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beginning ends in human affairs 17. That it is good to train children from a young age in the habits of piety 18. That one must consider as education only that which leads to virtue, and not that which leads to money-making or some means of livelihood 19. That similarly to the Hebrews, Plato also held that the things here are an image of more divine things 20. That one must prepare the young for the attainment of virtue through the learning of correct hymns and songs 21. What sort of thoughts the songs must contain 22. That it is not for everyone to be able to compose correct songs and melodies, but only for God or some divine man 23. Concerning those who are able to judge the songs composed according to God 24. That songs should also be adopted in symposia, like certain laws for banquets 25. That the drinking of wine is not to be permitted to all 26. That Plato was not ignorant that the things legislated by him were practiced as a constitution among certain barbarians 27. That we have a war against ourselves and the passions within us 28. That not the body, but the soul happens to be the cause of the evil things done by us 29. Concerning the one who philosophizes purely 30. Concerning all the sophistry among men 31. That it will sometimes be necessary to use falsehood as a medicine for the benefit of those who need such a method 32. That one must admit not only men, but also women and every race of humankind into the aforementioned education 33. That the whole nation should not be slandered because of those among us who live not according to reason 34. How Plato altered the sayings in Proverbs into a more Hellenic form 35. Concerning wealth and poverty 36. Concerning honor of parents 37. Concerning the acquisition of household servants 38. How he altered "Remove not the ancient landmarks, which thy fathers have set" 39. Similar to "repaying the sins of fathers upon the third and fourth generation of them that hate me" 40. Concerning thieves 41. Concerning a thief being killed 42. Concerning a beast of burden 43. That Plato uses the same examples as the scripture of the Hebrews 44. Further concerning similar examples 45. Further concerning the same 46. Further concerning the same 47. That Plato also legislates that the citizens must be divided into twelve tribes, in imitation of the nation of the Hebrews 48. In what sort of place Plato legislates the city should be founded; and he describes something similar to that in Jerusalem 49. How Plato rejects the subjects of Greek elementary education as being harmful 50. Concerning the opinion of the atheists; from the 10th book of the Laws 51. How Plato constructs the argument concerning God 52. How he discusses God's providence for the universe 12.1.1 Our twelfth book of the Evangelical Preparation will, from this point on, supply what was missing in the previous book concerning the harmony of Plato with the oracles of the Hebrews, as in the harmony of a concordant lyre, taking its beginning from an apology for our faith, which is blasphemed among the many.

12.1.2 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 "Whether, then, one is right or not in criticizing the Laconian and Cretan constitutions, would be another story; at any rate, I could perhaps tell you both what is said by the many better than you could. For if your system of laws is even moderately well established, one of its best laws would be this: not to allow any of the young people to question which of them are good or not good, but that all should agree with one voice and from one mouth that all things are good

