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Justice, nor is he so small as to escape notice. And the same Orpheus says these things: Looking to the divine Word, attend to this, keeping straight the intellectual receptacle of your heart; step firmly on the path, and look only to the immortal ruler of the world. And again concerning God, calling him invisible, he says that he was made known only to one certain man, a Chaldean by race, meaning either this Abraham or even his son, through these words: Unless some only-begotten offshoot from an ancient Chaldean race; for he was skilled in the course of the stars and how the movement of the sphere revolves around the earth, and in a circle on an equal course, and according to its own pivot; and he guides the winds over the air and over the water. 13.13.51 Then, as if paraphrasing "Heaven is my throne, and the earth is my footstool," he adds: But he himself is again established upon the great heaven on a golden throne; and the earth is beneath his feet. And he has stretched out his right hand to the ends of the Ocean; and the foundation of the mountains trembles in their heart, nor can it bear his mighty strength. He is entirely celestial and on earth he brings all things to an end, himself holding the beginning and the middle and the end. It is not lawful for you to speak otherwise; but I tremble in my limbs, in my mind. He accomplishes from the highest also the things that follow. For through these things he has revealed all those prophetic words: "When you open the heaven, trembling will seize them; and the mountains will melt from your presence, as wax melts from the presence of fire" and those through Isaiah: "Who has measured heaven with a span and the whole earth with his hand?" 13.13.52 Again when he says: Tyrant of the aether and of Hades, of the sea and of the earth, who with thunder shakes the mighty house of Olympus, whom demons shudder at, and the host of gods fears, whom the Fates obey, relentless though they are; O imperishable one, mother and father, at whose will all things are shaken, who moves the winds, and with clouds covers all things, splitting the wide aether with lightning flashes. Yours is the order in the stars, running with unalterable commands; and at your fiery throne stand much-laboring angels, whose care it is that all things are accomplished for mortals; your spring shines anew with purple flowers; your winter, coming with cold clouds, your autumn fruits Bromios the Bacchic once distributed; 13.13.53 Then he adds, expressly naming God the almighty: Imperishable, immortal, utterable only by immortals. Come, greatest of all gods, with strong necessity, dreadful, unconquered, great, imperishable, whom aether