PG 6 · cols. 973–1023

Athenagoras Atheniensis philosophus Christianus, De resurrectione mortuorum (Περὶ ἀναστάσεως νεκρῶν)

Editors' preface

ΑΘΗΝΑΓΟΡΟΥ ΑΘΗΝΑΙΟΥ ΦΙΛΟΣΟΦΟΥ ΧΡΙΣΤΙΑΝΟΥ

[ON THE RESURRECTION OF THE DEAD] BY ATHENAGORAS, ATHENIAN, CHRISTIAN PHILOSOPHER

ΠΕΡΙ ΑΝΑΣΤΑΣΕΩΣ ΤΩΝ ΝΕΚΡΩΝ

ON THE RESURRECTION OF THE DEAD

1. Παντὶ δόγματι καὶ λόγῳ τῆς ἐν τοῖς οὖσιν ἀληθείας ἐχομένῳ παραφύεταί τι ψεῦδος. Παραφύεται δὲ οὐκ ἐξ ὑποκειμένης τινὸς ἀρχῆς κατὰ φύσιν ὀρμώμενον

1. Beside every doctrine and every account that holds to the truth in the things that are, some falsehood grows up. It grows up, however, not springing from any underlying principle according to nature

Editors' notes and page, col. 973

Footnotes

(19) Ἐν τοῖς οὖσιν. Haec scriptura, quam suppeditavit codex Bigotianus, longe videtur praeferenda vulgatae, ἐν τούτοις. His vocibus ἐν τοῖς οὖσιν indicat Athenagoras veritatem certis rebus ac principiis constare, idque opponit iis quae mox de mendacio pronuntiat, nempe nullo illud subjecto principio niti, nulla naturali causa contineri.

(19) "In the things that are." This reading, which the Bigot codex supplied, seems far preferable to the common one, "in these". By these words, "in the things that are", Athenagoras indicates that truth consists in definite realities and principles, and he sets this against what he presently says of falsehood: that it rests on no underlying principle and is held together by no natural cause.

(called in the Greek at οὖσιν, line 1; printed under the Greek column and run on under the facing Latin)

Page

running head: 973 ATHENAGORAS DE RESURR[…] (right half of the head cut off by the image crop)
marginal letters: A ‹1. Παντὶ δόγματι›; B (none visible); C (none visible); D (none visible)
old-edition numerals: 314 at the start of the editors' Analysis (not this unit); 315 at the start of the facing Latin (not set)
other: the images show only the LEFT part of the full-width page; the right side is cropped. The title letters beyond the crop (ΡΟΥ, ΧΡΙΣΤΙΑΝΟΥ, ΝΕΚΡΩΝ) were confirmed on the page-foot image p517_footR (Q1a) and set without brackets. The title is printed in three lines (ΑΘΗΝΑΓΟΡΟΥ / ΑΘΗΝΑΙΟΥ ΦΙΛΟΣΟΦΟΥ … / ΠΕΡΙ … ΑΝΑΣΤΑΣΕΩΣ ΤΩΝ …), set here as two caption lines; full_width.
other: the Latin title (ATHENAGORAE ATHENIENSIS PHILOSOPHI CHRISTIANI DE RESURRECTIONE MORTUORUM) is the facing Latin version's title, not set.
other: editors' prose seen above the title: ANALYSIS Libri Athenagorae De resurrectione (paras 1-14, row ed_analysis_de_resurrectione), not set in this unit; its lines are also cut off on the right by the crop.
other: the column ends with ὀρ- split at the break; the rest of the word (presumably ὀρμώμενον) is in the next Greek column, not seen: set whole here (ὀρμώμενον, joined on receipt), English joined ("springing").

PG 6:974

Editors' notes and page, col. 974

Footnotes

(19) ‹anchor: ἐν τοῖς οὖσιν› · call in col 974

Ἐν τοῖς οὖσιν. Haec scriptura, quam suppeditavit codex Bigotianus, longe videtur praeferenda vulgatae, ἐν τούτοις. His vocibus ἐν τοῖς οὖσιν indicat Athenagoras veritatem certis rebus ac principiis constare, idque opponit iis quae mox de mendacio pronuntiat, nempe nullo illud subjecto principio niti, nulla naturali causa contineri.

Ἐν τοῖς οὖσιν ("in the things that are"). This reading, supplied by the Bigot codex, seems far preferable to the vulgate's ἐν τούτοις ("in these"). By the words ἐν τοῖς οὖσιν Athenagoras indicates that truth rests on definite things and principles, and he sets this against what he soon declares about falsehood, namely that it rests on no underlying principle and is held together by no natural cause.

(printed under page 517)

Footnotes

(20) ‹anchor: διαστρέφουσι› · call in col 976

Διαστρέφουσι. Reg. 2, in textu στρέφουσι, et supra lineam διά.

Διαστρέφουσι ("they distort"). Reg. 2 has στρέφουσι in the text, with διά above the line.

(printed under page 518)

(21) ‹anchor: περὶ τῆς ἀληθείας› · call in col 976

Περὶ τῆς ἀληθείας. Disputationem de veritate non eam intelligit, in qua dogmata credentibus explicantur, sed eam in qua argumentis probantur et defenduntur. Hanc enim de veritate disputationem opponit susceptae pro veritate disputationi, in qua anticipatae evelluntur opiniones et adversariorum tricis occurritur. Atque hanc distinctionem utriusque disputationis adhibet Athenagoras, quia statuerat initium hujus pertractationis ducere ab opinionum praejudicatarum eversione, ac deinde dogma Christianum argumentis demonstrare; id quod in secunda parte exsequitur. Vide n. 11, ubi hoc discrimen ponit inter utramque disputationem, quod in altera mendacium redarguitur, in altera veritas stabilitur.

Περὶ τῆς ἀληθείας ("about the truth"). By a discourse about the truth he does not mean one in which doctrines are explained to believers, but one in which they are proved and defended by arguments. For he sets this discourse about the truth against the discourse undertaken on behalf of the truth, in which preconceived opinions are uprooted and the quibbles of opponents are met. And Athenagoras uses this distinction between the two discourses because he had resolved to begin this treatise with the overthrow of prejudiced opinions, and then to demonstrate the Christian doctrine by arguments, which he carries out in the second part. See n. 11, where he sets this difference between the two discourses: that in the one falsehood is refuted, in the other truth is established.

(printed under page 518)

(22) ‹anchor: τὴν ἐνοῦσαν κακίαν προκαθάρας› · call in col 976

Προκαθάρας. Reg. 1 et Bigot. προκαθήρας.

Προκαθάρας ("having first purged"). Reg. 1 and Bigot. read προκαθήρας.

(printed under page 518)

(23) ‹anchor: τινὰς δέ› · call in col 976

Τινὰς δέ. Sic Reg. 2 et Bigot. Editi τινὰς καί.

Τινὰς δέ ("but some"). So Reg. 2 and Bigot. The printed editions have τινὰς καί.

(printed under page 518)

(24) ‹anchor: τὰς πρώτας ὑποθέσεις› · call in col 976

Τὰς πρώτας ὑποθέσεις. Conjici posset eos hic designari, qui recens conversi caetera quidem dogmata credebant, sed adhuc de resurrectione fluctuabant. Hanc enim pro veritate disputandi rationem, quam in prima parte operis sequitur Athenagoras, utilem esse ait n. 11, ad eorum qui re- (continues)

Τὰς πρώτας ὑποθέσεις ("the first principles"). It might be conjectured that those meant here are the recently converted, who believed the other doctrines but still wavered about the resurrection. For this way of arguing on behalf of the truth, which Athenagoras follows in the first part of the work, he says in n. 11 is useful for those who … (continues)

(printed under page 518)

Page

running head: 975 ATHENAGORÆ PHILOSOPHI
marginal letters: A tiat, adnascitur aliquid; B ejusmodi rebus omnino; C ordinem spectat, priores; D ritate habentur, præponimus
old-edition numerals: 316 before idque nunc
other: facing Latin version, not set

PG 6:976

ἢ τῆς κατ' αὐτὸ ὅπερ ἐστὶν ἕκαστον αἰτίας, ἀλλ' ὑπὸ τῶν τὴν ἔκθεσμον σπορὰν ἐπὶ διαφθορᾷ τῆς ἀληθείας τετιμηκότων σπουδαζόμενον. Τοῦτο δὲ ἔστιν εὑρεῖν, πρῶτον μὲν ἐκ τῶν πάλαι ταῖς περὶ τούτων φροντίσιν ἐσχολακότων, καὶ τῆς ἐκείνων πρός τε τοὺς ἑαυτῶν πρεσβυτέρους καὶ τοὺς ὁμοχρόνους γενομένης διαφορᾶς· οὐχ ἥκιστα δὲ ἐξ αὐτῆς τῆς τῶν ἐν μέσῳ στρεφομένων ταραχῆς. Οὐδὲν γὰρ τῶν ἀληθῶν οἱ τοιοῦτοι κατέλιπον ἀσυκοφάντητον, οὐ τὴν οὐσίαν τοῦ Θεοῦ, οὐ τὴν γνῶσιν, οὐ τὴν ἐνέργειαν, οὐ τὰ τούτοις ἐφεξῆς καθ' εἱρμὸν ἑπόμενα, καὶ τὸν τῆς εὐσεβείας ἡμῖν ὑπογράφοντα λόγον· ἀλλ' οἱ μὲν πάντη καὶ καθάπαξ ἀπογινώσκουσι τὴν περὶ τούτων ἀλήθειαν· οἱ δὲ πρὸς τὸ δοκοῦν αὑτοῖς διαστρέφουσιν· οἱ δὲ καὶ περὶ τῶν ἐμφανῶν ἀπορεῖν ἐπιτηδεύουσιν. Ὅθεν οἶμαι δεῖν τοῖς περὶ ταῦτα πονουμένοις λόγων διττῶν, τῶν μὲν ὑπὲρ τῆς ἀληθείας, τῶν δὲ περὶ τῆς ἀληθείας· καὶ τῶν μὲν ὑπὲρ τῆς ἀληθείας πρὸς τοὺς ἀπιστοῦντας ἢ τοὺς ἀμφιβάλλοντας· τῶν δὲ περὶ τῆς ἀληθείας πρὸς τοὺς εὐγνωμονοῦντας καὶ μετ' εὐνοίας δεχομένους τὴν ἀλήθειαν. Ὧν ἕνεκεν χρὴ τοὺς περὶ τούτων ἐξετάζειν ἐθέλοντας, τὴν ἑκάστοτε προκειμένην χρείαν σκοπεῖν, καὶ ταύτῃ τοὺς λόγους μετρεῖν· τήν τε περὶ τούτων τάξιν μεθαρμόζειν πρὸς τὸ δέον, καὶ μὴ τῷ δοκεῖν τὴν αὐτὴν πάντοτε φυλάττειν ἀρχὴν, ἀμελεῖν τοῦ προσήκοντος, καὶ τῆς ἐπιβαλλούσης ἑκάστῳ χώρας. Ὡς μὲν γὰρ πρὸς ἀπόδειξιν καὶ τὴν φυσικὴν ἀκολουθίαν πάντοτε πρωτοστατοῦσιν οἱ περὶ αὐτῆς λόγοι τῶν ὑπὲρ αὐτῆς· ὡς δὲ πρὸς τὸ χρειωδέστερον ἀνεστραμμένως οἱ ὑπὲρ αὐτῆς τῶν περὶ αὐτῆς. Οὔτε γὰρ γεωργὸς δύναιτ' ἂν προσηκόντως καταβάλλειν τῇ γῇ τὰ σπέρματα, μὴ προεξελὼν τὰ τῆς ἀγρίας ὕλης, καὶ τοῖς καταβαλλομένοις ἡμέροις σπέρμασι λυμαινόμενα· οὔτε ἰατρὸς ἐνεῖναί τι τῶν ὑγιεινῶν φαρμάκων τῷ δεομένῳ θεραπείας σώματι, μὴ τὴν ἐνοῦσαν κακίαν προκαθάρας, ἢ τὴν ἐπιῤῥέουσαν ἐπισχών. Οὔτε μὴν ὁ τὴν ἀλήθειαν ἐθέλων διδάσκειν, περὶ τῆς ἀληθείας λέγων, πεῖσαι δύναιτ' ἄν τινα, ψευδοδοξίας τινὸς ὑποικουρούσης τῇ τῶν ἀκουόντων διανοίᾳ, καὶ τοῖς λόγοις ἀντιστατούσης. Διὸ πρὸς τὸ χρειωδέστερον ἀφορῶντες καὶ ἡμεῖς, προτάσσομεν ἔσθ' ὅτε τοὺς ὑπὲρ τῆς ἀληθείας λόγους τῶν περὶ τῆς ἀληθείας. Κατὰ τὸν αὐτὸν δὲ τρόπον ποιῆσαι καὶ νῦν ἐπὶ τῶν τῆς ἀναστάσεως λόγων οὐκ ἀχρεῖον φαίνεται, σκοποῦσι τὸ δέον. Καὶ γὰρ ἐν τούτοις εὑρίσκομεν τοὺς μὲν ἀπιστοῦντας πάντη, τινὰς δὲ ἀμφιβάλλοντας, καὶ τῶν γε τὰς πρώτας ὑποθέσεις δεξαμένων

or from the cause of each thing in itself as to what it is, but fostered by those who have honoured the lawless sowing for the corruption of the truth. And this may be found, first from those who of old devoted themselves to inquiries concerning these matters, and the disagreement that arose among them both towards their own predecessors and towards their contemporaries; and not least from the very confusion of the things that are agitated in our midst. For such men have left nothing of the truth unassailed by calumny—not the essence of God, not His knowledge, not His activity, not the things that follow these in order in a continuous chain and trace out for us the doctrine of piety; but some wholly and altogether despair of the truth concerning these matters, others distort it according to what seems good to themselves, and others make it their business to raise doubts even about things that are manifest. Whence I think that those who labour upon these matters have need of twofold arguments, the one on behalf of the truth, and the other concerning the truth: those on behalf of the truth addressed to the unbelieving or the doubting, and those concerning the truth addressed to the fair-minded who receive the truth with goodwill. Wherefore those who wish to inquire into these matters must look to the need that lies before them on each occasion, and measure their arguments by it, and adapt the order of their treatment of these things to what is fitting, and not, for the sake of seeming always to keep the same beginning, neglect what is appropriate and the place that belongs to each subject. For as regards demonstration and natural sequence, arguments concerning the truth always take precedence over those on behalf of it; whereas with regard to greater utility, conversely, those on behalf of it take precedence over those concerning it. For neither could a husbandman suitably cast his seeds into the earth without first clearing away the wild growth that harms the cultivated seeds that are sown; nor could a physician introduce any wholesome medicine into a body that needs treatment without first purging away the evil present in it or checking that which is flowing in; nor indeed could one who wishes to teach the truth, by speaking concerning the truth, persuade anyone while some false opinion lurks beneath in the mind of the hearers and resists his words. Wherefore we too, looking to what is more useful, sometimes place the arguments on behalf of the truth before those concerning the truth. And in the same way to do so now also in the arguments concerning the resurrection appears not unprofitable, if we look to what is needful. For in these matters too we find some who disbelieve altogether, and some who doubt, and even among those who have accepted the first principles

Editors' notes and page, col. 976

Page

running head: ATHENAGORÆ PHILOSOPHI CHRISTIANI 976
marginal letters: A μώμενον ἢ τῆς; B οἶμαι δεῖν τοῖς; C ὡς δὲ πρὸς; D τῆς ἀναστάσεως λόγων
old-edition numerals: (none)
other: μώμενον broken from ὁρ- in col. 973

PG 6:977

τινὰς ἐπίσης τοῖς ἀμφιβάλλουσιν ἀποροῦντας· τὸ δὲ πάντων παραλογώτατον, ὅτι ταῦτα πάσχουσιν, οὐδ' ἡντιναοῦν ἔχοντες ἐκ τῶν πραγμάτων ἀπιστίας ἀφορμὴν, οὐδ' αἰτίαν εὑρίσκοντες εἰπεῖν εὔλογον, δι' ἣν ἀπιστοῦσιν ἢ διαποροῦσιν.

some who are at a loss equally with those who doubt; and what is most unreasonable of all is that they suffer this without having any occasion whatever for disbelief from the facts themselves, or finding any reasonable cause to state on account of which they disbelieve or are in doubt.

2. Σκοπῶμεν δὲ οὕτως· Εἰ πᾶσα ἀπιστία μὴ προχείρως καὶ κατά τινα δόξαν ἄκριτον ἐγγινομένη τισὶν, ἀλλὰ μετά τινος αἰτίας ἰσχυρᾶς καὶ τῆς κατὰ τὴν ἀλήθειαν ἀσφαλείας (τότε γὰρ τὸν εἰκότα σώζει λόγον, ὅταν αὐτὸ τὸ πρᾶγμα, περὶ οὗ ἀπιστοῦσιν, ἄπιστον εἶναι δοκῇ· τὸ γάρ τοι τοῖς οὐκ οὖσιν ἀπίστοις ἀπιστεῖν ἀνθρώπων ἔργον οὐχ ὑγιαινούσῃ κρίσει περὶ τὴν ἀλήθειαν χρωμένων)· οὐκοῦν χρὴ καὶ τοὺς περὶ τῆς ἀναστάσεως ἀπιστοῦντας ἢ διαποροῦντας μὴ πρὸς τὸ δοκοῦν αὑτοῖς ἀκρίτως καὶ τὸ τοῖς ἀκολάστοις κεχαρισμένον τὴν περὶ ταύτης ἐκφέρειν γνώμην· ἀλλ' ἢ μηδεμιᾶς αἰτίας ἐξάπτειν τὴν τῶν ἀνθρώπων γένεσιν (ὃ δὴ καὶ λίαν ἐστὶν εὐεξέλεγκτον), ἢ τῷ Θεῷ τὴν τῶν ὄντων ἀνατιθέντας αἰτίαν, εἰς τὴν τοῦδε τοῦ δόγματος ἀποβλέπειν ὑπόθεσιν, καὶ διὰ ταύτης δεικνύναι τὴν ἀνάστασιν οὐδαμόθεν ἔχουσαν τὸ πιστόν. Τοῦτο δὲ ποιήσουσιν, ἐὰν δεῖξαι δυνηθῶσιν, ἢ ἀδύνατον ὂν τῷ Θεῷ ἢ ἀβούλητον, τὰ νεκρωθέντα τῶν σωμάτων, ἢ καὶ πάντη διαλυθέντα, πάλιν ἑνῶσαι καὶ συναγαγεῖν πρὸς τὴν τῶν αὐτῶν ἀνθρώπων σύστασιν. Ἐὰν δὲ τοῦτο μὴ δύνωνται, παυσάσθωσαν τῆς ἀθέου ταύτης ἀπιστίας, καὶ τοῦ βλασφημεῖν ἃ μὴ θέμις. Ὅτι γὰρ οὔτε τὸ ἀδύνατον λέγοντες ἀληθεύουσιν, οὔτε τὸ ἀβούλητον, ἐκ τῶν ῥηθησομένων γενήσεται φανερόν. Τὸ ἀδύνατόν τινι γιγνώσκεται κατ' ἀλήθειαν τοιοῦτον, ἢ ἐκ τοῦ μὴ γιγνώσκειν τὸ γενησόμενον, ἢ ἐκ τοῦ δύναμιν ἀρκοῦσαν μὴ ἔχειν πρὸς τὸ ποιῆσαι καλῶς τὸ ἐγνωσμένον. Ὁ γὰρ ἀγνοῶν τι τῶν γενέσθαι δεόντων οὐκ ἂν οὔτ' ἐγχειρῆσαι, οὔτε ποιῆσαι τὸ παράπαν δυνηθείη ὅπερ ἀγνοεῖ· ὅτε γινώσκων καλῶς τὸ ποιηθησόμενον, καὶ πόθεν γένοιτ' ἂν, καὶ πῶς, δύναμιν δὲ ἢ μηδ' ὅλως ἔχων πρὸς τὸ ποιῆσαι τὸ γινωσκόμενον, ἢ μὴ ἀρκοῦσαν ἔχων, οὐκ ἂν ἐγχειρήσειε τὴν ἀρχὴν, εἰ σωφρονοίη, καὶ τὴν ἰδίαν ἐπισκέψεται δύναμιν· ἐγχειρήσας δὲ ἀπερισκέπτως, οὐκ ἂν ἐπιτελέσειε τὸ δόξαν. Ἀλλ' οὔτε ἀγνοεῖν τὸν Θεὸν δυνατὸν τῶν ἀναστησομένων σωμάτων τὴν φύσιν κατά τε μέρος ὅλον καὶ μόριον, οὔτε μὴν ὅποι χωρεῖ τῶν λυομένων ἕκαστον, καὶ ποῖον τῶν

2. Let us consider the matter thus: If every disbelief does not arise in men lightly and according to some unexamined opinion, but with some strong cause and with assurance in accordance with the truth (for it preserves a reasonable ground only when the very thing concerning which they disbelieve appears to be incredible; since to disbelieve things that are not incredible is the work of men who do not use a sound judgement concerning the truth), then those also who disbelieve or doubt concerning the resurrection ought not to pronounce their opinion about it according to what seems good to themselves without examination and what is pleasing to the licentious, but either to attach the origin of men to no cause at all (which is indeed very easy to refute), or, if they ascribe the cause of existing things to God, to look to the foundation of this doctrine, and through it to show that the resurrection has credibility from no quarter whatever. And they will do this if they are able to show that it is either impossible for God, or contrary to His will, to unite and gather together again for the constitution of the same men the bodies that have died, or have even been wholly dissolved. If, however, they cannot do this, let them cease from this godless disbelief and from blaspheming what is not lawful. For that they do not speak the truth either in saying that it is impossible, or that it is contrary to His will, will become clear from what is to be said. That a thing is impossible for someone is known in truth to be such either from his not knowing what is to come into being, or from his not having sufficient power to make well what is known. For he who is ignorant of anything that needs to come into being could neither undertake nor make at all that of which he is ignorant; and he who knows well what is to be made, and whence it might come to be, and how, yet has either no power at all to make what is known, or has not sufficient power, would not undertake it in the beginning if he were wise and considered his own power, and if he undertook it inconsiderately, he would not accomplish what he resolved upon. Yet neither is it possible for God to be ignorant of the nature of the bodies that are to rise again, both as to each whole member and as to each particle, nor yet whither each of the things that are dissolved goes, and what part of the

Editors' notes and page, col. 977

Footnotes

(25) ‹anchor: ἐγγινομένη› · call in col 978

Ἐγγινομένη. Bigot. ἐγγίνεται.

Ἐγγινομένη ("arising in"). Bigot. reads ἐγγίνεται.

(printed under page 519)

(26) ‹anchor: μηδεμιᾶς› · call in col 978

Μηδεμιᾶς. Bigot. μηδεμίαν αἰτίαν ἐξάπτειν τῇ τῶν ἀνθρώπων γενέσει.

Μηδεμιᾶς ("of no"). Bigot. reads μηδεμίαν αἰτίαν ἐξάπτειν τῇ τῶν ἀνθρώπων γενέσει ("to attach no cause to the generation of human beings").

(printed under page 519)

(27) ‹anchor: τινι γιγνώσκεται› · call in col 978

Γιγνώσκεται. Legitur γίνεται in eodem Bigot. ac eodem modo videtur legisse auctor Scholiorum ad oram Reg. 2. Sic enim hunc locum summatim refert: Τὸ ἀδύνατόν τινι ποιῆσαί τι ἢ ἐξ ἀγνοίας τοῦ γενησομένου συμβαίνει, ἢ ἐκ τοῦ μὴ αὐτάρκως ἔχειν ἐπιτελῆσαι τὸ ἐγνωσμένον.

Γιγνώσκεται ("is known"). The same Bigot. reads γίνεται ("comes about"), and the author of the scholia in the margin of Reg. 2 seems to have read it the same way, for he sums up this passage thus: "Someone's inability to do something arises either from ignorance of what is to be done, or from not being sufficiently able to accomplish what is known."

(printed under page 519)

(28) ‹anchor: ἐπισκέψεται› · call in col 978

Ἐπισκέψεται. Clarom. et Bigot. ἐπισκέψαιτο.

Ἐπισκέψεται ("will consider"). Clarom. and Bigot. read ἐπισκέψαιτο ("would consider").

(printed under page 519)

Footnotes

(29) ‹anchor: στοιχείων› · call in col 979

Στοιχείων. Codici Bigot. hanc scripturam debemus. Editi τοῦ στοιχείου.

Στοιχείων ("of the elements"). We owe this reading to the Bigot codex. The printed editions have τοῦ στοιχείου ("of the element").

(printed under page 520)

(30) ‹anchor: τὸ πᾶν› · call in col 979

Τὸ πᾶν. Legendum videtur εἰς τὸ πᾶν. Sic enim paulo ante: Τὸ τῷ παντὶ πάλιν προσφυῶς ἡνωμένον. Difficultas, quam hic solvit Athenagoras, nequaquam in eo posita, quod totum corpus dissolutum esset, sed quod in varias partes dissipatum.

Τὸ πᾶν ("the whole"). It seems one should read εἰς τὸ πᾶν ("into the whole"), for so he says a little before: "what is again united congenially with the whole." The difficulty Athenagoras resolves here lies not at all in the whole body's having been dissolved, but in its having been scattered into various parts.

(printed under page 520)

(31) ‹anchor: τύχῃ τρόπον› · call in col 979

Τρόπον. Male in editionibus Parisiensibus τύπον.

Τρόπον ("way"). The Paris editions wrongly read τύπον ("type").

(printed under page 520)

(32) ‹anchor: μετὰ τῆς αὐτῆς› · call in col 979

Τῆς αὐτῆς. Legitur τῆς ἴσης in tribus codicibus, nempe Reg. 2, Bigot. et Anglic.

Τῆς αὐτῆς ("the same"). Three codices, namely Reg. 2, Bigot. and the English one, read τῆς ἴσης ("equal").

(printed under page 520)

(33) ‹anchor: παρ᾽ αὐτοῖς νενομισμένην› · call in col 979

Παρ' αὐτοῖς νενομισμένην. Corruptum locum emendavimus ope codicum Bigot. et Clarom. 1. Habet etiam Reg. 1 νενομισμένην. Editi παρὰ αὐτῆς νενομισμένης.

Παρ' αὐτοῖς νενομισμένην ("held by them to be"). We have emended the corrupt passage with the help of the codices Bigot. and Clarom. 1. Reg. 1 also has νενομισμένην. The printed editions have παρὰ αὐτῆς νενομισμένης.

(printed under page 520)

(34) ‹anchor: τὸ φθαρτὸν μεταβαλεῖν› · call in col 979

Μεταβαλεῖν. Legitur μεταβάλλειν in edit. Frontonis Ducaei.

Μεταβαλεῖν ("to change"). The edition of Fronton du Duc reads μεταβάλλειν.

(printed under page 520)

(35) ‹anchor: μέρεσι καὶ μορίοις› · call in col 979

Μέρεσι καὶ μορίοις. Nullam esse puto in prima voce difficultatem; et cum saepe in hoc opere occurrat, membra corporis ubique videtur significare. At quid sit μόριον fateor mihi non ita facile visum esse; nec sine plurima inquisitione perspexi aut mihi visus sum perspicere, membrorum partes hac voce designari. Supra n. 2, opponitur μόριον toti membro. Praeterea humores, pituitam, bilem et alia hujusmodi nequaquam hoc vocabulo significat Athenagoras, qui n. 7, declarat resurgentia corpora ex propriis iterum partibus constare, nihil autem ex eis quae humida aut sicca, calida aut frigida, dicuntur, aut partem esse, aut partis locum et speciem occupare; imo non semper in partibus alimentum accipientibus permanere, nec cum resurgentibus resurgere; nihil tum conferente ad vitam sanguine, sive pituita, sive bili, sive spiritu.

Μέρεσι καὶ μορίοις ("parts and portions"). I think there is no difficulty in the first word; since it occurs often in this work, it seems everywhere to mean the members of the body. But what μόριον is, I confess, did not seem so easy to me; and not without a great deal of inquiry did I see, or seem to myself to see, that the parts of the members are designated by this word. Above, in n. 2, μόριον is set against the whole member. Moreover, Athenagoras by no means signifies by this word the humours, phlegm, bile and other such things, for in n. 7 he declares that the bodies that rise again are made up once more of their own parts, but that nothing of what is called moist or dry, hot or cold, is either a part or occupies the place and form of a part; indeed, that these do not always remain in the parts receiving nourishment, nor rise with those that rise; blood, phlegm, bile or breath then contributing nothing to life.

(printed under page 520)

Page

running head: 979 ATHENAGORÆ PHILOSOPHI
marginal letters: A candorum natura, sive; B quodque eorum, quæ; C nonnulli componant, sive; D accurrere solent, suamque
old-edition numerals: 317 before migravit;
other: facing Latin version, not set

PG 6:980

στοιχείων μέρος δέδεκται τὸ λυθὲν, καὶ χωρῆσαν πρὸς τὸ συγγενὲς, κἂν πάνυ παρ' ἀνθρώποις ἀδιάκριτον εἶναι δοκῇ τὸ τῷ παντὶ πάλιν προσφυῶς ἡνωμένον. ᾯ γὰρ οὐκ ἠγνόητο πρὸ τῆς οἰκείας ἑκάστου συστάσεως, οὔτε τῶν γενησομένων στοιχείων ἡ φύσις, ἐξ ὧν τὰ τῶν ἀνθρώπων σώματα, οὔτε τὰ μέρη τούτων ἐξ ὧν ἤμελλεν λήψεσθαι τὸ δόξαν πρὸς τὴν τοῦ ἀνθρωπείου σώματος σύστασιν, εὔδηλον, ὡς οὐδὲ μετὰ τὸ διαλυθῆναι τὸ πᾶν ἀγνοηθήσεται ποῦ κεχώρηκεν ἕκαστον ὧν εἴληφε πρὸς τὴν ἑκάστου συμπλήρωσιν. Ὅσον μὲν γὰρ κατὰ τὴν νῦν κρατοῦσαν παρ' ἡμῖν τῶν πραγμάτων τάξιν καὶ τὴν ἐφ' ἑτέρων κρίσιν, μεῖζον τὸ τὰ μὴ γενόμενα προγινώσκειν· ὅσον δὲ πρὸς τὴν ἀξίαν τοῦ Θεοῦ καὶ τὴν τούτου σοφίαν ἀμφότερα κατὰ φύσιν, καὶ ῥᾴδιον ἐπίσης, τῷ τὰ μὴ γενόμενα προγινώσκειν, τὸ καὶ διαλυθέντα γινώσκειν.

elements has received that which was dissolved and passed to what is akin to it, even if that which has been naturally united again to the universe seems among men to be altogether indistinguishable. For to Him to Whom before the proper constitution of each thing neither the nature of the elements that were to come into being, out of which human bodies are formed, was unknown, nor the parts of these from which He was going to take what seemed good to Him for the constitution of the human body, it is clear that not even after the whole has been dissolved will it be unknown whither each of the things which He took for the completion of each has gone. For so far as concerns the order of things now prevailing among us and our judgement in other matters, it is a greater thing to foreknow things that have not yet come into being; whereas so far as concerns the majesty of God and His wisdom, both are according to nature, and it is equally easy to know the things that have been dissolved as to foreknow the things that have not yet come into being.