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ἀρχόμενα καταλήγει εἰς τὰ ἀνθρώπινα ιζʹ. Ὅτι καλὸν ἐξέτι νέας ἡλικίας τοὺς παῖδας τοῖς τῆς θεοσεβείας ἔθεσιν ἐγγυμνάζειν ιηʹ. Ὅτι παιδείαν ἡγεῖσθαι χρὴ μόνην τὴν εἰς ἀρετὴν προάγουσαν, οὐχὶ δὲ τὴν εἰς χρηματισμὸν ἤ τινα βιοποριστικὴν ἐπιτήδευσιν ιθʹ. Ὅτι παραπλησίως Ἑβραίοις καὶ ὁ Πλάτων εἰκόνα θειοτέρων τὰ τῇδε εἶναι ἐδόξαζεν κʹ. Ὅτι χρὴ τοὺς νέους δι' ἐκμαθήσεως ὕμνων ὀρθῶν καὶ ᾠδῶν εἰς ἀρετῆς ἀνάληψιν προπαρασκευάζειν καʹ. Ὁποίας χρὴ διανοίας περιέχειν τὰς ᾠδάς κβʹ. Ὅτι οὐ πάντων ἐστὶ τὰς ὀρθὰς ᾠδὰς καὶ τὰ μέλη δύνασθαι ποιεῖν, ἀλλ' ἢ μόνου θεοῦ ἢ θείου τινὸς ἀνδρός κγʹ. Περὶ τῶν δοκιμάζειν οἵων τε τὰς κατὰ θεὸν πεποιημένας ᾠδάς κδʹ. Ὅτι καὶ ἐν τοῖς συμποσίοις παραληπτέον τὰς ᾠδὰς ὥσπερ τινὰς νόμους συμποσιακούς κεʹ. Ὅτι οὐ πᾶσιν ἐπιτρεπτέον τὴν οἴνου πόσιν κʹ. Ὅτι οὐκ ἠγνόει ὁ Πλάτων τὰ ὑπ' αὐτοῦ νομοθετούμενα παρά τισι βαρβάροις πολιτεύεσθαι κζʹ. Ὅτι πόλεμος ἡμῖν ἐστι πρὸς ἡμᾶς αὐτοὺς καὶ τὰ ἐν ἡμῖν πάθη κηʹ. Ὅτι οὐ τὸ σῶμα, ἀλλ' ἡ ψυχὴ αἰτία τυγχάνει τῶν κακῶς ὑφ' ἡμῶν πραττομένων κθʹ. Περὶ τοῦ καθαρῶς φιλοσοφοῦντος λʹ. Περὶ πάσης τῆς ἐν ἀνθρώποις σοφιστείας λαʹ. Ὅτι δεήσει ποτὲ τῷ ψεύδει ἀντὶ φαρμάκου χρῆσθαι ἐπ' ὠφελείᾳ τῶν δεομένων τοῦ τοιούτου τρόπου λβʹ. Ὅτι μὴ μόνον ἄνδρας, ἀλλὰ καὶ γυναῖκας καὶ πᾶν γένος ἀνθρώπων προσίεσθαι χρὴ εἰς τὴν προειρημένην παιδείαν λγʹ. Ὅτι μὴ χρῆν ἐκ τῶν οὐ κατὰ λόγον παρ' ἡμῖν βιούντων τὸ πᾶν ἔθνος διαβάλλεσθαι λδʹ. Ὅπως ὁ Πλάτων μετέβαλεν ἐπὶ τὸ Ἑλληνικώτερον τὰ ἐν Παροιμίας λόγια λεʹ. Περὶ πλούτου καὶ πενίας λʹ. Περὶ γονέων τιμῆς λζʹ. Περὶ κτήσεως οἰκετῶν ληʹ. Ὡς μετέβαλε τὸ «Μὴ μέταιρε ὅρια αἰώνια, ἃ ἔθεντο οἱ πατέρες σου» λθʹ. Ὅμοιον τῷ «Ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τρίτην καὶ τετάρτην γενεὰν τοῖς μισοῦσι με» μʹ. Περὶ κλεπτῶν μαʹ. Περὶ κλέπτου ἀναιρουμένου μβʹ. Περὶ ὑποζυγίου μγʹ. Ὅτι τοῖς αὐτοῖς ὁ Πλάτων, οἷς καὶ ἡ παρ' Ἑβραίοις γραφή, κέχρηται παραδείγμασιν μδʹ. Ἔτι περὶ τῶν ὁμοίων ὑποδειγμάτων μεʹ. Ἔτι περὶ τοῦ αὐτοῦ μʹ. Ἔτι περὶ τοῦ αὐτοῦ μζʹ. Ὅτι καὶ ὁ Πλάτων εἰς δώδεκα φυλὰς δεῖν νομοθετεῖ διαιρεῖν τοὺς πολίτας κατὰ μίμησιν τοῦ τῶν Ἑβραίων ἔθνους μηʹ. Ἐν ποταπῷ τὴν πόλιν κατοικίζειν ὁ Πλάτων νομοθετεῖ τόπῳ· διαγράφει δὲ ἐοικότα τινὰ τῷ ἐν Ἱεροσολύμοις μθʹ. Ὅπως ὁ Πλάτων τὰ τῆς Ἑλληνικῆς προπαιδείας ὡς ἐπιβλαβῆ τυγχάνοντα παραιτεῖται νʹ. Περὶ τῆς τῶν ἀθέων δόξης· ἀπὸ τοῦ ιʹ τῶν Νόμων ναʹ. Ὡς ὁ Πλάτων τὸν περὶ θεοῦ κατασκευάζει λόγον νβʹ. Ὅπως περὶ τοῦ προνοεῖν τοῦ παντὸς τὸν θεὸν διέξεισιν 12.1.1 Ὁ δωδέκατος ἡμῖν τῆς Εὐαγγελικῆς Προπαρασκευῆς ἐνθένδε ποθὲν ἤδη τὰ ἐνδέοντα τῷ προτέρῳ τῆς Πλάτωνος πρὸς τὰ Ἑβραίων λόγια συνωδίας, ὡς ἐν ἁρμονίᾳ συμφώνου λύρας, ἀποδώσει, τὴν καταρχὴν ἐξ ἀπολογίας τῆς παρὰ τοῖς πολλοῖς βλασφημουμένης ἡμῶν πίστεως ληψόμενος.

12.1.2 αʹ. ΟΤΙ ΚΑΙ ΚΑΤΑ ΠΛΑΤΩΝΑ ΤΟΙΣ ΕΙΣΑΓΟΜΕΝΟΙΣ ΟΡΘΩΣ ΕΒΡΑΙΩΝ ΠΑΙ∆ΕΣ ΑΠΕΡΙΕΡΓΟΝ ΤΗΝ ΤΩΝ ΜΑΘΗΜΑΤΩΝ ΠΙΣΤΙΝ ∆ΙΑ ΤΟ ΑΤΕΛΕΣ

ΑΥΤΩΝ ΠΑΡΕ∆Ι∆ΟΣΑΝ· ΑΠΟ ΤΟΥ ΠΡΩΤΟΥ ΤΩΝ ΝΟΜΩΝ «Εἰ μὲν τοίνυν ὀρθῶς ἢ μή τις ἐπιτιμᾷ τῇ τε Λακωνικῇ καὶ τῇ Κρητικῇ πολιτείᾳ, λόγος ἂν ἕτερος εἴη· τὰ γοῦν λεγόμενα πρὸς τῶν πολλῶν ἴσως ἐγὼ μᾶλλον ἔχοιμ' ἂν ὑμῶν ἀμφοτέρων λέγειν. ὑμῖν γὰρ εἰ καὶ μετρίως κατεσκεύασται τὰ τῶν νόμων, εἷς τῶν καλλίστων ἂν εἴη νόμων μὴ ζητεῖν τῶν νέων μηδένα ἐᾶν ποῖα καλῶς αὐτῶν ἢ μὴ καλῶς ἔχει, μιᾷ δὲ φωνῇ καὶ ἐξ ἑνὸς στόματος πάντας συμφωνεῖν ὡς πάντα καλῶς