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swearing by the father and lord, whom, if you philosophize correctly, you will know.” And the public speech in the *Timaeus* calls the demiurge father, saying something like this: 13.13.29 “Gods of gods, of whose works I am father and demiurge.” So that also when he says, “Around the king of all, all things are, and for his sake are all things, and he is the cause of all things beautiful; and second around the second things, and third around the third things,” I, for my part, understand this in no other way than that the holy trinity is being revealed. For the third is the holy spirit, and the Son is the second, through whom all things came into being according to the will of the Father. 13.13.30 And the same man, in the tenth book of the *Republic*, mentions Er, the son of Armenius, a Pamphylian by race, who is Zoroaster. At any rate, Zoroaster himself writes: “These things Zoroaster, son of Armenius, a Pamphylian by race, wrote, having died in war, all that he learned from the gods when he was in Hades.” Plato says that this Zoroaster, having lain upon the pyre for twelve days, came back to life. Perhaps he is not alluding to the resurrection, but to those things, how through the twelve signs of the zodiac the path for souls to their assumption comes to be, and he himself says that the same descent occurs for coming into being. These things must also be understood as the twelve labors of Heracles, after which the soul obtains release from this whole world. I also pass over Empedocles; this natural philosopher mentions the assumption of all things, as a change that will one day occur into the substance of fire. 13.13.31 But Heraclitus the Ephesian most clearly holds this opinion, having determined that one world is eternal, and another one is perishable, the one according to its arrangement, knowing it is not other than that one which exists in a certain way. But that he knew the world made qualitatively eternal from all substance is eternal, he makes clear by saying thus: “This world, the same for all, neither any of gods nor of men did make, but it ever was and is and shall be, an ever-living fire, kindling in measures and being extinguished in measures.” And that he held the opinion that it is also created and perishable, what follows indicates: “Turnings of fire: first sea, and of the sea half is earth, and half is fiery whirlwind.” For in effect he says that fire, by the governing Logos and God of all things, is turned through air into moisture, which is like the seed of the world-arrangement, which he calls sea; and from this again come to be heaven and earth and the things contained therein. And how it is again taken up and consumed by fire, he clearly shows through these words: “Sea is poured out and is measured into the same proportion as existed before it came to be.” Likewise also concerning the other elements the same things. 