3. Καὶ μὴν καὶ τὴν δύναμιν, ὡς ἔστιν ἀρκοῦσα πρὸς τὴν τῶν σωμάτων ἀνάστασιν, δείκνυσιν ἡ τούτων αὐτῶν γένεσις. Εἰ γὰρ μὴ ὄντα κατὰ τὴν πρώτην σύστασιν ἐποίησε τὰ τῶν ἀνθρώπων σώματα καὶ τὰς τούτων ἀρχάς· καὶ διαλυθέντα, καθ' ὃν ἂν τύχῃ τρόπον, ἀναστήσει μετὰ τῆς αὐτῆς εὐμαρείας· ἐπίσης γὰρ αὐτῷ καὶ τοῦτο δυνατόν. Καὶ τῷ λόγῳ βλάβος οὐδὲν, κἂν ἐξ ὕλης ὑποθῶνταί τινες τὰς πρώτας ἀρχὰς, κἂν ἐκ τῶν στοιχείων, ὡς πρώτων, τὰ σώματα τὰ τῶν ἀνθρώπων, κἂν ἐκ σπερμάτων. Ἧς γάρ ἐστι δυνάμεως καὶ τὴν παρ' αὐτοῖς νενομισμένην ἄμορφον οὖσαν μορφῶσαι, καὶ τὴν ἀνείδεον, καὶ ἀδιακόσμητον πολλοῖς καὶ διαφόροις εἴδεσι κοσμῆσαι, καὶ τὰ μέρη τῶν στοιχείων εἰς ἓν συναγαγεῖν, καὶ τὸ σπέρμα ἓν ὂν καὶ ἁπλοῦν εἰς πολλὰ διελεῖν, καὶ τὸ ἀδιάρθρωτον διαρθρῶσαι, καὶ τῷ μὴ ζῶντι δοῦναι ζωὴν, τῆς αὐτῆς ἐστι καὶ τὸ διαλελυμένον ἑνῶσαι, καὶ τὸ κείμενον ἀναστῆσαι, καὶ τὸ τεθνηκὸς ζωοποιῆσαι πάλιν, καὶ τὸ φθαρτὸν μεταβαλεῖν εἰς ἀφθαρσίαν. Τοῦ αὐτοῦ δ' ἂν εἴη καὶ τῆς αὐτῆς δυνάμεως καὶ σοφίας, καὶ τὸ διατεθρυμμένον πλήθει ζώων παντοδαπῶν, ὁπόσα τοῖς τοιούτοις σώμασιν ἐπιτρέχειν εἴωθε καὶ τὸν ἐκ τούτων ἀγείρειν κόρον, διακρῖναι μὲν ἐκεῖθεν, ἑνῶσαι δὲ πάλιν τοῖς οἰκείοις μέρεσι καὶ μορίοις, κἂν

3. And indeed as to His power, that it is sufficient for the resurrection of bodies is shown by the coming into being of these very bodies. For if when they did not exist He made at their first constitution the bodies of men and their first principles, when they have been dissolved, in whatever manner it may happen, He will raise them up again with the same ease; for this too is equally possible to Him. And there is no harm to the argument, whether some suppose the first principles to be from matter, or the bodies of men to be from the elements as primary, or from seeds. For to whatever power it belongs both to give form to that which is regarded among them as formless, and to adorn that which is shapeless and unarranged with many and diverse forms, and to gather the parts of the elements into one, and to divide the seed, which is one and simple, into many, and to articulate that which is unarticulated, and to give life to that which does not live—to that same power it belongs also to unite what has been dissolved, and to raise up what is lying prostrate, and to make alive again what has died, and to change the corruptible into incorruption. And it will belong to the same Maker, and to the same power and wisdom, also to separate thence that which has been broken in pieces by a multitude of animals of every kind—all that are wont to fall upon such bodies and gather their fill from them—and to unite it again to its own members and particles, even if

Editors' notes and page, col. 980

Page

running head: ATHENAGORÆ PHILOSOPHI CHRISTIANI 980
marginal letters: A στοιχείων (29) μέρος; B ἐπίσης, τῷ τὰ; C σπερμάτων. Ἧς γάρ; D σαι δὲ πάλιν
old-edition numerals: (none)
other: three full-width facing Latin lines (s judicari ... cognoscere) after γινώσκειν not set

PG 6:981

εἰς ἓν ἐξ ἐκείνων χωρήσῃ ζῶον, κἂν εἰς πολλὰ, κἂν ἐντεῦθεν εἰς ἕτερα, κἂν ἐκείνοις αὐτοῖς συνδιαλυθὲν ἐπὶ τὰς πρώτας ἀρχὰς ἐνεχθῇ κατὰ τὴν φυσικὴν εἰς ταύτας ἀνάλυσιν· ὃ δὴ καὶ μάλιστα ταράττειν ἔδοξέ τινας καὶ τῶν ἐπὶ σοφίᾳ θαυμαζομένων, ἰσχυρὰς οὐκ οἶδ' ὅπως ἡγησαμένων τὰς παρὰ τῶν πολλῶν φερομένας διαπορήσεις.

it has passed into one animal out of those, or into many, or thence into others, or having been dissolved together with those very animals has been carried back to the first principles according to the natural resolution into them—a thing which indeed has seemed greatly to trouble some even of those who are admired for wisdom, because I know not how they have accounted strong the doubts brought forward by the multitude.

4. Οὗτοι δέ γέ φασιν πολλὰ μὲν σώματα τῶν ἐν ναυαγίοις καὶ ποταμοῖς δυσθανάτων ἰχθύσι γενέσθαι τροφὴν, πολλὰ δὲ τῶν ἐν πολέμοις θνησκόντων, ἢ κατ' ἄλλην τινὰ τραχυτέραν αἰτίαν καὶ πραγμάτων περίστασιν, ταφῆς ἀμοιρούντων, τοῖς προστυγχάνουσι ζώοις προκεῖσθαι βοράν. Τῶν οὖν οὕτως ἀναλισκομένων σωμάτων, καὶ τῶν ταῦτα συμπληρούντων μερῶν καὶ μορίων, εἰς πολὺ πλῆθος ζώων διαθρυπτομένων, καὶ διὰ τῆς τροφῆς τοῖς τῶν τρεφομένων σώμασιν ἑνουμένων· πρῶτον μὲν τὴν διάκρισιν τούτων φασὶν ἀδύνατον· πρὸς δὲ ταύτῃ τὸ δεύτερον ἀπορώτερον. Τῶν γὰρ τὰ σώματα τῶν ἀνθρώπων ἐκβοσκηθέντων ζώων, ὁπόσα πρὸς τροφὴν ἀνθρώποις ἐπιτήδεια, διὰ τῆς τούτων γαστρὸς ἰόντων, καὶ τοῖς τῶν μετειληφότων σώμασιν ἑνουμένων, ἀνάγκην εἶναι πᾶσαν τὰ μέρη τῶν ἀνθρώπων, ὁπόσα τροφὴ γέγονε τοῖς μετειληφόσι ζώοις, πρὸς ἕτερα τῶν ἀνθρώπων μεταχωρεῖν σώματα, τῶν μεταξὺ τούτοις τραφέντων ζώων τὴν ἐξ ὧν ἐτράφησαν τροφὴν διαπορθμευόντων εἰς ἐκείνους τοὺς ἀνθρώπους ὧν ἐγένετο τροφή. Εἶτα τούτους ἐπιτραγῳδοῦσι τὰς ἐν λιμοῖς καὶ μανίαις τολμηθείσας τεκνοφαγίας, καὶ τοὺς κατ' ἐπιβουλὴν ἐχθρῶν τῶν γεννησαμένων ἐξηδεσμένους παῖδας, καὶ τὴν Μηδικὴν τράπεζαν ἐκείνην, καὶ τὰ τραγικὰ δεῖπνα Θυέστου, καὶ τοιαύτας δή τινας ἐπισυνείρουσι παρ' Ἕλλησι καὶ βαρβάροις καινουργηθείσας συμφοράς· ἔκ τε τούτων κατασκευάζουσιν, ὡς νομίζουσιν, ἀδύνατον τὴν ἀνάστασιν, ὡς οὐ δυναμένων τῶν αὐτῶν μερῶν ἑτέροις τε καὶ ἑτέροις συναναστῆναι σώμασιν· ἀλλ' ἤτοι τὰ τῶν προτέρων συστῆναι μὴ δύνασθαι, μετεληλυθότων τῶν ταῦτα συμπληρούντων μερῶν πρὸς ἑτέρους, ἢ τούτων ἀποδοθέντων τοῖς προτέροις, ἐνδεῶς ἕξειν τὰ τῶν ὑστέρων.

4. These men, then, say that many bodies of those who perish miserably in shipwrecks and rivers become food for fishes, and many of those who die in wars, or through some other harsher cause and circumstance of affairs, being deprived of burial, lie exposed as prey to whatever animals chance upon them. When bodies, therefore, are thus consumed, and the members and particles that make them up are broken in pieces among a great multitude of animals, and through nutrition are united to the bodies of those that are nourished, first they say that the separation of these is impossible, and in addition to this that the second point is still more difficult. For when the animals that have fed upon the bodies of men—as many of them as are suitable for food to men—pass through their stomach and are united to the bodies of those who have partaken of them, there is every necessity that the parts of men, as many as have become food for the animals that partook of them, should pass over to the bodies of other men, since the animals that were nourished by them in the meantime convey the nourishment from the things on which they were nourished to those men whose food they became. Then upon these things they declaim in tragic style about the devourings of children dared in famines and madnesses, and the children eaten by their parents through the plot of enemies, and that Median table, and the tragic banquets of Thyestes, and they string together all such strange calamities as have been wrought among Greeks and barbarians; and from these they establish, as they suppose, that the resurrection is impossible, on the ground that the same parts cannot rise again together with both one set of bodies and another, but either the bodies of the former cannot be constituted because the parts that made them up have passed over to others, or if these are restored to the former, the bodies of the latter will be left defective.

5. Ἐμοὶ δὴ δοκοῦσιν οἱ τοιοῦτοι πρῶτον μὲν τὴν τοῦ δημιουργήσαντος καὶ διοικοῦντος τόδε τὸ πᾶν ἀγνοεῖν δύναμίν τε καὶ σοφίαν, ἑκάστου ζώου φύσει καὶ γένει τὴν προσφυῆ καὶ κατάλληλον συναρμόσαντος τροφὴν, καὶ μήτε πᾶσαν φύσιν πρὸς ἕνωσιν ἢ κρᾶσιν παντὸς σώματος ἰέναι δικαιώσαντος, μήτε πρὸς διάκρισιν τῶν ἑνωθέντων ἀπόρως ἔχοντος· ἀλλὰ καὶ τῇ καθ' ἕκαστον φύσει τῶν γενομένων τὸ δρᾷν ἢ πάσχειν ἃ πέφυκεν ἐπιτρέποντος, ἄλλοτε καὶ κωλύοντος, καὶ πᾶν ὃ βούλεται, καὶ πρὸς ὃ βούλεται συγχωροῦντος ἢ μεταστρέφοντος. Πρὸς δὲ τοῖς εἰρημένοις μηδὲ

5. Now to me such men seem first of all to be ignorant of the power and wisdom of Him Who fashioned and governs this universe, Who has adapted to the nature and kind of each animal the nourishment that is natural and suitable to it, and neither has ordained that every nature should enter into union or blending with every body, nor is at a loss for the separation of things that have been united, but both permits the nature of each of the things that have come into being to do or suffer what it is naturally fitted to do or suffer, and at other times hinders it, and allows or turns whatever He wills and to whatever purpose He wills. And in addition to what has been said, they have not even

Editors' notes and page, col. 981

Footnotes

(36) ‹anchor: ἐκείνοις αὐτοῖς› · call in col 982

Ἐκείνοις αὐτοῖς. Reg. 2, αὐτοῖς ἐκείνοις. Bigot. αὐτοῖς ἐκείνοις συνδιαλυθῇ..... ἐνεχθῆναι.

Ἐκείνοις αὐτοῖς ("to those very ones"). Reg. 2 has αὐτοῖς ἐκείνοις. Bigot. has αὐτοῖς ἐκείνοις συνδιαλυθῇ ….. ἐνεχθῆναι ("is dissolved together with those very ones ….. to be carried").

(printed under page 521)

(37) ‹anchor: οὗτοι δέ γε› · call in col 982

Οὗτοι δέ γε. Non male Bigot. οὗτοι δὴ γάρ.

Οὗτοι δέ γε ("but these"). Bigot. reads, not badly, οὗτοι δὴ γάρ ("for these indeed").

(printed under page 521)

(38) ‹anchor: καὶ ποταμοῖς› · call in col 982

Καὶ ποταμοῖς. Bigot. ἢ ποταμοῖς.

Καὶ ποταμοῖς ("and to rivers"). Bigot. reads ἢ ποταμοῖς ("or to rivers").

(printed under page 521)

(39) ‹anchor: τῶν μεταξὺ τούτοις› · call in col 982

Τούτοις. Clarom. 1, τούτων.

Τούτοις ("to these"). Clarom. 1 reads τούτων ("of these").

(printed under page 521)

(40) ‹anchor: τῶν αὐτῶν› · call in col 982

Αὐτῶν. Clarom. 1, αὐτοῦ.

Αὐτῶν ("the same", plural). Clarom. 1 reads αὐτοῦ.

(printed under page 521)

(41) ‹anchor: ἄλλοτε καί› · call in col 982

Ἄλλοτε καί. Bigot. ἄλλοτε δέ.

Ἄλλοτε καί ("and at other times"). Bigot. reads ἄλλοτε δέ ("but at other times").

(printed under page 521)

Footnotes

(42) ‹anchor: προσφυής› · call in col 983

Προσφυής. Bigot. προσφυῶς.

Προσφυής ("congenial"). Bigot. reads προσφυῶς ("congenially").

(printed under page 524)

(43) ‹anchor: ἅμα τῷ› · call in col 983

Ἅμα τῷ. Deest articulus in Anglic. et Reg. 2

Ἅμα τῷ ("together with the"). The article is missing in the English codex and Reg. 2.

(printed under page 524)

(44) ‹anchor: αὐτῆς γε τῆς› · call in col 983

Αὐτῆς γε τῆς. Reg. 2 et Anglic. αὐτῆς τῆς. Sic etiam paulo post Anglic. αὐτῆς τῆς.

Αὐτῆς γε τῆς ("of the very"). Reg. 2 and the English codex read αὐτῆς τῆς. So too a little later the English codex reads αὐτῆς τῆς.

(printed under page 524)

(45) ‹anchor: ἢ περιττεύοντος› · call in col 983

Ἢ περιττεύοντος. Legitur in Bigotiano codice ἢ ἐλλείποντος, quae scriptura si probetur, vertendum erit: Quidquid redundat aut deficit quidem, sed, etc.

Ἢ περιττεύοντος ("or superabounding"). The Bigot codex reads ἢ ἐλλείποντος ("or falling short"); if this reading is approved, one will have to translate: "Whatever is in excess or indeed falls short, but," etc.

(printed under page 524)

(46) ‹anchor: τρίτης δέ› · call in col 983

Τρίτης δέ. Frustra addendum τῆς existimat Stephanus. Melius censet postea legendum γινομένης.

Τρίτης δέ ("and a third"). Stephanus needlessly thinks τῆς should be added. He judges better that γινομένης should be read afterwards.

(printed under page 524)

(47) ‹anchor: ἐπεισαχθέντα› · call in col 983

Ἐπεισαχθέντα. Legendum ἐπισαχθέντα monet Stephanus, ac ita legitur ad marginem codicis Regii primi.

Ἐπεισαχθέντα ("brought in besides"). Stephanus advises reading ἐπισαχθέντα ("piled on"), and so it is read in the margin of the first Royal codex.

(printed under page 524)

(48) ‹anchor: ταύτην μέν› · call in col 983

Ταύτην μέν. Post has voces legitur in omnibus editionibus τὴν εἰλικρινεστάτην. Sed cum haec desint in Regio primo et Bigot., ac praeterea contextum denorment, expungere non dubitavi. Leguntur ad marginem in Regio codice, ut ad lectorem monendum apposita; quod argumento est in aliorum codicum contextum e margine irrepsisse.

Ταύτην μέν ("this, indeed"). After these words all the editions read τὴν εἰλικρινεστάτην ("the purest"). But since these words are missing in the first Royal codex and in Bigot., and moreover disfigure the context, I did not hesitate to strike them out. They are read in the margin of the Royal codex, as if added to advise the reader; which is evidence that they crept from the margin into the text of the other codices.

(printed under page 524)

(49) ‹anchor: συμπλεκομένην› · call in col 983

Συμπλεκομένην. Reg. 1 et Bigot. συνδιαπλεκομένην.

Συμπλεκομένην ("interwoven"). Reg. 1 and Bigot. read συνδιαπλεκομένην ("interwoven throughout").

(printed under page 524)

(50) ‹anchor: ἑτέρως ἔχουσαν› · call in col 983

Ἔχουσαν. Bigot. ἔχοντος.

Ἔχουσαν ("being", feminine). Bigot. reads ἔχοντος.

(printed under page 524)

Page

running head: 983 ATHENAGORÆ PHILOSOPHI
marginal letters: A dit; et quidquid; B tione et ea; C malis cujusque alimentorum; D jiciat. Sed hoc
old-edition numerals: 319 before quod a
other: facing Latin version, not set

PG 6:984

τὴν ἑκάστου τῶν τρεφόντων ἢ τρεφομένων ἐπεσκέφθαι δύναμίν τε καὶ φύσιν. Ἢ γὰρ ἂν ἔγνωσαν, ὅτι μὴ πᾶν ὃ προσφέρεταί τις ὑπενδόσει τῆς ἔξωθεν ἀνάγκης, τοῦτο γίνεται τῷ ζώῳ τροφὴ προσφυής· ἀλλὰ τὰ μὲν ἅμα τῷ προσομιλῆσαι τοῖς περιπτυσσομένοις τῆς κοιλίας μέρεσι φθείρεσθαι πέφυκεν, ἐμούμενά τε καὶ διαχωρούμενα, καὶ τρόπον ἕτερον διαφορούμενα, ὡς μηδὲ κατὰ βραχὺ τὴν πρώτην καὶ κατὰ φύσιν ὑπομεῖναι πέψιν, ἤπού γε τὴν εἰς τὸ τρεφόμενον σύγκρασιν· ὥσπερ οὖν μηδὲ πᾶν τὸ πεφθὲν καὶ τὴν πρώτην δεξάμενον μεταβολὴν τοῖς τρεφομένοις μορίοις προσπελάζει πάντως, τινῶν μὲν κατ' αὐτὴν τὴν γαστέρα τῆς θρεπτικῆς δυνάμεως ἀποκρινομένων, τῶν δὲ κατὰ τὴν δευτέραν μεταβολὴν καὶ τὴν ἐν ἥπατι γινομένην πέψιν διακρινομένων, καὶ πρὸς ἕτερόν τι μεταχωρούντων, ὃ τὴν τοῦ τρέφειν ἐκβέβηκε δύναμιν· καὶ αὐτῆς γε τῆς ἐν ἥπατι γινομένης μεταβολῆς οὐ πάσης ἐς τροφὴν ἀνθρώποις χωρούσης, ἀλλ' εἰς ἃ πέφυκε περιττώματα διακρινομένης· τῆς τε καταλειφθείσης τροφῆς ἐν αὐτοῖς ἔσθ' ὅτε τοῖς τρεφομένοις μέρεσι καὶ μορίοις πρὸς ἕτερόν τι μεταβαλλούσης, κατὰ τὴν ἐπικράτειαν τοῦ πλεονάζοντος ἢ περιττεύοντος καὶ φθείρειν πως ἢ πρὸς ἑαυτὸ τρέπειν τὸ πλησιάσαν εἰωθότος.

considered the power and nature of each of the things that nourish or are nourished. Otherwise they would have known that not everything which one takes in under the pressure of external necessity becomes natural nourishment for the animal; but some things, as soon as they come into contact with the enfolding parts of the belly, are naturally corrupted, being vomited up and evacuated and carried off in other ways, so as not even for a brief space to undergo the first and natural digestion, much less incorporation into that which is nourished; just as, indeed, not even everything that has been digested and has received the first change reaches the parts that are nourished in every case, since some parts are separated off in the very stomach from the nutritive power, while others are separated off in the second change and the digestion that takes place in the liver, and pass over into something else which has lost the power to nourish; and even the change itself that takes place in the liver does not all pass into nourishment for men, but is separated off into the natural excrements; and the nourishment that is left behind in the very members and particles that are nourished sometimes changes into something else, according to the predominance of that which abounds or is in excess and is wont somehow to corrupt or turn into itself whatever approaches it.

6. Πολλῆς οὖν οὔσης ἐν πᾶσι τοῖς ζώοις τῆς φυσικῆς διαφορᾶς, καὶ αὐτῆς γε τῆς κατὰ φύσιν τροφῆς ἑκάστῳ γένει ζώου καὶ τῷ τρεφομένῳ σώματι συνεξαλλαττομένης· τρίτης δὲ κατὰ τὴν ἑκάστου ζώου τροφὴν γενομένης καθάρσεως καὶ διακρίσεως, δεῖ πάντως φθείρεσθαι μὲν καὶ διαχωρεῖν ᾗ πέφυκεν, ἢ πρὸς ἕτερόν τι μεταβάλλειν πᾶν ὁπόσον ἀλλότριον εἰς τὴν τοῦ ζώου τροφὴν, ὡς συγκραθῆναι μὴ δυνάμενον· συμβαίνουσαν δὲ καὶ κατὰ φύσιν εἶναι τὴν τοῦ τρέφοντος σώματος δύναμιν ταῖς τοῦ τρεφομένου ζώου δυνάμεσι, καὶ ταύτην ἐλθοῦσαν δι' ὧν πέφυκε κριτηρίων, καὶ καθαρθεῖσαν ἀκριβῶς τοῖς φυσικοῖς καθαρσίοις, εἰλικρινεστάτην γενέσθαι πρόσληψιν εἰς οὐσίαν· ἣν δὲ καὶ μόνην, ἐπαληθεύων ἄν τις τοῖς πράγμασιν, ὀνομάσειεν τροφὴν, ὡς ἀποβάλλουσαν πᾶν ὁπόσον ἀλλότριον καὶ βλαβερὸν εἰς τὴν τοῦ τρεφομένου ζώου σύστασιν, καὶ τὸν πολὺν ἐκεῖνον ὄγκον ἐπεισαχθέντα πρὸς τὴν τῆς γαστρὸς ἀποπλήρωσιν, καὶ τὴν τῆς ὀρέξεως θεραπείαν. Ἀλλὰ ταύτην μὲν οὐκ ἄν τις ἀμφισβητήσειεν ἑνοῦσθαι τῷ τρεφομένῳ σώματι, συμπλεκομένην τε καὶ περιπλαττομένην πᾶσι τοῖς τούτου μέρεσι καὶ μορίοις· τὴν δὲ ἑτέρως ἔχουσαν καὶ παρὰ φύσιν φθείρεσθαι

6. Since, therefore, there is great natural difference in all animals, and the very nourishment that is according to nature varies along with each kind of animal and with the body that is nourished, and since a third purification and separation takes place in the nourishment of each animal, whatever is foreign to the nourishment of the animal must of necessity be corrupted and pass out in the way that is natural to it, or change into something else, as being unable to be blended with it; whereas the power of the nourishing body that is in harmony and according to nature with the powers of the animal that is nourished, when it has passed through the testing organs appointed by nature and has been thoroughly purified by the natural means of purification, must become a most pure addition to the substance; and this alone could one who names things truly call nourishment, as casting off whatever is foreign and harmful to the constitution of the animal that is nourished, and that great bulk brought in for the filling of the belly and the gratifying of the appetite. Now no one could doubt that this nourishment is united to the body that is nourished, being interwoven and moulded round all its members and particles; whereas that which is otherwise and contrary to nature is

Editors' notes and page, col. 984

Page

running head: ATHENAGORÆ PHILOSOPHI CHRISTIANI 984
marginal letters: A τὴν ἑκάστου τῶν; B τοῦ τρέφειν ἐκβέβηκε; C πάντως φθείρεσθαι μὲν; D μὲν (48) οὐκ ἄν
old-edition numerals: (none)
other: footnotes (42)-(50), called in this column's Greek, are printed under page 524 and set once in notes/n983.md
other: φθείρε- split across column break to col. 985
other: the word φθείρεσθαι was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 985

PG 6:985

μὲν ταχέως, ἢν ἐῤῥωμενεστέρᾳ συμμίξῃ δυνάμει, φθείρειν δὲ σὺν εὐμαρείᾳ τὴν κρατηθεῖσαν, εἴς τε μοχθηροὺς ἐκτρέπεσθαι χυμοὺς καὶ φαρμακώδεις ποιότητας· ὡς μηδὲν οἰκεῖον ἢ φίλον τῷ τρεφομένῳ σώματι φέρουσαν. Καὶ τούτου τεκμήριον μέγιστον τὸ ⟨π⟩ολλοῖς τῶν τρεφομένων ζώων ἐκ τούτων ἐπακολουθεῖν ἄλγος, ἢ κίνδυνον, ἢ θάνατον, ἢν ὑπὸ σφοδροτέρας ὀρέξεως τῇ τροφῇ καταμεμιγμένον συνεφελκύσηταί τι φαρμακῶδες καὶ παρὰ φύσιν· ὃ δὴ καὶ πάντως φθαρτικὸν ἂν εἴη τοῦ τρεφομένου σώματος, εἴγε τρέφεται μὲν τὰ τρεφόμενα τοῖς οἰκείοις καὶ κατὰ φύσιν, φθείρεται δὲ τοῖς ἐναντίοις. Εἴπερ οὖν τῇ διαφορᾷ τῶν τῇ φύσει διαφερόντων ζώων ἡ κατὰ φύσιν συνδιῄρηται τροφὴ, καὶ ταύτης γε αὐτῆς οὔτε πᾶν ὅπερ ἂν προσενέγκηται τὸ ζῶον, οὔτε τὸ τυχὸν ἐκ τούτου τὴν πρὸς τὸ τρεφόμενον σῶμα δέχεται σύγκρασιν, ἀλλ' αὐτὸ μόνον τὸ διὰ πάσης πέψεως κεκαθαρμένον, καὶ μεταβεβληκὸς εἰλικρινῶς πρὸς τὴν τοῦ ποιοῦ σώματος ἕνωσιν, καὶ τοῖς τρεφομένοις μέρεσιν εὐάρμοστον· εὔδηλον, ὡς οὐδὲν τῶν παρὰ φύσιν ἑνωθείη ποτ' ἂν τούτοις, οἷς οὔκ ἐστι τροφὴ προσφυὴς καὶ κατάλληλος, ἀλλ' ἤτοι κατ' αὐτὴν τὴν κοιλίαν διαχωρεῖ, πρὶν ἕτερόν τινα γεννῆσαι χυμὸν, ὠμὸν καὶ διεφθαρμένον, ἢ συστὰν ἐπὶ πλεῖον, τίκτει πάθος ἢ νόσον δυσίατον, συνδιαφθείρουσαν καὶ τὴν κατὰ φύσιν τροφὴν, ἢ καὶ αὐτὴν τὴν τῆς τροφῆς δεομένην σάρκα. Ἀλλὰ κἂν ἀπωσθῇ ποτε, φαρμάκοις τισὶν, ἢ σιτίοις βελτίοσιν, ἢ ταῖς φυσικαῖς δυνάμεσι νικηθὲν, μετ' οὐκ ὀλίγης ἐξεῤῥύη τῆς βλάβης, ὡς μηδὲν φέρον τοῖς κατὰ φύσιν εἰρηνικὸν, διὰ τὸ πρὸς τὴν φύσιν ἀσύγκρατον.

quickly corrupted if it meets with a stronger power, and easily corrupts that which is overcome by it, and turns into baneful humours and poisonous qualities, as bringing nothing akin or friendly to the body that is nourished. And the greatest proof of this is that in many of the animals that are nourished pain, or danger, or death follows from these things, if through too vehement an appetite it draws in along with the food something poisonous and contrary to nature mingled with it; which indeed would be altogether destructive of the body that is nourished, since things that are nourished are nourished by what is akin and according to nature, and are corrupted by the contrary. If, therefore, according to the difference of animals that differ by nature the nourishment that is according to nature has been divided along with them, and of this very nourishment neither everything that the animal takes in, nor any chance part of it, receives incorporation with the body that is nourished, but only that which has been purified through every digestion and genuinely changed for union with such a body and well adapted to the parts that are nourished, it is clear that nothing of the things contrary to nature could ever be united to those for which it is not a natural and suitable nourishment, but either passes through the belly itself before producing some other humour, raw and corrupted, or if it subsists longer, begets an affection or hard-to-heal disease, corrupting along with it both the natural nourishment and even the very flesh that needs nourishment. Nay, even if it is driven out at some time, overcome by certain medicines, or better foods, or the natural powers, it flows out with no small harm, as bringing nothing peaceful to what is according to nature, because it cannot be blended with nature.

7. Ὅλως δὲ κἂν συγχωρήσῃ τις τὴν ἐκ τούτων εἰσιοῦσαν τροφὴν (προσειρήσθω δὲ τοῦτο συνηθέστερον) καίπερ οὖσαν παρὰ φύσιν, διακρίνεσθαι καὶ μεταβάλλειν εἰς ἕν τι τῶν ὑγραινόντων ἢ ξηραινόντων, ἢ θερμαινόντων ἢ ψυχόντων· οὐδ' οὕτως ἐκ τῶν συγχωρηθέντων αὐτοῖς γενήσεταί τι προὔργου, τῶν μὲν ἀνισταμένων σωμάτων ἐκ τῶν οἰκείων μερῶν πάλιν συνισταμένων, οὐδενὸς δὲ τῶν εἰρημένων μέρους ὄντος, οὐδὲ τὴν ὡς μέρους ἐπέχοντος σχέσιν ἢ τάξιν· οὐ μὴν οὐδὲ παραμένοντος πάντοτε τοῖς τρεφομένοις τοῦ σώματος μέρεσιν, ἢ συνανισταμένου ἀνισταμένοις· οὐδὲ συντελοῦντος ἔτι πρὸς τὸ ζῆν, οὐχ αἵματος, οὐ φλέγματος, οὐ χολῆς, οὐ πνεύματος. Οὐδὲ γὰρ ὧν ἐδεήθη ποτὲ τὰ τρεφόμενα σώματα, δεηθήσεται καὶ τότε, συνανῃρημένης τῇ τῶν τρεφομένων ἐνδείᾳ καὶ φθορᾷ τῆς ἐξ ὧν ἐτρέφετο χρείας. Ἔπειθ' ὅτι κἂν μέχρι σαρκὸς φθάνειν τὴν ἐκ τῆς τοιαύτης τροφῆς μεταβολὴν ὑποθοῖτό τις,

7. And in general, even if someone should grant that the nourishment entering from these things (and let it be called so in accordance with common usage), although contrary to nature, is separated and changed into some one of the things that moisten or dry, or warm or cool, not even so will anything of advantage come to them from what has been granted, since the bodies that rise again are constituted again out of their own parts, whereas none of the things mentioned is a part, nor holds the relation or rank of a part, nor indeed remains always with the parts of the body that are nourished, or rises again together with the parts when they rise, since neither blood, nor phlegm, nor bile, nor breath contributes any longer to life. For the bodies will not then also need the things which they once needed when they were nourished, since along with the want and corruption of the bodies that are nourished the need of the things by which they were nourished is also taken away. And further, even if someone should suppose that the change from such nourishment reaches as far as flesh,

Editors' notes and page, col. 985

Footnotes

(51) ‹anchor: φαρμακῶδες› · call in col 986

Φαρμακῶδες. Codex Anglicanus φαρμακώδους.

