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let it be so. -A woman who wounds her own husband with the intent to kill him, or a man his own wife, shall be exiled for life.” 13.21.11 Such are the laws of the philosopher. But if we must also compare those of Moses with them, hear what he ordains concerning murders: “If anyone strikes another and he dies, he shall surely be put to death. But he who did not lie in wait, but God delivered him into his hands, I will give you a place where the slayer may flee. But if a man attack his neighbor to kill him by treachery and he flees for refuge, you shall take him from my altar to be put to death. Whoever strikes his father or his mother shall surely be put to death. -But if two men are quarreling and one strikes his neighbor with a stone or with his fist, and he does not die, but is laid up in bed, if the man rises and walks about outside on his staff, the one who struck him shall be acquitted; only he shall pay for his loss of time and for his medical care. And if a man strikes his male or female servant with a rod, and he dies under his hand, he shall be surely punished. But if he survives for a day or two, he shall not be punished; for he is his money. -And if a man strikes the eye of his male servant, or the eye of his female servant, and destroys it, he shall let them go free for their eye’s sake.” 13.21.12 Such indeed are the laws of Moses. Again, hear in what manner and for what reasons Plato commands that a servant be tormented with inescapable blows: “Whenever someone wishes to harvest what are now called the noble grape or the so-called noble figs, if he takes them from his own property, let him gather the fruit however and whenever he wishes; but if he takes from another's without permission, following the saying 'not to move what he did not put down,' let him always be punished. And if a slave, without persuading the master of the lands, touches any such things, let him be scourged with a number of blows equal to the number of grapes on the bunch and figs on the fig.” 13.21.13 Such are his rules concerning these things, not worthy of Plato's magnanimity. But how august and humane are the laws of Moses, you may learn by hearing him speak somewhere as follows: “And if you enter your neighbor's vineyard, you may eat your fill of grapes, but you shall not put any in a vessel.” And again: “If you enter your neighbor's standing grain and pluck the ears with your hands, you shall not put a sickle to your neighbor's standing grain.” And again: “When you reap your harvest in your field and forget a sheaf in your field, you shall not go back to get it; it shall be for the poor and for the sojourner and for the orphan and for the widow, that the Lord your God may bless you in all the work of your hands. And when you beat your olive trees, you shall not go over the boughs again; it shall be for the sojourner and for the orphan and for the widow. When you gather the grapes of your vineyard, you shall not glean it afterward; it shall be for the sojourner and for the orphan and for the widow.” 13.21.14 And these are the laws of Moses. But Plato's laws are also clear, in which you would find countless irreproachable things, of which we especially accept those of his that are august and best, and bid a long farewell to those that are not so. But since these matters have been thus discussed, and the reason has been given why we have decided not to philosophize according to Plato, it is time also to bring the rest of our promise to a conclusion and to survey the other sects of Greek philosophy.

14.Pin.t 14 THESE THINGS THE 14TH BOOK OF THE GOSPEL PREPARATION CONTAINS

1. Preface concerning the subject 2. Concerning the disagreement and conflict of the philosophers with each other 3. Concerning the agreement among the Hebrews 4. How the

