ἀμήχανον συνυπάρχειν τὴν πρὸς κόσμον ἀγάπην τῇ πρὸς τὸν θεὸν ἀγάπῃ, ὡς ἀμήχανον συνυπάρχειν ἀλλήλοις φῶς καὶ σκότος. Lequien prints this passage with a note of suspicion on account of the apparently Christian sentiment which it contains; but we remark that it occurs twice in the printed parallels, p. 370 and p. 382, each time with a reference to Philo, that Cod. Reg. 923 in the latter case prefxes ἐκ τῆς νόμων ἀλληγορίας, while Mai (Script. Vet. Coll. Vol. VII. p. 95) gives the same passage from Cod. Vat. 1553 with the preface ἐκ τοῦ δ' τῆς νόμων ἀλληγορίας. τῶν πολιτικῶν ἐὰν τὰς ύλας ἀφέλῃς, κενὸν τύφον εὑρήσεις νοῦν οὐκ ἔχοντα. Μέχρι μὲν γὰρ ἡ τῶν ἐκτὸς πρόσεστιν ἀφθονία, σύνεσις ἐπακολουθεῖν δοκεῖ καὶ ἀγχίνοια· Printed by Mangey (II. 661) from the Parallels of John Monachus (= Rup. f. 29 b), where the heading is expressly ἐκ τῆς δ' τῶν νόμων ἱερῶν ἀλληγορίας; also found in Maximus (ed. Combefis. II. 623). The first sentence is also found twice in Anton Melissa col. 1033 and 1184, in both cases reading τάφον. εἰκότως μελέτην μὲν θανάτου, σκιὰν δὲ καὶ ὑπόγραμμον τῆς αὖθις ἑπομένης ἀναβιώσεως τὸν ὕπνον οἱ τὰ ἀληθῆ πεφρονη Phado κότες ἀπεφήναντο· ἑκατέρων γὰρ ἐναργείς Plat. φέρει τὰς εἰκόνας· μεθιστᾷ γὰρ καὶ παριστᾷ για τὸν αὐτὸν ἐξ ὁλοκλήρου. Mangey (II. 667) from John Monachus (= Rup. f. 265); also in Maximus (II. 615), and in Cod. Reg. 923 (f. 342 b), where it is referred to the Allegories of the Law. φασί τινες, ὅτι ἔστατον ἀποδύεται τὸν τῆς κενοδοξίας χιτῶνα ὁ σοφός· καὶ ἂν γὰρ τῶν ἄλλων τις παθῶν περικρατήσῃ, ἀλλὰ τῆς δόξης καὶ τοῦ παρὰ τοῖς πολλοῖς ἐπαίνου Mangey (II. 668). From John Monachus (= Cod. Rup. f. 267), with the heading ἐκ τοῦ α' τῆς νόμων ἱερῶν ἀλληγορίας, where we should probably read & for a', owing to the confusion common amongst uncial characters. Also in Anton Melissa col. 1184 reading ἀποδύσεται, περικρατήσει, and omitting av and τις. The next passage is from Mai (Script. Vet. Coll. VII. p. 95) and is found in the Parallels of Leontius and John (Cod. Vat. 1553), from which a part of it is quoted by Turrianus, de epist. pont. Iv. 296 b. ἐκ τοῦ δ' τῆς νόμων ἱερῶν ἀλληγορίας. ἰδοὺ δέδωκά φησιν πρὸ προσώπου σου τὰ μαχόμενα, τὴν ζωὴν καὶ τὸν θάνατον, τὸ ἀγαθὸν καὶ τὸ κακόν· ἔκλεξαι