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established and not upon something. 1) The back parts of the tabernacle: six pillars of one and a half cubits make nine cubits, and two pillars at the corners of half a cubit make ten cubits for the eight pillars; this is the breadth of the tabernacle. 2) Having a drawing veil called a curtain. 3) Bars passing through the rings. 4) A middle bar passing through the boards. 5) Bars passing through the rings. 7.87 The whole tabernacle, therefore, is a type of the whole universe, as the divine Apostle recounts, speaking thus about the outer one: "For the first tabernacle also had ordinances of worship, and a worldly sanctuary," calling it "worldly" as being a type of this world, but about the inner one he speaks thus: "For Christ did not enter a sanctuary made by hands, a copy of the true one, but into heaven itself," calling heaven "the true one," but the inner tabernacle "a copy." 7.88 Let the reader therefore consider in the shape of heaven and earth and in the model, that is, the tabernacle, how all things are fitting to the Christian dogma, that there are two places of the whole universe, this one and the one above, prepared from the foundation of the world; this one in the present state has been given to angels and men, and the one above in the future state after the resurrection of the dead is given to the righteous men and angels. 7.89 For the much-famed sphere of the outsiders does not at all harmonize with the Christian preaching, but rather it harmonizes with those who do not hope for a resurrection of the dead, nor another state besides this one, those who say that the whole universe always exists in generation and corruption. Marginal note 7.90 If the teachers of error say that the Lord Christ enters into the first sphere, where the Moon is, it is fitting first of all to their error that they say he dwells with their goddess; second, since the sphere is solid, let them say whether, along with the Moon, like a fish in water, he cuts through the heavenly body moving in the opposite direction, or whether he is violently rolled along in a straight line with the universe, which things are also laughable; third, that above him are the other planets, your gods, I mean Hermes, Aphrodite, Helios, Ares, Zeus, Kronos, the father of your gods, with whom are the twelve signs of the zodiac and the thirty-six decans. And how is the Apostle not lying, according to you, when he says that he is "far above all Principality and Power and Might, and Dominion and every name that is named"? 