13.13.32 Similar things to this the most esteemed of the Stoics also hold, discoursing both about the conflagration and the administration of the world and of the specifically qualified world and man, and of the continued existence of our souls. And again, Plato in the seventh book of the *Republic* has called the day here a nocturnal day because of “the world-rulers,” I think, “of this darkness;” and sleep and death the way of the soul into the body, in the same way as Heraclitus. And did not the spirit prophesy this concerning the Savior through David, saying: “I laid me down and slept; I awoke, for the Lord will sustain me;” for it allegorizes not only the resurrection of Christ as an awakening from sleep, 13.13.33 but also the descent of the Lord into the flesh as sleep. Immediately the same Savior exhorts: “Watch,” as in, practice living and try to separate the soul from the body. And the Lord’s day Plato prophesies in the tenth book of the *Republic* through these words: “And when for each of those in the meadow seven days had passed, having risen from there they must on the eighth day set out and arrive on the fourth day thereafter.” Now, the meadow must be understood as the sphere of the fixed stars, as a gentle and pleasant place and the region of the holy; and the seven days as each motion of the seven and all the practical art hastening to the end of rest; and the journey after the wandering ones toward the

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πατέρα κύριον ἐπομνύντας, ὃν ἐὰν ὀρθῶς φιλοσοφῆτε, εἴσεσθε.» ἥ τε ἐν Τιμαίῳ δημηγορία πατέρα λέγει τὸν δημιουργόν, λέγουσα ὧδέ 13.13.29 πως· «Θεοὶ θεῶν, ὧν ἐγὼ πατὴρ δημιουργός τε ἔργων.» ὥστε καὶ ἐπὰν εἴπῃ· «Περὶ τὸν πάντων βασιλέα πάντα ἐστὶ κἀκείνου ἕνεκεν τὰ πάντα κἀκεῖνο αἴτιον τῶν καλῶν, δεύτερον δὲ περὶ τὰ δεύτερα καὶ τρίτον περὶ τὰ τρίτα,» οὐκ ἄλλως ἔγωγε ἐξακούω ἢ τὴν ἁγίαν τριάδα μηνύεσθαι. τρίτον μὲν γὰρ εἶναι τὸ ἅγιον πνεῦμα, τὸν υἱὸν δὲ δεύτερον, δι' οὗ πάντα ἐγένετο κατὰ βού13.13.30 λησιν τοῦ πατρός. ὁ δὲ αὐτὸς ἐν τῷ δεκάτῳ τῆς Πολιτείας Ἠρὸς τοῦ Ἀρμενίου, τὸ γένος Παμφύλου, μέμνηται, ὅς ἐστι Ζωρόαστρις. αὐτὸς γοῦν ὁ Ζωρόαστρις γράφει· «Τάδε συνέγραψε Ζωρόαστρις Ἀρμενίου, τὸ γένος Πάμφυλος, ἐν πολέμῳ τελευτήσας, ὅσα ἐν Ἅιδῃ γενόμενος ἐδάην παρὰ θεῶν.» τὸν δὴ Ζωρόαστριν τοῦτον ὁ Πλάτων δωδεκαταῖον ἐπὶ τῇ πυρᾷ κείμενον ἀναβιῶναι λέγει. τάχα μὲν οὐ τὴν ἀνάστασιν, ἀλλ' ἐκεῖνα αἰνίσσεται, ὡς διὰ τῶν δώδεκα ζῳδίων ἡ ὁδὸς ταῖς ψυχαῖς γίνεται εἰς τὴν ἀνάληψιν, αὐτὸς δὲ καὶ εἰς τὴν γένεσίν φησι τὴν αὐτὴν γίνεσθαι κάθοδον. ταῦτα ὑποληπτέον καὶ τὰ τοῦ Ἡρακλέος ἆθλα λέγεσθαι δώδεκα, μεθ' ἃ τῆς ἀπαλλαγῆς παντὸς τοῦ κόσμου τοῦδε τυγχάνει ἡ ψυχή. παραπέμπομαι καὶ τὸν Ἐμπεδοκλέα· ὁ φυσικὸς οὗτος τῆς τῶν πάντων ἀναλήψεως μέμνηται, ὡς ἐσομένης ποτὲ εἰς τὴν τοῦ πυρὸς οὐσίαν μεταβολῆς. 