C. XII. Τίς ἐξαμαρτων οὐχί, ὥσπερ ἐν δικαστηρίῳ, ὑπὸ τοῦ συνειδότος κατηγορεῖται κἂν μηδεὶς ἕτερος ἐλέγχῃ; Rup. f. 256. Also in Cod. Reg. f. 314 b. Ὧι μὴ ἐφεδρεύει αἰδὼς ἢ φόβος, ἀχάλινον τὸ στόμα καὶ ἀνειμένη γλῶττα λέλυται. Rup. f. 262. Φυσικώτατα ταῦτα δέδεικται· κατάβασιν μὲν ψυχῆς τὴν δι' οιήσεως ἀνάβασιν, ἄνοδον δὲ καὶ ὕψος τὴν ἀλαζονείας ὑπονόστησιν. Rup. f. 264. Τὸν καρτερίας καὶ φρονήσεως καὶ δικαιο Ἐὰν δόξαις καὶ ἀρχαῖς μέγα φυσώσαις ἐφίεσαι, καθάπερ νηὸς ἀγαθῆς κυβερνήτης τὴν πολλὴν τῶν ἱστίων χύσιν στεῖλον, ἵνα μὴ εἰς ἀτόπους πράξεις ἐκτραχηλισθῇς. Rup. f. 264 and Anton Melissa (col. 1180). Βουληθεὶς οὖν ὁ θεὸς τῆς θείας ἀρετῆς ἀπ' οὐρανοῦ ἐπὶ γῆς τὴν εἰκόνα καταπέμψαι, δι ̓ ἔλεον τοῦ γένους ἡμῶν, ἵνα μὴ ἀτυχήσῃ τῆς μείζονος μοίρας συμβολικῶς τὴν ἱερὰν σκηνὴν καὶ τὰ ἐν αὐτῇ κατασκευάζει, σοφίας ἀπεικονίσματα καὶ μιμήματα· τῆς γὰρ ἀκαθαρσίας ἡμῶν ἐν μέσῳ φησὶ τὸ λόγιον τὴν σκηνὴν ἵδρωσθαι (sic), ἵνα ἔχωμεν ᾧ καθαρθη σύνης ἐραστὴν οἴησιν χρὴ καὶ τὸ μεγάλαυσόμεθα, ἐκνιψάμενοι καὶ ἀπολουσάμενοι τὰ χον καθαιρεῖν· τοῦ γὰρ ἐπιτηδεύειν ἀνόθως (cod. πρὸς τὸν καταρρυπαίνοντα ἡμῶν τὸν ἄθλιον καὶ δυσκλείας γέμοντα βίον. Rup. 162 b, but I see now that this is from Quis Rer. Div. § 23 (1. 488). A comparison of the last passage with its form as edited by Mangey will shew that the whole of his transcripts need to be revised with the recovered. Codex Rupefucaldi by some scholar of sufficient means. Besides these there are between thirty and forty other passages from Philo in the MS. for which I can find no reference in Mangey, nor am I able as yet to furnish an identification. The three following passages remain unrecognised among the fragments printed by Mangey from Cod. Barocc. 143. Mang. II. 674. Ἡ πρὸς τοὺς φίλους βεβαιότης τῆς ὅλης Cf. Teaching ἐστὶ τῶν ἠθῶν εὐσταθείας σημεῖον. Διὸ of Apostles, χρὴ πρότερον δοκιμάσαντα οὕτως συναινεῖν εἰς φιλίαν. Μετὰ γὰρ τὸ κτήσασθαι φίλον ἅμα χρὴ φέρειν τὰ βάρη ὅσα ψυχὴν καθέλκοι, καὶ μὴ διίστασθαι τῆς συναφείας. ̓Αγνοούμενος γὰρ τοῖς πολλοῖς ὁ τῆς δια Also in Cod. Reg. 923 fol. 338 b, and referred to περὶ ἄθλων, but I cannot find it in De Praemiis et Poenis. στάσεως αἴτιος κοινὴν κατηγορίαν ἀμφοῖν, πολλάκις δὲ καὶ ἀναιτίου μᾶλλον ἢ αἰτίου, εἴωθε ποιεῖσθαι. Τῶν ἀπορρήτων ἃ μὲν τὴν σὴν ἀρετὴν αὐξάνει, κοινώνει τοῖς φίλοις· ἃ δὲ τὴν γνώμην φαυλίζει, μήτε αὐτὸς μετέρχου, μήτε τοῖς φίλοις ἀνατίθη. Τὴν εὐταξίαν μητέρα τῆς κατὰ σώμα εὐεξίας ἰατρῶν παῖδες ἐδογμάτισαν, τῆς κατὰ ψυχὴν ὑγιείας ἥκιστα φροντίσαντες. Ἡμεῖς δὲ οὐ τὴν τῶν σωματικῶν περιττωμάτων ἀναιρετικὴν τιθέμεθα μόνην ευταξίαν, πολλῷ δὲ μᾶλλον τὴν τῶν ψυχοφθόρων παθῶν καθαιρετικὴν ὑγιείαν ἀληθεστάτην γνωρίζο μεν. We come next to the fragment remaining from the fifty-six published by Mai. Καθάπερ τὰ ἐκ προνοίας ἀμείνω τῶν