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γιγνέσθω. -Γυνὴ δὲ ἄνδρα ἑαυτῆς ἐξ ἐπιβουλῆς τοῦ ἀποκτεῖναι τρώσασα, ἢ ἀνὴρ τὴν ἑαυτοῦ γυναῖκα, φευγέτω ἀειφυγίαν.» 13.21.11 Τοιοῦτοι μὲν οἱ τοῦ φιλοσόφου νόμοι. εἰ δὲ χρὴ καὶ τοὺς Μωσέως τούτοις ἀντιπαραβαλεῖν, ἐπάκουσον οἷα περὶ τῶν φονικῶν διατάττεται· «Ἐὰν πατάξῃ τίς τινα καὶ ἀποθάνῃ, θανάτῳ θανατούσθω. ὁ δὲ οὐχ ἑκών, ἀλλ' ὁ θεὸς παρέδωκεν εἰς τὰς χεῖρας αὐτοῦ· δώσω σοι τόπον οὗ φεύξεται ἐκεῖ ὁ φονεύσας. ἐὰν δὲ ἐπίθηταί τις τῷ πλησίον αὐτοῦ ἀποκτεῖναι αὐτὸν δόλῳ καὶ καταφύγῃ, ἀπὸ τοῦ θυσιαστηρίου μου λήψῃ αὐτὸν θανατῶσαι. ὃς τύπτει πατέρα αὐτοῦ ἢ μητέρα αὐτοῦ, θανάτῳ θανατούσθω. -ἐὰν δὲ λοιδορῶνται δύο ἄνδρες καὶ πατάξῃ τις τὸν πλησίον αὐτοῦ λίθῳ ἢ πυγμῇ καὶ μὴ ἀποθάνῃ, κατακλιθῇ δὲ ἐπὶ τὴν κοίτην, ἐὰν ἐξαναστὰς ὁ ἄνθρωπος περιπατήσῃ ἔξω ἐπὶ ῥάβδου αὐτοῦ, ἀθῷος ἔσται ὁ πατάξας· πλὴν τῆς ἀργίας αὐτοῦ ἀποτίσει καὶ τὰ ἰατρεῖα. ἐὰν δὲ πατάξῃ τις τὸν παῖδα αὐτοῦ ἢ τὴν παιδίσκην αὐτοῦ ἐν ῥάβδῳ καὶ ἀποθάνῃ ὑπὸ τὰς χεῖρας αὐτοῦ, δίκῃ ἐκδικηθήσεται. ἐὰν δὲ ἡμέραν μίαν ἢ δύο βιώσῃ, οὐκ ἐκδικηθήσεται· τὸ γὰρ ἀργύριον αὐτοῦ ἐστιν. -ἐὰν δὲ πατάξῃ τις τὸν ὀφθαλμὸν τοῦ οἰκέτου ἢ τὸν ὀφθαλμὸν τῆς θεραπαίνης αὐτοῦ καὶ ἐκτυφλώσῃ αὐτόν, ἐλευθέρους ἐξαποστελεῖ αὐτοὺς ἀντὶ τοῦ ὀφθαλμοῦ αὐτῶν.» 13.21.12 τοιαῦτα δὴ καὶ τὰ Μωσέως. αὖθις δὲ ὁ Πλάτων τίνα τρόπον καὶ δι' ὁποῖα πληγαῖς ἀπαραιτήτοις αἰκίζεσθαι τὸν οἰκέτην προστάττει ἐπάκουσον· «Ὅταν τὴν γενναίαν νῦν λεγομένην σταφυλὴν ἢ τὰ γενναῖα σῦκα ἐπονομαζόμενα ὀπωρίζειν βούληται, ἐὰν μὲν ἐκ τῶν οἰκείων λαμβάνῃ, ὅπως ἂν ἐθέλῃ καὶ ὁπόταν βούληται, καρπούσθω· ἐὰν δὲ ἐξ ἄλλων μὴ πείσας, ἑπόμενος τῷ λόγῳ τῷ «μὴ κινεῖν ὅ τι μὴ κατέθετο», ἐκεῖνος ἀεὶ ζημιούσθω. ἐὰν δὲ δοῦλος μὴ πείσας τὸν δεσπότην τῶν χωρίων ἅπτηταί του τῶν τοιούτων, κατὰ ῥᾶγα βοτρύων καὶ σῦκον συκῆς ἰσαρίθμους πληγὰς τούτοις μαστιγούσθω.» 13.21.13 Τοιαῦτα μὲν τὰ κατὰ τῶνδε, οὐκ ἄξια τῆς Πλάτωνος μεγαλονοίας. ὡς δὲ σεμνὰ καὶ φιλάνθρωπα τὰ παρὰ Μωσεῖ, μάθοις ἂν ἐπακούσας ὧδέ πη λέγοντος· «Ἐὰν δὲ εἰσέλθῃς εἰς ἀμπελῶνα τοῦ πλησίον, φάγῃ σταφυλήν, ὅσον ψυχήν σου ἐμπλησθῆναι, εἰς δ' ἄγγος οὐκ ἐμβαλεῖς.» καὶ πάλιν· «Ἐὰν εἰσέλθῃς εἰς ἀμητὸν τοῦ πλησίον σου καὶ συλλέξῃς στάχυς ἐν ταῖς χερσί σου, καὶ δρέπανον οὐ μὴ ἐπιβάλῃς ἐπὶ τὸν ἀμητὸν τοῦ πλησίον σου.» καὶ αὖθις· «Ἐὰν ἀμήσῃς ἀμητόν σου ἐν τῷ ἀγρῷ σου καὶ ἐπιλάθῃ δράγμα ἐν τῷ ἀγρῷ σου, οὐκ ἐπαναστραφήσῃ λαβεῖν αὐτό· τῷ πτωχῷ καὶ τῷ προσηλύτῳ καὶ τῷ ὀρφανῷ καὶ τῇ χήρᾳ ἔσται, ἵνα εὐλογήσῃ σε κύριος ὁ θεός σου ἐν παντὶ ἔργῳ τῶν χειρῶν σου. ἐὰν δὲ ἐλαιολογήσῃς, οὐκ ἐπαναστρέψεις καλαμήσασθαι τὰ ὀπίσω σου· τῷ προσηλύτῳ καὶ τῷ ὀρφανῷ καὶ τῇ χήρᾳ ἔσται. ἐὰν δὲ τρυγήσῃς τὸν ἀμπελῶνά σου, οὐκ ἐπανατρυγήσεις τὰ ὀπίσω σου· τῷ προσηλύτῳ καὶ τῷ ὀρφανῷ καὶ τῇ χήρᾳ ἔσται.» 13.21.14 Καὶ ταῦτα μὲν τὰ παρὰ Μωσεῖ. δῆλα δὲ καὶ τὰ Πλάτωνος ἐν οἷς μυρία εὕροις ἂν ἀνεπίληπτα, ὧν δὴ μάλιστα τῶν παρ' αὐτῷ τὰ σεμνὰ καὶ κράτιστα ἀποδεχόμενοι τοῖς μὴ τοιούτοις μακρὰ χαίρειν φαμέν. ἀλλὰ γὰρ τούτων ὧδε διεξωδευμένων ἀποδοθείσης τε αἰτίας δι' ἣν οὐ κατὰ Πλάτωνα φιλοσοφεῖν ἐγνώκαμεν, ὥρα καὶ τὰ τῆς λοιπῆς ὑποσχέσεως εἰς πέρας ἀγαγεῖν καὶ τάς γε ἄλλας αἱρέσεις τῆς Ἑλληνικῆς ἐπιθεωρῆσαι φιλοσοφίας.

14.Pin.t Ι∆ ΤΑ∆Ε ΤΟ Ι∆ ΠΕΡΙΕΧΕΙ ΣΥΓΓΡΑΜΜΑ ΤΗΣ ΕΥΑΓΓΕΛΙΚΗΣ

ΠΡΟΠΑΡΑΣΚΕΥΗΣ 14.Pin.1 αʹ. Προοίμιον περὶ τῆς ὑποθέσεως βʹ. Περὶ τῆς τῶν φιλοσόφων πρὸς ἀλλήλους διαφωνίας καὶ μάχης γʹ. Περὶ τῆς τῶν καθ' Ἑβραίους συμφωνίας δʹ. Ὅπως ὁ