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post-mortem punishments and chastisement by fire, both the entire poetic muse, but also Greek philosophy, have taken from the barbarian philosophy. Plato, for example, in the last book of the Republic, says in these very words: “Then and there wild men, fiery to behold, who stood by and understood the cry, seized some and led them away, but Aridaeus and the others, having bound their hands and feet and head and thrown them down and flayed them, they dragged them along the road outside, carding them on thorn bushes.” For the fiery men wish to signify for him angels, who, taking the unjust, punish them. “He who makes,” it says, “his angels spirits and his ministers a flaming fire.” 13.13.6 And it follows from these things that the soul is immortal. for that which is punished or disciplined, being in a state of sensation, lives, even if it is said to suffer. What then? Does Plato not know also of rivers of fire and the depth of the earth, which is called Gehenna by the barbarians, poetically naming it Tartarus, and Cocytus and Acheron and Pyriphlegethon, and introducing certain such places of punishment for disciplinary correction? And concerning the small and least according to the Scripture, the angels who see God, and in addition the oversight that comes to us through the presiding angels, making this plain, he does not hesitate to write: “Since all the souls had chosen their lives, as their lot fell, they went in order to Lachesis, and she sent with each the daimon he had chosen, as a guardian of his life and a fulfiller of his choice.” And perhaps the daimonion also hinted at something of this sort for Socrates. 13.13.7 Yes indeed, having received from Moses that the world is created, the philosophers dogmatized. And Plato himself has said plainly: “Has it always existed, having no beginning of generation, or has it come into being, starting from some beginning? For it is visible and tangible and has a body.” And again, when he says: “To find the maker and father of this universe is a hard task,” he not only showed the world to be created, but also signifies that it has come to be from him, as if it came from him alone and subsisted from not-being. 13.13.8 And the Stoics also hold the world to be created. And the devil much talked of by the barbarian philosophy, the ruler of the demons, Plato says in the tenth book of the Laws is an evil-working soul, in these words: “A soul that directs and dwells in all things that are moved in every way, must we not say that it also directs the heaven? Of course. One, or more? I will answer on your behalf. Let us posit no fewer than two, the beneficent and the one that is able to work the opposite.” 13.13.9 And similarly also in the Phaedrus he writes these things: “There are indeed also other evils, but some daimon has mixed with most of them a pleasure for the moment.” But also in the tenth book of the Laws he plainly shows that apostolic word: “Our struggle is not against blood and flesh, but against the spiritual hosts in the heavenly places”; writing in some such way as this: 13.13.10 “For since we have agreed among ourselves that heaven is full of many good things, and also of their opposites, but more of the former; a battle, we say, such a one is immortal and requires a marvelous watchfulness.” 13.13.11 And again, the barbarian philosophy knows of an intelligible world and a sensible one; and the one as archetype, the other as an image of the good model. and it assigns the one to the monad, as being intelligible, but the sensible one to the hexad; for among the Pythagoreans, the hexad is called marriage, as a productive number. and in the monad it establishes an invisible heaven and a holy earth and intelligible light. “For ‘In the beginning,’” it says, “‘God made the heaven and the earth; but the earth was 13.13.12 invisible.’” then it adds: “And God said: Let there be light, and there was light.” but in the sensible cosmogony it created a firmament of heaven—and the firmament is sensible—and a visible earth and light that is seen. does it not seem to you that from this the