Φαρμακῶδες ("drug-like"). The English codex reads φαρμακώδους.

(printed under page 525)

(52) ‹anchor: μεταβεβληκός› · call in col 986

Μεταβεβληκός. Legebatur in antiquioribus editionibus μεταβεβηκός, quod merito displicuit Stephano. Legitur μεταβεβληκός in omnibus codicibus mss., excepto Anglicano.

Μεταβεβληκός ("having changed"). The older editions read μεταβεβηκός ("having passed over"), which rightly displeased Stephanus. Μεταβεβληκός is read in all the manuscript codices except the English one.

(printed under page 525)

(53) ‹anchor: οὐδὲν τῶν› · call in col 986

Οὐδὲν τῶν. Reg. 3, οὐδὲν ἂν τῶν.... ἑνωθείη ποτὲ τούτοις.

Οὐδὲν τῶν ("none of the"). Reg. 3 reads οὐδὲν ἂν τῶν …. ἑνωθείη ποτὲ τούτοις ("none of the …. would ever be united with these").

(printed under page 525)

(54) ‹anchor: δυνάμεσι νικηθέν› · call in col 986

Δυνάμεσι νικηθέν. Reg. 3, δυνάμεσιν ἡττηθέν.

Δυνάμεσι νικηθέν ("conquered by the powers"). Reg. 3 reads δυνάμεσιν ἡττηθέν ("overcome by the powers").

(printed under page 525)

(55) ‹anchor: οὐδὲ τὴν ὡς μέρους› · call in col 986

Οὐδὲ τὴν ὡς μέρους. Reg. 3, οὐθ' ὅλως ὡς μέρους.

Οὐδὲ τὴν ὡς μέρους ("nor the [relation] of a part"). Reg. 3 reads οὐθ' ὅλως ὡς μέρους ("nor at all as of a part").

(printed under page 525)

(56) ‹anchor: ἀνισταμένοις› · call in col 986

Ἀνισταμένοις. Ita Reg. 3 et Clarom. 2. Editi τοῖς ἀνισταμένοις.

Ἀνισταμένοις ("those rising"). So Reg. 3 and Clarom. 2. The printed editions have τοῖς ἀνισταμένοις.

(printed under page 525)

(57) ‹anchor: οὐ χολῆς, οὐ πνεύματος› · call in col 986

Οὐ χολῆς, οὐ πνεύματος. Haec desunt in contextu Regii primi. Non habet Claromontanus secundus has voces, οὐ πνεύματος, nec istas, οὐ φλέγματος Anglicanus. Deest etiam οὐ πνεύματος in Reg. 3.

Οὐ χολῆς, οὐ πνεύματος ("not of bile, not of breath"). These words are missing in the text of the first Royal codex. The second Clermont codex lacks the words οὐ πνεύματος, and the English codex lacks οὐ φλέγματος. Οὐ πνεύματος is also missing in Reg. 3.

(printed under page 525)

(58) ‹anchor: τῶν τρεφομένων› · call in col 986

Τῶν τρεφομένων. Clarom. τοῦ τρεφομένου.

Τῶν τρεφομένων ("of those nourished"). Clarom. reads τοῦ τρεφομένου (singular).

(printed under page 525)

(59) ‹anchor: τροφῆς μεταβολήν› · call in col 986

Μεταβολήν. Idem cum Anglicano καταβολήν. Editio Oxoniensis ἐκ τῆς τοιαύτης. At Parisienses et codices mss. habent τοιᾶσδε.

Μεταβολήν ("change"). The same codex, with the English one, reads καταβολήν ("deposit"). The Oxford edition has ἐκ τῆς τοιαύτης ("from such"). But the Paris editions and the manuscript codices have τοιᾶσδε.

(printed under page 525)

Footnotes

(60) ‹anchor: ἐπιγινομένων› · call in col 987

Ἐπιγινομένων Ita Reg. 2. Editi γενομένων.

Ἐπιγινομένων ("coming on after"). So Reg. 2. The printed editions have γενομένων ("having come about").

(printed under page 526)

(61) ‹anchor: μόνα δέ› · call in col 987

Μόνα δέ. Legendum videtur μόνην δέ.

Μόνα δέ ("but only", neuter plural). It seems one should read μόνην δέ (feminine singular).

(printed under page 526)

(62) ‹anchor: κατὰ συγχώρησιν› · call in col 987

Κατὰ συγχώρησιν. Bigot. παρὰ συγχώρησιν. Eidem difficultati ab incredulis objectae S. Augustinus non eodem modo, ac Athenagoras, respondet; sic enim habet lib. XXII De civ. Dei, n. 20: Unde jam etiam quaestio illa solvenda est, quae difficilior videtur caeteris, ubi quaeritur, cum caro mortui hominis etiam alterius fit viventis caro, cui potius eorum in resurrectione reddatur; si enim quispiam confectus fame atque compulsus vescatur cadaveribus hominum, quod malum aliquoties accidisse et vetus testatur historia et nostrorum temporum infelicia experimenta docuerunt; num quisquam veridica ratione contendet, totum digestum fuisse per imos meatus, nihil inde in ejus carnem mutatum atque conversum, cum ipsa macies, quae fuit et non est, satis indicet quae de illis escis detrimenta suppleta sint? Jam itaque aliqua paulo ante praemisi, quae ad istum quoque nodum solvendum valere debebunt. Quidquid enim carnium exhausit fames, utique in auras est exhalatum; unde diximus omnipotentem Deum posse revocare quod fugit. Reddetur ergo caro illa homini in quo esse caro humana primitus coepit. Ab illo quippe altero tanquam mutuo sumpta deputanda est: quae sicut aes alienum ei redhibenda est, unde sumpta est. Sua vero illi, quem fames exinanierat, ab eo, qui potest etiam exhalata revocare, reddetur. Quamvis, etsi omnibus perisset modis, nec ulla ejus materies in ullis naturae latebris remansisset, unde vellet eam repararet Omnipotens.

Κατὰ συγχώρησιν ("by concession"). Bigot. reads παρὰ συγχώρησιν. St Augustine answers the same difficulty raised by unbelievers not in the same way as Athenagoras; for he says, in book XXII of The City of God, n. 20: "Hence that question too must now be resolved which seems harder than the rest, where it is asked, when the flesh of a dead man becomes also the flesh of another living man, to which of them it is rather to be restored in the resurrection. For if someone, worn out and driven by hunger, feeds on human corpses — an evil that ancient history testifies has happened several times, and that the unhappy experiences of our own times have taught — will anyone contend with truthful reasoning that it was all digested through the lower passages, and nothing of it changed and converted into his flesh, when the very leanness, which was and is no more, shows clearly enough what losses were made good by that food? I have already set down a little before some things that ought to avail for untying this knot too. For whatever flesh hunger consumed has certainly been breathed out into the air; whence we said that almighty God can call back what has fled. That flesh, then, will be restored to the man in whom it first began to be human flesh. For it must be reckoned as borrowed, so to speak, by the other man: like a debt, it is to be returned to him from whom it was taken. But his own will be restored to him whom hunger had emptied, by him who can call back even what has been breathed out. And yet, even if it had perished in every way, and none of its matter had remained in any of nature's hiding places, the Almighty would restore it from wherever he wished."

(printed under page 526)

(63) ‹anchor: πρὸς τροφήν› · call in col 987

Πρὸς τροφήν. Bigot. πρὸς τρυφήν.

Πρὸς τροφήν ("for food"). Bigot. reads πρὸς τρυφήν ("for luxury").

(printed under page 526)

(64) ‹anchor: ἐκ τοῦ αὐτοῦ› · call in col 987

Ἐκ τοῦ αὐτοῦ. Clarom. 2. ἐκ ταὐτοῦ,

Ἐκ τοῦ αὐτοῦ ("of the same"). Clarom. 2 reads ἐκ ταὐτοῦ (the contracted form).

(printed under page 526)

Page

running head: 987 ATHENAGORÆ PHILOSOPHI
marginal letters: A alebatur, usu sublato; B reperias nutritam ex; C de ejusmodi corpore; D ram accommodatus? Si
old-edition numerals: 321 after disputata
other: facing Latin version, not set

PG 6:988

οὐδ' οὕτως ἀνάγκη τις ἔσται τὴν νεωστὶ μεταβληθεῖσαν ἐκ τῆς τοιᾶσδε τροφῆς σάρκα, προσπελάσασαν ἑτέρου τινὸς ἀνθρώπου σώματι, πάλιν ὡς μέρος εἰς τὴν ἐκείνου τελεῖν συμπλήρωσιν, τῷ μήτε αὐτὴν τὴν προσλαμβάνουσαν σάρκα πάντοτε φυλάττειν ἣν προσείληφε, μήτε τὴν ἑνωθεῖσαν ταύτῃ μόνιμον εἶναι καὶ παραμένειν ᾗ προσετέθη· πολλὴν δὲ καὶ τὴν ἐπὶ θάτερα δέχεσθαι μεταβολήν, ποτὲ μὲν πόνοις ἢ φροντίσι διαφορουμένην, ἄλλοτε δὲ λύπαις, ἢ καμάτοις, ἢ νόσοις συντηκομένην, καὶ ταῖς ἐξ ἐγκαύσεως ἢ περιψύξεως ἐπιγενομέναις δυσκρασίαις, μὴ συμμεταβαλλομένων σαρκὶ καὶ πιμελῇ τῶν δημῶν ἐν τῷ μένειν ἅπερ ἐστὶν τὴν τροφὴν δεχομένων. Τοιούτων δὲ ἐπιγινομένων ἐπὶ τῆς σαρκὸς παθημάτων, πολύ γ' ἔτι μᾶλλον εὕροι τις ἂν ταῦτα πάσχουσαν τὴν ἐξ ἀνοικείων τρεφομένην σάρκα· νῦν μὲν εἰς ὄγκον προϊοῦσαν καὶ πιαινομένην ἐξ ὧν προσείληφε· εἶτα πάλιν ἀποπτύουσαν ὃν ἂν τύχῃ τρόπον καὶ μειουμένην, ἢ μιᾷ τινι τῶν ἔμπροσθεν ῥηθεισῶν αἰτιῶν ἢ πλείοσι· μόνα δὲ παραμένειν τοῖς μέρεσιν ἃ συνδεῖν ἢ στέγειν ἢ θάλπειν πέφυκεν, τὴν ὑπὸ τῆς φύσεως ἐξειλεγμένην καὶ τούτοις προσπεφυκυῖαν, οἷς τὴν κατὰ φύσιν συνεξέπλησε ζωὴν, καὶ τοὺς ἐν τῇ ζωῇ πόνους· ἀλλ' οὔτε γὰρ καθ' ὃ δεῖ κρινομένων τῶν ἔναγχος ἐξητασμένων, οὔτε κατὰ συγχώρησιν παραδεχθέντων τῶν ἐπ' ἐκείνοις γεγυμνασμένων, ἀληθὲς δεικνύναι δυνατὸν τὸ πρὸς αὐτῶν λεγόμενον, οὔτ' ἂν συγκραθείη ποτὲ τὰ τῶν ἀνθρώπων σώματα τοῖς τῆς αὐτῆς οὖσι φύσεως, κἂν ὑπ' ἀγνοίας ποτὲ κλαπῶσι τὴν αἴσθησιν δι' ἑτέρου τινὸς μετασχόντες τοιούτου σώματος, κἂν αὐτόθεν ὑπ' ἐνδείας ἢ μανίας ὁμοειδοῦς τινος μιανθῶσι σώματι· εἴγε μὴ λελήθασιν ἡμᾶς ἀνθρωποειδεῖς τινες ὄντες θῆρες, ἢ μικτὴν ἔχοντες φύσιν ἐξ ἀνθρώπων καὶ θηρίων, οἵους πλάττειν εἰώθασιν οἱ τολμηρότεροι τῶν ποιητῶν.

not even so will there be any necessity that the flesh newly changed from such nourishment, because it has approached the body of some other man, should again contribute as a part to the completion of that man, since neither does the flesh itself which receives it always keep what it has received, nor is that which has been united to it permanent and abiding where it was added, but undergoes great change both ways, at one time dispersed by toils or cares, at another wasted away by griefs or fatigues or diseases and the distempers arising from heating or chilling, since the humours which change along with flesh and fat do not receive nourishment while remaining what they are. And when such affections come upon the flesh, one would find the flesh that is nourished from alien things suffering these much more still, now swelling into bulk and growing fat from what it has taken in, and then again casting it off in whatever way may happen and diminishing through some one or more of the causes mentioned before; whereas that flesh alone abides in the members which it is naturally fitted to bind together or cover or warm, which has been chosen out by nature and has grown onto those things wherewith it has fulfilled the life according to nature and the labours in life. Truly, neither if the matters just examined are judged as they ought to be, nor if the points argued upon them are admitted by way of concession, can what is said by them be shown to be true, nor could the bodies of men ever be blended with those that are of the same nature, even if through ignorance they should at some time be cheated in their perception and partake of such a body through someone else, or of their own accord through want or madness defile themselves with a body of like kind; unless indeed some beasts in human form have escaped our notice, or beings having a mixed nature compounded of men and wild beasts, such as the bolder of the poets are wont to fashion.

8. Καὶ τί δεῖ λέγειν περὶ τῶν μηδενὶ ζώῳ πρὸς τροφὴν ἀποκληρωθέντων σωμάτων, μόνην δὲ τὴν εἰς γῆν ταφὴν ἐπὶ τιμῇ τῆς φύσεως μεμοιραμένων; ὅπου γε μηδ' ἄλλο τι τῶν ζώων τοῖς ἐκ τοῦ αὐτοῦ εἴδους εἰς τροφὴν ἀπεκλήρωσεν ὁ ποιήσας, κἂν ἐν ἄλλοις τισὶ τῶν ἑτερογενῶν τροφὴ γίνηται κατὰ φύσιν. Εἰ μὲν οὖν ἔχουσι δεικνύναι σάρκας ἀνθρώπων ἀνθρώποις εἰς βρῶσιν ἀποκληρωθείσας, οὐδὲν κωλύσει τὰς ἀλληλοφαγίας εἶναι κατὰ φύσιν, ὥσπερ

8. And what need is there to speak of bodies that have been allotted as food to no animal, and have been assigned burial in the earth alone in honour of nature, when the Maker has not allotted even any other animal as food to those of the same species, even though it becomes food according to nature among some others of different kinds? If, indeed, they are able to show that the flesh of men was allotted to men for food, nothing will prevent mutual devouring from being according to nature, just like

Editors' notes and page, col. 988

Page

running head: ATHENAGORÆ PHILOSOPHI CHRISTIANI 988
marginal letters: A οὐδ' οὕτως ἀνάγκη; B ἀνοικείων τρεφομένην σάρκα; C τοιούτου σώματος, κἂν; D κωλύσει τὰς ἀλληλοφαγίας
old-edition numerals: (none)
other: (none)

PG 6:989

ἄλλο τι τῶν τῇ φύσει συγκεχωρημένων, καὶ τούς γε τὰ τοιαῦτα λέγειν τολμῶντας, τοῖς τῶν φιλτάτων ἐντρυφᾷν σώμασιν ὡς οἰκειοτέροις, ἢ καὶ τοὺς εὐνουστάτους σφίσι, τούτοις αὐτοῖς ἑστιᾷν· εἰ δὲ τοῦτο μὲν οὐδ' εἰπεῖν εὐαγὲς, τὸ δὲ σαρκῶν ἀνθρώπων ἀνθρώπους μετασχεῖν, ἔχθιστόν τι καὶ παμμίαρον, καὶ πάσης ἐκθέσμου καὶ παρὰ φύσιν βρώσεως ἢ πράξεως ἐναγέστερον· τὸ δὲ παρὰ φύσιν οὐκ ἄν ποτε χωρήσειεν εἰς τροφὴν τοῖς ταύτης δεομένοις μέρεσι καὶ μορίοις· τὸ δὲ μὴ χωροῦν εἰς τροφὴν οὐκ ἂν ἑνωθείη τούτοις ἃ μηδὲ τρέφειν πέφυκεν· οὐδὲ τὰ τῶν ἀνθρώπων σώματα συγκριθείη ποτ' ἂν τοῖς ὁμοίοις σώμασιν; οἷς ἐστιν εἰς τροφὴν παρὰ φύσιν, κἂν πολλάκις διὰ τῆς τούτων ἴῃ γαστρὸς, κατά τινα πικροτάτην συμφοράν· ἀποχωροῦντα δὲ τῆς θρεπτικῆς δυνάμεως, καὶ σκιδνάμενα πρὸς ἐκεῖνα πάλιν ἐξ ὧν τὴν πρώτην ἔσχε σύστασιν, ἑνοῦται μὲν τούτοις ἐφ' ὅσον ἂν ἕκαστον τύχῃ χρόνον· ἐκεῖθεν δὲ διακριθέντα πάλιν σοφίᾳ καὶ δυνάμει τοῦ πᾶσαν ζώου φύσιν σὺν ταῖς οἰκείαις δυνάμεσι συγκρίναντος, ἑνοῦται προσφυῶς ἕκαστον ἑκάστῳ, κἂν πυρὶ καυθῇ, κἂν ὕδατι κατασαπῇ, κἂν ὑπὸ θηρίων ἢ τῶν ἐπιτυχόντων ζώων καταδαπανηθῇ, κἂν τοῦ παντὸς σώματος ἐκκοπὲν, προδιαλυθῇ τῶν ἄλλων μερῶν· ἑνωθέντα δὲ πάλιν ἀλλήλοις, τὴν αὐτὴν ἴσχει χώραν πρὸς τὴν τοῦ αὐτοῦ σώματος ἁρμονίαν τε καὶ σύστασιν, καὶ τὴν τοῦ νεκρωθέντος ἢ καὶ πάντη διαλυθέντος ἀνάστασιν καὶ ζωήν. Ταῦτα μὲν οὖν ἐπὶ πλεῖον μηκύνειν οὐκ εὔκαιρον· ὁμολογουμένην γὰρ ἔχει τὴν ἐπίκρισιν, τοῖς γε μὴ μιξοθήροις.

anything else of the things permitted by nature, and those who dare to say such things from revelling in the bodies of their dearest ones as more akin to them, or even feasting their best friends on these very bodies. But if it is not even pious to say this, and for men to partake of the flesh of men is a thing most hateful and all-polluted, and more abominable than any lawless and unnatural eating or act; and if what is contrary to nature could never pass into nourishment for the members and particles that need it, and what does not pass into nourishment could never be united to those things which it is not even naturally fitted to nourish, then neither could the bodies of men ever be combined with bodies like themselves, for which they are contrary to nature as nourishment, even if they pass many times through their stomach in consequence of some most bitter calamity; but withdrawing from the nutritive power, and being scattered again to those elements out of which they had their first constitution, they are united to these for whatever time each may happen to be; and being separated thence again by the wisdom and power of Him Who compounded the nature of every animal together with its own powers, each part is naturally united to each, whether it has been burned with fire, or rotted in water, or consumed by wild beasts or any chance animals, or having been cut off from the whole body has been dissolved before the other parts; and being united again to one another, they occupy the same place for the harmony and constitution of the same body, and for the resurrection and life of that which had died or even been wholly dissolved. To draw out these matters at greater length, however, is not seasonable; for they have an agreed decision, at least among those who are not half-beasts.

9. Πολλῶν δὲ ὄντων τῶν εἰς τὴν προκειμένην ἐξέτασιν χρησιμωτέρων, παραιτοῦμαι δὴ νῦν τοὺς καταφεύγοντας ἐπὶ τὰ τῶν ἀνθρώπων ἔργα, καὶ τοὺς τούτων δημιουργοὺς ἀνθρώπους, οἳ τὰ συντριβέντα τῶν ἔργων, ἢ χρόνῳ παλαιωθέντα, ἢ καὶ ἄλλως διαφθαρέντα καινουργεῖν ἀδυνατοῦσιν· εἶτα ἐξ ὁμοίου τοῖς κεραμεῦσι καὶ τέκτοσι δεικνύναι πειρωμένους, τὸ καὶ τὸν Θεὸν μήτ' ἂν βουληθῆναι, μήτε βουληθέντα δυνηθῆναι νεκρωθὲν ἢ καὶ διαλυθὲν ἀναστῆσαι σῶμα· καὶ μὴ λογιζομένους ὅτι διὰ τούτων τοῖς χειρίστοις ἐξυβρίζουσιν εἰς Θεὸν, συνεξισοῦντες τῶν πάντη διεστηκότων

9. Since there are many things more useful for the inquiry before us, I decline now to notice those who take refuge in the works of men, and the men who are the artificers of these, who are unable to make new again such of their works as have been shattered, or worn out by time, or otherwise destroyed; and who then try from the analogy of potters and carpenters to show that God also neither would will, nor if He willed would be able, to raise up a body that has died or even been dissolved; not considering that by these arguments they insult God with the worst comparisons, putting on an equality the powers of things that are altogether separated,

Editors' notes and page, col. 989

Footnotes

(65) ‹anchor: καὶ μορίοις› · call in col 990

Καὶ μορίοις. Reg. 2, cum antiquioribus editionibus, καὶ χωρίοις, cujus scripturae vitium displicuit Stephano.

Καὶ μορίοις ("and portions"). Reg. 2, with the older editions, reads καὶ χωρίοις ("and places"), a faulty reading that displeased Stephanus.

(printed under page 527)

(66) ‹anchor: κατά τινα πικροτάτην συμφοράν› · call in col 990

Κατά τινα πικροτάτην συμφοράν. Rechembergius Athenagorae verbis confirmat Pufendorfii sententiam, nimirum: Etsi carnibus hominum temere occisorum vesci, semper nefas apud gentes moratiores habitum est, tamen in summa fame et deficientibus aliis nutrimentis licere etiam carnibus hominum a nobis non caesorum vesci, ac miserandum quidem illum cibum esse, nefarium vero dici non posse. Huic sententiae patrocinium ab Athenagora immerito petitur. Paulo ante dicebat: Homines de hominum carnibus degustare teterrimum quiddam ac sceleratissimum esse, ac nefando omni et contra naturam cibo et facinore detestabilius. Nec dicas eos excipi qui non occiderunt. Parvi enim id intererat ad propositum Athenagorae. Cibum ejusmodi nefarium et sceleratum appellat, ut probet naturae contrarium esse, nec in genuinum alimentum posse converti; quod quidem non minus ferit eos qui non occiderunt, quam qui hoc facinus patrarunt. Praeterea n. 7, eos qui imprudentes de humana carne gustaverint, distinguit ab iis, qui scientes hoc committunt, quanquam inopia aut insania adducti. Postremos semibelluas esse pronuntiat, nullo inter eos qui occiderunt aut non occiderunt delectu ac discrimine adhibito. His ergo verbis: Quamvis saepe per eorum corpora pertranseant acerbissima aliqua calamitate, non excusatur facinus edentium carnem humanam; sed generatim designantur omnes quibuscunque id evenit, sive imprudentibus, sive scientibus, sive occiderint, sive non. Eadem calamitatis voce pariter comprehendit n. 2, quidquid in hoc genere aut alieno scelere deceptis, aut fame vel insania incitatis contigisse narratur.

Κατά τινα πικροτάτην συμφοράν ("through some most bitter calamity"). Rechenberg confirms Pufendorf's opinion with Athenagoras's words, namely: "Although to feed on the flesh of men rashly killed has always been held a crime among the more civilized nations, yet in extreme hunger, when other nourishment fails, it is lawful even to feed on the flesh of men not slain by us; and that food is indeed pitiable, but cannot be called wicked." Support for this opinion is sought from Athenagoras without warrant. A little before he was saying that "for men to taste the flesh of men is a most foul and most wicked thing, more detestable than every unspeakable and unnatural food and deed." Nor may you say that those who did not kill are excepted; for that mattered little to Athenagoras's purpose. He calls such food wicked and criminal in order to prove that it is contrary to nature and cannot be converted into genuine nourishment; and this strikes those who did not kill no less than those who committed the crime. Moreover, in n. 7 he distinguishes those who have tasted human flesh unawares from those who do this knowingly, even if driven by want or madness. The latter he declares to be half-beasts, making no distinction or discrimination between those who killed and those who did not. By these words, then — "although it often passes through their bodies by some most bitter calamity" — the crime of those who eat human flesh is not excused; rather all are designated in general to whom this has happened, whether unawares or knowingly, whether they killed or not. With the same word "calamity" he likewise includes, in n. 2, whatever of this kind is reported to have befallen people deceived by another's crime, or driven by hunger or madness.

(printed under page 527)

Footnotes

(67) ‹anchor: τὰς οὐσίας› · call in col 991

Τὰς οὐσίας. Ita uterque Reg. et Clarom. Editi ταῖς οὐσίαις. Mox probabilia intellige ea quae certo probantur.

Τὰς οὐσίας ("the substances", accusative). So both Royal codices and Clarom. The printed editions have ταῖς οὐσίαις (dative). Shortly after, understand "probable things" as those that are proved with certainty.

(printed under page 528)

(68) ‹anchor: τῶν ἀψύχων› · call in col 991

Τῶν ἀψύχων. Bigot. τῶν ἐμψύχων.

Τῶν ἀψύχων ("of the inanimate"). Bigot. reads τῶν ἐμψύχων ("of the animate").

(printed under page 528)

(69) ‹anchor: οὐδεμία› · call in col 991

Οὐδεμία. Sic Reg. 1 et 3, et Bigot. Editi οὐδὲ τοῦ δικαίου μία.

Οὐδεμία ("no"). So Reg. 1 and 3, and Bigot. The printed editions have οὐδὲ τοῦ δικαίου μία ("not even one of justice").

(printed under page 528)

(70) ‹anchor: οὐκ ἀδικεῖται› · call in col 991

Οὐκ ἀδικεῖται. Hunc locum ita restituimus, ut habetur in Reg. 3 et Clarom. 2. Editi: Εἰ γὰρ νῦν φθαρτὸν ἀφθάρτῳ συνόν, οὐδ' ἀφθάρτῳ ἀδικηθήσεται. Si nunc corruptibile incorruptibili animae conjunctum est, neque etiam incorruptione laedetur. Non displicet haec sententia, sed plenior et accuratior codicum mss. sensus. Ad oram codicis utriusque Regii legitur: Εἰ γὰρ νῦν φθαρτῷ συνὸν οὐκ ἀδικεῖται, δῆλον ὅτι οὐδ' ἀφθάρτῳ συνὸν οὐκ ἀδικηθήσεται. Mox idem Regius, ἔργον τοῦ Θεοῦ.

Οὐκ ἀδικεῖται ("is not wronged"). We have restored this passage as it stands in Reg. 3 and Clarom. 2. The printed editions read: Εἰ γὰρ νῦν φθαρτὸν ἀφθάρτῳ συνόν, οὐδ' ἀφθάρτῳ ἀδικηθήσεται — "If now the corruptible is joined to the incorruptible soul, neither will it be harmed by incorruption." This sense is not unacceptable, but that of the manuscript codices is fuller and more exact. In the margin of both Royal codices is read: "For if, being now with what is corruptible, it is not wronged, it is clear that, being with what is incorruptible, it will not be wronged either." Shortly after, the same Royal codex reads ἔργον τοῦ Θεοῦ ("the work of God").

(printed under page 528)

Page

running head: 991 ATHENAGORÆ PHILOSOPHI
marginal letters: A nihil discriminis ponunt; B dit quod injustum; C nullam accipiunt injuriam; D Neque enim quisquam
old-edition numerals: 323 before injuriæ;
other: facing Latin version, not set

PG 6:992

τὰς δυνάμεις, μᾶλλον δὲ καὶ τῶν ταύταις χρωμένων τὰς οὐσίας καὶ τὰ τεχνητὰ τοῖς φυσικοῖς. Περὶ μὲν οὖν τούτων σπουδάζειν οὐκ ἀνεπιτίμητον. Ἠλίθιον γὰρ ὡς ἀληθῶς τὸ τοῖς ἐπιπολαίοις καὶ ματαίοις ἀντιλέγειν· μακρῷ γε μὴν ἐνδοξότερον καὶ πάντων ἀληθέστατον τὸ φῆσαι τὸ παρὰ ἀνθρώποις ἀδύνατον παρὰ Θεῷ δυνατόν. Εἰ δὲ δι' αὐτῶν τούτων ὡς ἐνδόξων καὶ διὰ πάντων τῶν μικρῷ πρόσθεν ἐξητασμένων δείκνυσιν ὁ λόγος δυνατὸν, εὔδηλον ὡς οὐκ ἀδύνατον. Ἀλλὰ μὴν οὐδ' ἀβούλητον.

or rather even the natures of those who use them, and artificial things with natural things. To bestow serious attention upon these things, therefore, is not free from blame; for it is truly foolish to argue against superficial and vain assertions, whereas it is far more glorious, and truest of all, to say that what is impossible with men is possible with God (Luke 18:27). Now if through these very considerations as probable, and through all the matters examined a little before, the argument shows that it is possible, it is clear that it is not impossible. Nor, indeed, is it contrary to His will.

