος βούλονται ὑπὸ κλώτακος στρέφεσθαι ἢ ὑπὸ ἄξονος ἢ ὡς ἅμαξα ἢ ὡς μηχανή, δειξάτωσαν καὶ αὐτοὶ ἐν τίνι ἐρηρεισμένα τυγχάνει ἢ ὁ κλῶταξ ἢ ὁ ἄξων, κἀκεῖνο πάλιν ἐπὶ τίνος, καὶ ἐπ' ἄπειρον. Πῶς οὖν φυσικὰ διαλέγεσθε; Πῶς δὲ καὶ τὴν γῆν οὐ διήκει μέσην οὖσαν ὁ ἄξων καὶ περιστρέφει; 4.20 Πάλιν δὲ λέξατε οἱ τούτοις ἑπόμενοι καὶ χριστιανίζειν ἐθέλοντες εἰς ποῖον χῶρον τῶν ὀκτὼ σφαιρῶν ἢ τῆς ἐνάτης, τῆς λεγομένης παρά τισιν ἀνάστρου, εἰσελήλυθεν ὁ Χριστός, ἢ καὶ ἡμεῖς μέλλομεν εἰσιέναι; Ἢ πῶς ὕδατα δύνανται εἶναι εἰς σφαῖραν στρεφομένην; Ἢ πῶς ἐν τῇ συντελείᾳ πιπτόντων τῶν ἄστρων ἔτι σῴζονται αἱ τοσαῦται ὑμῶν σφαῖραι; Καὶ τί τὸ χρειῶδες αὐτῶν; Ἆρ' οὐ πρόδηλον ὅτι ἀνέλπιστα χριστιανικῆς δόξης διαλέγεσθε; Ταῦτα γὰρ εἰ μὴ τοῖς ἀνελπίστοις Ἕλλησι τοῖς μὴ ἐλπίζουσιν ἑτέραν κρείττονα κατάστασιν οὐχ ἁρμόζει, οἵτινες ἀκολούθως ἑαυτοῖς τὸν κόσμον ἀϊδίως ὑποτίθενται, ἵνα σῴζηται αὐτοῖς ἡ τῶν σφαιρῶν πλουσία πληθύς, ἐν αἷς ἀεὶ οἱ πλάνητες τὸν ἑαυτῶν δρόμον ἐκτελοῦσιν, ἐν ἄλλῃ δὲ καὶ οἱ ἀπλανεῖς, καὶ ἔχει πιθανότητα λόγου ἡ παρ' αὐτῶν προφερομένη πλάνη. Ὑμεῖς δὲ παντελῶς ἀπίθανα διαλέγεσθε, καὶ πλῆθος σφαιρῶν θέλετε, καὶ συντέλειαν κόσμου θέλετε, τὸ χρειῶδες τούτων οὐ δυνάμενοι λέγειν. 4.21 Ὁμοίως καὶ ὕδατα ἐπάνω σφαιρῶν στρεφομένων βούλεσθε, ἅπερ καταγέλαστα καὶ πάσης ἀνοίας ἀνάμεστα βούλεσθαι, καὶ ἐναντία ἑαυτοῖς καὶ τῇ φύσει τῶν πραγμάτων διαλέγεσθε. Καὶ ἐν ἓξ ἡμέραις θέλετε γεγενῆσθαι τὸ πᾶν καὶ ποίησιν τρίτου οὐρανοῦ ἐν αὐταῖς μὴ εὑρίσκοντες ὀκτὼ καὶ ἐννέα τολμᾶτε λέγειν. Πόση παρ' ὑμῖν ἐπιστήμη, πόση παρ' ὑμῖν σοφία, πόση σύνεσις, πόση ἐναντιότης· "Οὐδεὶς δύναται δυσὶ κυρίοις δουλεύειν", καλῶς τῷ Κυρίῳ λέλεκται, ἀλλ' ἢ τῷ Θεῷ, τῷ Θεῷ, ἢ τῷ μαμωνᾷ, τῷ μαμωνᾷ. Καὶ πάλιν αὐτὸς διὰ Παύλου βοᾷ· "Οὐ δύνασθε