crowns. Therefore through the term "mother-father" not only did he indicate creation out of nothing, but he also perhaps gave occasion to those who introduce emanations to think of a consort of God; and he paraphrases those prophetic writings, the one through Hosea: "Behold, I am he who makes the thunder firm and creates the spirit, whose hands laid the foundation of the host of heaven" and the one through Moses: "See, see that I am he, and there is no other god besides me. I will kill and I will make alive; I will strike and I will heal. And there is no one who can deliver out of my hands." He plants evil for mortals from good, and chilling war, 13.13.54 according to Orpheus. Archilochus of Paros says such things also: O Zeus, yours is the power of heaven, and you see the deeds of men, both wicked and lawless. Let the Thracian Orpheus sing to us again: And he has stretched out his right hand to the end of the Ocean on all sides; and the earth is beneath his feet. These things are clearly taken from there: "The Lord will save the inhabited cities and will seize the whole world in his hand, like a nest, the Lord who made the earth by his strength," as Jeremiah says, "and established the world by his wisdom." Further to these things, Phocylides, calling the angels demons, shows through these words that some of them are good, and some are evil, since we too have received the tradition of certain apostates; but indeed there are demons over men, some at one time, some at another, some to deliver a man from approaching evil. 13.13.55 Therefore, Philemon the comic poet also rightly cuts out idolatry with these words: For us there is no god Fortune, there is not, but what happens automatically, as it chanced to each,

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∆ίκην, οὐδὲ σμικρὸς ὡς λαθεῖν. ὁ δ' αὐτὸς Ὀρφεὺς καὶ ταῦτα λέγει· εἰς δὲ λόγον θεῖον βλέψας τούτῳ προσέδρευε, ἰθύνων κραδίης νοερὸν κύτος· εὖ δ' ἐπίβαινε ἀτραπιτοῦ, μοῦνον δ' ἐσόρα κόσμοιο ἄνακτα ἀθάνατον. αὖθίς τε περὶ τοῦ θεοῦ, ἀόρατον αὐτὸν λέγων, μόνῳ γνωσθῆναι ἑνί τινί φησι τὸ γένος Χαλδαίῳ, εἴτε τὸν Ἁβραὰμ λέγων τοῦτον εἴτε καὶ τὸν υἱὸν τὸν αὐτοῦ, διὰ τούτων· εἰ μὴ μουνογενής τις ἀπορρὼξ φύλου ἄνωθεν Χαλδαίων· ἴδρις γὰρ ἔην ἄστροιο πορείης καὶ σφαίρης κίνημα ἀμφὶ χθόνα ὡς περιτέλλει, κυκλοτερές τ' ἐν ἴσῳ, κατὰ δὲ σφέτερον κνώδακα· πνεύματα δ' ἡνιοχεῖ περί τ' ἠέρα καὶ περὶ χεῦμα. 