ἀκουσίων [τα] κατορθώματα, τὸν αὐτὸν τρόπον ἐν τοῖς ἁμαρτήμασι κουφότερα τῶν ἑκουσίων τὰ ἀκούσια, Mai, Script. Vet. VII. 102 (Cod. Vat. 1553). Φίλωνος· ἐκ τοῦ ζ' καὶ ιγ τῆς νόμων ἱερῶν ἀλληγορίας. What this numeration means I do not understand. It ought to be ζ' καὶ η', one would suppose, which is the number by which the MS. denotes the treatise Quod Det. Pot., but I cannot find the passage there. Those extracts which follow are the unidentified passages published by Pitra. The following three passages remain unidentified amongst those published by Tischendorf from the Cairo MS. The two following fragments remain unidentified among those published by Cramer, Anecd. Oxon. Vol. IV. p. 243 e Cod. Barocc. 30 f. 74. The extract cannot be a genuine passage of Philo? p. 254 Cod. Bodl. Clark 11. Τὸ δὲ μάννα ὁ Φίλων ἑρμηνεύων ἔφη τοιαύτην αὐτοῦ εἶναι τὴν πιότητα, ὥστε κατὰ τὴν φαντασίαν τοῦ ἐσθίοντος μετακιρνᾶσθαι καὶ εἶναι μὲν καθ ̓ ἑαυτὸν οἱονεὶ κέγχρον ἐψημένον ἐν μέλιτι· παρέχειν δὲ νῦν μὲν ἄρτου, νῦν δὲ κρέως καὶ κρέως τοιοῦδε ἢ πετεινοῦ ἢ χερσιαίου, νῦν δὲ λαχάνου, τοῦ κατὰ τὴν ἐπιθυμίαν ἑκάστου καὶ ἰχθύος, ὡς τὸ ἰδίωμα τῆς καθ ̓ ἕκαστον γένος πιότητος, ἀκριβῶς δὲ καὶ τῇ γεύσει τοῦ ἐσθίοντος διασώζεσθαι. Τὸ μὴ αἰσχύνεσθαι κακὸν ὄντα κακίας ὑπερβολή. The unidentified passages in Maximus and Anton Melissa I have not thought it worth while to print. The following passages in the Burney Catena are unidentified. Fol. 35 b. At the close of a passage from II. Quaest. in Gen. § 15 is added (not Philo but Procopius in the Leipsie Cat. I. 144): Οὐκ ἐπειδὴ τῷ δημιουργῷ τὰ μὲν καθαρὰ τὰ δὲ ἀκάθαρτα· τὸ γὰρ ἄνω φησὶν ὅτε τὰ ζῶα παρήγαγεν ὁ θεὸς “ καὶ εἶδεν ὁ θεὸς καὶ ἰδοὺ πάντα καλὰ λίαν·” ἀλλὰ παρ' ἡμῖν καὶ τοῖς τότε καθαρὰ ἢ ἀκάθαρτα καλούμενα καὶ νομιζόμενα· καὶ γὰρ καὶ θεοὺς τῶν ἐθνῶν ὀνομάζει τοὺς δαίμονας· οὐχ ὅτι εἰσίν· ἀλλ ̓ ὅτι οὕτως προσαγορεύονται. Fol. 36 b. Φίλωνος ἐπισκόπου. Also in Cat. Lips. 1. col. 151. Ἑβδόμῃ καὶ εἰκάδι τοῦ μηνὸς ἐξηράνθη ἡ γῆ· ἑβδόμῃ καὶ εἰκάδι τοῦ μηνὸς τοῦ δευτέρου ὁ κατακλυσμὸς ἔρχεται· καὶ εἰκάδι ἑβδόμῃ τοῦ ἑβδόμου μηνὸς ἐκάθισεν ἡ κιβωτὸς καὶ εἰκάδι ἑβδόμῃ τοῦ δευτέρου μηνός καθ ̓ ἣν ἡμέραν ὁ κατακλυσμὸς γέγονεν ἔξεισι Νώε..... ὡς εἶναι τέλειον ἐνιαυτὸν ἀκριβῶς ἀριθμούμενον· τοὺς μέντοι προειρημένους καιροὺς προσετάχθησαν καὶ Ἰουδαῖοι ἑορτάζειν. The passage need not be Philo Judaeus, and yet one becomes very sceptical as to the existence of another Philo, following closely on the lines of the former, and so often wrongly placed for him. Is it possible that Philo Episcopus is the name given to an expanded edition of the original writer, with perhaps a few Christian glosses? Fol. 37 b τοῦ αὐτοῦ (sc. Φίλ. ἐπισκ.). Τόξον μὲν τεταμένον ἀπειλὴν βέλους ἀφεθησομένου σημαίνει· τὸ δὲ ἐν τῇ νεφελῇ |