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of the judges was appointed for them. 11.38.6 And those who are deemed to have distinguished themselves in holy living, these are they who are freed and released from these regions of the earth, as from a prison, and they come up to their pure dwelling and settle on the earth. And of these, those who have been sufficiently purified by philosophy live thereafter altogether without bodies and come to dwellings even more beautiful than these, which it is not easy to describe, nor is there sufficient time at present. But for the sake of these things which we have described, Simmias, we must do all that we can to partake of virtue and wisdom in this life; for the prize is noble and the hope is great.” 11.38.7 Thus Plato. But you will compare with the words “and come to dwellings even more beautiful, which it is not easy to describe, nor is there sufficient time at present” the passage among us which runs thus: “For eye has not seen, nor ear heard, neither have entered into the heart of man, the things which God has prepared for them that love Him,” 11.38.8 and with the aforesaid dwellings the promise that there are “many mansions” in the Father’s house for those who love God, and with what was said about Pyriphlegethon the eternal fire threatened to the ungodly, according to the prophet of the Hebrews who says to them: “Who will tell you that a fire is burning? Who will tell you of the eternal place?” And again: “Their worm shall not die, and 11.38.9 their fire shall not be quenched, and they shall be a spectacle to all flesh.” But observe how Plato, in agreement with these, after saying that the ungodly will go to Tartarus, adds: “whence they never come out.” And again, after saying that the godly will live in blessedness, he adds the words “altogether and for all time to come.” But also the phrase used by him, “without toils,” would be similar to the 11.38.10 “sorrow and pain and groaning have fled away.” And when he says that those who journey to Acheron do not simply arrive there, but first “mount what are their vehicles,” what, then, can he wish to signify by the vehicles but the bodies, which the souls of the departed have mounted, and in which they are punished according to the customs among the Hebrews? But since this discussion has reached a sufficient limit, I will pass on to the twelfth book of the Evangelical Preparation.

12.Pin.t XII THESE THINGS THE TWELFTH BOOK OF THE EVANGELICAL PREPARATION CONTAINS

12.Pin.1 1. That according to Plato also, the Hebrews rightly taught their children who were being initiated

an unquestioning faith in their doctrines, because of their imperfection; From the first book of the Laws 2. That according to Plato faith is the greatest of virtues 3. That we must believe what is said about the soul and other such doctrines 4. That the first introductions must be delivered to children in the form of myths 5. That one must not charm children with harmful myths, but only with beneficial ones 6. That Plato accepted faith not only in word, but also confessed with his own disposition to believe and be persuaded of those things which we also believe 7. That one ought not to bring forth the sacred dogmas of the truth to everyone 8. What sort of men Plato says should be appointed as rulers: that they should be common men and unlettered, if only they were adorned in character 9. That one ought to shun offices of rule 10. Concerning justice according to Plato 11. Concerning paradise according to Moses 12. How they say the woman was taken from the man 13. Concerning the first life of man 14. That they also conversed with the irrational animals 15. How they make mention of the flood 16. That the points of our teaching are rightly taken from the

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τῶν δικαστῶν αὐτοῖς 11.38.6 ἐτάχθη. οἳ δὲ δὴ ἂν δόξωσι διαφερόντως πρὸς τὸ ὁσίως βιῶναι, οὗτοί εἰσιν οἱ τῶνδε μὲν τῶν τόπων τῶν ἐν τῇ γῇ ἐλευθερούμενοί τε καὶ ἀπαλλαττόμενοι, ὥσπερ δεσμωτηρίων, ἄνω δὲ εἰς τὴν καθαρὰν οἴκησιν ἀφικνούμενοι καὶ ἐπὶ τῆς γῆς οἰκιζόμενοι. τούτων δὲ αὐτῶν οἱ φιλοσοφίᾳ ἱκανῶς καθηράμενοι ἄνευ τε καμάτων ζῶσι τὸ παράπαν εἰς τὸν ἔπειτα χρόνον καὶ εἰς οἰκήσεις ἔτι τούτων καλλίους ἀφικνοῦνται, ἃς οὔτε ῥᾴδιον δηλῶσαι οὔτε ὁ χρόνος ἱκανὸς ἐν τῷ παρόντι. ἀλλὰ τούτων δὴ ἕνεκα χρὴ ὧν διεληλύθαμεν, ὦ Σιμμία, πᾶν ποιεῖν ὥστε ἀρετῆς καὶ φρονήσεως ἐν τῷ βίῳ μετασχεῖν· καλὸν γὰρ τὸ ἆθλον καὶ ἡ ἐλπὶς μεγάλη.» 11.38.7 Ταῦτα ὁ Πλάτων. σὺ δέ γε παραθήσεις τῷ «καὶ εἰς οἰκήσεις καλλίους ἀφικνοῦνται, ἃς οὔτε ῥᾴδιον δηλῶσαι οὔτε χρόνος ἱκανὸς ἐν τῷ παρόντι» τὸ παρ' ἡμῖν οὕτως ἔχον· «Ὀφθαλμὸς γὰρ οὐκ εἶδε καὶ οὖς οὐκ ἤκουσε καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἃ ἡτοίμασεν ὁ θεὸς τοῖς ἀγαπῶσιν αὐτόν,» 11.38.8 ταῖς δὲ εἰρημέναις οἰκήσεσι τὸ «πολλὰς μονὰς» εἶναι παρὰ τῷ πατρὶ τοῖς θεοφιλέσιν ἐπηγγελμένας, καὶ τοῖς περὶ τοῦ Πυριφλεγέθοντος λεχθεῖσι τὸ τοῖς ἀσεβέσιν ἠπειλημένον πῦρ αἰώνιον, κατὰ τὸν πρὸς αὐτοὺς φάσκοντα Ἑβραίων προφήτην· «Τίς ἀναγγελεῖ ὑμῖν ὅτι πῦρ καίεται; τίς ἀναγγελεῖ ὑμῖν τὸν τόπον τὸν αἰώνιον;» καὶ πάλιν· «Ὁ σκώληξ αὐτῶν οὐ τελευτήσει, καὶ 11.38.9 τὸ πῦρ οὐ σβεσθήσεται, καὶ ἔσονται εἰς ὅρασιν πάσῃ σαρκί.» τήρει δὲ ὡς καὶ ὁ Πλάτων συνᾴδων τούτοις τοὺς ἀσεβεῖς εἰπὼν χωρήσειν εἰς Τάρταρον ἐπιλέγει· «ὅθεν οὔποτε ἐκβαίνουσι.» καὶ αὖ πάλιν τοὺς εὐσεβεῖς ζήσεσθαι εἰπὼν ἐν μακαρίοις προστίθησι λέγων «τὸ παράπαν καὶ εἰς τὸν ἔπειτα χρόνον.» ἀλλὰ καὶ τὸ ἄνευ καμάτων εἰρημένον ὑπ' αὐτοῦ ὅμοιον ἂν εἴη τῷ 11.38.10 «ἀπέδρα ὀδύνη καὶ λύπη καὶ στεναγμός.» φάσκων δὲ τοὺς ἐπὶ τὸν Ἀχέροντα πορευομένους μὴ ἁπλῶς ἐπὶ τοῦτον ἀφικνεῖσθαι, ἀλλὰ «ἀναβαίνοντας» πρότερον «ἃ δὴ αὐτοῖς ὀχήματά ἐστι,» τίνα ποτὲ ἄρα τὰ ὀχήματα βούλεται σημαίνειν ἢ τὰ σώματα, εἰς ἃ ἀναβᾶσαι αἱ τῶν τετελευτηκότων ψυχαὶ σὺν αὐτοῖς τιμωροῦνται κατὰ τὰ παρ' Ἑβραίοις νενομισμένα; ἀλλὰ γὰρ ἱκανὴν καὶ τοῦδε τοῦ λόγου περιγραφὴν εἰληφότος ἐπὶ τὸ δωδέκατον τῆς Εὐαγγελικῆς Προπαρασκευῆς μεταβήσομαι σύγγραμμα.