7.91 But if they say he is in the second sphere, the same things will be answered to them again, and if in the third and in the fourth and in the fifth and in the sixth and in the seventh and in the eighth and in the ninth they say he is above all, what was said by the Apostle will be found a lie, that from the first tabernacle, that is, from this world, Christ has entered into the second, that is, into the heavenly place, having obtained eternal redemption, it being the ninth and not the second. He therefore who loves to be a Christian follows the divine Scripture, and is not supported by the deceit of the outsiders, which teaches polytheism and isotheism and produces destruction for souls. The text 7.92 Therefore, with all the spheres lying one after another and being solid, how is it possible to conceive in that shape that there will be a resurrection of the dead and that their ascent into heaven will happen and that men will reign in heaven, that is, in the second tabernacle, where Scripture says Christ has already entered as the first of all, and all the other things that have been said before? For consequently those outsiders who believe in the sphere neither confess a resurrection of the dead, nor do they speak of their ascent into heaven, nor do they say that there are waters above the heaven, nor do they say that the shape of this world, that is, the revolution of the stars and of the things in order, is changed, nor that anyone has ascended at all with a body into heaven, nor does ascend. 7.93 But some of them [say that] only the souls after death wander about with the sphere and

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θεμελιωθεῖσαν καὶ οὐχὶ ἐπί τινος. 1) Τὰ ὀπίσθια τῆς σκηνῆς· στῦλοι ἓξ ἀπὸ πήχεως μιᾶς ἥμισυ γίνονται πήχεις ἐννέα καὶ δύο στῦλοι εἰς τὰς γωνίας ἀπὸ πήχεως ἥμισυ γίνονται τῶν ὀκτὼ στύλων πήχεις δέκα· τοῦτο τὸ πλάτος τῆς σκηνῆς. 2) Ἔχουσα βῆλον συρτὸν λεγόμενον ἐπίσπαστρον. 3) Μοχλοὶ διὰ τῶν ψαλίδων διϊκνούμενοι. 4) Μοχλὸς μέσος διὰ τῶν σανίδων διϊκνούμενος. 5) Μοχλοὶ διὰ τῶν ψαλίδων διϊκνούμενοι. 7.87 Τύπος οὖν ἐστι πᾶσα ἡ σκηνὴ τοῦ παντὸς κόσμου, καθὰ διηγεῖται ὁ θεῖος Ἀπόστολος, περὶ μὲν τῆς ἐξωτέρας οὕτως λέγων· "Εἶχε μὲν γὰρ καὶ ἡ πρώτη σκηνὴ δικαιώματα λατρείας, τό τε ἅγιον κοσμικόν", "κοσμικὸν" αὐτὴν φήσας, ὡσανεὶ τοῦ κόσμου τούτου τύπον ὑπάρχουσαν, περὶ δὲ τῆς ἐσωτέρας οὕτω φησίν· "Οὐ γὰρ εἰς χειροποίητα ἅγια εἰσῆλθεν ὁ Χριστός, ἀντίτυπα τῶν ἀληθινῶν, ἀλλ' εἰς αὐτὸν τὸν οὐρανόν", "ἀληθινὴν" μὲν τὸν οὐρανὸν εἰπών, "ἀντίτυπα" δὲ τὴν ἐσωτέραν σκηνήν. 7.88 Κατανοείτω οὖν ὁ ἀναγινώσκων τῷ σχήματι τοῦ οὐρανοῦ καὶ τῆς γῆς καὶ τῷ ἐκτυπώματι, τουτέστι τὴν σκηνήν, πῶς ἁρμόδια πάντα τυγχάνουσι τῷ δόγματι τῷ χριστιανικῷ, ὅτι δύο χῶροί εἰσι τοῦ παντὸς κόσμου, οὗτος καὶ ὁ ἀνώτερος, ἡτοιμασμένοι ἀπὸ καταβολῆς κόσμου· οὗτος μὲν ἐν τῇ νῦν καταστάσει δέδοται ἀγγέλοις καὶ ἀνθρώποις, καὶ ὁ ἀνώτερος ἐν τῇ μελλούσῃ καταστάσει ἐξ ἀναστάσεως νεκρῶν δίδοται τοῖς δικαίοις ἀνθρώποις καὶ ἀγγέλοις. 