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he adds: the Word governs men, it saves accordingly; if there is human reasoning, there is also a divine Word. For man, it is natural to be concerned with life's catastrophes. But the divine Word accompanies all the arts, teaching them itself what it is expedient to do. For man did not invent any art, but God brings it. But the word of man is by nature a word from the divine Word. 13.13.45 Yes, truly, through Isaiah the spirit cried out: “What to me is the multitude of your sacrifices? says the Lord; I am full of whole burnt offerings and the fat of lambs, and the blood of bulls I do not want.” and a little after having added: “Wash yourselves, become clean, remove the wicked deeds from your souls” and what follows these, Menander the comic poet writes in these very words: if anyone offering sacrifice, O Pamphilus, a multitude of bulls or goats or, by Zeus, others of this sort, or manufactures, having made golden or purple cloaks or figures of ivory or emerald, thinks that he has made God well-disposed, that man has been deceived and has a light mind. For a man must be by nature useful, not corrupting virgins and committing adultery, stealing and slaying for the sake of money. Do not desire even the thread of a needle, Pamphilus; for God sees you, being present nearby. 13.13.46 “I am a God at hand, and not a God afar off. Shall a man do anything in secret places, and I shall not see him?” he says through Jeremiah. And again Menander, paraphrasing that scripture: “Offer a sacrifice of righteousness and hope in the Lord,” writes something like this: Do not ever desire another's needle, O dearest one. For God is pleased with righteous works and not with unrighteous ones. And he allows the one who toils to elevate his own life, plowing the earth night and day. And sacrifice to God to the end, being righteous and being splendid in your cloak as in your heart. If you hear thunder, do not flee, being conscious of no wrong in yourself, master. For God sees you, being present nearby. 13.13.47 “While you are still speaking,” says the scripture, “I will say: Behold, I am here.” Diphilus again, the comic poet, discusses some such things concerning the judgment: Do you think, O Niceratus, that the dead, having partaken of all luxury in life, have escaped the divine, as if having gone unnoticed? There is an eye of Justice, which sees all things; for we consider there to be two paths in Hades, one the domain of the just, and the other of the impious. And if the earth will cover both, they say, for all time, go away, steal, defraud, stir things up; be not at all deceived, there is judgment also in Hades, which