τραπέζης Κυρίου μετέχειν καὶ τραπέζης δαιμονίων", καὶ πάλιν· "Μὴ γίνεσθε ἑτεροζυγοῦντες ἀπίστοις. Τίς γὰρ μετοχὴ δικαιοσύνης καὶ ἀνομίας; Ἢ τίς κοινωνία φωτὶ πρὸς σκότος; Τίς δὲ συμφώνησις Χριστοῦ πρὸς Βελιάρ; Ἢ τίς μερὶς πιστοῦ μετὰ ἀπίστων; Τίς δὲ συγκατάθεσις ναῷ Θεοῦ μετὰ εἰδώλων;" 4.22 Πῶς γὰρ πάλιν δυνατὸν τὴν γῆν, καθ' ὑμᾶς μεσοτάτην τοῦ παντὸς οὖσαν, τὸν ἐπὶ τοῦ Νῶε ὑπομεῖναι κατακλυσμόν; Ἢ πιστεύεσθαι πρώτην καὶ δευτέραν ἡμέραν πάλιν πᾶσαν καλύπτεσθαι ὑπὸ ὑδάτων καὶ τῇ τρίτῃ μετὰ τὸ συναχθῆναι τὸ ὕδωρ φανῆναι αὐτήν, καθὰ γέγραπται ἐν τῇ Γενέσει; 4.23 Ἀλλὰ καὶ τὸ σοφώτερον, ἀντίποδας ὑποτίθεσθε τοὺς ἀνθρώπους ἐν ὅλῃ τῇ γῇ περιπατοῦντας. ∆ιαγράφομεν τοίνυν καθ' ὑμᾶς τὴν γῆν καὶ τοὺς ἀντίποδας· καὶ πᾶς τις ἐν ὑμῖν ἔχων ὄψεις ὑγιεῖς καὶ λογισμοὺς σώφρονας περιστρέψει ὡς ἂν βούληται τὴν γῆν καὶ εἰπάτω, εἰ πάντες οἱ ἀντίποδες δύνανται ὄρθιοι κατὰ ταὐτὸν εἶναι· ἀλλ' οὐκ ἂν δείξωσιν, εἰ καὶ ἀναισχύντως ἐροῦσιν. 4.24 Οὕτως οὖν πρὸς τὰς ὑμετέρας πλαστὰς καὶ οὐκ ἀληθεῖς ὑποθέσεις καὶ τὰ συμπεράσματα τῶν ὑμετέρων λόγων ἀνώμαλα καὶ ἀκατάλληλα καὶ ἀσύστατα καὶ κλόνον οὐ τὸν τυχόντα ὑπομένοντα καὶ περιφορὰν πλείονα τῆς ἀστάτου καὶ περιφερομένης παρ' ὑμῖν μυθικῆς σφαίρας. 4.25 ∆ιό, φιλόχριστε πάτερ, τοῦτο γὰρ τοῦ λόγου τοῦ τετάρτου τέλος ποιησάμενος ἄρξομαι, μετὰ τὴν διαγραφὴν τῶν ἀντιπόδων, καὶ τοῦ πέμπτου λόγου, ὡς ἐπήγγελμαι τῇ σῇ φιλοθέῳ ψυχῇ τῆς σκηνῆς τὴν διαγραφὴν τῆς ἐν τῇ ἐρήμῳ ὑπὸ Μωϋσέως κατασκευασθείσης ποιήσασθαι, βουλήσει τοῦ πάντων ἡμῶν Σωτῆρος Θεοῦ. 5.τ ΛΟΓΟΣ Εʹ Ἐν ᾧ ἐστι τῆς σκηνῆς ἡ διαγραφή, καὶ τῶν προφητῶν καὶ ἀποστόλων ἡ συμφωνία. 5.1 Περὶ δὲ τῆς σκηνῆς, τῆς ἐν τῇ ἐρήμῳ διὰ Μωϋσέως κατασκευασθείσης, καιρὸς λοιπὸν καὶ αὐτῆς τὴν διαγραφὴν ποιήσασθαι, καθὰ καὶ παρελάβομεν ἐκ τοῦ