10. Τὸ γὰρ ἀβούλητον, ἢ ὡς ἄδικον, αὐτῷ ἐστιν ἀβούλητον, ἢ ὡς ἀνάξιον. Καὶ πάλιν τὸ ἄδικον ἢ περὶ αὐτὸν θεωρεῖται τὸν ἀναστησόμενον, ἢ περὶ ἄλλον τινὰ παρ' αὐτόν. Ἀλλ' ὅτι μὲν οὐδεὶς ἀδικεῖται τῶν ἔξωθεν καὶ τῶν ἐν τοῖς οὖσιν ἀριθμουμένων, πρόδηλον. Οὔτε γὰρ αἱ νοηταὶ φύσεις ἐκ τῆς τῶν ἀνθρώπων ἀναστάσεως ἀδικηθεῖεν ἂν (οὐδὲ γὰρ ἐμπόδιόν τι ταύταις πρὸς τὸ εἶναι, οὐ βλάβος, οὐχ ὕβρις ἡ τῶν ἀνθρώπων ἀνάστασις)· οὐ μὴν οὐδὲ τῶν ἀλόγων ἡ φύσις, οὐδὲ τῶν ἀψύχων· οὐδὲ γὰρ ἔσται μετὰ τὴν ἀνάστασιν· περὶ δὲ τὸ μὴ ὂν οὐδὲν ἄδικον. Εἰ δὲ καὶ εἶναί τι ὑποθοῖτο διαπαντὸς, οὐκ ἂν ἀδικηθείη ταῦτα, τῶν ἀνθρωπίνων σωμάτων ἀνανεωθέντων. Εἰ γὰρ, ὑπείκοντα νῦν τῇ φύσει τῶν ἀνθρώπων καὶ ταῖς τούτων χρείαις ὄντων ἐνδεῶν, ὑπό τε ζυγὸν ἠγμένα καὶ δουλείαν παντοίαν, οὐδὲν ἀδικεῖται· πολὺ μᾶλλον, ἀφθάρτων καὶ ἀνενδεῶν γενομένων, καὶ μηκέτι δεομένων τῆς τούτων χρείας, ἐλευθερωθέντα δὲ πάσης δουλείας, οὐκ ἀδικηθήσεται. Οὐδὲ γὰρ, εἰ φωνῆς μετεῖχεν, ᾐτιάσαντο ἂν τὸν δημιουργὸν ὡς παρὰ τὸ δίκαιον ἐλαττούμενα τῶν ἀνθρώπων, ὅτι μὴ τῆς αὐτῆς τούτοις τέτυχεν ἀναστάσεως. Ὧν γὰρ ἡ φύσις οὐκ ἴση, τούτοις οὐδὲ τὸ τέλος ἴσον ὁ δίκαιος ἐπιμετρεῖ. Χωρὶς δὲ τούτων, παρ' οἷς οὐδεμία τοῦ δικαίου κρίσις, οὐδὲ μέμψις ἀδικίας. Οὐ μὴν οὐδὲ ἐκεῖνο φῆσαι δυνατὸν, ὡς περὶ αὐτὸν θεωρεῖταί τις ἀδικία τὸν ἀνιστάμενον ἄνθρωπον. Ἔστι μὲν γὰρ οὗτος ἐκ ψυχῆς καὶ σώματος· οὔτε δὲ εἰς ψυχὴν, οὔτε εἰς σῶμα δέχεται τὴν ἀδικίαν. Οὔτε γὰρ τὴν ψυχὴν ἀδικεῖσθαι φήσει τις σωφρονῶν, ὅτι λήσεταί γε ταύτῃ συνεκβάλλων καὶ τὴν παροῦσαν ζωήν. Εἰ γὰρ νῦν ἐν φθαρτῷ καὶ παθητῷ κατοικοῦσα σώματι, μηδὲν ἠδίκηται, πολὺ μᾶλλον, ἀφθάρτῳ καὶ ἀπαθεῖ συζῶσα, οὐκ ἀδικηθήσεται. Ἀλλ' οὐδὲ τὸ σῶμα ἀδικεῖταί τι. Εἰ γὰρ νῦν φθαρτὸν ἀφθάρτῳ συνὸν, οὐκ ἀδικεῖται, δῆλον, ὅτι οὐδ' ἄφθαρτον ἀφθάρτῳ συνὸν ἀδικηθήσεται. Οὐ μὴν οὐδ' ἐκεῖνο φαίη τις ἂν, ὡς ἀνάξιον ἔργον πως Θεοῦ, τὸ διαλυθὲν ἀναστῆσαι σῶμα καὶ συναγαγεῖν. Εἰ γὰρ τὸ χεῖρον οὐκ ἀνάξιον, τοῦτ' ἔστι τὸ φθαρτὸν ποιῆσαι σῶμα καὶ παθητόν· πολὺ μᾶλλον

10. For that which is contrary to His will is contrary to His will either as unjust or as unworthy. And again, that which is unjust is considered either with respect to the man himself who is to rise again, or with respect to someone else beside him. Now it is evident that no one among external beings and those numbered among existing things is wronged. For neither could the intelligible natures be wronged by the resurrection of men (since the resurrection of men is no hindrance to their existing, nor any harm, nor any outrage to them), nor yet the nature of irrational or of inanimate things; for they will not even exist after the resurrection, and towards that which does not exist there is no injustice. And even if one should suppose that they existed forever, they would not be wronged when human bodies were renewed. For if now, when they yield to the nature of men and to their needs while men are in want, and are brought under the yoke and every kind of servitude, they suffer no wrong, much more when men have become incorruptible and free from want, and no longer need their service, and when they themselves have been set free from all servitude, will they suffer no wrong. For not even if they had a share of voice would they have blamed the Creator as being unjustly made inferior to men because they did not obtain the same resurrection as men; for to those whose nature is not equal, the Just One does not measure out an equal end either. And apart from these considerations, among those where there is no judgement of what is just, there is no complaint of injustice either. Nor yet can this be said, that any injustice is seen with respect to the man himself who rises again. For he consists of soul and body, and he receives injustice neither in soul nor in body. For no man in his senses will say that the soul is wronged, because in this way he will unawares cast out the present life also along with it; for if now, while dwelling in a corruptible and passible body, it has suffered no wrong, much less when living together with an incorruptible and impassible one will it be wronged. Nor yet is the body wronged in any respect; for if now, when corruptible and united to an incorruptible thing, it is not wronged, it is clear that when incorruptible and united to an incorruptible thing it will not be wronged either. Nor yet would anyone say this, that it is a work in any way unworthy of God to raise up and gather together the body that has been dissolved; for if the worse was not unworthy of Him—that is, to make a corruptible and passible body—much more

Editors' notes and page, col. 992

Page

running head: ATHENAGORÆ PHILOSOPHI CHRISTIANI 992
marginal letters: A στηκότων τὰς δυνάμεις; B τινὰ παρ' αὐτόν; C δουλείας, οὐκ ἀδικηθήσεται; D πολὺ μᾶλλον, ἀφθάρτῳ
old-edition numerals: (none)
other: στηκότων broken from διε- in col. 989

PG 6:993

τὸ κρεῖττον οὐκ ἀνάξιον, ὅπερ ἐστὶν ἄφθαρτον καὶ ἀπαθές.

is the better not unworthy of Him, which is incorruptible and impassible.

11. Εἰ δὲ διὰ τῶν κατὰ φύσιν πρώτων καὶ τῶν τούτοις ἑπομένων δέδεικται τῶν ἐξητασμένων ἕκαστον, εὔδηλον ὅτι καὶ δυνατὸν καὶ βουλητὸν καὶ ἄξιον τοῦ δημιουργήσαντος ἔργον ἡ τῶν διαλυθέντων σωμάτων ἀνάστασις. Διὰ γὰρ τούτων ἐδείχθη ψεῦδος τὸ τούτοις ἀντικείμενον καὶ τὸ τῶν ἀπιστούντων παράλογον. Τί γὰρ δεῖ λέγειν περὶ τῆς ἑκάστου τῶν πρὸς ἕκαστον ἀντιστροφῆς καὶ τῆς πρὸς ἄλληλα συναφείας; εἴγε δεῖ καὶ συνάφειαν εἰπεῖν, ὡς ἑτερότητί τινι κεχωρισμένων, οὐχὶ δὲ καὶ τὸ δυνατὸν λέγειν βουλητὸν, καὶ τὸ τῷ Θεῷ βουλητὸν, πάντως εἶναι δυνατὸν, καὶ κατὰ τὴν τοῦ βουληθέντος ἀξίαν. Καὶ ὅτι μὲν ἕτερος ὁ περὶ τῆς ἀληθείας λόγος, ἕτερος δὲ ὁ ὑπὲρ τῆς ἀληθείας, εἴρηται διὰ τῶν προλαβόντων μετρίως, οἷς τε διενήνοχεν ἑκάτερος καὶ πότε καὶ πρὸς τίνας ἔχει τὸ χρήσιμον. Κωλύει δὲ ἴσως οὐδὲν, τῆς τε κοινῆς ἀσφαλείας ἕνεκεν καὶ τῆς τῶν εἰρημένων πρὸς τὰ λειπόμενα συναφείας, ἀπ' αὐτῶν τούτων καὶ τῶν τούτοις προσηκόντων πάλιν ποιήσασθαι τὴν ἀρχήν. Προσῆκε δὲ τῷ μὲν τὸ πρωτεύειν κατὰ φύσιν, τῷ δὲ δορυφορεῖν τὸν πρῶτον, ὁδοποιεῖν τε, καὶ προανείργειν πᾶν ὁπόσον ἐμποδὼν καὶ πρόσαντες. Ὁ μὲν γὰρ περὶ τῆς ἀληθείας λόγος, ἀναγκαῖος ὢν πᾶσιν ἀνθρώποις πρὸς ἀσφάλειαν καὶ σωτηρίαν, πρωτοστατεῖ καὶ τῇ φύσει καὶ τῇ τάξει καὶ τῇ χρείᾳ· τῇ φύσει μὲν, ὡς τὴν τῶν πραγμάτων γνῶσιν παρεχόμενος· τῇ τάξει δὲ, ὡς ἐν τούτοις καὶ ἅμα τούτοις ὑπάρχων, ὧν γίνεται μηνυτής· τῇ χρείᾳ δὲ, ὡς τῆς ἀσφαλείας καὶ τῆς σωτηρίας τοῖς γινώσκουσι γινόμενος πρόξενος. Ὁ δ' ὑπὲρ τῆς ἀληθείας φύσει τε καὶ δυνάμει καταδεέστερος. Ἔλαττον γὰρ τὸ ψεῦδος ἐλέγχειν τοῦ τὴν ἀλήθειαν κρατύνειν· καὶ τάξει δεύτερον· κατὰ γὰρ τῶν ψευδοδοξούντων ἔχει τὴν ἰσχύν· ψευδοδοξία δὲ ἐξ ἐπισπορᾶς ἐπεφύη καὶ παραφθορᾶς. Ἀλλὰ δὴ καὶ τούτων οὕτως ἐχόντων, προτάττεται πολλάκις καὶ γίνεταί ποτε χρειωδέστερος, ὡς ἀναιρῶν καὶ προκαθαίρων τὴν ἐνοχλοῦσάν τισιν ἀπιστίαν καὶ τοῖς ἄρτι προσιοῦσι τὴν ἀμφιβολίαν ἢ ψευδοδοξίαν. Καὶ πρὸς ἓν μὲν ἑκάτερος ἀναφέρεται τέλος (εἰς γὰρ τὴν εὐσέβειαν ἔχει τὴν ἀναφορὰν ὅ τε τὸ ψεῦδος ἐλέγχων καὶ ὁ τὴν ἀλήθειαν κρατύνων), οὐ μὴν καὶ καθάπαξ ἕν εἰσιν, ἀλλ' ὁ μὲν ἀναγκαῖος, ὡς ἔφην, πᾶσι τοῖς πιστεύουσι, καὶ τοῖς τῆς ἀληθείας

11. Now if through the things that are primary by nature and the things that follow from them each of the points examined has been demonstrated, it is clear that the resurrection of dissolved bodies is a work at once possible, and willed, and worthy of the Creator; for through these things the falsehood of the opposite view and the unreasonableness of the unbelieving have been shown. For what need is there to speak of the reciprocal relation of each of these points to each, and their connection with one another—if indeed one ought to call it connection, as though they were separated by some difference, and not rather say that what is possible is also willed, and what is willed by God is altogether possible and in accordance with the dignity of Him Who willed it? Now that the discourse concerning the truth is one thing, and the discourse on behalf of the truth another, has been sufficiently stated in what precedes, as well as wherein each differs, and when and towards whom it is useful. Yet perhaps nothing prevents us, for the sake both of common security and of the connection of what has been said with what remains, from making our beginning again from these very points and what pertains to them. Now it belonged to the one to hold the first place by nature, and to the other to attend upon the first as a bodyguard, and to clear the way, and to hold back in advance whatever is an obstacle and steep. For the discourse concerning the truth, being necessary to all men for security and salvation, holds the first place both by nature, and in order, and in usefulness: by nature, as supplying the knowledge of things; in order, as existing in and together with the things of which it is the declarer; and in usefulness, as becoming the procurer of security and salvation for those who know. Whereas the discourse on behalf of the truth is inferior both in nature and in force; for to refute falsehood is less than to establish the truth, and second in order, since it has its strength against those who hold false opinions, and false opinion grew up from an after-sowing and corruption. Yet even though these things are so, it is often placed first and sometimes becomes more useful, as removing and purging away beforehand the disbelief that troubles some, and the doubt or false opinion in those who are just approaching. And both are referred to one end (for both he who refutes falsehood and he who establishes the truth have reference to piety), yet they are not altogether one; but the one, as I said, is necessary to all who believe and to those who care for the truth

Editors' notes and page, col. 993

Footnotes

(71) ‹anchor: τῶν πρὸς ἕκαστον› · call in col 993

Τῶν πρὸς ἕκαστον. Vel delendum illud τῶν, vel, ut conjicit Oxoniensis editor, legendum αὐτῶν.

Τῶν πρὸς ἕκαστον ("of the things relating to each"). Either that τῶν should be deleted, or, as the Oxford editor conjectures, αὐτῶν should be read.

(printed under page 529)

(72) ‹anchor: τὸ δυνατὸν λέγειν βουλητόν› · call in col 993

Τὸ δυνατὸν λέγειν βουλητόν. Non id dicit Athenagoras, quod eum dixisse opinatus est Petavius, quidquid Deus potest, id eum velle; sed illud βουλητόν idem valet ac, ut ita dicam, vellibile, neque id designat quod Deus actu vult, sed quod velle potest. Vide Praefat.

Τὸ δυνατὸν λέγειν βουλητόν ("to call the possible willed"). Athenagoras does not say what Petavius supposed he said, that whatever God can do, he wills; rather that βουλητόν means, so to speak, "willable," and designates not what God actually wills but what he can will. See the Preface.

(printed under page 529)

(73) ‹anchor: μετρίως› · call in col 993

Μετρίως. Hoc adverbium non idem valet hoc loco ac mediocriter, sive, ut Athenagorae interpretes reddiderant, utcunque; sed idem est ac satis, vel etiam abunde. Basilius hac voce vehementem animi sui moerorem exprimit in epistola 217, ubi adnotatio consuli potest. Mox codex Anglicanus κωλύσει.

Μετρίως ("moderately"). In this passage the adverb does not mean "moderately," or, as Athenagoras's translators had rendered it, "after a fashion"; it is the same as "sufficiently," or even "abundantly." Basil expresses with this word the vehement grief of his soul in Letter 217, where the note may be consulted. Shortly after, the English codex reads κωλύσει ("will prevent").

(printed under page 529)

(74) ‹anchor: δορυφορεῖν› · call in col 993

Δορυφορεῖν. Bigot. et Anglic. praemittunt articulum τό. Paulo ante idem Bigot. et Clarom. 1 habent προσῆκες.

Δορυφορεῖν ("to attend as a bodyguard"). Bigot. and the English codex put the article τό before it. A little before, the same Bigot. and Clarom. 1 have προσῆκες.

(printed under page 529)

(75) ‹anchor: προκαθαίρων› · call in col 993

Προκαθαίρων. Bigot. et Reg. 3, προδιακαθαίρων.

Προκαθαίρων ("purging beforehand"). Bigot. and Reg. 3 read προδιακαθαίρων ("thoroughly purging beforehand").

(printed under page 529)

Footnotes

(76) ‹anchor: ἰδίας› · call in col 995

Ἰδίας. Deest in Reg. 3.

Ἰδίας ("own"). Missing in Reg. 3.

(printed under page 530)

(77) ‹anchor: αὐτό› · call in col 995

Αὐτό. Hanc vocem addidi ex 1 et 2 Regio codice. Tertius habet αὐτὸν ζῆν,

Αὐτό ("it"). I have added this word from the first and second Royal codices. The third has αὐτὸν ζῆν ("that he live").

(printed under page 530)

(78) ‹anchor: φυσικῇ καὶ στοργῇ› · call in col 995

Φυσικῇ καὶ στοργῇ. Reg. 3, καὶ φυσικῇ στοργῇ.

Φυσικῇ καὶ στοργῇ ("natural [impulse] and affection"). Reg. 3 reads καὶ φυσικῇ στοργῇ ("and by natural affection").

(printed under page 530)

(79) ‹anchor: τὴν ἰδίαν› · call in col 995

Ἰδίαν. Reg. 3, οἰκείαν.

Ἰδίαν ("own"). Reg. 3 reads οἰκείαν ("proper").

(printed under page 530)

(80) ‹anchor: καὶ παῖδας› · call in col 995

Καὶ παῖδας. Deest particula in cod. Angl.

Καὶ παῖδας ("children too"). The particle is missing in the English codex.

(printed under page 530)

(81) ‹anchor: γεννωμένους› · call in col 995

Γεννωμένους. Uterque Clarom. γενομένους.

Γεννωμένους ("begotten"). Both Clermont codices read γενομένους ("born").

(printed under page 530)

(82) ‹anchor: οὐδὲν τῶν› · call in col 995

Οὐδὲν τῶν. In Reg. 3, inter has voces apponitur particula ἄν, quae in aliis codicibus mss. et editis paulo post legitur.

Οὐδὲν τῶν ("none of the"). In Reg. 3 the particle ἄν is placed between these words; in the other manuscript codices and in the printed editions it is read a little later.

(printed under page 530)

Page

running head: 995 ATHENAGORAE PHILOSOPHI
marginal letters: A qui recentes accessere; B 12. Homo non ad usum; C sione et amore; D Deus autem nec
old-edition numerals: (none)
other: facing Latin version, not set

PG 6:996

καὶ τῆς ἰδίας σωτηρίας φροντίζουσιν· ὁ δ' ἔστιν ὅτε καί τισι καὶ πρός τινας γίνεται χρειωδέστερος. Καὶ ταῦτα μὲν ἡμῖν κεφαλαιωδῶς προειρήσθω πρὸς ὑπόμνησιν τῶν ἤδη λεχθέντων. Ἰτέον δὲ ἐπὶ τὸ προκείμενον, καὶ δεικτέον ἀληθῆ τὸν περὶ τῆς ἀναστάσεως λόγον, ἀπό τε τῆς αἰτίας αὐτῆς, καθ' ἣν καὶ δι' ἣν ὁ πρῶτος γέγονεν ἄνθρωπος οἵ τε μετ' ἐκεῖνον (εἰ καὶ μὴ κατὰ τὸν ὅμοιον γεγόνασι τρόπον), ἀπό τε τῆς κοινῆς πάντων ἀνθρώπων, ὡς ἀνθρώπων, φύσεως· ἔτι δὲ ἀπὸ τῆς τοῦ ποιήσαντος ἐπὶ τούτοις κρίσεως, καθ' ὅσον ἕκαστος ἔζησε χρόνον, καὶ καθ' οὓς ἐπολιτεύσατο νόμους· ἣν οὐκ ἄν τις ἀμφισβητήσειεν εἶναι δικαίαν.

and take thought for their own salvation; whereas the other at times becomes more serviceable both to certain persons and against certain persons. Let these things, then, be summarily premised by us as a reminder of what has already been said. Now we must proceed to the matter before us, and show that the doctrine concerning the resurrection is true, both from the cause itself according to which and on account of which the first man came into being, as well as those after him (even if they did not come into being in the like manner), and from the common nature of all men as men; and further, from the judgement of the Creator upon them, according to the length of time each lived, and according to the laws by which he governed his life—which judgement no one could dispute to be just.

12. Ἔστι δὲ ὁ μὲν ἀπὸ τῆς αἰτίας λόγος, ἐὰν ἐπισκοπῶμεν πότερον ἁπλῶς καὶ μάτην γέγονεν ἄνθρωπος, ἤ τινος ἕνεκεν· εἰ δὲ τινὸς ἕνεκεν, πότερον ἐπὶ τοῦτο γενόμενον αὐτὸ τὸ ζῆν καὶ διαμένειν καθ' ἣν ἐγένετο φύσιν, ἢ διὰ χρείαν τινός. Εἰ δὲ κατὰ χρείαν, ἤτοι τὴν αὐτοῦ τοῦ ποιήσαντος, ἢ ἄλλου τινὸς τῶν αὐτῷ προσηκόντων καὶ πλείονος φροντίδος ἠξιωμένων. Ὁ δὴ καὶ κοινότερον σκοποῦντες, εὑρίσκομεν, ὅτι πᾶς εὖ φρονῶν καὶ λογικῇ κρίσει πρὸς τὸ ποιεῖν τι κινούμενος, οὐδὲν ὧν κατὰ πρόθεσιν ἐνεργεῖ, ποιεῖ μάτην· ἀλλ' ἤτοι τῆς ἰδίας ἕνεκεν χρήσεως, ἢ διὰ χρείαν ἄλλου τινὸς ὧν πεφρόντικεν· ἢ δι' αὐτὸ τὸ γινόμενον, ὁλκῇ τινι φυσικῇ καὶ στοργῇ πρὸς τὴν αὐτοῦ γένεσιν κινούμενος. Οἷον (λεγέσθω γὰρ δι' εἰκόνος τινὸς, ἵνα σαφὲς γένηται τὸ προκείμενον) ἄνθρωπος ποιεῖ μὲν οἶκον διὰ τὴν ἰδίαν χρείαν, ποιεῖ δὲ βουσὶ καὶ καμήλοις, ἢ τοῖς ἄλλοις ζώοις ὧν ἐστιν ἐνδεὴς, τὴν ἑκάστῳ τούτων ἁρμόζουσαν σκέπην, οὐκ ἰδίας ἕνεκεν χρήσεως κατὰ τὸ φαινόμενον, ἀλλὰ κατὰ μὲν τὸ τέλος διὰ τοῦτο, κατὰ δὲ τὸ προσεχὲς διὰ τὴν τούτων ὧν πεφρόντικεν ἐπιμέλειαν. Ποιεῖται δὲ καὶ παῖδας, οὔτε διὰ χρείαν ἰδίαν, οὔτε δι' ἕτερόν τι τῶν αὐτῷ προσηκόντων, ἀλλ' ἐπὶ τῷ εἶναί τε καὶ διαμένειν καθ' ὅσον οἷόν τε, τοὺς ὑπ' αὐτοῦ γεννωμένους, τῇ τῶν παίδων καὶ τῶν ἐκγόνων διαδοχῇ τὴν ἑαυτοῦ τελευτὴν παραμυθούμενος, καὶ ταύτῃ τὸ θνητὸν ἀπαθανατίζειν οἰόμενος. Ἀλλὰ ταῦτα μὲν ὑπὸ τούτων. Ὁ μέντοι Θεὸς οὔτ' ἂν μάτην ἐποίησε τὸν ἄνθρωπον (ἔστι γὰρ σοφός· οὐδὲν δὲ σοφίας ἔργον μάταιον)· οὔτε διὰ χρείαν ἰδίαν· παντὸς γάρ ἐστιν ἀπροσδεής· τῷ δὲ μηδενὸς δεομένῳ τὸ παράπαν οὐδὲν τῶν ὑπ' αὐτοῦ γενομένων συντελέσειεν ἂν εἰς χρείαν ἰδίαν. Ἀλλ' οὐδὲ διά τινα τῶν ὑφ' αὐτοῦ γενομένων ἔργων ἐποίησε τὸν ἄνθρωπον. Οὐδὲν γὰρ τῶν λόγῳ καὶ κρίσει χρωμένων οὔτε τῶν μειζόνων οὔτε τῶν καταδεεστέρων γέγονεν ἢ γίνεται πρὸς ἑτέρου χρείαν, ἀλλὰ διὰ τὴν ἰδίαν αὐτῶν τῶν γενομένων ζωήν τε καὶ διαμονήν. Οὐδὲ γὰρ ὁ

12. The argument from the cause, then, is this: if we examine whether man came into being simply and in vain, or for the sake of something; and if for the sake of something, whether having come into being for this very thing, namely to live and to abide according to the nature in which he was made, or for the need of someone. And if according to need, either that of the Creator Himself, or of some other of those belonging to Him and deemed worthy of greater care. Now, considering this more generally, we find that everyone who is of sound mind and is moved by rational judgement to do something does nothing in vain of the things which he works on purpose; but either for the sake of his own use, or on account of the need of some other of those for whom he has cared, or on account of the thing itself that comes into being, moved to its production by a certain natural attraction and affection. For instance (let it be spoken by way of a certain illustration, so that the matter before us may become clear), a man makes a house on account of his own need, and he makes for oxen and camels, or the other animals of which he stands in need, the shelter suited to each of these—not for the sake of his own use as far as appears, though as regards the end it is on account of this, yet proximately on account of his care for those creatures for which he has taken thought. And he also begets children, neither on account of his own need, nor on account of anything else belonging to him, but in order that those begotten by him may both exist and abide as far as possible, consoling his own death by the succession of children and descendants, and thinking in this way to immortalize what is mortal. But these things are done by men. God, however, neither would have made man in vain (for He is wise, and no work of wisdom is vain), nor on account of His own need; for He stands in need of nothing at all, and to Him Who needs nothing whatsoever, none of the things brought into being by Him could contribute towards His own need. Nor yet did He make man on account of any of the works brought into being by Him. For nothing of the beings that use reason and judgement, whether of the greater or of the inferior, has come into being or comes into being for the need of another, but on account of the own life and continuance of the beings themselves that were made. For neither does

Editors' notes and page, col. 996

Page

running head: E PHILOSOPHI CHRISTIANI 996
marginal letters: A καὶ τῆς ἰδίας; B 12. Ἔστι δὲ ὁ μὲν; C θρωπος ποιεῖ μὲν; D παντὸς γάρ ἐστιν
old-edition numerals: (none)
other: three full-width lines of facing Latin overflow from col. 995 (non fuerunt ... dubitaverit.) between § 11 and § 12, cut off on the left, not set

PG 6:997

λόγος εὑρίσκει τινὰ χρείαν τῆς τῶν ἀνθρώπων γενέσεως αἰτίαν· τῶν μὲν ἀθανάτων ἀνενδεῶν ὄντων καὶ μηδεμιᾶς μηδαμῶς παρ' ἀνθρώπων συντελείας πρὸς τὸ εἶναι δεομένων· τῶν δὲ ἀλόγων ἀρχομένων κατὰ φύσιν καὶ τὰς πρὸς ὃ πέφυκεν ἕκαστον χρείας ἀνθρώποις ἀποπληρούντων, ἀλλ' οὐ τούτοις χρῆσθαι πεφυκότων. Θέμις γὰρ οὔτε ἦν οὔτε ἐστὶ, τὸ ἄρχον καὶ ἡγεμονοῦν ὑπάγειν εἰς χρῆσιν τοῖς ἐλάττοσιν, ἢ τὸ λογικὸν ὑποτάττειν ἀλόγοις, οὖσι πρὸς τὸ ἄρχειν ἀνεπιτηδείοις. Οὐκοῦν, εἰ μήτε ἀναιτίως καὶ μάτην γέγονεν ἄνθρωπος (οὐδὲν γὰρ τῶν ὑπὸ Θεοῦ γενομένων μάταιον, κατά γε τὴν τοῦ ποιήσαντος γνώμην) μήτε χρείας ἕνεκεν αὐτοῦ τοῦ ποιήσαντος, ἢ ἄλλου τινὸς τῶν ὑπὸ Θεοῦ γενομένων ποιημάτων· εὔδηλον, ὅτι κατὰ μὲν τὸν πρῶτον καὶ κοινότερον λόγον, δι' ἑαυτὸν καὶ τὴν ἐπὶ πάσης τῆς δημιουργίας θεωρουμένην ἀγαθότητα καὶ σοφίαν ἐποίησεν ὁ Θεὸς τὸν ἄνθρωπον· κατὰ δὲ τὸν προσεχέστερον τοῖς γενομένοις λόγον, διὰ τὴν αὐτῶν τῶν γενομένων ζωὴν, οὐκ ἐπὶ μικρὸν ἐξαπτομένην, εἶτα παντελῶς σβεννυμένην. Ἑρπετοῖς γὰρ, οἶμαι, καὶ πτηνοῖς καὶ νηκτοῖς, ἢ καὶ κοινότερον εἰπεῖν, πᾶσι τοῖς ἀλόγοις, τὴν τοιαύτην ζωὴν ἀπένειμε Θεός· τοῖς δὲ αὐτὸν ἐν ἑαυτοῖς ἀγαλματοφοροῦσι τὸν ποιητὴν, νοῦν τε συνεπιφερομένοις, καὶ λογικῆς κρίσεως μεμοιραμένοις, τὴν εἰς ἀεὶ διαμονὴν ἀπεκλήρωσεν ὁ ποιητὴς, ἵνα γινώσκοντες τὸν ἑαυτῶν ποιητὴν, καὶ τὴν τούτου δύναμίν τε καὶ σοφίαν, νόμῳ τε συνεπόμενοι καὶ δίκῃ, τούτοις συνδιαιωνίζωσιν ἀπόνως οἷς τὴν προλαβοῦσαν ἐκράτυναν ζωὴν, καίπερ ἐν φθαρτοῖς καὶ γηΐνοις ὄντες σώμασιν. Ὁπόσα μὲν γὰρ ἄλλου του χάριν γέγονεν, παυσαμένων ἐκείνων ὧν ἕνεκεν γέγονε, παύσεται εἰκότως καὶ αὐτὰ τὰ γενόμενα τοῦ εἶναι, καὶ οὐκ ἂν διαμένοι μάτην (ὡς ἂν μηδεμίαν ἐν τοῖς ὑπὸ Θεοῦ γενομένοις τοῦ ματαίου χώραν ἔχοντος)· τά γε μὴν δι' αὐτὸ τὸ εἶναι καὶ ζωὴν καθὼς πέφυκε γενόμενα, ὡς αὐτῆς τῆς αἰτίας τῇ φύσει συνειλημμένης, καὶ κατ' αὐτὸ μόνον τὸ εἶναι θεωρουμένης, οὐδεμίαν οὐδέποτε δέξαιτ' ἂν τὴν τὸ εἶναι παντελῶς ἀφανίζουσαν αἰτίαν. Ταύτης δὲ ἐν

reason find any need as the cause of the generation of men: since the immortals are free from need and require no contribution whatsoever from men for their existence; while the irrational creatures are ruled by nature and fulfil for men the needs for which each was naturally formed, and are not naturally formed to make use of men. For it neither was nor is lawful to subject that which rules and leads to the use of inferiors, or to subordinate the rational to irrational creatures, which are unsuited for ruling. Therefore, if man has come into being neither without cause and in vain (for nothing of the things made by God is vain, at least according to the purpose of the Creator), nor for the sake of the need of the Creator Himself, or of any other of the works made by God, it is plain that, according to the first and more general reason, God made man on account of Himself and the goodness and wisdom seen over all creation; while according to the reason more proximate to the beings made, He made him on account of the life of those very beings that were made—a life not kindled for a brief while and then completely extinguished. For to creeping things, I suppose, and birds and swimming creatures, or to speak more generally, to all the irrational creatures, God assigned such a life; whereas to those who bear within themselves the image of the Creator Himself, carrying intelligence with them and endowed with a share of rational judgement, the Creator allotted continuance for ever, so that, knowing their own Creator and His power and wisdom, and following law and justice, they might abide eternally without toil with those things wherewith they strengthened their previous life, even though they were in corruptible and earthly bodies. For whatever things have come into being for the sake of something else, when those things cease for the sake of which they came into being, the things made will themselves also reasonably cease to exist, and would not abide in vain (inasmuch as among the things made by God there is no place for what is vain); whereas those things that came into being for the sake of existing itself and of living according to their nature, since the cause itself is bound up with their nature and is contemplated strictly in their existing itself, could never admit any cause that utterly destroys their existence. And since this cause is

Editors' notes and page, col. 997

Footnotes

(83) ‹anchor: ἀλλ᾽ οὐ τούτοις› · call in col 998

Ἀλλ' οὐ τούτοις. Legitur in omnibus editis ἀλλ' οὐ τῶν τούτοις. Sed cum articulus τῶν sensu prorsus careat, et alia manu additus fuerit in Regio primo, eum expungere non dubitavi. In hoc autem codice, quantum adhuc perspici potest, scriptum videtur fuisse prima manu, οὐκ ἄν, quibus deletis, imperite appositum fuit ἀλλ' οὐ τῶν.

