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of Lysias, of Isocrates, of countless others, he sets forth their sayings, which it is superfluous for me to enumerate, since the man's writing is set before us, in which after the refutations of what has been said he again says these things: 10.2.7 'Let these examples of the forms of Hellenic theft in thought, being such as they are, be sufficient as a clear demonstration for one who is able to discern. But now they were caught not only stealing thoughts and words and paraphrasing them, as will be shown, but also stealing the works of others in their entirety they published them as their own, just as Eugrammon of Cyrene did with the whole book *On the Thesprotians* from Musaeus.' 10.2.8 And again, having brought forward more proofs for his argument on these matters, at the end he again adds the following: 'My life will fail me, if I should try to go through each one, refuting the self-loving Hellenic theft and how they appropriate the discovery of the finest doctrines among them, 10.2.9 which they have taken from us. But now they are not only refuted for stealing doctrines from the barbarians, but also for imitating the things that from above through the divine power were miraculously worked among us by those who lived holy lives for our conversion, spinning monstrous tales in Hellenic mythology. 10.2.10 And indeed we shall learn from them whether these things which they relate are true or false. They would not say they are false; for they would not willingly convict themselves of the greatest foolishness, that of writing falsehoods; 10.2.11 but of necessity they would confess them to be true. And how do the things wondrously demonstrated through Moses and the other prophets still appear incredible to them? For God the almighty, caring for all men, turns some by commandments, others by threats, some by wondrous signs, and some by gentle promises 10.2.12 toward salvation. Nevertheless the Greeks, when a drought was once destroying Greece for a long time and a barrenness of fruits prevailed, those who were left, they say, because of famine came as suppliants to Delphi and asked the Pythia how they might be delivered from the terrible thing. And she gave them one 10.2.13 deliverance from the misfortune, if they should use the prayer of Aeacus. 10.2.13 Therefore Aeacus, persuaded by them, went up to the Panhellenic mountain, and stretching out his clean hands to heaven and calling God the common father, he prayed that he would pity 10.2.14 ravaged Greece. And while he was praying, a mighty thunder pealed, and all the surrounding air was filled with clouds; and violent and continuous rains, pouring down, filled the whole land. From this an abundant and rich fruitfulness is brought to pass, 10.2.15 cultivated by the prayers of Aeacus. 'And Samuel,' it says, 'called upon the Lord, and the Lord sent thunder and rain on the day of the harvest.' You see that he who 'sends rain on the just and on the unjust' through his subordinate powers" and the rest. 10.2.16 Clement, having joined countless things to these, exposed the Greeks as having been thieves with indisputable proofs. But if he is not trustworthy to you, since he himself, like us, has preferred the barbarian philosophy to the Hellenic, then let him be dismissed, although he directed his argument not with his own words, but with those of the Greeks themselves. But what would you say, if you were to learn similar things from your own noble philosophers? Accept, then, their testimonies also: 10.3.1 3. FROM PORPHYRY ON THE GREEKS BEING THIEVES; FROM THE FIRST OF THE PHILOLOGICAL DISCOURSE

'Longinus in Athens has invited us to feast on Platonic matters, and many others, including Nicagoras the sophist, and Maior, and Apollonius the grammarian, and Demetrius the geometer, and Prosenes the Peripatetic, and 10.3.2 Callietes the Stoic. with whom I myself reclined as the seventh, as the dinner was progressing and a certain one

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Λυσίου, Ἰσοκράτους, μυρίων ἄλλων παρατίθησιν ὧν περιττὸν ἐμὲ καταλέγειν τὰς φωνάς, προκειμένης τῆς τἀνδρὸς γραφῆς, ἐν ᾗ μετὰ τοὺς ἐλέγχους τῶν εἰρημένων ταῦτα πάλιν φησίν· 10.2.7 «Αἱ μὲν οὖν ἰδέαι τῆς κατὰ διάνοιαν Ἑλληνικῆς κλοπῆς εἰς ὑπόδειγμα ἐναργὲς τῷ διορᾶν δυναμένῳ τοιαίδε οὖσαι ἅλις ἔστωσαν. ἤδη δὲ οὐ τὰς διανοίας μόνον καὶ τὰς λέξεις ὑφελόμενοι καὶ παραφράσαντες ἐφωράθησαν, ὡς δειχθήσονται, αὐτοτελῶς δὲ τὰ ἑτέρων ὑφελόμενοι ὡς ἴδια ἐξήνεγκαν, καθάπερ Εὐγράμμων ὁ Κυρηναῖος ἐκ Μουσαίου τὸ Περὶ Θεσπρωτῶν βιβλίον ὁλόκληρον.» 10.2.8 Αὖθις δὲ τούτοις ἐπαγαγὼν πλείους ἀποδείξεις τοῦ λόγου πάλιν τελευτῶν προστίθησι τάδε· «Ἐπιλείψει με ὁ βίος, εἰ καθ' ἕκαστον ἐπεξιέναι πειρῴμην τὴν Ἑλληνικὴν διελέγχων φίλαυτον κλοπὴν καὶ ὡς σφετερίζονται τὴν εὕρεσιν τῶν παρ' αὐ10.2.9 τοῖς καλλίστων δογμάτων, ἣν παρ' ἡμῶν εἰλήφασιν. ἤδη δὲ οὐ μόνον ὑφαιρούμενοι τὰ δόγματα παρὰ τῶν βαρβάρων διελέγχονται, ἀλλὰ καὶ προσέτι ἀπομιμούμενοι τὰ παρ' ἡμῖν ἄνωθεν ἐκ τῆς θείας δυνάμεως διὰ τῶν ἁγίως βεβιωκότων εἰς τὴν ἡμετέραν ἐπιστροφὴν παραδόξως ἐνεργούμενα, Ἑλληνικῇ 10.2.10 μυθολογίᾳ τερατευόμενοι. καὶ δὴ πευσόμεθα παρ' αὐτῶν ἤτοι ἀληθῆ ταῦτά ἐστιν, ἃ ἱστοροῦσιν, ἢ ψευδῆ. ψευδῆ μὲν οὐκ ἂν φήσαιεν· οὐ γὰρ ἂν καταψηφίσαιντο ἑαυτῶν ἑκόντες τὴν μεγίστην εὐήθειαν, τὸ ψευδῆ συγγράφειν· 10.2.11 ἀληθῆ δ' εἶναι ἐξ ἀνάγκης ὁμολογήσαιεν. καὶ πῶς ἔτι ἄπιστα αὐτοῖς καταφαίνεται τὰ διὰ Μωσέως καὶ τῶν ἄλλων προφητῶν τεραστίως ἐπιδεδειγμένα; πάντων γὰρ ἀνθρώπων ὁ παντοκράτωρ κηδόμενος θεὸς τοὺς μὲν ἐντολαῖς, τοὺς δ' ἀπειλαῖς, ἔστι δ' οὓς σημείοις τεραστίοις, ἐνίους δὲ ἠπίοις ἐπαγγελίαις 10.2.12 ἐπιστρέφει πρὸς σωτηρίαν. πλὴν ἀλλ' οἱ Ἕλληνες, αὐχμοῦ ποτὲ τὴν Ἑλλάδα πολυχρονίως φθείροντος καὶ ἐπεχούσης ἀγονίας καρπῶν, οἱ καταλειφθέντες, φασί, διὰ λιμὸν ἱκέται παραγενόμενοι εἰς ∆ελφοὺς ἤροντο τὴν Πυθίαν πῶς ἂν ἀπαλλαγεῖεν τοῦ δεινοῦ. μίαν δ' αὐτοῖς ἔχρησεν 10.2.13 ἀπαλλαγὴν τῆς συμφορᾶς, εἰ χρήσαιντο τῇ Αἰακοῦ εὐχῇ. πεισθεὶς 10.2.13 οὖν αὐτοῖς Αἰακὸς ἀνελθὼν ἐπὶ τὸ Ἑλληνικὸν ὄρος, τὰς καθαρὰς χεῖρας ἐκτείνας εἰς οὐρανὸν κοινὸν ἀποκαλέσας πατέρα τὸν θεὸν ηὔξατο οἰκτεῖραι 10.2.14 αὐτὸν τετρυχωμένην τὴν Ἑλλάδα. ἅμα δὲ εὐχομένου βροντὴ ἐξαίσιος ἐπεκτύπει καὶ πᾶς ὁ πέριξ ἀὴρ ἐνεφοῦτο· λάβροι δὲ καὶ συνεχεῖς ὄμβροι καταρρα γέντες ὅλην ἐπλήρωσαν τὴν χώραν. ἐντεῦθεν ἄφθονος καὶ πλουσία τελεσφο10.2.15 ρεῖται εὐκαρπία, ταῖς Αἰακοῦ γεωργηθεῖσα εὐχαῖς. «Καὶ ἐπεκαλέσατο», φησί, «Σαμουὴλ τὸν κύριον, καὶ ἔδωκε κύριος φωνὰς καὶ ὑετὸν ἐν ἡμέρᾳ θερισμοῦ.» ὁρᾷς ὅτι ὁ «βρέχων ἐπὶ δικαίους καὶ ἀδίκους» διὰ τῶν ὑποτεταγμένων δυνάμεων» καὶ τὰ ἑξῆς. 10.2.16 Τούτοις μυρία συνάψας ὁ Κλήμης κλέπτας γεγονέναι τοὺς Ἕλληνας ἀναμφιλέκτοις ἐλέγχοις κατεφώρασεν. εἰ δέ σοι μὴ πιστὸς οὗτος, ἅτε τῆς Ἑλληνικῆς καὶ αὐτὸς τὴν βάρβαρον ὁμοίως ἡμῖν προτετιμηκὼς φιλοσοφίαν, καὶ δὴ ἐάσθω, καίπερ οὐκ οἰκείαις φωναῖς, ταῖς δ' αὐτῶν Ἑλλήνων ἀπευθύνας τὸν λόγον. τί δ' ἂν εἴποις, εἰ τὰ ὅμοια καὶ παρ' αὐτῶν μάθοις τῶν γενναίων σου φιλοσόφων; δέχου δῆτα καὶ τούτων τὰς μαρτυρίας· 10.3.1 γʹ. ΠΟΡΦΥΡΙΟΥ ΠΕΡΙ ΤΟΥ ΚΛΕΠΤΑΣ ΕΙΝΑΙ ΤΟΥΣ ΕΛΛΗΝΑΣ· ΑΠΟ ΤΟΥ

ΠΡΩΤΟΥ ΤΗΣ ΦΙΛΟΛΟΓΟΥ ΑΚΡΟΑΣΕΩΣ «Τὰ Πλατώνεια ἑστιῶν ἡμᾶς Λογγῖνος Ἀθήνησι κέκληκεν ἄλλους τε πολλοὺς καὶ Νικαγόραν τὸν σοφιστὴν καὶ Μαΐορα Ἀπολλώνιόν τε τὸν γραμματικὸν καὶ ∆ημήτριον τὸν γεωμέτρην Προσήνην τε τὸν Περιπατητικὸν καὶ 10.3.2 τὸν Στωϊκὸν Καλλιέτην. μεθ' ὧν ἕβδομος αὐτὸς κατακλινείς, τοῦ δείπνου προκόπτοντος καί τινος