τὴν ζωὴν ἵνα ζήσῃ· μακάριον χρῆμα, προθέντος ἀμφότερα τοῦ δημιουργοῦ, τὸ ἄμεινον ἰσχύειν λαβεῖν τὴν ψυχήν· μακαριώτερον δὲ τὸ μὴ αὐτὴν ἑλέσθαι, τὸν δὲ δημιουργὸν προσάγεσθαι καὶ βελτιῶσαι· οὐδὲ γὰρ κυρίως ἀνθρώπινος νους αἱρεῖται δι ̓ ἑαυτοῦ τὸ ἀγαθόν, ἀλλὰ κατ ̓ ἐπιφροσύνην θεοῦ δωρουμένου τοῖς ἀξίοις τὰ κάλλιστα· δυοῖν γὰρ ὄντων κεφαλαίων παρὰ τῷ νομοθέτῃ, τοῦ μὲν ὅτι οὐχ ὡς ἄνθρωπος ἡνιοχεῖ τὰ πάντα ὁ θεός, τοῦ δὲ ὅτι ὡς ἄνθρωπος παιδεύει καὶ σωφρονίζει, ὅτ ̓ ἂν μὲν τὸ δεύτερον κατασκευάζῃ, τὸ ὡς ἄνθρωπος καὶ τὸ ἐφ ̓ ἡμῖν εἰσάγῃ, ὡς ἱκανὸς καὶ γνῶναί τι καὶ 5. βούλεσθαι καὶ ἑλέσθαι καὶ φυγεῖν· ὅτ ̓ ἂν δὲ τὸ πρῶτον καὶ ἄμεινον, ὅτι οὐχ ὡς ἄν θρωπος τὰς πάντων δυνάμεις καὶ αἰτίας ἀνάψῃ θεῷ μηδὲν ὑπολειπόμενος ἔργον τῷ γενομένῳ ἀλλὰ δείξας ἄπρακτον αὐτὸ καὶ πάσχον, δηλοῖ δὲ ὅτ ̓ ἂν φῇ δι ̓ ἑτέρων ὅτι ἔγνω ὁ θεὸς τοὺς ὄντας αὐτοῦ καὶ τοὺς ἁγίους αὐτοῦ προσηγάγετο· εἰ δὲ ἐκλογαί τε Num. xvi. καὶ ἀπεκλογαὶ κυρίως ὑπὸ τοῦ ἑνὸς αἰτίου γίνονται, τί μοι παραινεῖς ὦ νομοθέτα τὴν ζωὴν καὶ τὸν θάνατον αἱρεῖσθαι ὡς τῆς αἱρέσεως αὐτοκράτορι; ἀλλ ̓ εἴποι ἄν, τῶν τοιούτων εἰσαγωγικώτερον ἄκουε· λέγεται γὰρ ταῦτα τοῖς μήπω τὰ μεγάλα μεμνημένοις μυστήρια περί τε ἀρχῆς καὶ ἐξουσίας τοῦ ἀγενήτου καὶ περὶ ἄγαν οὐδενείας τοῦ γενητοῦ. The next passage is from the same source as the preceding (Mai, Script. Vet. Coll. VII. p. 107). ἐκ τοῦ δ' τῶν νόμων ἱερῶν ἀλληγορίας. προσήκει τὸν πολιτικὸν μὴ ἁπλῶς ὁμιλεῖν, ἀλλ ̓ ἔχειν διττὸν λόγον, τὸν μὲν ἀληθείας καὶ τοῦ συμφέροντος, τὸν δὲ δόξης καὶ τοῦ ἡδέος· ἀνάγκη γὰρ τῷ πολιτικῷ μὴ ὅσα φρονεῖν συμφέροντα ἡγεῖται, καὶ λέγειν ἄντικρυς, ἀλλ ̓ ἔνια ἀποκρύπτεσθαι διὰ τὸ πολλάκις τὸν ἀκροατὴν ἀλλοτρίως διακείμενον εἶναι πρὸς τὸ ἀκολάκευτον καὶ εὐθὺς τοῦ ἀληθοῦς ἀφηνιάζειν, ὡς μηδὲν ἔτι τῶν εἰς ἐπανόρθωσιν προΐεσθαι· ἀεὶ δέ γε τοῖς σοφοῖς ἐοικέναι τῶν ἰατρῶν, οἱ καίειν τε καὶ τέμνειν ἢ κενοῦν μέλλοντες, ἤ τι τῶν οὐκ ἡδέων μὲν λυσιτελῶν δὲ τοῖς κάμνουσι ποιεῖν, οὐ προλέγουσι τὰς θεραπείας, ἀλλ ̓ ἔστιν ὅτε καὶ πυνθανομένων ἀρνοῦνται· εἶτ ̓ ἐξαίφνης οὐδὲν ἐλπισάντων τοιούτων ἀλλὰ καὶ τἀναντία προσδοκησάντων, τὴν θεραπείαν μάλα εὐτόνως ἐπιφέρουσι, τὸ ψεύσασθαι μετὰ τοῦ συμφέροντος κρεῖττον ἀληθείας ἀλυσιτελοῦς ὑπολαμβάνοντες. Mai reads ἀκολάστευτον. τῆς εὐδαιμονίας ἐστὶ τὸ πέρας θεοῦ βοήθεια· οὐ γὰρ ἐνδεῖν ἔτι δύναται βοηθοῦντος θεοῦ. Mangey (II. 668) from John Monachus (= Rup. f. 120), with the heading ἐκ τοῦ δ' τῆς νόμων ἱερῶν ἀλληγορίας. Fragments of Philo from the lost portion of the book περὶ γιγάντων. ἀδύνατον οἶμαι μηδὲν ῥυπωθῆναι τῆς αὐτῆς καὶ ἂν ὡς ἐν ἀνθρώποις τέλειος ψυχῆς, μηδὲ τὰ τελευταῖα καὶ κατωτάτω εἶναι δοκῇ. John Monach. (Mang. II. 662) = Rup. f. 67 b, reading δοκεῖ and headed ἐκ τοῦ περὶ γιγάντων: Pitra, Anal. Sac. II. 309 (Cod. Coislin. 276, f. 47) (1. ῥυπισθῆναι), τοῦ αὐτοῦ περὶ τῶν γιγάντων. ἀνδρείας ἐστὶ τὸ δύσπληκτον εἶναι ὑπὸ φόβων τῶν περὶ θάνατον, καὶ τὸ εὐθαρσῆ ἐν τοῖς δεινοῖς καὶ τὸ εὔτολμον ἐν τοῖς κινδύνοις καὶ τὸ μᾶλλον αἱρεῖσθαι τεθνάναι καλῶς ἡ αἰσχρῶς σωθῆναι, καὶ τὸ νίκης αἴτιον εἶναι. παρέπεται δὲ τῇ ἀνδρείᾳ ἡ εὐτολμία καὶ εὐψυχία καὶ τὸ θάρσος. John Monach. (Mang. II. 665) ἐκ τοῦ περὶ γιγάντων = Cod. Rup. f. 185. πέφυκε τοῖς μεγάλοις ἀκολουθεῖν φθόνος. John Monach. (Mang. II. 668) without heading. Cod. Reg. 923, f. 354 b περὶ γιγάντων. It should be noticed that the sentiment is found also in the De Sampsone, edited by Aucher from the Armenian (II. 560), “Quoniam, ut dicitur, solet magnum virum sequi invidia." τῆς ψυχῆς τὸ εἶδος οὐκ ἐκ τῶν αὐτῶν στοιχείων ἐξ ὧν τὰ ἄλλα ἀπετελεῖτο διεπλάσθη, καθαρωτέρας τε καὶ ἀμείνονος ἔλαχε τῆς οὐσίας, ἐξ ἧς καὶ αἱ θεῖαι φύσεις ἐδημιουργοῦντο· παρ ̓ ὃ καὶ μόνον τῶν ἐν ἡμῖν εἰκότως ἄφθαρτον ἔδοξεν εἶναι διάνοια· μόνην γὰρ αὐτὴν ὁ γεννήσας πατὴρ ἐλευ θερίας ἠξίωσε καὶ τὰ τῆς ἀνάγκης ἀνεὶς δεσμὰ ἄφετον εἴασε, δωρησάμενος αὐτῇ τοῦ πρεπωδεστάτου καὶ οἰκειοτάτου κτή ματος αὐτῷ, τοῦ ἑκουσίου μοῖραν, ἣν ἠδύ νατο δέξασθαι. In Cod. Reg. f. 377 this is headed περὶ γιγάντων. The passage is, however, found in De Mundo § 3 (Mang. II. 607), a treatise. which is largely made up out of previous writings of Philo. τῷ ἄριστα νομοθετήσοντι τέλος ἓν προκεῖσθαι δεῖ· πάντας ὠφελεῖσθαι τοὺς ἐντυγχάνοντας. Cod. Rup. f. 113 ἐκ τοῦ περὶ τῶν γιγάν των. From the lost part of the treatise of Philo against Flaccus. οὐκ ἔστι παρὰ θεῷ, οὔτε πονηρὸν ὄντα ἀπολέσαι τὸν ἀγαθὸν μισθὸν περὶ ἑνὸς ἀγαθοῦ μετὰ πλειόνων κακῶν πεπραγμένου, οὔτε πάλιν ἀγαθὸν ὄντα ἀπολέσαι τὴν κόλασιν καὶ μὴ λαβεῖν αὐτήν, εἰ μετὰ πλειόνων ἀγαθῶν ἔν τι Dam. Par. 349 (reading ἔν τινι γένηται); Maximus (ed. Combefis. II. 642) (reading ἐάν τι γένηται). Cod. Reg. 923, fol. 68 b, reading θεοῦ, ἀπωλέσαι, ἔν τινι γένηται που νηρὸν, &c., and expressly referring the passage to a treatise contra Flaccum. The same ascription is also given in Pitra, Anal. Sac. II. p. 310 e cod. Coislin. 