Ἀλλ' οὐ τούτοις ("but not to these"). All the printed editions read ἀλλ' οὐ τῶν τούτοις. But since the article τῶν makes no sense at all, and was added by another hand in the first Royal codex, I did not hesitate to strike it out. In this codex, as far as can still be made out, the first hand seems to have written οὐκ ἄν; when these words were deleted, ἀλλ' οὐ τῶν was clumsily put in their place.

(printed under page 531)

(84) ‹anchor: ὑπὸ Θεοῦ› · call in col 998

Ὑπὸ Θεοῦ. Bigot. ὑπὸ τοῦ Θεοῦ.

Ὑπὸ Θεοῦ ("by God"). Bigot. reads ὑπὸ τοῦ Θεοῦ (with the article).

(printed under page 531)

(85) ‹anchor: ἢ ἄλλου› · call in col 998

Ἢ ἄλλου. Reg. 3, μή τ' ἄλλου. Similis ratiocinatio apud Clementem Alexandrinum, qui, postquam statuit hominem vel propter se creatum fuisse sic probat: Εἰ δὲ ἕνεκεν τῶν ἄλλων ὁ ἄνθρωπος αἱρετὸν γέγονεν, οὐκ ἄλλην αἰτίαν ἔχει τοῦ ποιεῖν αὐτὸν ὁ Θεός, ἢ οὐκ ἄνευ αὐτοῦ οἵου τε ὄντος, τὸν μὲν γενέσθαι δημιουργὸν ἀγαθόν, τὸν δὲ (τοὺς δὲ) εἰς γνῶσιν ἀφικέσθαι Θεοῦ. Quod si propter alios homo res expetenda factus fuisset, non aliam Deus habuisset causam illius creandi, nisi quod absque illo fieri non potuisset, ut Deus quidem bonus opifex, illi vero ad Dei cognitionem pervenirent. Id autem quam absurdum sit probantem audiamus Clementem: Οὐ γὰρ ἂν ἄλλως ἂν τὸ οὗ ἕνεκεν ἄνθρωπος γέγονεν, ἐποίησεν ὁ Θεός, εἰ μὴ ἄνθρωπος ἐγεγόνει· καὶ ἣν (leg. καὶ ἣν) εἶχεν ἐναποκεχρυμμένην ἰσχὺν τῷ βούλεσθαι ὁ Θεός, διὰ τῆς ἔξωθεν τοῦ πεποιηκέναι (leg. τὸ πεποιηκέναι) προσανεπλήρωσεν δυνάμεως, λαβὼν παρὰ ἀνθρώπου ὃ πεποίηκεν (leg. ὃς πεποίηκεν vel ὁ πεποιηκὼς) ἄνθρωπον· καὶ ὃν εἶχεν εἶδεν (leg. καὶ οὐκ ἦν εἰπεῖν· Εἶπεν) καὶ γέγονεν ὃ ἐθέλησεν. Οὐδὲν δὲ ὃ μὴ δύναται Θεός· ὁ ἄνθρωπος ἄρα, ὃν πεποίηκεν ὁ Θεός, δι' αὐτὸν αἱρετόν ἐστιν. Neque enim illud, propter quod homo factus fuisset, facere Deus potuisset aliter, nisi homo factus fuisset; sed si potentiam volendo suspensam et reconditam habuisset, opus suum per externam potentiam adimplevisset, ab homine accipiens hominis conditor; nec jam dicere possemus: Dixit, et factum est quod voluit. Nihil autem est quod non possit Deus. Quare homo, quem fecit Deus, res est per se expetenda. Paedag. lib. I, cap. 3.

Ἢ ἄλλου ("or of another"). Reg. 3 reads μή τ' ἄλλου. A similar line of reasoning is found in Clement of Alexandria, who, after establishing that man was created for his own sake, proves it thus: "But if man had been made a thing to be desired for the sake of others, God would have had no other reason for making him than that, since it was not possible without him, God should become a good maker, and they (or: the others) should come to the knowledge of God." [Latin version:] "But if man had been made a thing to be desired for the sake of others, God would have had no other cause for creating him than that it could not have come about without him, so that God might be a good craftsman and they might come to the knowledge of God." But hear Clement proving how absurd this is: "For God would not otherwise have made that for the sake of which man came to be, unless man had come to be; and the power that God held hidden in his willing (read: and the power which), he would have supplemented through an external power of making (read: the making), receiving from man that he made (read: he who made, or the one who has made) man; and what he had he saw (read: and it would not be possible to say: He spoke) and what he willed came to be. But there is nothing that God cannot do; man, therefore, whom God made, is to be desired for his own sake." [Latin version:] "For God could not have done otherwise that for the sake of which man had been made, unless man had been made; but if he had held his power suspended and hidden in his willing, he would have completed his work through an external power, the maker of man receiving from man; nor could we any longer say: He spoke, and what he willed was done. But there is nothing that God cannot do. Therefore man, whom God made, is a thing to be desired for his own sake." Paedagogus, book I, chapter 3.

(printed under page 531)

(86) ‹anchor: σβεννυμένην› · call in col 998

Σβεννυμένην. Sic tres Regii et Bigot. Editi συνεισβεννυμένην.

Σβεννυμένην ("being extinguished"). So the three Royal codices and Bigot. The printed editions have συνεισβεννυμένην.

(printed under page 531)

(87) ‹anchor: συνεπιφερομένοις› · call in col 998

Συνεπιφερομένοις. Reg. 3, ἐπιφερομένοις, et mox ὁ ποιήσας. Mox nonnulli codices δύναμιν καὶ σοφίαν.

Συνεπιφερομένοις ("bearing along with them"). Reg. 3 reads ἐπιφερομένοις, and shortly after ὁ ποιήσας ("the one who made"). Shortly after, some codices read δύναμιν καὶ σοφίαν ("power and wisdom").

(printed under page 531)

(88) ‹anchor: δίκῃ, τούτοις› · call in col 998

Τούτοις. Editi addunt δέ, quae particula commodius abest Reg. 1 et 2 et Anglic.

Τούτοις ("with these"). The printed editions add δέ, a particle better absent, as in Reg. 1 and 2 and the English codex.

(printed under page 531)

(89) ‹anchor: οὐδεμίαν› · call in col 998

Οὐδεμίαν. Deest in Reg. 3.

Οὐδεμίαν ("no"). Missing in Reg. 3.

(printed under page 531)

Footnotes

(90) ‹anchor: τεθαρρηκότες› · call in col 999

Τεθαῤῥηκότες. Sic uterque Clarom. et Bigot. Editi τεθαῤῥηκότων.

Τεθαῤῥηκότες ("having taken confidence", nominative). So both Clermont codices and Bigot. The printed editions have τεθαῤῥηκότων (genitive).

(printed under page 532)

(91) ‹anchor: δεδομένων› · call in col 999

Δεδομένων. Bigot. διδομένων.

Δεδομένων ("given"). Bigot. reads διδομένων ("being given").

(printed under page 532)

(92) ‹anchor: καὶ καθ᾽ ἥν› · call in col 999

Καὶ καθ' ἥν. Clarom. 2 καὶ οὐ καθ' ἥν.

Καὶ καθ' ἥν ("and according to which"). Clarom. 2 reads καὶ οὐ καθ' ἥν ("and not according to which").

(printed under page 532)

(93) ‹anchor: ἡ τῶν τῆς› · call in col 999

Ἡ τῶν τῆς. Totam verborum complexionem, quae corruptissima erat in editis, emendavimus ope Reg. 3 et Claromontani secundi, ubi totidem verbis exstat, qualem apposuimus. Sic etiam habebat Re- (continues)

Ἡ τῶν τῆς ("the […] of the [doctrines] of the"). The whole construction of the words, which was very corrupt in the printed editions, we have emended with the help of Reg. 3 and the second Clermont codex, where it stands in exactly the words we have set down. So too … had (continues)

(printed under page 532)

Page

running head: 999 ATHENAGORAE PHILOSOPHI
marginal letters: A ob hanc ipsam causam; B 13. Ex Dei consilio; C fingeret, ac omnibus; D spectatur, sequitur
old-edition numerals: 326 after est in
other: facing Latin version, not set

PG 6:1000

τῷ εἶναι πάντοτε θεωρουμένης, δεῖ σώζεσθαι πάντως καὶ τὸ γενόμενον ζῶον, ἐνεργοῦν τε καὶ πάσχον ἃ πέφυκεν, ἑκατέρου τούτων ἐξ ὧν γέγονε τὰ παρ' ἑαυτοῦ συνεισφέροντος, καὶ τῆς μὲν ψυχῆς οὔσης τε καὶ διαμενούσης ὁμαλῶς ἐν ᾗ γέγονε φύσει, καὶ διαπονούσης ἃ πέφυκεν (πέφυκε δὲ ταῖς τοῦ σώματος ἐπιστατεῖν ὁρμαῖς, καὶ τὸ προσπῖπτον ἀεὶ τοῖς προσήκουσι κρίνειν καὶ μετρεῖν κριτηρίοις καὶ μέτροις), τοῦ δὲ σώματος κινουμένου κατὰ φύσιν πρὸς ἃ πέφυκεν, καὶ τὰς ἀποκληρωθείσας αὐτῷ δεχομένου μεταβολὰς, μετὰ δὲ τῶν ἄλλων τῶν κατὰ τὰς ἡλικίας, ἢ κατ' εἶδος, ἢ μέγεθος, τὴν ἀνάστασιν. Εἶδος γάρ τι μεταβολῆς καὶ πάντων ὕστατον ἡ ἀνάστασις, ἥ τε τῶν κατ' ἐκεῖνον τὸν χρόνον περιόντων ἔτι πρὸς τὸ κρεῖττον μεταβολή.

always contemplated in existing, the living being that was made must by all means also be preserved, doing and suffering the things for which it was naturally formed, each of the two parts out of which it has come into being contributing its own share: the soul both existing and abiding uniformly in the nature in which it was made, and working out the things for which it was naturally formed (and it is naturally formed to preside over the impulses of the body, and always to judge and measure whatever occurs by the fitting criteria and measures); while the body is moved according to nature towards the things for which it was naturally formed, and receives the changes allotted to it, and among the other changes belonging to the stages of life, whether in form or in size, the resurrection. For the resurrection is a certain kind of change, and the last of all, as well as the change for the better of those still surviving at that time.

13. Ἐπὶ δὲ τούτοις τεθαρρηκότες, οὐ μεῖον ἢ τοῖς ἤδη γενομένοις, καὶ τὴν ἑαυτῶν ἐπισκοποῦντες φύσιν, τήν τε μετ' ἐνδείας καὶ φθορᾶς ζωὴν στέργομεν, ὡς τῷ παρόντι βίῳ προσήκουσαν, καὶ τὴν ἐν ἀφθαρσίᾳ διαμονὴν ἐλπίζομεν βεβαίως· ἣν οὐ παρ' ἀνθρώπων ἀναπλάττομεν μάτην, ψευδέσιν ἑαυτοὺς βουκολοῦντες ἐλπίσιν, ἀπλανεστάτῳ δὲ πεπιστεύκαμεν ἐχεγγύῳ, τῇ τοῦ δημιουργήσαντος ἡμᾶς γνώμῃ, καθ' ἣν ἐποίησεν ἄνθρωπον ἐκ ψυχῆς ἀθανάτου καὶ σώματος· νοῦν τε συγκατεσκεύασεν αὐτῷ καὶ νόμον ἔμφυτον ἐπὶ σωτηρίᾳ καὶ φυλακῇ τῶν παρ' αὐτοῦ δεδομένων, ἔμφρονί τε βίῳ καὶ ζωῇ λογικῇ προσηκόντων· εὖ εἰδότες ὡς οὐκ ἂν τοιοῦτον κατεσκεύασε ζῶον, καὶ πᾶσι τοῖς πρὸς διαμονὴν ἐκόσμησεν, εἰ μὴ διαμένειν ἐβούλετο τὸ γενόμενον. Εἰ τοίνυν ὁ τοῦδε τοῦ παντὸς δημιουργὸς ἐποίησεν ἄνθρωπον ἐπὶ τῷ ζωῆς ἔμφρονος μετασχεῖν, καὶ γενόμενον θεωρὸν τῆς τε μεγαλοπρεπείας αὐτοῦ καὶ ἐπὶ πᾶσι σοφίας, τῇ τούτων συνδιαμένειν ἀεὶ θεωρίᾳ, κατὰ τὴν ἐκείνου γνώμην, καὶ καθ' ἣν εἴληχε φύσιν· ἡ μὲν τῆς γενέσεως αἰτία πιστοῦται τὴν εἰς ἀεὶ διαμονὴν, ἡ δὲ διαμονὴ τὴν ἀνάστασιν, ἧς χωρὶς οὐκ ἂν διαμείνειεν ἄνθρωπος. Ἐκ δὲ τῶν εἰρημένων εὔδηλον, ὡς τῇ τῆς γενέσεως αἰτίᾳ καὶ τῇ γνώμῃ τοῦ ποιήσαντος δείκνυται σαφῶς ἡ ἀνάστασις. Τοιαύτης δὲ τῆς αἰτίας οὔσης καθ' ἣν εἰς τόνδε παρῆκται τὸν κόσμον ἄνθρωπος, ἀκόλουθον ἂν εἴη τὸν τούτοις κατὰ φύσιν ἢ καθ' εἱρμὸν ἑπόμενον διασκέψασθαι λόγον. Ἕπεται δὲ κατὰ τὴν ἐξέτασιν τῇ μὲν αἰτίᾳ τῆς γενέσεως ἡ τῶν γεννηθέντων ἀνθρώπων φύσις· τῇ δὲ φύσει τῶν γενομένων ἡ τοῦ ποιήσαντος ἐπὶ τούτοις δικαία κρίσις· τούτοις τε πᾶσι τὸ τοῦ βίου τέλος. Ἐξητασμένων δὲ ἡμῖν τῶν προτεταγμένων, ἐπισκεπτέον ἑξῆς τὴν τῶν ἀνθρώπων φύσιν.

13. Confident in these things no less than in the things that have already come to pass, and examining our own nature, we both acquiesce in the life attended with need and corruption as suited to the present existence, and steadfastly hope for continuance in incorruption; which we do not vainly fashion from men, beguiling ourselves with false hopes, but we have trusted in a most unerring pledge, the purpose of Him Who created us, according to which He made man of an immortal soul and a body, and fashioned along with him intelligence and an innate law for the preservation and guarding of the gifts bestowed by Him, which befit a sensible existence and a rational life; knowing well that He would not have fashioned such a living being, and adorned it with all the endowments for continuance, unless He had willed that what was made should abide. If, therefore, the Creator of this universe made man in order to partake of a sensible life, and, having become a beholder of His magnificence and wisdom over all things, to abide always in the contemplation of these things, according to His purpose and according to the nature which he has received as his lot, the cause of his generation guarantees his continuance for ever, and his continuance guarantees the resurrection, without which man could not abide. And from what has been said it is clear that by the cause of generation and the purpose of the Creator the resurrection is clearly proved. Now, such being the cause according to which man has been brought into this world, it would be consistent to consider the argument that follows these things by nature or in sequence. And in our inquiry there follows upon the cause of generation the nature of the men who have been born; and upon the nature of those made, the just judgement of the Creator upon them; and upon all these, the end of life. Now that the foregoing matters have been examined by us, we must next examine the nature of men.

14. Ἡ τῶν τῆς ἀληθείας δογμάτων ἢ τῶν

14. Of the doctrines of the truth, or of the things

Editors' notes and page, col. 1000

Page

running head: E PHILOSOPHI CHRISTIANI 1000
marginal letters: A τῷ εἶναι πάντοτε; B 13. Ἐπὶ δὲ τούτοις; C τοῦ παντὸς δημιουργὸς; D γεννηθέντων ἀνθρώπων
old-edition numerals: (none)
other: four full-width lines of facing Latin overflow from col. 999 (m ad ea quae ... immutatio.) between § 12 and § 13, cut off on the left, not set

PG 6:1001

ὁπωσοῦν εἰς ἐξέτασιν προβαλλομένων ἀπόδειξις, τὴν ἀπλανῆ τοῖς λεγομένοις ἐπιφέρουσα πίστιν, οὐκ ἔξωθέν ποθεν ἔχει τὴν ἀρχὴν, οὐδ' ἐκ τῶν τισι δοκούντων ἢ δεδογμένων, ἀλλ' ἐκ τῆς κοινῆς καὶ φυσικῆς ἐννοίας, ἢ τῆς πρὸς τὰ πρῶτα τῶν δευτέρων ἀκολουθίας. Ἢ γὰρ περὶ τῶν πρώτων ἐστὶ δογμάτων, καὶ δεῖ μόνης ὑπομνήσεως τῆς τὴν φυσικὴν ἀνακινούσης ἔννοιαν· ἢ περὶ τῶν κατὰ φύσιν ἑπομένων τοῖς πρώτοις, καὶ τῆς φυσικῆς ἀκολουθίας, καὶ δεῖ τῆς ἐπὶ τούτοις τάξεως, δεικνύντας τί τοῖς πρώτοις ἢ τοῖς προτεταγμένοις ἀκολουθεῖ κατ' ἀλήθειαν, ἐπὶ τῷ μήτε τῆς ἀληθείας ἢ τῆς κατ' αὐτὴν ἀσφαλείας ἀμελεῖν, μήτε τὰ τῇ φύσει τεταγμένα καὶ διωρισμένα συγχεῖν, ἢ τὸν φυσικὸν εἱρμὸν διασπᾷν. Ὅθεν οἶμαι χρῆναι δίκαιον περὶ τῶν προκειμένων ἐσπουδακότας καὶ κρίνειν ἐμφρόνως θέλοντας, εἴτε γίνεται τῶν ἀνθρωπίνων σωμάτων ἀνάστασις, εἴτε μὴ, πρῶτον μὲν ἐπισκοπεῖν καλῶς τῶν πρὸς τὴν τοῦδε δεῖξιν συντελούντων τὴν δύναμιν, καὶ ποίαν ἕκαστον εἴληχε χώραν, καὶ τί μὲν τούτων πρῶτον, τί δὲ δεύτερον, τί δὲ τρίτον, τί δὲ ἐπὶ τούτοις ὕστατον. Ταῦτα δὲ διαταξαμένους χρὴ πρώτην μὲν τάξαι τὴν αἰτίαν τῆς τῶν ἀνθρώπων γενέσεως, τουτέστι τὴν τοῦ δημιουργήσαντος γνώμην καθ' ἣν ἐποίησεν ἄνθρωπον· ταύτῃ δὲ προσφυῶς ἐπισυνάψαι τὴν τῶν γενομένων ἀνθρώπων φύσιν, οὐχ ὡς τῇ τάξει δευτερεύουσαν, διὰ δὲ τὸ μὴ δύνασθαι κατὰ ταὐτὸν ἀμφοτέρων γενέσθαι τὴν κρίσιν· κἂν ὅτι μάλιστα συνυπάρχωσιν ἀλλήλαις, καὶ πρὸς τὸ προκείμενον τὴν ἴσην παρέχωνται δύναμιν. Διὰ δὲ τούτων, ὡς πρώτων, καὶ τὴν ἐκ δημιουργίας ἐχόντων ἀρχὴν ἐναργῶς δεικνυμένης τῆς ἀναστάσεως, οὐδὲν ἧττον καὶ διὰ τῶν τῆς προνοίας λόγων ἔστι λαβεῖν τὴν περὶ ταύτης πίστιν· λέγω δὲ διὰ τῆς ἑκάστῳ τῶν ἀνθρώπων ὀφειλομένης κατὰ δικαίαν κρίσιν τιμῆς ἢ δίκης, καὶ τοῦ κατὰ τὸν ἀνθρώπινον βίον τέλους. Πολλοὶ γὰρ τὸν τῆς ἀναστάσεως λόγον διαλαμβάνοντες, τῷ τρίτῳ μόνῳ τὴν πᾶσαν ἐπήρεισαν αἰτίαν, νομίσαντες τὴν αἰτίαν γίνεσθαι διὰ τὴν κρίσιν. Τοῦτο δὲ περιφανῶς δείκνυται ψεῦδος ἐκ τοῦ πάντας μὲν ἀνίστασθαι τοὺς ἀποθνήσκοντας ἀνθρώπους, μὴ πάντας δὲ κρίνεσθαι τοὺς ἀναστάντας. Εἰ γὰρ μόνον τὸ κατὰ τὴν κρίσιν δίκαιον, τῆς ἀναστάσεως ἦν αἴτιον, ἐχρῆν δήπου τοὺς μηδὲν ἡμαρτηκότας, ἢ κατορθώσαντας, μηδ' ἀνίστασθαι, τουτέστι τοὺς κομιδῆ νέους παῖδας. Ἐξὸν δὲ πάντας ἀνίστασθαι, τούς τε ἄλλους, καὶ δὴ καὶ τοὺς κατὰ τὴν πρώτην ἡλικίαν τελευτήσαντας, καὶ αὐτοὶ δικαιοῦσιν, ὡς οὐ διὰ τὴν κρίσιν ἡ ἀνάστασις γίνεται κατὰ πρῶτον λόγον, ἀλλὰ διὰ τὴν

in any way put forward for examination, the demonstration, bringing unerring conviction to what is said, has its starting-point not from anywhere outside, nor from the things that seem good or have been decreed by certain persons, but from the common and natural conception, or the sequence of secondary things in relation to primary things. For either it is concerned with primary doctrines, and there is need only of a reminder that stirs up the natural conception; or it is concerned with the things that naturally follow upon the primary ones, and with the natural sequence, and there is need of order in these matters, showing what in truth follows upon the primary things or those placed first, so as neither to neglect the truth or the certainty that accords with it, nor to confound the things ordered and distinguished by nature, or break up the natural chain. Wherefore I think it is right that those who are earnest about the matters before us and wish to judge sensibly whether a resurrection of human bodies takes place or not, should first examine well the force of the arguments that contribute to the proof of this, and what place each has been allotted, and which of these is first, which second, which third, and which after these last. And having arranged these things, they must place first the cause of the generation of men, that is, the purpose of the Creator according to which He made man; and to this suitably join the nature of the men so made, not as being second in order, but because it is impossible to pass judgement on both at the same time, even though they coexist to the utmost degree with one another and furnish equal force towards the matter before us. And while through these arguments, as primary and having their starting-point from creation, the resurrection is clearly proved, none the less through the arguments from providence also can one obtain conviction concerning it: I mean through the honour or punishment owed to each man according to just judgement, and the end belonging to human life. For many, in treating the doctrine of the resurrection, rested the whole cause upon the third alone, supposing that the cause arises on account of the judgement. But this is manifestly shown to be false from the fact that all men who die rise again, yet not all who have risen are judged. For if justice in the judgement alone were the cause of the resurrection, it would surely be necessary that those who have neither sinned at all nor done right should not even rise again—that is, very young children. But seeing that all are allowed to rise again, both the others and especially those also who have died in early infancy, they too justify the conclusion that the resurrection takes place according to its primary reason not on account of the judgement, but on account of the

Editors' notes and page, col. 1001

Footnotes

(94) ‹anchor: ἐπὶ τῷ› · call in col 1002

Ἐπὶ τῷ. Reg. 1 ἐπὶ τό.

Ἐπὶ τῷ ("for the", dative). Reg. 1 reads ἐπὶ τό (accusative).

(printed under page 533)

(95) ‹anchor: χρῆναι› · call in col 1002

Χρῆναι. Reg. χρῆν. Stephanus legendum putat ὅθεν, οἶμαι, ἦν δίκαιον. Sed necesse non est quidquam mutare, modo illud δίκαιον referamus ad ἐσπουδακότας, id quod interpretando secutus sum. Infra Reg. 3 δεύτερον ἢ τρίτον.... χρὴ πρῶτον.

Χρῆναι ("that it is necessary"). Reg. reads χρῆν. Stephanus thinks one should read ὅθεν, οἶμαι, ἦν δίκαιον ("whence, I think, it was right"). But there is no need to change anything, provided we refer δίκαιον to ἐσπουδακότας, which I have followed in translating. Below, Reg. 3 reads δεύτερον ἢ τρίτον …. χρὴ πρῶτον ("second or third …. one must first").

(printed under page 533)

(96) ‹anchor: ταύτῃ δέ› · call in col 1002

Ταύτῃ δέ. Particulam, quae deerat in editis, suppeditavit Clarom. 2.

Ταύτῃ δέ ("and to this"). The particle, which was missing in the printed editions, was supplied by Clarom. 2.

(printed under page 533)

(97) ‹anchor: οὐχ ὡς τῇ› · call in col 1002

Οὐχ ὡς τῇ. Negationem restituit Stephan. quae deerat in priori editione et in nonnullis mss. codicibus; in plerisque aliis reperitur.

Οὐχ ὡς τῇ ("not as in"). Stephanus restored the negative, which was missing in the earlier edition and in some manuscript codices; it is found in most others.

(printed under page 533)

(98) ‹anchor: ἐπήρεισαν› · call in col 1002

Ἐπήρεισαν. Ita Reg 2 et 3, Angl. et Bigot. et editio Ducaei. Aliae editiones ἐπείρησαν.

Ἐπήρεισαν ("they rested"). So Reg. 2 and 3, the English codex and Bigot., and du Duc's edition. Other editions have ἐπείρησαν.

(printed under page 533)

(99) ‹anchor: καὶ αὐτοί› · call in col 1002

Καὶ αὐτοί. Ita Reg. 1, cui favent Clarom. 2 et Reg. 3, ubi legitur tantum αὐτοί. Editi οἱ καὶ αὐτοί. Reg. 2 ὁ καὶ αὐτοί.

Καὶ αὐτοί ("they too"). So Reg. 1, supported by Clarom. 2 and Reg. 3, where only αὐτοί is read. The printed editions have οἱ καὶ αὐτοί. Reg. 2 has ὁ καὶ αὐτοί.

(printed under page 533)

Footnotes

(1) ‹anchor: πρό γε τῶν› · call in col 1003

Πρό γε τῶν. Editi πρός γε τῶν, exceptis tamen editionibus Ducaei et Anglicana. Codices mss. ut in textu, atque ita legendum monuit Stephanus.

Πρό γε τῶν ("before the"). The printed editions have πρός γε τῶν, except, however, du Duc's edition and the English one. The manuscript codices read as in the text, and Stephanus advised reading so.

(printed under page 534)

(2) ‹anchor: τοῦ καὶ πάσχοντος› · call in col 1003

Τοῦ καὶ πάσχοντος. Ita Reg. 2 et 3. Editi καὶ τοῦ πάσχοντος.

Τοῦ καὶ πάσχοντος ("of what also suffers"). So Reg. 2 and 3. The printed editions have καὶ τοῦ πάσχοντος.

(printed under page 534)

(3) ‹anchor: πράξεις› · call in col 1003

Πράξεις. Ita Reg. 2 et uterque Clarom. Editi πρᾶξις

Πράξεις ("actions"). So Reg. 2 and both Clermont codices. The printed editions have πρᾶξις ("action").

(printed under page 534)

(4) ‹anchor: τὸ τέλος› · call in col 1003

Τὸ τέλος. Haec desunt in Clarom. 1.

Τὸ τέλος ("the end"). These words are missing in Clarom. 1.

(printed under page 534)

(5) ‹anchor: ὡς μερῶν› · call in col 1003

Ὡς μερῶν. Particulam commode suppeditaverunt Reg. 2 et uterque Clarom.

Ὡς μερῶν ("as of parts"). Reg. 2 and both Clermont codices conveniently supplied the particle.

(printed under page 534)

Page

running head: 1003 ATHENAGORAE PHILOSOPHI
marginal letters: A spectetur, sed propter; Bconjunclum fuit, ac; C rant, generatio hominis; D rum resurrectionem demonstrat.
old-edition numerals: 328 after cum iisdem
other: facing Latin version, not set

PG 6:1004

τοῦ δημιουργήσαντος γνώμην, καὶ τὴν τῶν δημιουργηθέντων φύσιν.

purpose of the Creator, and the nature of the beings created.