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μετὰ θάνατον κολάσεις καὶ τὴν διὰ πυρὸς τιμωρίαν ἀπὸ τῆς βαρβάρου φιλοσοφίας ἥ τε ποιητικὴ πᾶσα μοῦσα, ἀλλὰ καὶ ἡ Ἑλληνικὴ φιλοσοφία ὑφείλετο. Πλάτων γοῦν ἐν τῷ τελευταίῳ τῆς Πολιτείας αὐταῖς φησι ταῖς λέξεσιν· «Ἐνταῦθα δὴ ἄνδρες ἄγριοι, διάπυροι ἰδεῖν παρεστῶτες, καταμανθάνοντες τὸ φθέγμα τοὺς μὲν ἰδίᾳ παραλαβόντες ἦγον, τὸν δὲ Ἀριδαῖον καὶ τοὺς ἄλλους συμποδίσαντες χεῖράς τε καὶ πόδας καὶ κεφαλὴν καταβαλόντες καὶ ἐκδείραντες εἷλκον παρὰ τὴν ὁδὸν ἐκτὸς ἐπ' ἀσπαλάθων κνάμπτοντες.» Οἱ μὲν γὰρ ἄνδρες οἱ διάπυροι ἀγγέλους αὐτῷ βούλονται δηλοῦν, οἳ παραλαβόντες τοὺς ἀδίκους κολάζουσιν. «Ὁ ποιῶν,» φησί, «τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πῦρ φλέγον.» 13.13.6 Ἕπεται δὲ τούτοις τὴν ψυχὴν εἶναι ἀθάνατον. τὸ γὰρ κολαζόμενον ἢ παιδευόμενον ἐν αἰσθήσει ὂν ζῇ, κἂν πάσχειν λέγηται. τί δέ; οὐχὶ οἶδεν ὁ Πλάτων καὶ πυρὸς ποταμοὺς καὶ τῆς γῆς τὸ βάθος, τὴν πρὸς τῶν βαρβάρων γέενναν καλουμένην, Τάρταρον ποιητικῶς ὀνομάζων Κωκυτόν τε καὶ Ἀχέροντα καὶ Πυριφλεγέθοντα καὶ τοιαῦτά τινα εἰς τὴν παίδευσιν σωφρονίζοντα παρεισάγων κολαστήρια; τῶν σμικρῶν δὲ κατὰ τὴν γραφὴν καὶ ἐλαχίστων τοὺς ἀγγέλους τοὺς ὁρῶντας τὸν θεόν, πρὸς δὲ καὶ τὴν εἰς ἡμᾶς δι' ἀγγέλων τῶν ἐφεστώτων ἥκουσαν ἐπισκοπὴν ἐμφαίνων οὐκ ὀκνεῖ γράφειν· «Ἐπειδὴ πάσας τὰς ψυχὰς τοὺς βίους ᾑρῆσθαι, ὥσπερ ἔλαχον, ἐν τάξει προϊέναι πρὸς τὴν Λάχεσιν, ἐκείνην δὲ ἑκάστῳ, ὃν εἵλετο δαίμονα τοῦτον φύλακα τοῦ βίου συμπέμπειν καὶ ἀποπληρωτὴν τῶν αἱρεθέντων.» Τάχα δὲ καὶ τῷ Σωκράτει τὸ δαιμόνιον τοιοῦτό τι ᾐνίσσετο. 13.13.7 Ναὶ μὴν γενητὸν εἶναι τὸν κόσμον ἐκ Μωσέως παραλαβόντες ἐδογμάτισαν οἱ φιλόσοφοι. καὶ ὅ γε Πλάτων ἄντικρυς εἴρηκε· «Πότερον ἦν ἀρχὴν ἔχων γενέσεως οὐδεμίαν, ἢ γέγονεν, ἀπ' ἀρχῆς τινος ἀρξάμενος; ὁρατός τε γὰρ ἁπτός τε καὶ σῶμα ἔχει.» Αὖθίς τε ὁπόταν εἴπῃ· «Τὸν μὲν οὖν ποιητὴν καὶ πατέρα τοῦδε τοῦ παντὸς εὑρεῖν τε ἔργον,» οὐ μόνον γενητὸν ἔδειξε τὸν κόσμον, ἀλλὰ καὶ ἐξ αὐτοῦ γεγονέναι σημαίνει, ὡς ἂν ἐκ μόνου γενομένου καὶ ἐκ μὴ ὄντος ὑποστάν13.13.8 τος. γενητὸν δὲ καὶ οἱ Στωϊκοὶ τίθενται τὸν κόσμον. τόν τε ὑπὸ τῆς βαρβάρου φιλοσοφίας θρυλούμενον διάβολον, τὸν τῶν δαιμόνων ἄρχοντα, κακοεργὸν εἶναι ψυχὴν ἐν τῷ δεκάτῳ τῶν Νόμων ὁ Πλάτων λέγει ταῖσδε ταῖς λέξεσι· «Ψυχὴν διοικοῦσαν καὶ ἐνοικοῦσαν τοῖς πάντη κινουμένοις μῶν οὐ καὶ τὸν οὐρανὸν ἀνάγκη διοικεῖν φάναι; Τί μήν; Μίαν, ἢ πλείους; ἐγὼ ὑπὲρ σφῷν ἀποκρινοῦμαι. δυοῖν μέν που ἔλαττον μηδὲν τιθῶμεν, τῆς τε εὐεργέτιδος καὶ τῆς τἀναντία δυναμένης ἐξεργάζεσθαι.» 13.13.9 Ὁμοίως δὲ κἀν τῷ Φαίδρῳ τάδε γράφει· «Ἔστι μὲν δὴ καὶ ἄλλα κακά, ἀλλά τις δαίμων ἔμιξε τοῖς πλείστοις ἐν τῷ παραυτίκα ἡδονήν.» Ἀλλὰ κἀν τῷ δεκάτῳ τῶν Νόμων ἄντικρυς τὸ ἀποστολικὸν δείκνυσιν ἐκεῖνο· «Οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰ πνευματικὰ τῶν ἐν οὐρανοῖς»· ὧδέ πως γράφων· 13.13.10 «Ἐπειδὴ γὰρ συνεχωρήσαμεν ἡμῖν αὐτοῖς εἶναι μὲν τὸν οὐρανὸν πολλῶν μεστὸν ἀγαθῶν, εἶναι δὲ καὶ τῶν ἐναντίων, πλειόνων δὲ τῶν μή· μάχη, φαμέν, ἀθάνατός ἐσθ' ἡ τοιαύτη καὶ φυλακῆς θαυμαστῆς δεομένη.» 13.13.11 Κόσμον τε αὖθις τὸν μὲν νοητὸν οἶδεν ἡ βάρβαρος φιλοσοφία, τὸν δὲ αἰσθητόν· καὶ τὸν μὲν ἀρχέτυπον, τὸν δὲ εἰκόνα τοῦ καλοῦ παραδείγματος. καὶ τὸν μὲν ἀνατίθησι μονάδι, ὡς ἂν νοητόν, τὸν δὲ αἰσθητὸν ἑξάδι· γάμος γὰρ παρὰ τοῖς Πυθαγορείοις, ὡς ἂν γόνιμος ἀριθμός, ἡ ἑξὰς καλεῖται. καὶ ἐν μὲν τῇ μονάδι συνίστησιν οὐρανὸν ἀόρατον καὶ γῆν ἁγίαν καὶ φῶς νοητόν. «Ἐν ἀρχῇ γάρ,» φησίν, «ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν· ἡ δὲ γῆ ἦν 13.13.12 ἀόρατος.» εἶτ' ἐπιφέρει· «Καὶ εἶπεν ὁ θεός· Γενέσθω φῶς, καὶ ἐγένετο φῶς.» ἐν δὲ τῇ κοσμογονίᾳ τῇ αἰσθητῇ στερεὸν οὐρανὸν ἐδημιούργει τὸ δὲ στερεὸν αἰσθητόν γῆν τε ὁρατὴν καὶ φῶς βλεπόμενον. ἆρ' οὐ δοκεῖ σοι ἐντεῦθεν ὁ