God the master of all will make, whose name is terrible, nor would I name it. who gives length of life to those who sin. But if any of mortals thinks by doing some evil day by day to have escaped the notice of the gods, he thinks wickedly and in his thinking he is caught, whenever Justice happens to have leisure. See, all you who think there is no God. For He is, He is; but if anyone does evil, being evil by nature, let him gain time, for in time he will later pay the penalty. 13.13.48 And tragedy also agrees with these things through the following: For there will be, there will be that time of the age, when the golden-faced ether will break open the treasure-house full of fire; and the nurtured flame will burn with madness all things on earth and in the heavens; and a little after it adds again: And when the whole has vanished, every depth of the waves will be gone, and the earth destitute of foundations, nor will the burning air still put forth winged tribes; and then he will save all things which he previously destroyed. 13.13.49 We will find things similar to these also in the Orphic writings, written something like this: For having hidden all things, he brought them up again into the joyful light from his sacred heart, working wondrous deeds. And if we live piously and justly, we are blessed here, but more blessed after our departure from here, not having happiness for some time, but being able to rest for eternity, fellow-guests with other immortals, having their own tables, excluded from manly griefs, unwearied, as the philosophical poetry of Empedocles says. no one will be so great and 13.13.50 among the Greeks as to surpass the

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ἐπιφέρει· ὁ λόγος ἀνθρώπους κυβερνᾷ, κατὰ τρόπον σῴζει· εἰ ἔστιν ἀνθρώπων λογισμός, ἔστι καὶ θεῖος λόγος. ἀνθρώπῳ πέφυκε περὶ βίου καταστροφάς. ὁ δέ γε τὰς τέχνας ἅπασι συνέπεται θεῖος λόγος, ἐκδιδάσκων αὐτὸς αὐτούς, ὅ τι ποιεῖν δεῖ συμφέρον. οὐ γὰρ ἄνθρωπος τέχναν τιν' εὗρεν, ὁ δὲ θεὸς ταύταν φέρει. ὁ δέ γε τἀνθρώπου λόγος πέφυκεν ἀπὸ γε τοῦ λόγου θείου λόγος. 13.13.45 ναὶ μὴν διὰ τοῦ Ἡσαΐου τοῦ πνεύματος κεκραγότος· «Τί μοι πλῆθος τῶν θυσιῶν ὑμῶν; λέγει κύριος· πλήρης εἰμὶ ὁλοκαυτωμάτων καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων οὐ βούλομαι» καὶ μετ' ὀλίγα ἐπαγαγόντος· «Λούσασθε, καθαροὶ γένεσθε, ἀφέλετε τὰς πονηρίας ἀπὸ τῶν ψυχῶν ὑμῶν» καὶ τὰ ἐπὶ τούτοις, Μένανδρος ὁ κωμικὸς αὐταῖς γράφει ταῖς λέξεσιν· εἴ τις δὲ θυσίαν προσφέρων, ὦ Πάμφιλε, ταύρων τι πλῆθος ἢ ἐρίφων ἢ νὴ ∆ία ἑτέρων τοιούτων, ἢ κατασκευάσματα, χρυσᾶς ποιήσας χλαμύδας ἤτοι πορφυρᾶς ἢ δι' ἐλέφαντος ἢ σμαράγδου ζῴδια, εὔνουν νομίζει τὸν θεὸν καθεστάναι, πεπλάνηται ἐκεῖνος καὶ φρένας κούφας ἔχει. δεῖ γὰρ τὸν ἄνδρα χρήσιμον πεφυκέναι, μὴ παρθένους φθείροντα καὶ μοιχώμενον, κλέπτοντα καὶ σφάττοντα χρημάτων χάριν. μηδὲ βελόνης ἔναμμ' ἐπιθυμῇςης, Πάμφιλε· ὁ γὰρ θεὸς βλέπει σε πλησίον παρών. 