7.89 Ἡ γὰρ τῶν ἔξωθεν πολύφημος σφαῖρα οὐχ ἁρμόζει καθόλου τῷ χριστιανικῷ κηρύγματι, ἀλλὰ μᾶλλον τούτοις ἁρμόζει τοῖς ἀνάστασιν νεκρῶν μὴ ἐλπίζουσι, μήτε ἑτέραν κατάστασιν παρὰ ταύτην, τοῖς ἀεὶ ἐν γενέσει καὶ φθορᾷ διάγειν τὸν σύμπαντα κόσμον λέγουσιν. Παραγραφή 7.90 Εἰ μὲν εἰς τὴν πρώτην σφαῖραν, ἔνθα ἐστὶν ἡ Σελήνη, λέγουσιν οἱ τῆς πλάνης διδάσκαλοι τὸν ∆εσπότην Χριστὸν εἰσιέναι, πρέπον μὲν ἐν πρώτοις τῇ αὐτῶν πλάνῃ ὅτι μετὰ τῆς θεοῦ αὐτῶν λέγουσιν αὐτὸν διάγειν· δεύτερον ὅτι ναστῆς οὔσης τῆς σφαίρας εἰπάτωσαν, εἰ ἅμα τῆς Σελήνης, ὡς ἰχθὺς ἐν ὕδατι, διατέμνει τὸ οὐράνιον σῶμα τὴν ἐναντίαν βαδίζων, ἢ τὴν εὐθεῖαν ἅμα τῷ παντὶ βιαίως κυλίεται, ἅπερ καὶ ταῦτα καταγέλαστα· τρίτον ὅτι ὑπεράνω αὐτοῦ εἰσιν οἱ ἕτεροι πλανῆται ὑμῶν θεοί, λέγω δὴ Ἑρμῆς, Ἀφροδίτη, Ἥλιος, Ἄρης, Ζεύς, Κρόνος, ὁ πατὴρ τῶν θεῶν ὑμῶν, οἷς δεκαδύο ζῳδίων καὶ οἱ τριάκοντα ἓξ δεκανοί. Καὶ πῶς οὐ ψεύδεται καθ' ὑμᾶς ὁ Ἀπόστολος φάσκων "ὑπεράνω αὐτὸν" εἶναι "πάσης Ἀρχῆς καὶ Ἐξουσίας καὶ ∆υνάμεως, καὶ Κυριότητος καὶ παντὸς ὀνόματος ὀνομαζομένου"; 7.91 Εἰ δὲ ἐν τῇ δευτέρᾳ σφαίρᾳ φήσουσιν αὐτὸν εἶναι, τὰ αὐτὰ πάλιν αὐτοῖς ἀπαντήσεται, καὶ εἰ ἐν τῇ τρίτῃ καὶ ἐν τῇ τετάρτῃ καὶ ἐν τῇ πέμπτῃ καὶ ἐν τῇ ἕκτῃ καὶ ἐν τῇ ἑβδόμῃ καὶ ἐν τῇ ὀγδόῃ καὶ ἐν τῇ ἐνάτῃ εἴπωσιν αὐτὸν ὑπεράνω πάντων, εὑρεθήσεται ψεῦδος τὸ παρὰ τῷ Ἀποστόλῳ εἰρημένον, ὅτι ἀπὸ τῆς πρώτης σκηνῆς, τουτέστιν ἀπὸ τοῦ κόσμου τούτου, ἐπὶ τὴν δευτέραν εἰσελήλυθεν ὁ Χριστός, τουτέστιν εἰς τὸν οὐράνιον χῶρον, αἰωνίαν λύτρωσιν εὑράμενος, ἐνάτης οὔσης καὶ οὐ δευτέρας. Ὁ ἀγαπῶν οὖν χριστιανὸς εἶναι τῇ θείᾳ Γραφῇ ἕπεται, καὶ οὐχὶ τῇ ἀπάτῃ τῶν ἔξωθεν ἐπιστηρίζεται, τῇ πολυθεΐαν καὶ ἰσοθεΐαν διδασκούσῃ καὶ ὄλεθρον ταῖς ψυχαῖς ἐμποιούσῃ. Τὸ κείμενον 7.92 Πασῶν οὖν τῶν σφαιρῶν κατὰ τὸ συνεχὲς κειμένων καὶ ναστῶν οὐσῶν, πῶς ἐνδέχεται νοεῖν ἐν αὐτῷ τῷ σχήματι ἀνάστασιν νεκρῶν ἔσεσθαι καὶ ἄνοδον αὐτῶν γίνεσθαι ἐν οὐρανῷ καὶ βασιλεύειν ἐν οὐρανῷ τοὺς ἀνθρώπους, τουτέστιν ἐν τῇ δευτέρᾳ σκηνῇ, ἔνθα καὶ τὸν Χριστὸν λέγει ἡ Γραφὴ ἤδη εἰσιέναι πρῶτον πάντων, καὶ τὰ ἄλλα πάντα ὅσα προείρηται; Ἀκολούθως γὰρ οἱ ἔξωθεν τὴν σφαῖραν δοξάζοντες οὔτε ἀνάστασιν νεκρῶν ὁμολογοῦσιν, οὔτε τὴν ἄνοδον αὐτῶν τὴν εἰς τὸν οὐρανὸν λέγουσιν, οὔτε ὕδατα λέγουσιν εἶναι ἐπάνω τοῦ οὐρανοῦ, οὔτε ἀλλάσσεσθαι λέγουσι τὸ σχῆμα τοῦ κόσμου τούτου, τουτέστι τὴν περιφορὰν τῶν ἄστρων καὶ τῶν καθεξῆς, οὔτε ὅτι τις ἀνῆλθε μετὰ σώματος παντελῶς εἰς τὸν οὐρανόν, οὔτε ἀνέρχεται. 7.93 Ἀλλ' οἱ μὲν αὐτῶν τὰς ψυχὰς μόνας μετὰ θάνατον περιπολεύειν σὺν τῇ σφαίρᾳ καὶ