13.13.31 Σαφέστατα δ' Ἡράκλειτος ὁ Ἐφέσιος ταύτης ἐστὶ τῆς δόξης, τὸν μέν τινα κόσμον ἀΐδιον εἶναι δοκιμάσας, τὸν δέ τινα φθειρόμενον, τὸν κατὰ τὴν διακόσμησιν, εἰδὼς οὐχ ἕτερον ὄντα ἐκείνου πως ἔχοντος. ἀλλ' ὅτι μὲν ἀΐδιον τὸν ἐξ ἁπάσης τῆς οὐσίας αἰδίως ποιὸν κόσμον ᾔδει, φανερὸν ποιεῖ λέγων οὕτως· «Κόσμον τὸν αὐτὸν πάντων οὔτε τις θεῶν οὔτε ἀνθρώπων ἐποίησεν, ἀλλ' ἦν αἰεὶ καὶ ἔστι καὶ ἔσται, πῦρ ἀείζωον, ἁπτόμενον μέτρα καὶ ἀποσβεννύμενον μέτρα.» ὅτι δὲ καὶ γενητὸν καὶ φθαρτὸν αὐτὸν εἶναι ἐδογμάτιζε, μηνύει τὰ ἐπιφερόμενα· «Πυρὸς τροπάς· πρῶτον θάλασσα, θαλάσσης δὲ τὸ μὲν ἥμισυ γῆ, τὸ δὲ ἥμισυ πρηστήρ.» δυνάμει γὰρ λέγει, ὅτι τὸ πῦρ ὑπὸ τοῦ διοικοῦντος λόγου καὶ θεοῦ τὰ σύμπαντα δι' ἀέρος τρέπεται εἰς ὑγρόν, τὸ ὡς σπέρμα τῆς διακοσμήσεως, ὃ καλεῖ θάλασσαν· ἐκ δὲ τούτου αὖθις γίνεται οὐρανὸς καὶ γῆ καὶ τὰ ἐμπεριεχόμενα. ὅπως δὲ πάλιν ἀναλαμβάνεται καὶ ἐκπυροῦται, σαφῶς διὰ τούτων δηλοῖ· «Θάλασσα διαχέεται καὶ μετρέεται εἰς τὸν αὐτὸν λόγον, ὁκοῖος πρόσθεν ἦν ἢ γενέσθαι.» ὁμοίως καὶ περὶ τῶν ἄλλων στοιχείων τὰ αὐτά. 13.13.32 Παραπλήσια τούτῳ καὶ οἱ ἐλλογιμώτατοι τῶν Στωϊκῶν δογματίζουσι περί τε ἐκπυρώσεως διαλαμβάνοντες καὶ κόσμου διοικήσεως καὶ τοῦ ἰδίως ποιοῦ κόσμου τε καὶ ἀνθρώπου καὶ τῆς τῶν ἡμετέρων ψυχῶν ἐπιδιαμονῆς. πάλιν τε αὖ ὁ Πλάτων ἐν μὲν τῷ ἑβδόμῳ τῆς Πολιτείας τὴν ἐνταῦθα ἡμέραν νυκτερινὴν ἡμέραν κέκληκε διὰ «τοὺς κοσμοκράτορας,» οἶμαι, «τοῦ σκότους τούτου·» ὕπνον δὲ καὶ θάνατον τὴν εἰς σῶμα ὁδὸν τῆς ψυχῆς κατὰ ταὐτὰ τῷ Ἡρακλείτῳ. καὶ μή τι τοῦτο ἐπὶ τοῦ σωτῆρος προεθέσπιζε τὸ πνεῦμα διὰ τοῦ ∆αβὶδ λέγον· «Ἐγὼ ἐκοιμήθην καὶ ὕπνωσα· ἐξηγέρθην, ὅτι κύριος ἀντιλήψεταί μου·» οὐ γὰρ τὴν ἀνάστασιν μόνον τοῦ Χριστοῦ ἐξ ὕπνου ἔγερσιν, 13.13.33 ἀλλὰ καὶ τὴν εἰς σάρκα κάθοδον τοῦ κυρίου ὕπνον ἀλληγορεῖ. αὐτίκα ὁ αὐτὸς σωτὴρ παρεγγυᾷ· «Γρηγορεῖτε,» οἷον μελετᾶτε ζῆν καὶ χωρίζειν τὴν ψυχὴν τοῦ σώματος πειρᾶσθε. τήν τε κυριακὴν ἡμέραν ἐν τῷ δεκάτῳ τῆς Πολιτείας ὁ Πλάτων διὰ τούτων καταμαντεύεται· «Ἐπειδὴ δὲ τοῖς ἐν τῷ λειμῶνι ἑκάστοις ἑπτὰ ἡμέραι γένοιντο, ἀναστάντας ἐντεῦθεν δεῖ τῇ ὀγδόῃ πορεύεσθαι καὶ ἀφικνεῖσθαι τεταρταίους.» Λειμῶνα μὲν οὖν ἀκουστέον τὴν ἀπλανῆ σφαῖραν, ὡς ἥμερον χωρίον καὶ προσηνὲς καὶ τῶν ὁσίων χῶρον· ἑπτὰ δὲ ἡμέρας ἑκάστην κίνησιν τῶν ἑπτὰ καὶ πᾶσαν τὴν ἐργατικὴν τέχνην εἰς τέλος ἀναπαύσεως σπεύδουσαν· ἡ δὲ μετὰ τοὺς πλανωμένους πορεία ἐπὶ τὸν