15. Ἀρκούσης δὲ καὶ μόνης τῆς ἐπὶ τῇ γενέσει τῶν ἀνθρώπων θεωρουμένης αἰτίας, δεῖξαι τὴν ἀνάστασιν κατὰ φυσικὴν ἀκολουθίαν ἑπομένην τοῖς διαλυθεῖσι σώμασι· δίκαιον ἴσως πρὸς μηδὲν ἀποκνῆσαι τῶν προτεθέντων, ἀκολούθως δὲ τοῖς εἰρημένοις, καὶ τὰς ἐξ ἑκάστου τῶν ἑπομένων ἀφορμὰς ὑποδεῖξαι τοῖς ἐξ αὑτῶν συνιδεῖν μὴ δυναμένοις· καὶ πρό γε τῶν ἄλλων, τὴν τῶν γενομένων ἀνθρώπων φύσιν, ἐπὶ τὴν αὐτὴν ἄγουσαν ἔννοιαν, καὶ τὴν ἴσην παρέχουσαν περὶ τῆς ἀναστάσεως πίστιν. Εἰ γὰρ πᾶσα κοινῶς ἡ τῶν ἀνθρώπων φύσις, ἐκ ψυχῆς ἀθανάτου, καὶ τοῦ κατὰ τὴν γένεσιν αὐτῇ συναρμοσθέντος σώματος ἔχει τὴν σύστασιν, καὶ μήτε τῇ φύσει τῆς ψυχῆς καθ' ἑαυτὴν, μήτε τῇ φύσει τοῦ σώματος χωρὶς ἀπεκλήρωσε Θεὸς τὴν τοιάνδε γένεσιν, ἢ τὴν ζωὴν καὶ τὸν σύμπαντα βίον, ἀλλὰ τοῖς ἐκ τούτων γενομένοις ἀνθρώποις, ἵν' ἐξ ὧν γεννῶνται καὶ ζῶσι, διαβιώσαντες, εἰς ἕν τι καὶ κοινὸν καταλήξωσι τέλος· δεῖ πάντως ἑνὸς ὄντος ἐξ ἀμφοτέρων ζώου, τοῦ καὶ πάσχοντος ὁπόσα πάθη ψυχῆς, καὶ ὁπόσα τοῦ σώματος, ἐνεργοῦντός τε καὶ πράττοντος ὁπόσα τῆς αἰσθητικῆς ἢ τῆς λογικῆς δεῖται κρίσεως, πρὸς ἕν τι τέλος ἀναφέρεσθαι πάντα τὸν ἐκ τούτων εἱρμόν· ἵνα πάντα καὶ διὰ πάντων συντρέχῃ πρὸς μίαν ἁρμονίαν καὶ τὴν αὐτὴν συμπάθειαν ἀνθρώπου, γένεσις ἀνθρώπου, φύσις ἀνθρώπου, ζωὴ ἀνθρώπου, πράξεις καὶ πάθη, καὶ βίος, καὶ τὸ τῇ φύσει προσῆκον τέλος. Εἰ δὲ μία τις ἐστὶν ἁρμονία τοῦ ζώου παντὸς καὶ συμπάθεια, καὶ τῶν ἐκ ψυχῆς φυομένων, καὶ τῶν διὰ τοῦ σώματος ἐπιτελουμένων, ἓν εἶναι δεῖ καὶ τὸ ἐπὶ πᾶσι τούτοις τέλος. Ἓν δὲ τέλος ἔσται κατ' ἀλήθειαν τοῦ αὐτοῦ ζώου κατὰ τὴν ἑαυτοῦ σύστασιν ὄντος, οὗ πέρ ἐστι τέλος τὸ τέλος. Τὸ αὐτὸ δὲ ζῶον ἔσται καθαρῶς, τῶν αὐτῶν ὄντων πάντων ἐξ ὧν ὡς μερῶν τὸ ζῶον· τὰ αὐτὰ δὲ, κατὰ τὴν ἰδιάζουσαν ἕνωσιν ἔσται, τῶν διαλυθέντων, πάλιν ἑνωθέντων πρὸς τὴν τοῦ ζώου σύστασιν. Ἡ δὲ τῶν αὐτῶν ἀνθρώπων σύστασις ἐξ ἀνάγκης ἑπομένην δείκνυσι τὴν τῶν νεκρωθέντων καὶ διαλυθέντων σωμάτων ἀνάστασιν. Ταύτης γὰρ χωρὶς, οὔτ' ἂν ἑνωθείη τὰ αὐτὰ μέρη κατὰ φύσιν ἀλλήλοις, οὔτ' ἂν συσταίη τῶν αὐτῶν ἀνθρώπων ἡ φύσις. Εἰ δὲ καὶ νοῦς καὶ λόγος δέδοται τοῖς ἀνθρώποις πρὸς διάκρισιν νοητῶν, οὐκ οὐσιῶν μόνον, ἀλλὰ καὶ τῆς τοῦ δόντος ἀγαθότητος καὶ σοφίας καὶ δικαιοσύνης· ἀνάγκη, διαμενόντων ὧν ἕνεκεν ἡ λογικὴ δέδοται κρίσις, καὶ αὐτὴν διαμένειν τὴν ἐπὶ τούτοις δοθεῖσαν κρίσιν. Ταύτην δὲ διαμένειν ἀδύνατον, μὴ τῆς δεξαμένης αὐτὴν καὶ τῆς ἐν οἷς ἐστι διαμενούσης φύσεως. Ὁ δὲ καὶ νοῦν καὶ λόγον δεξάμενος, ἔστιν ἄνθρωπος, οὐ ψυχὴ καθ' ἑαυτήν. Ἄνθρωπον ἄρα δεῖ τὸν ἐξ ἀμφοτέρων ὄντα διαμένειν εἰς ἀεί. Τοῦτον δὲ ἀδύνατον διαμένειν,

15. And although the cause contemplated in the generation of men is sufficient even by itself to show that the resurrection follows by natural sequence upon the dissolved bodies, it is perhaps right not to shrink from any of the points proposed, but in accordance with what has been said to point out also the starting-points arising from each of the following arguments to those who are unable to perceive them by themselves; and before the others, the nature of the men who have come into being, which leads to the same conception and furnishes equal conviction concerning the resurrection. For if the whole nature of men in general has its constitution from an immortal soul and the body fitted to it at generation, and God allotted such a generation, or life and the whole course of existence, neither to the nature of the soul by itself nor to the nature of the body separately, but to the men composed of these, in order that, having lived through their course with those elements from which they are born and live, they may arrive at one and a common end; it is altogether necessary, since there is one living being out of both, which both suffers whatever affections belong to the soul and whatever belong to the body, and works and performs whatever requires sensory or rational judgement, that the whole chain of these things should be referred to some one end, so that all things and through all things may concur towards one harmony and the same sympathy of man: the generation of man, the nature of man, the life of man, his actions and affections, and his course of life, and the end fitting to his nature. Now if there is one harmony and sympathy of the whole living being, both of the things that spring from the soul and of the things that are accomplished through the body, the end over all these must also be one. And the end will truly be one when the same living being exists according to its own constitution, of which living being the end is the end. And the living being will purely be the same when all those things are the same out of which, as parts, the living being consists; and they will be the same according to their peculiar union when the parts that were dissolved have been united again for the constitution of the living being. And the constitution of the same men shows that the resurrection of the dead and dissolved bodies follows of necessity. For without this, neither could the same parts be united according to nature with one another, nor could the nature of the same men be constituted. And further, if both intelligence and reason have been given to men for the discernment of intelligible things—not only of essences, but also of the goodness and wisdom and justice of the Giver—it is necessary that, while those things abide for the sake of which rational judgement has been given, the judgement itself given over these things should also abide. And for this judgement to abide is impossible unless the nature that has received it and in which it resides abides. Now he who has received both intelligence and reason is man, not soul by itself. Man, therefore, who consists of both, must abide for ever. And it is impossible for him to abide

Editors' notes and page, col. 1004

Page

running head: E PHILOSOPHI CHRISTIANI 1004
marginal letters: A τοῦ δημιουργήσαντος; B ἑαυτὴν, μήτε τῇ; C ἧκον τέλος. Εἰ δὲ; D λόγος δέδοται τοῖς
old-edition numerals: (none)
other: footnotes (1)-(5), called in this column's Greek, are printed under page 534 and set once in notes/n1003.md

PG 6:1005

μὴ ἀνιστάμενον· ἀναστάσεως γὰρ μὴ γινομένης, οὐκ ἂν ἡ τῶν ἀνθρώπων ὡς ἀνθρώπων διαμένοι φύσις· τῆς δὲ τῶν ἀνθρώπων φύσεως μὴ διαμενούσης, μάτην μὲν ἡ ψυχὴ συνήρμοσται τῇ τοῦ σώματος ἐνδείᾳ, καὶ τοῖς τούτου πάθεσι· μάτην δὲ τὸ σῶμα πεπέδηται πρὸς τὸ τυγχάνειν ὧν ὀρέγεται, ταῖς τῆς ψυχῆς ἡνίαις ὑπεῖκον καὶ χαλιναγωγούμενον· μάταιος δὲ ὁ νοῦς, ματαία δὲ φρόνησις, καὶ δικαιοσύνης παρατήρησις, ἢ καὶ πάσης ἀρετῆς ἄσκησις, καὶ νόμων θέσις καὶ διάταξις, καὶ συνόλως εἰπεῖν, πᾶν ὅ τί περ ἐν ἀνθρώποις καὶ δι' ἀνθρώπους καλὸν, μᾶλλον δὲ καὶ αὐτὴ τῶν ἀνθρώπων ἡ γένεσίς τε καὶ φύσις· εἰ δὲ πάντων καὶ πανταχόθεν ἀπελήλαται τῶν ἔργων τοῦ Θεοῦ, καὶ τῶν ὑπ' ἐκείνου δεδομένων δωρεῶν τὸ μάταιον, δεῖ πάντως τῷ τῆς ψυχῆς ἀτελευτήτῳ συνδιαιωνίζειν τὴν τοῦ σώματος διαμονὴν κατὰ τὴν ἰδίαν φύσιν.

unless he rises again. For if no resurrection takes place, the nature of men as men would not abide; and if the nature of men does not abide, in vain has the soul been fitted together with the need of the body and its affections; in vain has the body been fettered from obtaining the things it desires, yielding to the reins of the soul and guided as by a bridle; vain is intelligence, vain is prudence and the observance of justice, or even the practice of every virtue, and the laying down and ordering of laws, and to speak generally, whatever is noble among men and on account of men, or rather even the very generation and nature of men. But if what is vain is utterly banished from all the works of God and from the gifts bestowed by Him, the continuance of the body according to its own nature must by all means coexist eternally with the endlessness of the soul.

16. Ξενιζέσθω δὲ μηδεὶς, εἰ τὴν θανάτῳ καὶ φθορᾷ διακοπτομένην ζωὴν, ὀνομάζομεν διαμονὴν, λογιζόμενος ὡς οὐχ εἷς τοῦ προσρήματος ὁ λόγος, οὐχ ἓν τῆς διαμονῆς τὸ μέτρον· ὅτι μηδὲ τῶν διαμενόντων φύσις μία. Εἴπερ γὰρ κατὰ τὴν οἰκείαν φύσιν ἕκαστον τῶν διαμενόντων ἔχει τὴν διαμονὴν, οὐκ ἐπὶ τῶν καθαρῶς ἀφθάρτων καὶ ἀθανάτων εὕροι τις ἂν ἰσάζουσαν τὴν διαμονὴν, τῷ μηδὲ τὰς οὐσίας τῶν κρειττόνων συνεξισοῦσθαι ταῖς καθ' ὑπόβασιν διαφερούσαις· οὔτ' ἐπὶ τῶν ἀνθρώπων τὴν ὁμαλὴν ἐκείνην τὴν ἀμετάβλητον ἐπιζητεῖν ἄξιον· ἅτε δὴ τῶν μὲν ἐξ ἀρχῆς γενομένων ἀθανάτων καὶ διαμενόντων μόνῃ τῇ γνώμῃ τοῦ ποιήσαντος ἀτελευτήτως· τῶν δὲ ἀνθρώπων κατὰ μὲν τὴν ψυχὴν ἀπὸ γενέσεως ἐχόντων τὴν ἀμετάβλητον διαμονήν· κατὰ δὲ τὸ σῶμα προσλαμβανόντων ἐκ μεταβολῆς τὴν ἀφθαρσίαν· ὅπερ ὁ τῆς ἀναστάσεως λόγος βούλεται· πρὸς ἣν ἀποβλέποντες, τήν τε διάλυσιν τοῦ σώματος, ὡς ἑπομένην τῇ μετ' ἐνδείας καὶ φθορᾶς ζωῇ, περιμένομεν, καὶ μετὰ ταύτην, τὴν μετ' ἀφθαρσίας ἐλπίζομεν διαμονήν· οὔτε τῇ τῶν ἀλόγων τελευτῇ συνεξισοῦντες τὴν ἡμετέραν τελευτὴν, οὔτε τῇ τῶν ἀθανάτων διαμονῇ τὴν τῶν ἀνθρώπων διαμονὴν, ἵνα μὴ λάθωμεν ταύτῃ συνεξισοῦντες καὶ τὴν τῶν ἀνθρώπων φύσιν καὶ ζωὴν οἷς μὴ προσῆκεν. Οὐ τοίνυν ἐπὶ τούτῳ δυσχεραίνειν ἄξιον, εἴ τις ἀνωμαλία θεωρεῖται περὶ τὴν τῶν ἀνθρώπων διαμονὴν, οὐδ' ἐπειδὴ χωρισμὸς ψυχῆς ἀπὸ τῶν τοῦ σώματος μερῶν καὶ μορίων διάλυσις τὴν συνεχῆ διακόπτει ζωὴν, διὰ τοῦτ' ἀπογινώσκειν χρὴ τὴν ἀνάστασιν. Οὐδὲ γὰρ ἐπειδὴ τὴν κατὰ συναίσθησιν ζωὴν διακόπτειν δοκοῦσιν αἱ κατὰ τὸν ὕπνον φυσικῶς ἐγγινόμεναι παρέσεις τῶν αἰσθήσεων καὶ τῶν φυσικῶν δυνάμεων, ἰσομέτροις χρόνου διαστήμασιν ὑπνούντων τῶν ἀνθρώπων, καὶ τρόπον τινὰ πάλιν ἀναβιωσκόντων, τὴν αὐτὴν παραιτούμεθα ζωὴν λέγειν. Παρ' ἣν αἰτίαν,

16. And let no one think it strange if we call a life interrupted by death and corruption continuance, considering that the meaning of the term is not single, nor is there one measure of continuance, because the nature of the things that abide is not one either. For if each of the things that abide has its continuance according to its own proper nature, one would not find continuance equal among the purely incorruptible and immortal beings, because the essences of the superior beings are not placed on a level with those that differ by gradation of descent; nor among men is it right to seek for that uniform and immutable continuance, inasmuch as the former came into being immortal from the beginning and abide endlessly by the sole will of the Creator, whereas men, as regards the soul, have immutable continuance from their generation, but as regards the body, acquire incorruption by change—which is what the doctrine of the resurrection means. Looking towards this, we both await the dissolution of the body as following upon the life attended with need and corruption, and after this we hope for continuance with incorruption; neither placing our death on a level with the death of irrational creatures, nor the continuance of men with the continuance of the immortals, lest we unawares place the nature and life of men on a level with things to which it is not suited. It is not right, therefore, to be vexed at this, if some unevenness is observed regarding the continuance of men, nor because the separation of the soul from the members of the body and the dissolution of its parts interrupts the continuous life, must one on this account despair of the resurrection. For neither when the relaxations of the senses and of the natural faculties that naturally occur in sleep seem to interrupt the conscious life, while men sleep at equal intervals of time and in a manner come back to life again, do we refuse to call it the same life. For which cause,

Editors' notes and page, col. 1005

Footnotes

(6) ‹anchor: καὶ αὐτή› · call in col 1006

Καὶ αὐτή. Angl. καὶ ἡ τῶν ἀνθρώπων φύσις. Deest καὶ αὐτή in Reg. 2.

Καὶ αὐτή ("it too"). The English codex reads καὶ ἡ τῶν ἀνθρώπων φύσις ("and the nature of men"). Καὶ αὐτή is missing in Reg. 2.

(printed under page 535)

(7) ‹anchor: ἰδίαν› · call in col 1006

Ἰδίαν. Nonnulli codices οἰκείαν.

Ἰδίαν ("own"). Some codices read οἰκείαν ("proper").

(printed under page 535)

(8) ‹anchor: λογιζόμενος› · call in col 1006

Λογιζόμενος. Editi λογιζόμενοι, excepta Ducaei editione, quae habet λογιζόμενος. Sic etiam Clarom. 2, atque ita legendum censuit Stephanus.

Λογιζόμενος ("reckoning", singular). The printed editions have λογιζόμενοι (plural), except du Duc's edition, which has λογιζόμενος. So too Clarom. 2, and Stephanus judged that it should be read so.

(printed under page 535)

(9) ‹anchor: περὶ τὴν› · call in col 1006

Περὶ τήν. Ita Reg. 2 et Angl. et Ducaeus. Aliae editiones ἐπὶ τήν, quae scriptura merito displicuit Stephano; unde ἐπὶ τῆς legendum censuit.

Περὶ τήν ("concerning the"). So Reg. 2, the English codex and du Duc. Other editions have ἐπὶ τήν, a reading that rightly displeased Stephanus; hence he judged that ἐπὶ τῆς should be read.

(printed under page 535)

Footnotes

(10) ‹anchor: προγόνων ἢ πατέρων› · call in col 1007

Προγόνων ἢ πατέρων. Reg. 3 πατέρων ἢ προγόνων.

Προγόνων ἢ πατέρων ("ancestors or fathers"). Reg. 3 reads πατέρων ἢ προγόνων ("fathers or ancestors").

(printed under page 536)

(11) ‹anchor: τὴν πρώτην› · call in col 1007

Πρώτην. Deest ea vox in cod. Bigot.

Πρώτην ("first"). This word is missing in the Bigot codex.

(printed under page 536)

(12) ‹anchor: πολὺ μᾶλλον› · call in col 1007

Πολὺ μᾶλλον. Reg. 3 πολλῷ μᾶλλον.

Πολὺ μᾶλλον ("much more"). Reg. 3 reads πολλῷ μᾶλλον (same sense).

(printed under page 536)

(13) ‹anchor: πάντες› · call in col 1007

Πάντες. Ante hanc vocem legebatur in editis ὅτι, quod penitus totam hanc verborum complexionem deformabat, ita ut haec verba τῶν πρῴην ἡμῖν sine interpunctione cum praecedenti voce conjungerentur. Vitium sustulimus ope Regii primi, in quo illud ὅτι additum fuit alia manu.

Πάντες ("all"). Before this word the printed editions read ὅτι ("that"), which wholly disfigured this whole construction, so that the words τῶν πρῴην ἡμῖν were joined without punctuation to the preceding word. We have removed the fault with the help of the first Royal codex, in which that ὅτι was added by another hand.

(printed under page 536)

Page

running head: 1007 ATHENAGORAE PHILOSOPHI C
marginal letters: A modo reviviscentibus; B 17. Resurrectio velut; C est; nec in infantibus; D in re, cum nec
old-edition numerals: 330 after horum
other: facing Latin version, not set

PG 6:1008

οἶμαι, τινὲς ἀδελφὸν τοῦ θανάτου τὸν ὕπνον ὀνομάζουσιν, οὐχ ὡς ἐκ τῶν αὐτῶν προγόνων ἢ πατέρων φύντας γενεαλογοῦντες, ἀλλ' ὡς τῶν ὁμοίων παθῶν τοῖς τε θανοῦσι καὶ τοῖς ὑπνοῦσιν ἐγγινομένων, ἕνεκά γε τῆς ἠρεμίας καὶ τοῦ μηδενὸς ἐπαισθάνεσθαι τῶν παρόντων ἢ γινομένων, μᾶλλον δὲ μηδὲ τοῦ εἶναι καὶ τῆς ἰδίας ζωῆς. Εἴπερ οὖν τὴν τῶν ἀνθρώπων ζωὴν τοσαύτης γέμουσαν ἀνωμαλίας ἀπὸ γενέσεως μέχρι διαλύσεως, καὶ διακοπτομένην πᾶσιν οἷς προείπομεν, οὐ παραιτούμεθα τὴν αὐτὴν λέγειν ζωήν· οὐδὲ τὴν ἐπέκεινα τῆς διαλύσεως ζωὴν, ἥτις ἑαυτῇ συνεισάγει τὴν ἀνάστασιν, ἀπογινώσκειν ὀφείλομεν, κἂν ἐπὶ ποσὸν διακόπτηται τῷ χωρισμῷ τῆς ψυχῆς ἀπὸ τοῦ σώματος.

I suppose, some call sleep the brother of death, not as tracing their genealogy as born from the same ancestors or fathers, but because similar affections occur both in the dead and in those who sleep, at least as regards quietness and feeling nothing of the things present or taking place, or rather not even being conscious of existence and one's own life. If, then, we do not refuse to call the life of men, full as it is of such great unevenness from birth until dissolution, and interrupted by all the things we have mentioned before, the same life, neither ought we to despair of the life beyond dissolution, which brings in the resurrection along with itself, even if for a time it is interrupted by the separation of the soul from the body.

17. Αὕτη γὰρ τῶν ἀνθρώπων ἡ φύσις, ἄνωθεν καὶ κατὰ γνώμην τοῦ Ποιήσαντος συγκεκληρωμένην ἔχουσα τὴν ἀνωμαλίαν, ἀνώμαλον ἔχει τὴν ζωὴν καὶ τὴν διαμονὴν, ποτὲ μὲν ὕπνῳ, ποτὲ δὲ θανάτῳ διακοπτομένην, καὶ ταῖς καθ' ἑκάστην ἡλικίαν μεταβολαῖς οὐκ ἐμφαινομένων ἐναργῶς τοῖς πρώτοις τῶν ὕστερον ἐπιγινομένων. Ἢ τίς ἂν ἐπίστευσεν, μὴ τῇ πείρᾳ δεδιδαγμένος, ἐν ὁμοιομερεῖ καὶ διαπλάστῳ τῷ σπέρματι τοσούτων καὶ τηλικούτων ἀποκεῖσθαι δυνάμεων, ἢ τῶν ταύτῃ ἐπισυνισταμένων καὶ πηγνυμένων ὄγκων διαφορὰν, ὀστέων φημὶ, καὶ νεύρων καὶ χόνδρων, ἔτι δὲ καὶ μυῶν, καὶ σαρκῶν, καὶ σπλάγχνων, καὶ τῶν λοιπῶν τοῦ σώματος μερῶν; Οὔτε γὰρ ἐν ὑγροῖς ἔτι τοῖς σπέρμασι τούτων ἔστιν ἰδεῖν οὐδὲν, οὔτε μὴν τοῖς νηπίοις ἐμφαίνεταί τι τῶν τοῖς τελείοις ἐπιγινομένων· ἢ τῇ τῶν τελείων ἡλικίᾳ τὰ τῶν παρηβηκότων, ἢ τούτοις τὰ τῶν γεγηρακότων. Ἀλλὰ δὴ, καίτοι τῶν εἰρημένων τινῶν μὲν οὔθ' ὅλως, τινῶν δὲ ἀμυδρῶς ἐμφαινόντων τὴν φυσικὴν ἀκολουθίαν, καὶ τὰς τῇ φύσει τῶν ἀνθρώπων ἐπιγινομένας μεταβολὰς, ὅμως ἴσασιν ὅσοι μὴ τυφλώττουσιν ὑπὸ κακίας ἢ ῥᾳθυμίας περὶ τὴν τούτων κρίσιν, ὅτι δεῖ πρῶτον μὲν γενέσθαι τῶν σπερμάτων καταβολὴν, διαρθρωθέντων δὲ τούτων καθ' ἕκαστον μέρος καὶ μόριον, καὶ προελθόντων εἰς φῶς τῶν κυηθέντων, ἐπιγίνεται μὲν ἡ κατὰ τὴν πρώτην ἡλικίαν αὔξησις, ἥ τε κατ' αὔξησιν τελείωσις, τελειωθέντων δὲ ὕφεσις τῶν φυσικῶν δυνάμεων μέχρι γήρως, εἶτα πεπονηκότων τῶν σωμάτων ἡ διάλυσις. Ὥσπερ οὖν ἐπὶ τούτῳ οὔτε τοῦ σπέρματος ἐγγεγραμμένην ἔχοντος τὴν τῶν ἀνθρώπων ζωὴν ἢ μορφὴν, οὔτε τῆς ζωῆς τὴν εἰς τὰς πρώτας ἀρχὰς διάλυσιν, ὁ τῶν φυσικῶς γενομένων εἱρμὸς παρέχει τὴν πίστιν τοῖς οὐκ ἐξ αὐτῶν τῶν φαινομένων ἔχουσι τὸ πιστὸν, πολὺ μᾶλλον ὁ λόγος, ἐκ τῆς φυσικῆς ἀκολουθίας ἀνιχνεύων τὴν ἀλήθειαν, πιστοῦται τὴν ἀνάστασιν, ἀσφαλέστερος ὢν καὶ κρείττων τῆς πείρας πρὸς πίστωσιν ἀληθείας.

17. For this nature of men, having unevenness allotted to it from of old and according to the purpose of the Creator, has an uneven life and continuance, interrupted now by sleep, now by death, and by the changes at each stage of life, wherein the things that supervene later do not clearly appear in the first stages. Or who would have believed, had he not been taught by experience, that in the homogeneous and shapeless seed there is laid up a variety of so many and such great faculties, or of the masses that are subsequently compacted and solidified in this way—I mean of bones, and sinews, and cartilages, and further of muscles also, and flesh, and inward parts, and the remaining parts of the body? For neither in the seeds while still moist is it possible to see any of these things, nor yet in infants does anything appear of the things that supervene in adults, or in the age of adults the characteristics of those past their prime, or in these the characteristics of the aged. Yet, although among the things mentioned some do not exhibit at all, and others exhibit only dimly, the natural sequence and the changes that supervene upon the nature of men, nevertheless all who are not blinded by vice or sloth regarding the judgement of these matters know that first there must take place the sowing of the seeds, and when these have been articulated in each part and member, and the embryos have come forth into the light, there supervenes first the growth belonging to the first stage of life, and the maturity that comes by growth, and when they have reached maturity an abatement of the natural faculties until old age, and then, when the bodies are worn out, dissolution. Just as in this matter, then, where neither the seed has inscribed upon it the life or form of men, nor the life its dissolution into its first principles, the chain of natural events furnishes conviction for things that do not have their credibility from the appearances themselves, much more does reason, tracking out the truth from the natural sequence, confirm the resurrection, being safer and superior to experience for confirming the truth.

18. Τῶν πρώην ἡμῖν εἰς ἐξέτασιν προτεθέντων λόγων καὶ τὴν ἀνάστασιν πιστουμένων, πάντες μέν

18. Of the arguments previously set forth by us for examination and confirming the resurrection, all indeed

Editors' notes and page, col. 1008

Page

running head: PHILOSOPHI CHRISTIANI. 1008
marginal letters: A οἶμαι, τινὲς ἀδελφὸν; B 17. Αὕτη γὰρ τῶν; C οὔτε μὴν τοῖς νηπίοις; D τῳ οὔτε τοῦ σπέρματος
old-edition numerals: (none)
other: (none)

PG 6:1009

εἰσιν ὁμογενεῖς, ὡς ἐκ τῆς αὐτῆς φύντες ἀρχῆς (ἀρχὴ γὰρ αὐτοῖς ἡ τῶν πρώτων ἀνθρώπων ἐκ δημιουργίας γένεσις)· ἀλλ' οἱ μὲν ἐξ αὐτῆς κρατύνονται τῆς πρώτης ἀρχῆς ἐξ ἧσπερ ἔφυσαν, οἱ δὲ, παρεπόμενοι τῇ τε φύσει καὶ τῷ βίῳ τῶν ἀνθρώπων, ἐκ τῆς τοῦ Θεοῦ περὶ ἡμᾶς προνοίας λαμβάνουσι τὴν πίστιν (ἡ μὲν γὰρ αἰτία καθ' ἣν καὶ δι' ἣν γεγόνασιν ἄνθρωποι, συνεζευγμένη τῇ φύσει τῶν ἀνθρώπων, ἐκ δημιουργίας ἔχει τὴν ἰσχύν· ὁ δὲ τῆς δικαιοσύνης λόγος, καθ' ὃν κρίνει Θεὸς τοὺς εὖ ἢ κακῶς βεβιωκότας ἀνθρώπους, ἐκ τοῦ τούτων τέλους)· φύονται μὲν γὰρ ἐκεῖθεν, ἤρτηνται δὲ μᾶλλον τῆς προνοίας. Δεδειγμένων δὲ ἡμῖν τῶν πρώτων ὡς οἷόν τε, καλῶς ἂν ἔχοι καὶ διὰ τῶν ὑστέρων δεῖξαι τὸ προκείμενον· λέγω δὲ διὰ τῆς ὀφειλομένης ἑκάστῳ τῶν ἀνθρώπων κατὰ δικαίαν κρίσιν τιμῆς ἢ δίκης, καὶ τοῦ κατὰ τὸν ἀνθρώπινον βίον τέλους· αὐτῶν δὲ τούτων προτάξαι τὸν κατὰ φύσιν ἡγούμενον· καὶ πρῶτόν γε διασκέψασθαι τὸν περὶ τῆς κρίσεως λόγον· τοσοῦτον μόνον ὑπειπόντας φροντίδι τῆς προσηκούσης τοῖς προκειμένοις ἀρχῆς καὶ τάξεως, ὅτι δεῖ τοὺς ποιητὴν τὸν Θεὸν τοῦδε τοῦ παντὸς παραδεξαμένους τῇ τούτου σοφίᾳ καὶ δικαιοσύνῃ τὴν τῶν γενομένων ἁπάντων ἀνατιθέναι φυλακήν τε καὶ πρόνοιαν, εἴγε ταῖς ἰδίαις ἀρχαῖς παραμένειν ἐθέλοιεν· ταῦτα δὲ περὶ τούτων φρονοῦντας, μηδὲν ἡγεῖσθαι μήτε τῶν κατὰ γῆν, μήτε τῶν κατ' οὐρανὸν ἀνεπιτρόπευτον, μηδ' ἀπρονόητον, ἀλλ' ἐπὶ πᾶν ἀφανὲς ὁμοίως καὶ φαινόμενον, μικρόν τε καὶ μεῖζον, διήκουσαν γινώσκειν τὴν παρὰ τοῦ ποιήσαντος ἐπιμέλειαν. Δεῖται γὰρ πάντα γενόμενα τῆς παρὰ τοῦ ποιήσαντος ἐπιμελείας, ἰδίως δὲ ἕκαστον καθ' ὃ πέφυκε, καὶ πρὸς ὃ πέφυκεν ἃ χρή. Οὐ γὰρ οἶμαι φιλοτιμίας τὸ κατάγειν, ἢ διαιρεῖν νῦν, ἢ τὸ πρόσφορον ἑκάστῃ φύσει καταλέγειν ἐθέλειν. Ὅ γε μὴν ἄνθρωπος, περὶ οὗ νῦν πρόκειται λέγειν, ὡς μὲν ἐνδεὴς, δεῖται τροφῆς· ὡς δὲ θνητὸς, διαδοχῆς· ὡς δὲ λογικὸς, δίκης. Εἰ δὲ τῶν εἰρημένων ἕκαστόν ἐστιν ἀνθρώπῳ κατὰ φύσιν, καὶ δεῖται μὲν τροφῆς διὰ τὴν ζωὴν, δεῖται δὲ διαδοχῆς διὰ τὴν τοῦ γένους διαμονὴν, δεῖται δὲ δίκης διὰ τὸ τῆς τροφῆς καὶ τῆς διαδοχῆς ἔννομον, ἀνάγκη δήπου, τῆς τροφῆς καὶ τῆς διαδοχῆς ἐπὶ τὸ συναμφότερον φερομένης, ἐπὶ τοῦτο φέρεσθαι καὶ τὴν δίκην· λέγω δὴ συναμφότερον τὸν ἐκ ψυχῆς καὶ σώματος ἄνθρωπον· καὶ τὸν τοιοῦτον ἄνθρωπον γίνεσθαι πάντων τῶν πεπραγμένων ὑπόδικον, τήν τε ἐπὶ τούτοις δέχεσθαι τιμὴν ἢ τιμωρίαν. Εἰ δὲ κατὰ τοῦ συναμφοτέρου φέρει τὴν ἐπὶ τοῖς εἰργασμένοις δίκην ἡ δικαία κρίσις, καὶ μήτε τὴν ψυχὴν μόνην δεῖ κομίσασθαι τὰ ἐπίχειρα τῶν μετὰ τοῦ σώματος εἰργασμένων (ἀπροσπαθὴς γὰρ αὕτη καθ' ἑαυτὴν τῶν περὶ τὰς σωματικὰς ἡδονὰς ἢ τροφὰς καὶ θεραπείας γινομένων πλημμελημάτων), μήτε τὸ σῶμα μόνον (ἄκριτον γὰρ τοῦτο

are of the same kind, as having sprung from the same principle (for their principle is the generation of the first men by creation); but some are confirmed from the first principle itself from which they sprang, while others, attending upon the nature and life of men, receive their conviction from the providence of God over us (for the cause according to which and on account of which men have come into being, bound up with the nature of men, has its force from creation, whereas the argument of justice, according to which God judges men who have lived well or ill, has its force from their end); for they spring from thence, but depend rather upon providence. Now that the primary arguments have been proved by us as far as possible, it would be well to prove the matter before us through the later ones also—I mean through the honour or punishment owed to each man according to just judgement, and the end belonging to human life; and of these very arguments to place first that which leads by nature, and first to examine the argument concerning the judgement, premising only this much out of regard for the principle and order fitting to the matters before us: that those who have accepted God as the Creator of this universe must ascribe to His wisdom and justice the guarding and providence over all things that have come into being, if indeed they wish to abide by their own principles; and holding these views concerning these matters, they must consider nothing either of the things on earth or of the things in heaven to be without stewardship or without providence, but must recognize that the care from the Creator reaches over everything, unseen and seen alike, both small and great. For all things that have come into being stand in need of the care from the Creator, and each one severally according to its nature and for the end for which it was naturally formed, as is needful. For I think it would be a matter of misplaced ambition to wish now to bring down, or divide, or recount what is suitable to each nature. Man, however, concerning whom it is now our purpose to speak, as being in need, requires nourishment; as being mortal, succession; and as being rational, justice. Now if each of the things mentioned belongs to man according to nature, and he requires nourishment on account of life, and requires succession on account of the continuance of the race, and requires justice on account of the lawfulness of nourishment and succession, it is surely necessary, since nourishment and succession are referred to the composite whole, that justice also should be referred to this—by the composite whole I mean man consisting of soul and body—and that such a man becomes accountable for all the things that have been done, and receives the honour or punishment for them. Now if just judgement brings the sentence for the things wrought upon the composite whole, and neither the soul alone ought to receive the wages of the things wrought along with the body (for by itself it is unsusceptible to the offences that take place concerning bodily pleasures or foods and tendings), nor the body alone (for this by itself is incapable of discerning

Editors' notes and page, col. 1009

Footnotes

(14) ‹anchor: ἢ κακῶς› · call in col 1010

Ἢ κακῶς. Sic 3 Regii et Angl. Editi καὶ κακῶς.