13.13.46 «Θεὸς ἐγγίζων ἐγώ εἰμι καὶ οὐχὶ θεὸς πόρρωθεν. ποιήσει τι ἄνθρωπος ἐν κρυφαίοις, καὶ οὐκ ὄψομαι αὐτόν;» διὰ Ἱερεμίου φησί. καὶ πάλιν ὁ Μένανδρος παραφράζων τὴν γραφὴν ἐκείνην· «Θύσατε θυσίαν δικαιοσύνης καὶ ἐλπίσατε ἐπὶ κύριον» ὧδέ πως γράφει· μηδὲ βελόνης, ὦ φίλτατε, ἐπιθυμήσῃς ἀλλοτρίας ποτέ. ὁ γὰρ θεὸς δικαίοις ἔργοις ἥδεται καὶ οὐκ ἀδίκοις. πονοῦντα δὲ ἐᾷ τὸν ἴδιον ὑψῶσαι βίον, τὴν γῆν ἀροῦντα νύκτα καὶ τὴν ἡμέραν. θεῷ δὲ θῦε διὰ τέλους δίκαιος ὢν καὶ λαμπρὸς ὢν ταῖς χλαμύσιν ὡς τῇ καρδίᾳ. βροντῆς ἐὰν ἀκούσῃς, μὴ φύγῃς, μηδὲν συνειδὼς αὐτὸς αὑτῷ, δέσποτα. ὁ γὰρ θεὸς βλέπει σε πλησίον παρών. 13.13.47 «Ἔτι σοῦ λαλοῦντος,» φησὶν ἡ γραφή, «ἐρῶ· Ἰδοὺ πάρειμι.» ∆ίφιλος πάλιν ὁ κωμικὸς τοιαῦτά τινα περὶ τῆς κρίσεως διαλέγεται· οἴει σὺ τοὺς θανόντας, ὦ Νικήρατε, τρυφῆς ἁπάσης μεταλαβόντας ἐν βίῳ πεφευγέναι τὸ θεῖον ὡς λεληθότας; ἔστιν ∆ίκης ὀφθαλμός, ὃς τὰ πάνθ' ὁρᾷ· καὶ γὰρ καθ' Ἅιδην δύο τρίβους νομίζομεν, μίαν δικαίων, ἑτέραν δὲ ἀσεβῶν εἶναι ὅρον. καὶ εἰ τοὺς δύο καλύψει ἡ γῆ, φασί, τῷ παντὶ χρόνῳ, ἀπελθὼν κλέπτ', ἀποστέρει, κύκα· μηδὲν πλανηθῇς, ἔστι καὶ ἐν Ἅιδου κρίσις, ἥνπερ ποιήσει θεὸς ὁ πάντων δεσπότης, οὗ τὸ ὄνομα φοβερόν ἐστιν οὐδ' ἂν ὀνομάσαιμι ἐγώ. ὃς τοῖς ἁμαρτάνουσι πρὸς μῆκος βίον δίδωσιν. εἴ τις δὲ θνητῶν οἴεται τοὐφημέραν κακόν τι πράσσων τοὺς θεοὺς λεληθέναι, δοκεῖ πονηρὰ καὶ δοκῶν ἁλίσκεται, ὅταν σχολὴν ἄγουσα τυγχάνῃ ∆ίκη. ὁρᾶτε ὅσοι δοκεῖτε οὐκ εἶναι θεόν. ἔστιν γάρ, ἔστιν· εἰ δέ τις πράττει κακῶς, κακὸς πεφυκώς, τὸν χρόνον κερδαινέτω, χρόνῳ γὰρ οὗτος ὕστερον δώσει δίκην. 13.13.48 συνᾴδει δὲ τούτοις καὶ ἡ τραγῳδία διὰ τῶνδε· ἔσται γάρ, ἔσται κεῖνος αἰῶνος χρόνος, ὅταν πυρὸς γέμοντα θησαυρὸν σχάσῃ χρυσωπὸς αἰθήρ· ἡ δὲ βοσκηθεῖσα φλὸξ ἅπαντα τἀπίγεια καὶ μετάρσια φλέξει μανεῖσα· καὶ μετ' ὀλίγα αὖθις ἐπιφέρει· ἐπὰν δὲ ἐκλίπῃ τὸ πᾶν, φροῦδος μὲν ἔσται κυμάτων ἅπας βυθός, γῆ δὲ ἑδράνων ἔρημος, οὐ δ' ἀ ὴρ ἔτι πτερωτὰ φῦλα βλαστήσει πυρουμένη· κἄπειτα σώσει πάνθ' ἃ πρόσθεν ἀπώλεσε. 13.13.49 τὰ ὅμοια τούτοις κἀν τοῖς Ὀρφικοῖς εὑρήσομεν ὧδέ πως γεγραμμένα· πάντας γὰρ κρύψας αὖθις φάος ἐς πολυγηθὲς ἐξ ἱερᾶς κραδίας ἀνενέγκατο, μέρμερα ῥέζων. ἢν δὲ ὁσίως καὶ δικαίως διαβιώσωμεν, μακάριοι μὲν ἐνταῦθα, μακαριώτεροι δὲ μετὰ τὴν ἐνθένδε ἀπαλλαγήν, οὐ χρόνῳ τινὶ τὴν εὐδαιμονίαν ἔχοντες, ἀλλ' ἐν αἰῶνι ἀναπαύσεσθαι δυνάμενοι, ἀθανάτοις ἄλλοισιν ὁμέστιοι, αὐτοτράπεζοι ἐόντες, ἀνδρείων ἀχέων ἀπόκληροι, ἀτειρεῖς, ἡ φιλόσοφος Ἐμπεδοκλέους λέγει ποιητική. οὐχ οὕτως τις μέγας ἔσται καὶ 13.13.50 καθ' Ἕλληνας ὡς ὑπερέχειν τὴν