276, f. 111. αἰσχροὶ καὶ εἰκαῖοι οἱ ἐν τοῖς ματαίοις εὐφυΐαν ἀνεπιδεικνύντες, βραδεῖς μὲν ὄντες τὰ καλὰ παιδευθῆναι, τὰ δὲ ἐναντία μανθάνειν ὀξύτατοι καὶ προχειρότατοι. Dam. Par. 379. Also Cod. Reg. 923, fol. 23, with distinct reference to In Flaccum and Cod. Rup. f. 45 (Φίλωνος). Fragments from the lost book of Philo περὶ εὐσεβείας. τοῦ μὴ προθύμως ὠφελεῖν ἄμεινον τὸ μηδὲ ὅλως ὑπισχνεῖσθαι. τῷ μὲν γὰρ οὐδεμία μέμψις ἕπεται, τῷ δὲ παρὰ μὲν τῶν ἀσθενεστέρων ἄχθος, παρὰ δὲ τῶν δυνατωτέρων μέγα μῖσος καὶ κόλασις αἰώνιος. So printed from John Monachus in Mangey (II. 667), but in Cod. Reg. fol. 344 the word δυνατωτέρων is accidentally omitted, and the rest of the sentence reads μετὰ μίσους καὶ κόλασις παραίτιος, which seems to the original text. And further the passage is referred to the treatise περὶ εὐσεβείας. The same codex on fol. 265 b introduces another quotation as ἐκ τοῦ περὶ εὐσεβείας, ὡς ἂν ἔχουσιν οἱ θύοντες (fol. 266) αὐτοῖς τὸν μισθὸν ὁ μείζονός (Cod. μιζονος) ἐστι· a passage which I confess I do not understand. The next is from Pitra, Anal. Sac. II. 310, from Cod. Coislin. 276, fol. 169. ἐκ τοῦ περὶ εὐσεβείας κεφαλαίου. τίνας γὰρ μᾶλλον εἰκὸς εὐθυμίας ἄγειν καὶ χάριτας ἢ τοὺς προσιόντας ἀγαθῷ καὶ ὠφέλειαν ἐλπίζοντας ἀγαθῶν· ἔστιν δὲ ὁ θεὸς τὸ πρεσβύτατον, ἄρδων, καθάπερ ἐκ πηγῆς τῆς ἑαυτοῦ φύσεως, ἀνθρώπων γένει τὰ σωτήρια, συγγενὲς γὰρ οὐδὲν ἄλλο, ὡς ἐλπὶς εὐχῇ· καὶ γὰρ τὰ ἀμείνω προσδοκῶντες, εὐχόμεθα· καὶ εὐξάμενοι, χρηστὰ πάντως ἐλπίζομεν. Fragments from the lost treatise of Philo De Animalibus with the Latin Τὸ ζητεῖν καὶ πυνθάνεσθαι πρὸς διδασκαλίαν Quaerere enim interrogareque multum Τὸ νέμειν ἴσα τοῖς ἀνίσοις τῆς μεγίστης Indignis distribuere aequalia summa est Our next collection consists of the surviving fragments of the Quæstiones in Genesim et Exodum, accompanied by the corresponding Latin Version made by Aucher from those parts of the Quæstiones which are preserved in the Armenian |