Ἢ κακῶς ("or badly"). So the three Royal codices and the English one. The printed editions have καὶ κακῶς ("and badly").

(printed under page 537)

(15) ‹anchor: πάντα γενόμενα› · call in col 1010

Γενόμενα Editio Anglicana τὰ γενόμενα.

Γενόμενα ("things that have come to be"). The English edition reads τὰ γενόμενα (with the article).

(printed under page 537)

(16) ‹anchor: ἃ χρή› · call in col 1010

Ἃ χρή. Recte observavit Stephanus legendum ἀχρείου γὰρ οἶμαι φιλοτιμίας.

Ἃ χρή ("what it needs"). Stephanus rightly observed that one should read ἀχρείου γὰρ οἶμαι φιλοτιμίας ("for I think it a useless ambition").

(printed under page 537)

(17) ‹anchor: τὸ κατάγειν› · call in col 1010

Κατάγειν. Sic uterque Reg. et Angl. Editi κατάνειν, Bigot. καταγνεῖν. Legit Stephanus καταγνύειν, quam vocem simili sensu apud Platonem in Phaedro usurpari ait, et apud Ciceronem II De fin.: Hoc est frangere rem, non dividere.

Κατάγειν ("to bring down"). So both Royal codices and the English one. The printed editions have κατάνειν, Bigot. καταγνεῖν. Stephanus read καταγνύειν ("to break up"), a word he says is used in a similar sense in Plato's Phaedrus, and in Cicero, De finibus II: "This is to break the thing, not to divide it."

(printed under page 537)

(18) ‹anchor: ἐπὶ τοῦτο› · call in col 1010

Ἐπὶ τοῦτο. Regii duo et Ang. ἐπὶ τοῦτον.

Ἐπὶ τοῦτο ("upon this", neuter). Two Royal codices and the English one read ἐπὶ τοῦτον (masculine).

(printed under page 537)

Footnotes

(²⁴) ‹anchor: (call above the visible page foot)› · call in col 1011 I Cor. XV, 53.

1 Corinthians 15:53.

(printed under page 538) (²⁵) ‹anchor: cras enim moriemur› · call in col 1011 I Cor. XV, 32.

1 Corinthians 15:32.

(printed under page 538)

(19) ‹anchor: ἐφ᾽ ἑκάστῳ› · call in col 1011

Ἐφ' ἑκάστῳ. Reg. 3, ἐφ' ἑκάστου.

Ἐφ' ἑκάστῳ ("for each", dative). Reg. 3 reads ἐφ' ἑκάστου (genitive).

(printed under page 538)

(20) ‹anchor: διὰ τό› · call in col 1011

Διὰ τό. Ita Reg. 3 et Bigot. Editi διὰ δὲ τό.

Διὰ τό ("because of the"). So Reg. 3 and Bigot. The printed editions have διὰ δὲ τό.

(printed under page 538)

(21) ‹anchor: διασκεδαστόν› · call in col 1011

Διασκεδαστόν. Reg. et Bigot. σκεδαστόν.

Διασκεδαστόν ("dispersible"). Reg. and Bigot. read σκεδαστόν ("scatterable").

(printed under page 538)

(22) ‹anchor: δόγμα δὲ κοινόν› · call in col 1011

Κοινόν. Deest in Reg. 3.

Κοινόν ("common"). Missing in Reg. 3.

(printed under page 538)

(23) ‹anchor: φάγωμεν δέ› · call in col 1011

Φάγωμεν δέ. Deest particula in Reg. 3.

Φάγωμεν δέ ("but let us eat"). The particle is missing in Reg. 3.

(printed under page 538)

Page

running head: 1011 ATHENAGORAE PHILOSOPHI
marginal letters: A justitiae expers), sed; B ruptibile et dissipabile; C sunt. Sed adversus; D tutumque caeterarum
old-edition numerals: 332 before sunt aut fiunt
other: facing Latin version, not set

PG 6:1012

καθ' ἑαυτὸ νόμου καὶ δίκης), ὁ δὲ ἐκ τούτων ἄνθρωπος τὴν ἐφ' ἑκάστῳ τῶν εἰργασμένων αὐτῷ δέχεται κρίσιν· τοῦτο δὲ οὔτε κατὰ τήνδε τὴν ζωὴν εὑρίσκει συμβαῖνον ὁ λόγος (οὐ γὰρ σώζεται τὸ κατὰ ἀξίαν ἐν τῷ παρόντι βίῳ, διὰ τὸ πολλοὺς μὲν ἀθέους καὶ πᾶσαν ἀνομίαν καὶ κακίαν ἐπιτηδεύοντας, μέχρι τελευτῆς διατελεῖν κακῶν ἀπειράτους, καὶ τοὐναντίον τοὺς κατὰ πᾶσαν ἀρετὴν ἐξητασμένον τὸν ἑαυτῶν βίον ἐπιδειξαμένους, ἐν ὀδύναις ζῆν, ἐν ἐπηρείαις, ἐν συκοφαντίαις, αἰκίαις τε καὶ παντοίαις κακοπαθείαις), οὔτε δὲ μετὰ θάνατον (οὐδὲ γάρ ἐστιν ἔτι τὸ συναμφότερον, χωριζομένης μὲν τῆς ψυχῆς ἀπὸ τοῦ σώματος, σκεδαννυμένου δὲ καὶ αὐτοῦ τοῦ σώματος εἰς ἐκεῖνα πάλιν ἐξ ὧν συνεφορήθη, καὶ μηδὲν ἔτι σώζοντος τῆς προτέρας φυῆς, ἢ μορφῆς, ἦπού γε τὴν μνήμην τῶν πεπραγμένων)· εὔδηλον παντὶ τὸ λειπόμενον, ὅτι δεῖ κατὰ τὸν Ἀπόστολον τὸ φθαρτὸν τοῦτο καὶ διασκεδαστὸν ἐνδύσασθαι ἀφθαρσίαν, ἵνα, ζωοποιηθέντων ἐξ ἀναστάσεως τῶν νεκρωθέντων, καὶ πάλιν ἑνωθέντων τῶν κεχωρισμένων, ἢ καὶ πάντη διαλελυμένων, ἕκαστος κομίσηται δικαίως ἃ διὰ τοῦ σώματος ἔπραξεν, εἴτε ἀγαθὰ εἴτε κακά.

law and justice), while man composed of these receives the judgement upon each of the things wrought by him, and reason finds this happening neither in this life (for desert is not preserved in the present existence, since many who are godless and practise every lawlessness and wickedness continue until death unacquainted with evils, and on the contrary those who have displayed their own life tested in every virtue live in pains, in insults, in false accusations, and in outrages and hardships of every kind), nor after death (for the composite whole no longer exists when the soul is separated from the body and the body itself is scattered again into those elements out of which it was brought together, and preserves nothing more of its former stature or form, much less the memory of the things done); what remains is clear to everyone, that according to the Apostle this corruptible and dispersible thing must put on incorruption (1 Cor. 15:53), so that, when the dead parts have been made alive by resurrection, and the separated or even wholly dissolved parts have been united again, each may justly receive what he has done through the body, whether good or evil (2 Cor. 5:10).

19. Πρὸς μὲν οὖν τοὺς ὁμολογοῦντας τὴν πρόνοιαν, καὶ τὰς αὐτὰς ἡμῖν παραδεξαμένους ἀρχὰς, εἶτα τῶν οἰκείων ὑποθέσεων οὐκ οἶδ' ὅπως ἐκπίπτοντας, τοιούτοις χρήσαιτ' ἄν τις λόγοις, καὶ πολλῷ πλείοσι τούτων, εἴγε πλατύνειν ἐθέλοι τὰ συντόμως καὶ κατ' ἐπιδρομὴν εἰρημένα. Πρὸς δέ γε τοὺς περὶ τῶν πρώτων διαφερομένους ἴσως ἂν ἔχοι καλῶς ἑτέραν ὑποθέσθαι πρὸ τούτων ἀρχὴν, συνδιαποροῦντας αὐτοῖς περὶ ὧν δοξάζουσι, καὶ τοιαῦτα συνδιασκεπτομένους, ἆρά γε πάντη καθάπαξ ἡ τῶν ἀνθρώπων παρῶπται ζωὴ καὶ σύμπας ὁ βίος, ζόφος δέ τις βαθὺς κατακέχυται τῆς γῆς, ἀγνοίᾳ καὶ σιγῇ κρύπτων αὐτούς τε τοὺς ἀνθρώπους καὶ τὰς τούτων πράξεις· ἢ πολὺ τούτων ἀσφαλέστερον τὸ δοξάζειν, ὅτι τοῖς ἑαυτοῦ ποιήμασιν ἐφέστηκεν ὁ ποιήσας, πάντων τῶν ὁπωσοῦν ὄντων ἢ γινομένων ἔφορος, ἔργων τε καὶ βουλευμάτων κριτής. Εἰ μὲν γὰρ μηδεμία μηδαμοῦ τῶν ἀνθρώποις πεπραγμένων γίγνοιτο κρίσις, οὐδὲν ἕξουσι πλεῖον τῶν ἀλόγων ἄνθρωποι· μᾶλλον δὲ κἀκείνων πράξουσιν ἀθλιώτερον, οἱ τὰ πάθη δουλαγωγοῦντες, καὶ φροντίζοντες εὐσεβείας καὶ δικαιοσύνης, ἢ τῆς ἄλλης ἀρετῆς· ὁ δὲ κτηνώδης βίος καὶ θηριώδης ἄριστος· ἀρετὴ δὲ ἀνόητος· δίκης δὲ ἀπειλὴ γέλως πλατύς· τὸ δὲ πᾶσαν θεραπεύειν ἡδονὴν ἀγαθὸν τὸ μέγιστον· δόγμα δὲ κοινὸν τούτων ἁπάντων καὶ νόμος εἷς τὸ τοῖς ἀκολάστοις καὶ λάγνοις φίλον· Φάγωμεν δὲ καὶ πίωμεν· αὔριον γὰρ ἀποθνήσκομεν. Τοῦ γὰρ τοιούτου βίου τέλος οὐδὲ ἡδονὴ κατά τινας, ἀλλ' ἀναισθησία παντελής. Εἰ δέ ἐστί τις τῷ ποιήσαντι τοὺς ἀνθρώπους τῶν ἰδίων ποιημάτων φροντὶς, καὶ σώζεταί που τῶν εὖ ἢ κακῶς

19. Against those, then, who confess providence and accept the same principles as we do, and then I know not how fall away from their own assumptions, one might use such arguments, and many more than these, if one wished to expand what has been said concisely and cursorily. Against those, however, who differ concerning primary principles, it would perhaps be well to lay down another starting-point before these, raising difficulties along with them concerning the views they hold, and considering such questions as these together with them: whether the life of men and their whole course of existence has been altogether overlooked once for all, and some deep darkness has been poured down over the earth, hiding in ignorance and silence both men themselves and their actions; or whether it is much safer than these views to hold that the Creator presides over His own works, an overseer of all things that in any way exist or come to pass, a judge of both deeds and counsels. For if no judgement of the things done by men should take place anywhere at all, men will have nothing more than the irrational creatures; or rather, those who bring their passions into bondage and take thought for piety and justice or the rest of virtue will fare more wretchedly even than those creatures, while the brutish and beastly life is best, virtue is foolish, the threat of justice is a broad jest, to court every pleasure is the greatest good, and the common doctrine of all these things and the one law is the maxim dear to the intemperate and licentious: Let us eat and drink, for tomorrow we die (1 Cor. 15:32). For the end of such a life is not even pleasure, as some hold, but complete insensibility. But if the Creator of men has some care for His own works, and the distinction between the things lived well or

Editors' notes and page, col. 1012

Page

running head: E PHILOSOPHI CHRISTIANI 1012
marginal letters: A καθ' ἑαυτὸ νόμου; B τέρας φυῆς, ἢ; C θέσθαι πρὸ τούτων; D τῆς ἄλλης ἀρετῆς·
old-edition numerals: (none)
other: (none)
other: the word κακῶς was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1013

PG 6:1013

βεβιωμένων ἡ διάκρισις, ἤτοι κατὰ τὸν παρόντα βίον, ζώντων ἔτι τῶν κατ' ἀρετὴν ἢ κακίαν βεβιωκότων, ἢ μετὰ θάνατον, ἐν χωρισμῷ καὶ διαλύσει τυγχανόντων. Ἀλλὰ κατ' οὐδέτερον τῶν εἰρημένων εὑρεῖν δυνατὸν σωζομένην τὴν δικαίαν κρίσιν· οὔτε γὰρ οἱ σπουδαῖοι κατὰ τὴν παροῦσαν ζωὴν φέρονται τὰ τῆς ἀρετῆς ἐπίχειρα, οὔτε μὴν οἱ φαῦλοι τὰ τῆς κακίας. Παρίημι γὰρ λέγειν, ὅτι σωζομένης τῆς φύσεως, ἐν ᾗ νῦν ἐσμεν, οὔθ' ἡ θνητὴ φύσις ἐνεγκεῖν οἵα τε τὴν σύμμετρον δίκην πλειόνων ἢ βαρυτέρων φερομένων πλημμελημάτων. Ὅ τε γὰρ μυρίους ἐπὶ μυρίοις ἀνελὼν ἀδίκως λῃστὴς, ἢ δυνάστης, ἢ τύραννος, οὐκ ἂν ἑνὶ θανάτῳ λύσειε τὴν ἐπὶ τούτοις δίκην· ὅ τε μηδὲν περὶ Θεοῦ δοξάζων ἀληθὲς, ὕβρει δὲ πάσῃ καὶ βλασφημίᾳ συζῶν, καὶ παρορῶν μὲν τὰ θεῖα, καταλύων δὲ νόμους, ὑβρίσας δὲ παῖδας ὁμοῦ καὶ γυναῖκας, κατασκάψας δὲ πόλεις ἀδίκως, ἐμπρήσας δὲ οἴκους μετὰ τῶν ἐνοικούντων, καὶ δηϊώσας χώραν, καὶ τούτοις συναφανίσας δήμους καὶ λαοὺς, ἢ καὶ σύμπαν ἔθνος, πῶς ἂν ἐν τῷ φθαρτῷ σώματι πρὸς τὴν τούτοις σύμμετρον ἀρκέσειε δίκην, προλαμβάνοντος τοῦ θανάτου τὸ κατὰ ἀξίαν, καὶ μηδὲ πρὸς ἕν τι τῶν εἰργασμένων τῆς θνητῆς ἐξαρκούσης φύσεως; Οὔτ' οὖν κατὰ τὴν παροῦσαν ζωὴν ἡ κατ' ἀξίαν δείκνυται κρίσις, οὔτε μετὰ θάνατον.

ill is preserved somewhere, it must be either during the present existence, while those who have lived in accordance with virtue or wickedness are still alive, or after death, when they are in separation and dissolution. Yet in neither of the two ways mentioned is it possible to find just judgement preserved; for neither do good men during the present life carry off the wages of virtue, nor yet do bad men carry off the wages of wickedness. For I pass over saying that while the nature in which we now are is preserved, mortal nature is not able to bear the punishment commensurate with more numerous or heavier offences brought against it. For the robber or potentate or tyrant who has unjustly slain ten thousand upon ten thousand could not by a single death discharge the penalty for these deeds; and he who holds no true opinion concerning God, but lives in all insolence and blasphemy, despising divine things, overthrowing laws, outraging boys and women alike, unjustly razing cities, burning down houses along with their inhabitants, laying waste a country, and destroying along with these demes and peoples, or even a whole nation—how could he in a corruptible body suffice for a punishment commensurate with these crimes, since death forestalls his desert, and mortal nature does not suffice even for a single one of the deeds he has wrought? Neither during the present life, therefore, is judgement according to desert shown, nor after death.

20. Ἤτοι γὰρ παντελής ἐστι σβέσις τῆς ζωῆς ὁ θάνατος, συνδιαλυομένης τῷ σώματι τῆς ψυχῆς καὶ συνδιαφθειρομένης· ἢ μένει μὲν καθ' ἑαυτὴν ἄλυτος ἡ ψυχὴ, ἀσκέδαστος, ἀδιάφθορος, φθείρεται δὲ καὶ διαλύεται τὸ σῶμα, οὐδεμίαν ἔτι σῶζον οὔτε μνήμην τῶν εἰργασμένων, οὔτ' αἴσθησιν τῶν ἐπ' αὐτῇ παθημάτων. Σβεννυμένης μὲν γὰρ παντελῶς τῆς τῶν ἀνθρώπων ζωῆς, οὐδεμία φανήσεται τῶν ἀνθρώπων οὐ ζώντων φροντὶς, οὐ τῶν κατ' ἀρετὴν ἢ κακίαν βεβιωκότων ἡ κρίσις· ἐπεισκυκληθήσεται δὲ πάλιν τὰ τῆς ἀνόμου ζωῆς, καὶ τῶν ταύτῃ συνεπομένων ἀτόπων τὸ σμῆνος, τό τε τῆς ἀνομίας ταύτης κεφάλαιον ἀθεότης. Εἰ δὲ φθείροιτο μὲν τὸ σῶμα καὶ χωροίη πρὸς τὸ συγγενὲς τῶν λελυμένων ἕκαστον, μένοι δὲ ἡ ψυχὴ καθ' ἑαυτὴν ὡς ἄφθαρτος, οὐδ' οὕτως ἕξει χώραν ἡ κατ' αὐτῆς κρίσις, μὴ προσούσης δικαιοσύνης· ἐπειδὴ μηδὲ θεμιτὸν ὑπολαμβάνειν ἐκ Θεοῦ καὶ παρὰ Θεοῦ γίνεσθαί τινα κρίσιν, ᾗ μὴ πρόσεστι τὸ δίκαιον· οὐ πρόσεστι δὲ τῇ κρίσει τὸ δίκαιον, μὴ σωζομένου τοῦ διαπραξαμένου τὴν δικαιοσύνην ἢ τὴν ἀνομίαν. Ὁ γὰρ διαπραξάμενος ἕκαστον τῶν κατὰ τὸν βίον, ἐφ' οἷς ἡ κρίσις, ἄνθρωπος ἦν, οὐ ψυχὴ καθ' ἑαυτήν. Τὸ δὲ σύμπαν εἰπεῖν, ὁ λόγος οὗτος ἐπ' οὐδενὸς φυλάξει τὸ δίκαιον.

20. For either death is a complete extinction of life, the soul being dissolved and perishing together with the body; or the soul remains by itself indissoluble, undispersed, incorruptible, while the body perishes and is dissolved, no longer preserving either any memory of the things wrought or any sensation of the sufferings inflicted upon it. For if the life of men is completely extinguished, there will appear no care for men when they are not living, no judgement of those who have lived in accordance with virtue or wickedness; and there will rush in again all that belongs to a lawless life, and the swarm of absurdities that follow upon it, and the crowning point of this lawlessness, godlessness. And if the body should perish and each of the dissolved elements pass to its kindred element, while the soul remains by itself as incorruptible, not even so will judgement upon it have place, since justice is absent; inasmuch as it is not lawful even to suppose that any judgement comes from God and at the hands of God in which justice is not present; and justice is not present in the judgement if the one who practised justice or lawlessness is not preserved. For he who practised each of the deeds in life upon which judgement is passed was man, not soul by itself. In short, to sum up all, this view will in no case preserve justice.

21. Κατορθωμάτων τε γὰρ τιμωμένων, ἀδικηθήσεται

21. For if right deeds are rewarded,

Editors' notes and page, col. 1013

Footnotes

(24) ‹anchor: not visible in the foot image› · call in col 1013 (Greek only; no call printed in the Latin)

Ἐν ᾗ νῦν. Reg. 3, ἐν ᾧ νῦν. Manente natura in quo nunc sumus statu. Libenter hanc sequerer lectionem, si faverent alii codices mss. Ibidem Reg. 3, ἐνεγκεῖν δύναται.

Ἐν ᾗ νῦν ("in which now"). Reg. 3 has ἐν ᾧ νῦν: "the nature remaining in the state in which we now are." I would gladly follow this reading if other manuscripts supported it. In the same place Reg. 3 has ἐνεγκεῖν δύναται ("is able to bear").

(printed under page 539)

(25) ‹anchor: not visible in the foot image› · call in col 1013 (Greek only)

Καὶ σύμπαν. Nonnulli codices mss. καὶ πᾶν.

Καὶ σύμπαν ("and the whole"). Some manuscripts have καὶ πᾶν ("and all").

(printed under page 539)

(26) ‹anchor: κεφάλαιον ἀθεότης› · call in col 1013 (Greek only)

Ἀθεότης. Ita Reg. 2 et uterque Clarom. At Reg. 1, Bigot. et editio Parisiensis anni 1636 habent ἀθεότητος.

Ἀθεότης ("godlessness"). So Reg. 2 and both Clermont manuscripts. But Reg. 1, the Bigot manuscript and the Paris edition of 1636 have ἀθεότητος ("of godlessness").

(printed under page 539)

(27) ‹anchor: δικαιοσύνης ἐπειδὴ› · call in col 1013 (Greek only)

Ἐπειδή. Reg. 2 et 3, et Clarom. 2 ἐπεί.

Ἐπειδή ("since"). Reg. 2 and 3, and Clermont 2, have ἐπεί (also "since").

(printed under page 539)

(28) ‹anchor: Κατορθωμάτων τε γὰρ› · call in col 1013 (Greek only)

Κατορθωμάτων τε γάρ. Reg. 3 et Clarom. 2, κατορθωμάτων μὲν γάρ.

Κατορθωμάτων τε γάρ ("for both of right deeds"). Reg. 3 and Clermont 2 have κατορθωμάτων μὲν γάρ ("for on the one hand of right deeds").

(printed under page 539)

Page

running head: 1015 ATHENAGORAE PHILOSOPHI
marginal letters: A puniri, quae non sola; B conservationem. Aut; C consensionem, et; D appetet, quibus
old-edition numerals: 334 before Quod si etiam
other: facing Latin version, not set

PG 6:1016

τὸ σῶμα σαφῶς, ἐκ τοῦ κοινωνῆσαι μὲν τῇ ψυχῇ τῶν ἐπὶ τοῖς σπουδαζομένοις πόνων, μὴ κοινωνῆσαι δὲ τῆς ἐπὶ τοῖς κατορθωθεῖσι τιμῆς, καὶ συγγνώμης μὲν τυγχάνειν πολλάκις τὴν ψυχὴν ἐπί τινων πλημμελημάτων διὰ τὴν τοῦ σώματος ἔνδειάν τε καὶ χρείαν, ἐκπίπτειν δὲ αὐτὸ τὸ σῶμα τῆς ἐπὶ τοῖς κατορθωθεῖσι κοινωνίας, ὑπὲρ ὧν τοὺς ἐν τῇ ζωῇ συνδιήνεγκε πόνους. Καὶ μὴν καὶ πλημμελημάτων κρινομένων οὐ σώζεται τῇ ψυχῇ τὸ δίκαιον, εἴ γε μόνη τίνοι δίκην ὑπὲρ ὧν, ἐνοχλοῦντος τοῦ σώματος καὶ πρὸς τὰς οἰκείας ὀρέξεις ἢ κινήσεις ἕλκοντος, ἐπλημμέλησεν· ποτὲ μὲν κατὰ συναρπαγὴν καὶ κλοπὴν, ποτὲ δὲ κατά τινα βιαιοτέραν ὁλκὴν, ἄλλοτε κατὰ συνδρομὴν, ἐν χάριτος μέρει καὶ θεραπείας τῆς τούτου συστάσεως. Ἢ πῶς οὐκ ἄδικον, τὴν ψυχὴν κρίνεσθαι καθ' ἑαυτὴν ὑπὲρ ὧν οὐδ' ἡντιναοῦν ἔχει, κατὰ τὴν ἑαυτῆς φύσιν, οὐκ ὄρεξιν, οὐ κίνησιν, οὐχ ὁρμήν· οἷον λαγνείας, ἢ βίας, ἢ πλεονεξίας, ἢ ἀδικίας, καὶ τῶν ἐπὶ τούτοις ἀδικημάτων; Εἰ γὰρ τὰ πλεῖστα τῶν τοιούτων γίνεται κακῶν ἐκ τοῦ μὴ κατακρατεῖν τοὺς ἀνθρώπους τῶν ἐνοχλούντων παθῶν· ἐνοχλοῦνται δὲ ὑπὸ τῆς τοῦ σώματος ἐνδείας καὶ χρείας, καὶ τῆς περὶ τοῦτο σπουδῆς καὶ θεραπείας (τούτων γὰρ ἕνεκεν πᾶσα ἡ κτῆσις, καὶ πρὸ ταύτης ἡ χρῆσις· ἔτι δὲ γάμος, καὶ ὅσαι κατὰ τὸν βίον πράξεις, ἐν οἷς καὶ περὶ ἃ θεωρεῖται τό τε πλημμελὲς καὶ τὸ μὴ τοιοῦτον)· ποῦ δίκαιον, ἐν οἷς πρωτοπαθεῖ τὸ σῶμα καὶ τὴν ψυχὴν ἕλκει πρὸς συμπάθειαν καὶ κοινωνίαν τῶν ἐφ' ἃ δεῖται πράξεων, αὐτὴν κρίνεσθαι μόνην; καὶ τὰς μὲν ὀρέξεις καὶ τὰς ἡδονὰς, ἔτι δὲ φόβους καὶ λύπας, ἐφ' ὧν πᾶν τὸ μὴ μέτριον ὑπόδικον, ἀπὸ τοῦ σώματος ἔχειν τὴν κίνησιν· τὰς δὲ ἐκ τούτων ἁμαρτίας καὶ τὰς ἐπὶ τοῖς ἡμαρτημένοις τιμωρίας ἐπὶ τὴν ψυχὴν φέρεσθαι μόνην, τὴν μήτε δεομένην τοιούτου τινὸς, μήτε ὀρεγομένην, μήτε φοβουμένην, ἢ πάσχουσάν τι τοιοῦτον καθ' ἑαυτὴν, οἷον πάσχειν πέφυκεν ἄνθρωπος; Ἀλλὰ κἂν μὴ μόνου τοῦ σώματος, ἀνθρώπου δὲ θῶμεν εἶναι τὰ πάθη, λέγοντες ὀρθῶς, διὰ τὸ μίαν ἐξ ἀμφοτέρων εἶναι τὴν τούτου ζωὴν, οὐ δήπου γε καὶ τῇ ψυχῇ ταῦτα προσήκειν φήσομεν, ὁπόταν καθαρῶς τὴν ἰδίαν αὐτῆς ἐπισκοπῶμεν φύσιν. Εἰ γὰρ πάσης καθάπαξ τροφῆς ἐστιν ἀνενδεὴς, οὐκ ἂν ὀρεχθείη ποτὲ τούτων ὧν οὐδαμῶς δεῖται πρὸς τὸ εἶναι, οὔτ' ἂν ὁρμήσειεν ἐπί τι τούτων οἷς μηδ' ὅλως χρῆσθαι πέφυκεν· ἀλλ' οὐδ' ἂν λυπηθείη δι' ἀπορίαν χρημάτων ἢ κτημάτων, ὡς οὐδὲν αὐτῇ προσηκόντων. Εἰ δὲ καὶ φθορᾶς ἐστι κρείττων, οὐδὲν φοβεῖται τὸ παράπαν, ὡς φθαρτικὸν ἑαυτῆς· οὐ γὰρ δέδοικεν οὐ λιμὸν, οὐ νόσον, οὐ πήρωσιν, οὐ λώβην, οὐ πῦρ, οὐ σίδηρον· ἐπεὶ μηδὲ παθεῖν ἐκ τούτων δύναταί τι βλαβερὸν, οὔτ' ἀλγεινὸν, οὐχ ἁπτομένων αὐτῆς τὸ παράπαν οὔτε σωμάτων, οὔτε σωματικῶν δυνάμεων. Εἰ δὲ τὸ τὰ πάθη ταῖς ψυχαῖς ἰδιαζόντως προσάπτειν ἄτοπον, τὸ τὰς ἐκ τούτων ἁμαρτίας καὶ τὰς ἐπὶ ταύταις τιμωρίας

the body will clearly be wronged, inasmuch as it shared with the soul in the toils over the things earnestly pursued, yet does not share in the honour for the things rightly done, and while the soul often obtains pardon for certain offences on account of the body's need and want, the body itself falls short of sharing in the things rightly done, on behalf of which it jointly bore the toils in life. Moreover, even when offences are judged, justice is not preserved for the soul if it alone should pay the penalty for the things wherein it offended when the body was troubling it and drawing it towards its own appetites or motions—sometimes by sudden seizure and stealth, sometimes by a more violent pull, at other times by concurrence, by way of indulgence and tending of the body's constitution. Or how is it not unjust that the soul should be judged by itself for things towards which, according to its own nature, it has no appetite, no motion, no impulse whatsoever, such as licentiousness, or violence, or covetousness, or injustice, and the unjust deeds consequent upon these? For if most evils of this sort arise from men's not mastering the passions that trouble them, and they are troubled by the need and want of the body and the earnest care and tending concerned with it (for on account of these comes all acquisition, and prior to this, use, and further marriage and all the actions of life, in which and about which is seen both what is faulty and what is not so), where is it just that in matters wherein the body is first affected and draws the soul into sympathy and partnership in the actions which it needs, the soul itself should be judged alone; and that the appetites and pleasures, and further the fears and griefs, in which everything immoderate is accountable, should have their motion from the body, while the sins arising from these and the punishments for the sins committed should be brought upon the soul alone, which by itself neither needs anything of the sort, nor desires it, nor fears, nor suffers anything of the sort such as man is naturally formed to suffer? Nay, even if we posit that the passions belong not to the body alone, but to man—speaking rightly, because his life is one out of both—we shall surely not say that these belong to the soul as well, whenever we purely examine its own proper nature. For if it stands in need of no nourishment whatsoever once for all, it could never desire those things which it in no way needs in order to exist, nor could it rush after any of those things which it is not naturally formed to use at all; nor again could it be grieved through lack of money or possessions, as things that in no way belong to it. And if it is also superior to corruption, it fears nothing at all as destructive of itself; for it dreads neither famine, nor disease, nor mutilation, nor maiming, nor fire, nor steel, since it cannot suffer anything harmful or painful from these, as neither bodies nor bodily powers touch it at all. Now if to attach the passions peculiarly to souls is absurd, to bring the sins arising from these and the punishments for them

Editors' notes and page, col. 1016

Footnotes

(29) ‹anchor: not visible in the foot image› · call in col 1016 (Greek only; no call printed in the Latin, col 1015)

Πόνους. Hic editi addunt πῶς οὐκ ἄδικον; sed cum hæc desint in Regio 1, et, eis recisis, multo facilius currat sententia, expungenda esse duxi.