12.Pin.t ΙΒ ΤΑ∆Ε ΤΟ ∆Ω∆ΕΚΑΤΟΝ ΠΕΡΙΕΧΕΙ ΣΥΓΓΡΑΜΜΑ ΤΗΣ ΕΥΑΓΓΕΛΙΚΗΣ ΠΡΟΠΑΡΑΣΚΕΥΗΣ

12.Pin.1 αʹ. Ὅτι καὶ κατὰ Πλάτωνα τοῖς εἰσαγομένοις ὀρθῶς Ἑβραίων παῖδες

ἀπερίεργον τὴν τῶν μαθημάτων πίστιν διὰ τὸ ἀτελὲς αὐτῶν παρεδίδοσαν· Ἀπὸ τοῦ πρώτου τῶν Νόμων βʹ. Ὅτι μεγίστη τῶν ἀρετῶν καὶ κατὰ Πλάτωνα ἡ πίστις τυγχάνει γʹ. Ὅτι πιστεύειν δεῖ τοῖς περὶ ψυχῆς λεγομένοις καὶ τοῖς ἄλλοις τοῖς περὶ τῶν τοιούτων λόγοις δʹ. Ὅτι δεήσει ἐν σχήματι μύθων τὰς πρώτας εἰσαγωγὰς τοῖς παισὶ παραδιδόναι εʹ. Ὅτι μὴ τοὺς ἐπιβλαβεῖς μύθους τοῖς παισί, μόνους δὲ τοὺς ὠφελίμους δεήσει κατεπᾴδειν ʹ. Ὅτι μὴ λόγῳ μόνον ἀπεδέχετο τὴν πίστιν ὁ Πλάτων, ἀλλὰ καὶ αὐτῇ διαθέσει τούτοις πιστεύειν καὶ πεπεῖσθαι ὡμολόγει, οἷς καὶ ἡμεῖς πιστεύομεν ζʹ. Ὅτι μὴ δέοι εἰς πάντας ἐκφέρειν τὰ σεμνὰ τῶν τῆς ἀληθείας δογμάτων ηʹ. Ὁποίους δεῖν ὁ Πλάτων φησι τοὺς ἄρχοντας καθιστάναι· ὅτι ἰδιώτας καὶ ἀγραμματοὺς, εἰ μόνον τὸ ἦθος κεκοσμημένοι εἶεν θʹ. Ὅτι δέοι φεύγειν τὰς ἀρχάς ιʹ. Περὶ τοῦ κατὰ Πλάτωνα δικαίου ιαʹ. Περὶ τοῦ κατὰ Μωσέα παραδείσου ιβʹ. Ὡς ἐκ τοῦ ἀνδρὸς εἰλῆφθαί φασι τὴν γυναῖκα ιγʹ. Περὶ τοῦ πρώτου τῶν ἀνθρώπου βίου ιδʹ. Ὅτι καὶ τοῖς ἀλόγοις ζῴοις ὡμίλουν ιεʹ. Ὅπως περὶ τοῦ κατακλυσμοῦ μέμνηνται ιʹ. Ὅτι τὰ τῆς διδασκαλίας ὀρθῶς ἡμῖν ἀπὸ τῶν