13.13.51 εἶτα, οἷον παραφράζων τὸ «Ὁ οὐρανός μοι θρόνος, ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου» ἐπιφέρει· αὐτὸς δ' αὖ μέγαν αὖτις ἐπ' οὐρανὸν ἐστήρικται χρυσέῳ εἰνὶ θρόνῳ· γαίη δ' ὑπὸ ποσσὶ βέβηκε. χεῖρα δὲ δεξιτερὴν περὶ τέρμασιν Ὠκεανοῖο ἐκτέτακεν· ὀρέων δὲ τρέμει βάσις ἔνδοθι θυμῷ οὔτε φέρειν δύναται κρατερὸν μένος. ἔστι δὲ πάντη αὐτὸς ἐπουράνιος καὶ ἐπὶ χθονὶ πάντα τελευτᾷ, ἀρχὴν αὐτὸς ἔχων καὶ μέσσην ἠδὲ τελευτήν. ἄλλως οὐ θεμιτόν σε λέγειν· τρομέω δέ γε γυῖα, ἐν νόῳ. ἐξ ὑπάτου κραίνει καὶ τὰ ἐπὶ τούτοις. διὰ γὰρ τούτων δεδήλωκε πάντα ἐκεῖνα τὰ προφητικά· «Ὃς ἐὰν ἀνοίξῃ τὸν οὐρανόν, τρόμος λήψεται· καὶ ἀπὸ σοῦ ὄρη τακήσεται, ὡς ἀπὸ προσώπου πυρὸς τήκεται κηρός» καὶ τὰ διὰ Ἡσαΐου· «Τίς ἐμέτρησε τὸν οὐρανὸν σπιθαμῇ καὶ πᾶσαν τὴν γῆν δρακί;» 13.13.52 Πάλιν ὅταν εἴπῃ· αἰθέρος ἠδ' Ἀΐδου, πόντου γαίης τε τύραννε, ὃς βρονταῖς σείεις βριαρὸν δόμον Οὐλύμποιο, δαίμονες ὃν φρίσσουσι, θεῶν δὲ δέδοικεν ὅμιλος, ᾧ Μοῖραι πείθονται, ἀμείλικτοί περ ἐοῦσαι· ἄφθιτε, μητροπάτωρ, οὗ θυμῷ πάντα δονεῖται, ὃς κινεῖς ἀνέμους, νεφέλῃσι δὲ πάντα καλύπτεις, πρηστῆρσι σχίζων πλατὺν αἰθέρα. σὴ μὲν ἐν ἄστροις τάξις ἀναλλάκτοισιν ἐφημοσύναισι τρέχουσα· σῷ δὲ θρόνῳ πυρόεντι παρεστᾶσιν πολύμοχθοι ἄγγελοι, οἷσι μέμηλε βροτοῖς ὡς πάντα τελεῖται· σὸν μὲν ἔαρ λάμπει νέον ἄνθεσι πορφυρέοισι· σὸς χειμών, ψυχραῖσιν ἐπερχόμενος νεφέλαισι, σάς ποτε βακχευτὴς Βρόμιος διένειμεν ὀπώρας· 13.13.53 εἶτα ἐπιφέρει, ῥητῶς παντοκράτορα ὀνομάζων τὸν θεόν· ἄφθιτον, ἀθάνατον, ῥητὸν μόνον ἀθανάτοισιν. ἐλθέ, μέγιστε θεῶν πάντων, κρατερῇ σὺν ἀνάγκῃ, φρικτός, ἀήττητος, μέγας, ἄφθιτος, ὃν στέφει αἰθήρ. διὰ μὲν οὖν τοῦ «μητροπάτωρ» οὐ μόνον τὴν ἐκ μὴ ὄντων γένεσιν ἐμήνυσεν, ἐνδέδωκε δὲ ἀφορμὰς τοῖς τὰς προβολὰς εἰσάγουσι τάχα καὶ σύζυγον νοῆσαι τοῦ θεοῦ· παραφράζει δὲ ἐκείνας τὰς προφητικὰς γραφάς, τήν τε διὰ Ὠσηέ· «Ἰδοὺ ἐγὼ στερεῶν βροντὴν καὶ κτίζων πνεῦμα, οὗ αἱ χεῖρες τὴν στρατιὰν τοῦ οὐρανοῦ ἐθεμελίωσαν» καὶ τὴν διὰ Μωσέως· «Ἴδετε ἴδετε ὅτι ἐγώ εἰμι, καὶ οὐκ ἔστι θεὸς ἕτερος πλὴν ἐμοῦ. ἐγὼ ἀποκτενῶ καὶ ζῆν ποιήσω· πατάξω κἀγὼ ἰάσομαι. καὶ οὐκ ἔστιν ὃς ἐξελεῖται ἐκ τῶν χειρῶν μου.» αὐτὸς δ' ἐξ ἀγαθοῖο κακὸν θνητοῖσι φυτεύει καὶ πόλεμον κρυόεντα, 13.13.54 κατὰ τὸν Ὀρφέα. τοιαῦτα καὶ ὁ Πάριος Ἀρχίλοχος λέγει· ὦ Ζεῦ, σὸν μὲν οὐρανοῦ κράτος, σὺ δ' ἔργα ἐπ' ἀνθρώπους ὁρᾷς λεωργά τε καὶ ἀθέμιστα. πάλιν ἡμῖν ᾀσάτω ὁ Θρᾴκιος Ὀρφεύς· χεῖρα δὲ δεξιτερὴν ἐπὶ τέρματος Ὠκεανοῖο πάντοθεν ἐκτέτακεν· γαίη δ' ὑπὸ ποσσὶ βέβηκε. ταῦτα ἐμφανῶς ἐκεῖθεν εἴληπται· «Κύριος σώσει πόλεις κατοικουμένας καὶ τὴν οἰκουμένην ὅλην καταλήψεται τῇ χειρί, ὡς νοσσιάν, κύριος ὁ ποιήσας τὴν γῆν ἐν τῇ ἰσχύϊ αὐτοῦ,» ὥς φησιν Ἱερεμίας, «καὶ ἀνορθώσας τὴν οἰκουμένην ἐν τῇ σοφίᾳ αὐτοῦ.» ἔτι πρὸς τοῖσδε Φωκυλίδης μὲν τοὺς ἀγγέλους δαίμονας καλῶν, τοὺς μὲν εἶναι ἀγαθοὺς αὐτῶν, τοὺς δὲ φαύλους διὰ τούτων παρίστησιν, ἐπεὶ καὶ ἡμεῖς ἀποστάτας τινὰς παρειλήφαμεν· ἀλλ' ἄρα δαίμονές εἰσιν ἐπ' ἀνδράσιν ἄλλοτε ἄλλοι, οἱ μὲν ἐπερχομένου κακὸν ἀνέρος ἐκλύσασθαι. 13.13.55 καλῶς οὖν καὶ Φιλήμων ὁ κωμικὸς τὴν εἰδωλολατρίαν ἐκκόπτει διὰ τούτων· οὐκ ἔστιν ἡμῖν οὐδεμία Τύχη θεός, οὐκ ἔστιν, ἀλλὰ ταὐτόματον ὃ γίγνεται ὡς ἔτυχεν ἑκάστῳ,