Πόνους ("toils"). Here the printed editions add πῶς οὐκ ἄδικον; ("how is it not unjust?"); but since these words are missing in Regius 1, and with them cut out the sentence runs much more easily, I judged that they should be struck out.

(printed under page 540)

(30) ‹anchor: not visible in the foot image› · call in col 1016 (Greek only)

Κατὰ συναρπαγήν. Ita Reg. 3 aptius et commodius quam editi, κατὰ τὴν συναρπαγήν. Mox idem et Bigot. ἄλλοτε δὲ κατὰ συνδρομήν.

Κατὰ συναρπαγήν ("by being swept along"). So Reg. 3, more fittingly and suitably than the printed editions, which have κατὰ τὴν συναρπαγήν (with the article). Shortly after, the same manuscript and the Bigot manuscript have ἄλλοτε δὲ κατὰ συνδρομήν ("and at other times by concurrence").

(printed under page 540)

(31) ‹anchor: not visible in the foot image› · call in col 1016 (Greek only)

Ἀδικημάτων. Reg. 3 ἁμαρτημάτων.

Ἀδικημάτων ("of wrongs"). Reg. 3 has ἁμαρτημάτων ("of sins").

(printed under page 540)

Page

running head: E PHILOSOPHI CHRISTIANUI 1016
marginal letters: A κηθήσεται τὸ σῶμα; B τὴν ψυχὴν κρίνεσθαι; C ξεις καὶ τὰς ἡδονὰς,; D ἂν ὁρμήσειεν ἐπί τι
old-edition numerals: (none)
other: (none)
other: the word τιμωρίας was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1017

PG 6:1017

ἐπὶ μόνας φέρειν τὰς ψυχὰς ὑπερβαλλόντως ἄδικον, καὶ τῆς τοῦ Θεοῦ κρίσεως ἀνάξιον.

upon souls alone is exceedingly unjust, and unworthy of the judgement of God.

22. Πρὸς δὲ τοῖς εἰρημένοις πῶς οὐκ ἄτοπον τὴν μὲν ἀρετὴν καὶ τὴν κακίαν μηδὲ νοηθῆναι δύνασθαι γωρὶς ἐπὶ τῆς ψυχῆς (ἀνθρώπου γὰρ ἀρετὰς εἶναι γινώσκομεν τὰς ἀρετὰς, ὡσπεροῦν καὶ τὴν ταύταις ἀντικειμένην κακίαν, οὐ ψυχῆς κεχωρισμένης τοῦ σώματος, καὶ καθ' ἑαυτὴν οὔσης)· τὴν δὲ ἐπὶ τούτοις τιμὴν ἢ τιμωρίαν ἐπὶ μόνης φέρεσθαι τῆς ψυχῆς; Ἢ πῶς ἄν τις καὶ νοήσειεν ἐπὶ ψυχῆς μόνης ἀνδρείαν ἢ καρτερίαν, οὐκ ἐχούσης οὐ θανάτου φόβον, οὐ τραύματος, οὐ πηρώσεως, οὐ ζημίας, οὐκ αἰκίας, οὐ τῶν ἐπὶ τούτοις ἀλγημάτων, ἢ τῆς ἐκ τούτων κακοπαθείας; Πῶς δὲ ἐγκράτειαν καὶ σωφροσύνην, οὐδεμιᾶς ἑλκούσης αὐτὴν ἐπιθυμίας πρὸς τροφὴν, ἢ μίξιν, ἢ τὰς ἄλλας ἡδονάς τε καὶ τέρψεις, οὐδ' ἄλλου τινὸς οὔτ' ἔσωθεν ἐνοχλοῦντος, οὔτ' ἔξωθεν ἐρεθίζοντος; Πῶς δὲ φρόνησιν, οὐχ ὑποκειμένων αὐτῇ πρακτέων καὶ μὴ πρακτέων, οὔθ' αἱρετῶν καὶ φευκτῶν· μᾶλλον δὲ μηδεμιᾶς ἐνούσης αὐτῇ κινήσεως τὸ παράπαν ἢ φυσικῆς ὁρμῆς ἐπί τι τῶν πρακτέων; Ποῦ δὲ ὅλως ψυχαῖς ἡ πρὸς ἀλλήλας δικαιοσύνη προσφυὴς, ἢ πρὸς ἄλλο τι τῶν ὁμογενῶν ἢ ἑτερογενῶν, οὐκ ἐχούσαις οὔτε πόθεν, οὔτε δι' ὧν, οὔτε πῶς ἀπονείμωσι τὸ κατ' ἀξίαν ἢ κατ' ἀναλογίαν ἴσον, ἐξῃρημένης τῆς εἰς Θεὸν τιμῆς· οὐδ' ἄλλως ἐχούσαις ὁρμὴν ἢ κίνησιν πρὸς χρῆσιν ἰδίων, ἢ πρὸς ἀποχὴν τῶν ἀλλοτρίων· τῆς μὲν χρήσεως τῶν κατὰ φύσιν, ἢ τῆς ἀποχῆς ἐπὶ τῶν χρῆσθαι πεφυκότων θεωρουμένης· τῆς δὲ ψυχῆς μήτε δεομένης τινὸς, μήτε χρῆσθαί τισιν ἤ τινι πεφυκυίας, καὶ διὰ τοῦτο μήτε τῆς λεγομένης ἰδιοπραγίας τῶν μερῶν ἐπὶ τῆς οὕτως ἐχούσης ψυχῆς εὑρεθῆναι δυναμένης;

22. In addition to what has been said, how is it not absurd that virtue and vice cannot even be conceived separately in the case of the soul (for we recognize virtues to be virtues of man, just as also the vice opposed to them belongs not to a soul separated from the body and existing by itself), while the honour or punishment for these is brought upon the soul alone? Or how could anyone even conceive of courage or endurance in the case of the soul alone, when it has no fear of death, or of wound, or of mutilation, or of loss, or of outrage, or of the pains consequent upon these, or of the suffering arising from them? And how of self-control and temperance, when no desire draws it towards food, or sexual union, or the other pleasures and delights, nor does anything else either trouble it from within or provoke it from without? And how of prudence, when there are not set before it things to be done and not to be done, nor things to be chosen and to be avoided—or rather, when there is in it no motion at all or natural impulse towards any of the things to be done? And how at all is justice towards one another natural to souls, or towards anything else of the same kind or of a different kind, when they have neither whence, nor whereby, nor how they may apportion what is equal according to desert or according to proportion, apart from the honour due to God; nor otherwise have impulse or motion towards the use of their own things or towards abstinence from the things of others—since the use of things according to nature, or abstinence from them, is observed in the case of beings naturally formed to use them, whereas the soul neither needs anything nor is naturally formed to use certain things or anything, and on this account neither can the so-called proper functioning of the parts be found in the soul when so conditioned?

23. Καὶ μὴν κἀκεῖνο πάντων παραλογώτατον, τὸ τοὺς μὲν θεσπισθέντας νόμους ἐπ' ἀνθρώπους φέρειν, τῶν δὲ νομίμως ἢ παρανόμως πεπραγμένων τὴν δίκην ἐπὶ μόνας τρέπειν τὰς ψυχάς. Εἰ γὰρ ὁ τοὺς νόμους δεξάμενος, οὗτος δέξαιτ' ἂν δικαίως καὶ τῆς παρανομίας τὴν δίκην, ἐδέξατο δὲ τοὺς νόμους ἄνθρωπος, οὐ ψυχὴ καθ' ἑαυτὴν, ἄνθρωπον δεῖ καὶ τὴν ὑπὲρ τῶν ἡμαρτημένων ὑποσχεῖν δίκην, οὐ ψυχὴν καθ' ἑαυτήν. Ἐπεὶ μὴ ψυχαῖς ἐθέσπισε Θεὸς ἀπέχεσθαι τῶν οὐδὲν αὐταῖς προσηκόντων, οἷον μοιχείας, φόνου, κλοπῆς, ἁρπαγῆς, τῆς κατὰ τῶν γεννησάντων ἀτιμίας, πάσης τε κοινῶς τῆς ἐπ' ἀδικίᾳ καὶ βλάβῃ τοῦ πέλας γινομένης ἐπιθυμίας. Οὔτε γὰρ τό, Τίμα τὸν πατέρα σου καὶ τὴν μητέρα, ψυχαῖς μόνον εὐάρμοστον, οὐ προσηκόντων αὐταῖς τῶν τοιούτων ὀνομάτων· οὐ γὰρ ψυχαὶ, ψυχὰς γεννῶσαι, τὴν τοῦ

23. Moreover, this too is most unreasonable of all: to refer the laws that have been ordained to men, while turning the penalty for the things lawfully or unlawfully done upon the souls alone. For if he who has received the laws would justly also receive the penalty for transgression of the law, and man received the laws, not soul by itself, man must also undergo the penalty for the sins committed, not soul by itself. Since God did not ordain for souls that they should abstain from things that in no way belong to them, such as adultery, murder, theft, robbery, dishonour towards parents, and in general every desire that arises for the wronging and harming of one's neighbour. For neither is the precept, Honour your father and mother (Exod. 20:12), suitable to souls alone, since such names do not belong to them; for souls do not beget souls and appropriate the

Editors' notes and page, col. 1017

Footnotes

(32) ‹anchor: not visible in the foot image› · call in col 1017 (Greek only; no call printed in the Latin, col 1018)

Ἐπὶ τῆς ψυχῆς. Sic codices mss. et editio Anglic. Deest præpositio in aliis.

Ἐπὶ τῆς ψυχῆς ("upon the soul"). So the manuscripts and the English edition. The preposition is missing in the others.

(printed under page 541)

(33) ‹anchor: not visible in the foot image› · call in col 1017 (Greek only)

Καὶ μὴ πρακτέων. Hæc addita ex tribus Regiis, Clarom. 2, Bigot. et Angl.

Καὶ μὴ πρακτέων ("and things not to be done"). These words are added from the three Regius manuscripts, Clermont 2, the Bigot manuscript and the English edition.

(printed under page 541)

(34) ‹anchor: ἢ τῆς ἀποχῆς› · call in col 1017 (Greek only)

Ἢ τῆς ἀποχῆς. Reg. 3 et Bigot. καὶ τῆς ἀποχῆς.

Ἢ τῆς ἀποχῆς ("or of the abstaining"). Reg. 3 and the Bigot manuscript have καὶ τῆς ἀποχῆς ("and of the abstaining").

(printed under page 541)

(35) ‹anchor: λεγομένης ἰδιοπραγίας› · call in col 1017 (Greek only)

Ἰδιοπραγίας. Reg. 3 δικαιοπραγίας.

Ἰδιοπραγίας ("of minding one's own business", i.e. each part doing its own work). Reg. 3 has δικαιοπραγίας ("of just dealing").

(printed under page 541)

(36) ‹anchor: καὶ τὴν μητέρα› · call in col 1017 (Greek only)

Τὴν μητέρα. Addunt σου Clarom. 2 et Reg. 3.

Τὴν μητέρα ("the mother"). Clermont 2 and Reg. 3 add σου ("your").

(printed under page 541)

Footnotes

(26, scripture) ‹anchor: patrem tuum et matrem› · call in col 1018 Exod. XX, 12.

Exodus 20:12.

(printed under page 541)

Footnotes

(27, scripture) ‹anchor: not visible in the foot image› · call in col 1019 Exod. XX, 14

Exodus 20:14.

(printed under page 542)

Page

running head: 1019 ATHENAGORAE PHILOSOPH
marginal letters: A animae ab animabus; B usum, furari solent; C sit, et argumenta; D quæ arte fiunt
old-edition numerals: (none)
other: facing Latin version, not set

PG 6:1020

πατρὸς ἢ τῆς μητέρος οἰκειοῦνται προσηγορίαν, ἀλλ' ἀνθρώπους ἄνθρωποι. Οὔτε οὖν τὸ, Οὐ μοιχεύσης, ἐπὶ ψυχῶν λεχθείη ποτ' ἂν ἢ νοηθείη δεόντως, οὐκ οὔσης ἐν αὐταῖς τῆς κατὰ τὸ ἄρσεν καὶ θῆλυ διαφορᾶς, οὐδὲ πρὸς μίξιν τινὸς ἐπιτηδειότητος, ἢ πρὸς ταύτην ὀρέξεως. Ὀρέξεως δὲ τοιαύτης οὐκ οὔσης, οὐδὲ μίξιν εἶναι δυνατόν. Παρ' οἷς δὲ μίξις οὐκ ἔστιν ὅλως, οὐδὲ ἔνθεσμος μίξις, ὅπερ ἐστὶν ὁ γάμος. Ἐννόμου δὲ μίξεως οὐκ οὔσης, οὐδὲ τὴν παράνομον καὶ τὴν ἐπ' ἀλλοτρίᾳ γυναικὶ γινομένην ὄρεξιν ἢ μίξιν εἶναι δυνατόν· τοῦτο γάρ ἐστι μοιχεία. Ἀλλ' οὐδὲ τὸ κλοπὴν ἀπαγορεύειν, ἢ τὴν τοῦ πλείονος ἐπιθυμίαν, ψυχαῖς προσφυές· οὐδὲ γὰρ δέονται τούτων, ὧν οἱ δεόμενοι διὰ τὴν φυσικὴν ἔνδειαν ἢ χρείαν κλέπτειν εἰώθασιν, ἢ λῃστεύειν, οἷον χρυσὸν, ἢ ἄργυρον, ἢ ζῶον, ἢ ἄλλο τι τῶν πρὸς τροφὴν ἢ σκέπην ἢ χρῆσιν ἐπιτηδείων. Ἀχρεῖον γὰρ ἀθανάτῳ φύσει πᾶν ὁπόσον τοῖς ἐνδεέσιν ὀρεκτὸν, ὡς χρήσιμον. Ἀλλ' ὁ μὲν ἐντελέστερος περὶ τούτων λόγος ἀφείσθω τοῖς σπουδαιότερον ἕκαστον σκοπεῖν βουλομένοις, ἢ φιλοτιμότερον διαγωνίζεσθαι πρὸς τοὺς διαφερομένους. Ἡμῖν δὲ ἀρκούντων τῶν ἀρτίως εἰρημένων, καὶ τῶν συμφώνως τούτοις τὴν ἀνάστασιν πιστουμένων, τὸ τοῖς αὐτοῖς ἐπὶ πλεῖον ἐνδιατρίβειν, οὐκέτ' ἂν ἔχοι καιρόν. Οὐ γὰρ τὸ μηδὲν παραλιπεῖν τῶν ἐνόντων εἰπεῖν, πεποιήμεθα σκοπὸν, ἀλλὰ τὸ κεφαλαιωδῶς ὑποδεῖξαι τοῖς συνελθοῦσιν ἃ χρὴ περὶ ἀναστάσεως φρονεῖν, καὶ τῇ δυνάμει τῶν παρόντων συμμετρῆσαι τὰς ἐπὶ τοῦτο φερούσας ἀφορμάς.

appellation of father or mother, but men beget men. Neither, then, could the precept, You shall not commit adultery (Exod. 20:14), ever be spoken or conceived fittingly of souls, since there is not among them the distinction of male and female, nor any aptitude for sexual union, or appetite for it. And where there is no such appetite, neither is it possible for sexual union to exist. And among those with whom there is no sexual union at all, neither is there lawful sexual union, which is marriage. And where there is no lawful sexual union, neither is it possible for unlawful appetite or union with another's wife to exist; for this is adultery. Nor again is forbidding theft or the desire for more natural to souls; for they do not need those things which those who are in need, through natural want or need, are wont to steal or plunder, such as gold, or silver, or an animal, or anything else of the things suitable for nourishment or shelter or use. For everything that is desirable to the needy as useful is useless to an immortal nature. But let the more complete discussion concerning these matters be left to those who wish to examine each point more earnestly, or to contend more ambitiously against their opponents. For us, however, since the things just said and the arguments that in harmony with them confirm the resurrection are sufficient, to dwell longer upon the same points would no longer be seasonable. For we have not made it our aim to leave out nothing of what might possibly be said, but to point out summarily to those who have assembled what they ought to think concerning the resurrection, and to adapt to the capacity of those present the arguments leading to this conclusion.

24. Ἐξητασμένων δὲ ποσῶς τῶν προτεθέντων, ὑπόλοιπον ἂν εἴη καὶ τὸν ἀπὸ τοῦ τέλους διασκέψασθαι λόγον, ἤδη μὲν τοῖς εἰρημένοις ἐμφαινόμενον, τοσαύτης δὲ μόνον ἐπιστασίας καὶ προσθήκης δεόμενον, ὡς μὴ δοκεῖν τι τῶν μικρῶς εἰρημένων ἡμῖν ἀμνημόνευτον καταλιπεῖν, καὶ παραβλάψαι τὴν ὑπόθεσιν, ἢ τὴν ἐξ ἀρχῆς γενομένην διαίρεσιν. Τούτων τε οὖν ἕνεκεν καὶ τῶν ἐπὶ τούτοις ἐγκεισομένων, καλῶς ἂν ἔχοι τοσοῦτον ἐπισημήνασθαι μόνον, ὅτι δεῖ καὶ τῶν ἐκ φύσεως συνισταμένων καὶ τῶν κατὰ τέχνην γινομένων οἰκεῖον ἑκάστου τέλος εἶναι, τοῦτό που καὶ τῆς κοινῆς πάντων ἐννοίας ἐκδιδασκούσης ἡμᾶς καὶ τῶν ἐν ὀφθαλμοῖς στρεφομένων ἐπιμαρτυρούντων. Ἢ γὰρ οὐ θεωροῦμεν ἕτερόν τι τοῖς γεωργοῦσιν, ἕτερον δὲ τοῖς ἰατρεύουσιν ὑποκείμενον τέλος· καὶ πάλιν ἄλλο μέν τι τῶν ἐκ γῆς φυομένων, ἄλλο δὲ τῶν ἐπ' αὐτῆς τρεφομένων ζώων, καὶ κατά τινα φυσικὸν εἱρμὸν γεννωμένων; Εἰ δὲ

24. Now that the points proposed have been examined to some extent, it would remain to consider also the argument from the end, which already appears in what has been said, and requires only so much attention and addition that we may not seem to leave unmentioned any of the things briefly stated by us, and so impair our subject or the division made at the beginning. Both for the sake of these things, therefore, and for the sake of those who will apply themselves to these matters, it would be well to note only this much: that both of the things constituted by nature and of the things produced by art each must have its own proper end, as the common conception of all men teaches us and the things that pass before our eyes bear witness. Or do we not see that one end is set before husbandmen and another before physicians; and again, that there is one end of the things that spring out of the earth, and another of the animals that are nourished upon it and generated according to a certain natural chain? And if

Editors' notes and page, col. 1020

Footnotes

(37) ‹anchor: not visible in the foot image› · call in col 1020 (Greek only; no call printed in the Latin, col 1019)

Ποτ' ἂν ἢ νοηθείη. Hæc deerant in editionibus Parisiensibus, sed exstant in aliis et in codicibus mss. Ibidem Reg. 3, καὶ τὸ θῆλυ.

Ποτ' ἂν ἢ νοηθείη ("could ever … or be conceived"). These words were missing in the Paris editions, but they are found in the others and in the manuscripts. In the same place Reg. 3 has καὶ τὸ θῆλυ ("and the female").

(printed under page 542)

(38) ‹anchor: not visible in the foot image› · call in col 1020 (Greek only)

Κατὰ τό. Præpositio pariter omissa a Ducæo et aliis editionibus Parisiensibus.

Κατὰ τό ("according to the"). The preposition is likewise omitted by Fronton du Duc and the other Paris editions.

(printed under page 542)

(39) ‹anchor: not visible in the foot image› · call in col 1020 (Greek only)

Οὐκ ἔστιν ὅλως. Reg. 3, ὅλως οὐκ ἔστιν.

Οὐκ ἔστιν ὅλως ("is not at all"). Reg. 3 has ὅλως οὐκ ἔστιν (same words, in reverse order).

(printed under page 542)

(40) ‹anchor: τῶν ἐνόντων εἰπεῖν› · call in col 1020 (Greek only)

Εἰπεῖν. Deest in Clarom. 1 et Angl.

Εἰπεῖν ("to say"). Missing in Clermont 1 and the English edition.

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(41) ‹anchor: τοῖς εἰρημένοις› · call in col 1020 (Greek only)

Τοῖς εἰρημένοις. Bigot. ἐν τοῖς εἰρημένοις.

Τοῖς εἰρημένοις ("by what has been said"). The Bigot manuscript has ἐν τοῖς εἰρημένοις ("in what has been said").

(printed under page 542)

(42) ‹anchor: τι τῶν μικρῶς› · call in col 1020 (Greek only)

Δοκεῖν τι τῶν μικρῶς. Ita Reg. 3. Editi, δοκεῖν τῶν μικρόν.

Δοκεῖν τι τῶν μικρῶς ("to seem [to leave] any of the things briefly [said]"). So Reg. 3. The printed editions have δοκεῖν τῶν μικρόν.

(printed under page 542)

(43) ‹anchor: ἡμῖν ἀμνημόνευτον› · call in col 1020 (Greek only)

Ἀμνημόνευτον. Clarom. 1 et Angl. statim addunt γενομένην διαίρεσιν, cæteris omissis.

Ἀμνημόνευτον ("unmentioned"). Clermont 1 and the English edition add immediately γενομένην διαίρεσιν ("the division made"), leaving out the rest.

(printed under page 542)

(44) ‹anchor: Τούτων τε οὖν› · call in col 1020 (Greek only)

Τούτων τε οὖν. Eos intelligit quos paulo ante significavit secum convenire solitos esse.

Τούτων τε οὖν ("for the sake of these, then"). He means those whom he indicated a little earlier were in the habit of meeting with him.

(printed under page 542)

(45) ‹anchor: τοῦτό που› · call in col 1020 (Greek only)

Τοῦτό που. Sic emendavimus ope Reg. 2 et 3, et Clarom. 1, et Angl. Male in editis τοῦ τρόπου.

Τοῦτό που ("this, surely"). So we have corrected it with the help of Reg. 2 and 3, Clermont 1 and the English edition. The printed editions wrongly have τοῦ τρόπου ("of the manner").

(printed under page 542)

(46) ‹anchor: Ἢ γὰρ› · call in col 1020 (Greek only)

Ἢ γάρ. Reg. 3, εἰ γάρ.

Ἢ γάρ ("or [do we not]…"). Reg. 3 has εἰ γάρ ("for if").

(printed under page 542)

Page

running head: AE PHILOSOPHI CHRISTIANI 1020
marginal letters: A πατρὸς ἢ τῆς; B ἢ ἄργυρον, ἢ ζῶον,; C μάς.; D νων ἐπιμαρτυρούντων.
old-edition numerals: (none)
other: (none)

PG 6:1021

τοῦτ' ἔστιν ἐναργὲς, καὶ δεῖ πάντως ταῖς φυσικαῖς ἢ τεχνικαῖς δυνάμεσι καὶ ταῖς ἐκ τούτων ἐνεργείαις τὸ κατὰ φύσιν ἕπεσθαι τέλος, ἀνάγκη πᾶσα καὶ τὸ τῶν ἀνθρώπων τέλος, ὡς ἰδιαζούσης ὂν φύσεως, ἐξῃρῆσθαι τῆς τῶν ἄλλων κοινότητος. Ἐπεὶ μηδὲ θεμιτὸν ταὐτὸν ὑποθέσθαι τέλος τῶν τε λογικῆς κρίσεως ἀμοιρούντων, καὶ τῶν κατὰ τὸν ἔμφυτον νόμον καὶ λόγον ἐνεργούντων, ἔμφρονί τε ζωῇ καὶ δίκῃ χρωμένων. Οὔτ' οὖν τὸ ἄλυπον οἰκεῖον τούτοις ἂν εἴη τέλος (μετείη γὰρ ἂν τούτου καὶ τοῖς παντελῶς ἀναισθητοῦσιν)· ἀλλ' οὐδὲ τῶν τὸ σῶμα τρεφόντων ἢ τερπόντων ἀπόλαυσις, καὶ πλῆθος ἡδονῶν· ἢ πρωτεύειν ἀνάγκη τὸν κτηνώδη βίον, ἀτελῆ δὲ εἶναι τὸν κατ' ἀρετήν. Κτηνῶν γὰρ οἶμαι καὶ βοσκημάτων οἰκεῖον τοῦτο τέλος, οὐκ ἀνθρώπων ἀθανάτῳ ψυχῇ καὶ λογικῇ κρίσει χρωμένων.

this is evident, and the natural end must by all means follow upon the natural or artistic faculties and the activities arising from them, it is altogether necessary that the end of men also, as belonging to a peculiar nature, should be set apart from community with the rest. Since it is not lawful to lay down the same end both for beings devoid of rational judgement and for those who act according to innate law and reason, and enjoy a sensible life and justice. Neither, therefore, could freedom from pain be the proper end for these (for even things that are completely insensible would share in this); nor yet the enjoyment of the things that nourish or delight the body, and abundance of pleasures, else the brutish life must needs hold the first place, and the life according to virtue be without its end. For this, I suppose, is the proper end of cattle and beasts of pasture, not of men who use an immortal soul and rational judgement.

25. Οὐ μὴν οὐδὲ μακαριότης ψυχῆς κεχωρισμένης σώματος· οὐδὲ γὰρ τὴν θατέρου τούτων ἐξ ὧν συνέστηκεν ἄνθρωπος ἐσκοποῦμεν ζωὴν ἢ τέλος, ἀλλὰ τοῦ συνεστῶτος ἐξ ἀμφοῖν. Τοιοῦτος γὰρ πᾶς ὁ τόνδε λαχὼν τὸν βίον ἄνθρωπος, καὶ δεῖ τῆς τούτου ζωῆς εἶναί τι τέλος οἰκεῖον. Εἰ δὲ τοῦ συναμφοτέρου τὸ τέλος, τοῦτο δὲ οὔτε ζώντων αὐτῶν ἔτι κατὰ τόνδε τὸν βίον εὑρεθῆναι δυνατὸν διὰ τὰς πολλάκις ἤδη ῥηθείσας αἰτίας, οὔτε μὴν ἐν χωρισμῷ τυγχανούσης τῆς ψυχῆς, τῷ μηδὲ συνεστάναι τὸν τοιοῦτον ἄνθρωπον, διαλυθέντος ἢ καὶ πάντη σκεδασθέντος τοῦ σώματος, κἂν ἡ ψυχὴ διαμένῃ καθ' ἑαυτήν· ἀνάγκη πᾶσα κατ' ἄλλην τινὰ τοῦ συναμφοτέρου καὶ τοῦ αὐτοῦ ζώου σύστασιν, τὸ τῶν ἀνθρώπων φανῆναι τέλος. Τούτου δ' ἐξ ἀνάγκης ἑπομένου, δεῖ πάντως γενέσθαι τῶν νεκρωθέντων ἢ καὶ πάντη διαλυθέντων σωμάτων ἀνάστασιν, καὶ τοὺς αὐτοὺς ἀνθρώπους συστῆναι πάλιν· ἐπειδή γε τὸ μὲν τέλος οὐχ ἁπλῶς οὐδὲ τῶν ἐπιτυχόντων ἀνθρώπων ὁ τῆς φύσεως τίθεται νόμος, ἀλλ' αὐτῶν ἐκείνων τῶν κατὰ τὴν προλαβοῦσαν ζωὴν βεβιωκότων. Τοὺς δ' αὐτοὺς ἀνθρώπους συστῆναι πάλιν ἀμήχανον, μὴ τῶν αὐτῶν σωμάτων ταῖς ψυχαῖς αὐταῖς ἀποδοθέντων. Τὸ δ' αὐτὸ σῶμα τὴν αὐτὴν ψυχὴν ἀπολαβεῖν ἄλλως μὲν ἀδύνατον, κατὰ μόνην δὲ τὴν ἀνάστασιν δυνατόν. Ταύτης γὰρ γενομένης, καὶ τὸ τῇ φύσει τῶν ἀνθρώπων πρόσφορον ἐπακολουθεῖ τέλος. Τέλος δὲ ζωῆς ἔμφρονος καὶ λογικῆς κρίσεως οὐκ ἂν ἁμάρτοι τις εἰπὼν τὸ τούτοις ἀπερισπάστως συνδιαιωνίζειν, οἷς μάλιστα καὶ πρώτως ὁ φυσικὸς συνήρμοσται λόγος, τῇ τε θεωρίᾳ τοῦ ὄντος καὶ τῶν ἐκείνῳ δεδογμένων ἀπαύστως ἐπαγάλλεσθαι· κἂν οἱ πολλοὶ τῶν ἀνθρώπων, ἐμπαθέστερον καὶ σφοδρότερον τοῖς τῇδε προσπεπονθότες, ἄστοχοι τούτου διατελῶσιν. Οὐ γὰρ ἀκυροῖ τὴν κοινὴν ἀποκλήρωσιν

25. Nor yet is it the blessedness of a soul separated from a body; for we were not considering the life or end of either one of the two parts out of which man is constituted, but of the being constituted out of both. For such is every man who has obtained this life as his lot, and there must be some proper end of his life. Now if the end belongs to the composite whole, and this can neither be found while they are still living in this life, for the reasons already stated many times, nor yet when the soul is in separation, because such a man does not even exist when the body is dissolved or even wholly scattered, even though the soul abides by itself, it is altogether necessary that the end of men should appear in some other constitution of the composite whole and of the same living being. And since this follows of necessity, there must by all means take place a resurrection of the dead or even wholly dissolved bodies, and the same men must be constituted again; inasmuch as the law of nature appoints the end not simply nor for any chance men, but for those very men who lived in the previous life. And for the same men to be constituted again is impossible unless the same bodies are restored to the same souls. And that the same body should receive back the same soul is impossible in any other way, and possible only by the resurrection. For when this takes place, the end suited to the nature of men also follows. And one would not err in saying that the end of a sensible life and of rational judgement is to abide eternally and without distraction with those things to which natural reason has chiefly and primarily been fitted, and to rejoice unceasingly in the contemplation of Him Who is and of the things decreed by Him; even if the majority of men, being more passionately and vehemently attached to the things of this world, continue to miss this end. For the common allotment is not annulled

Editors' notes and page, col. 1021

Footnotes

(47) ‹anchor: not visible in the foot image› · call in col 1021 (Greek only; no call printed in the Latin, col 1022)

Ἐκ τούτων. Deest præpositio in Reg. 3.

Ἐκ τούτων ("from these"). The preposition is missing in Reg. 3.

(printed under page 543)

(48) ‹anchor: not visible in the foot image› · call in col 1021 (Greek only)

Τούτοις. Ita Reg. 3. Editi τοῦτο.

Τούτοις ("to these"). So Reg. 3. The printed editions have τοῦτο ("this").

(printed under page 543)

(49) ‹anchor: not visible in the foot image› · call in col 1021 (Greek only)

Κεχωρισμένης. Clarom. 2, κεχωρισμένη.

Κεχωρισμένης ("[of the soul] separated", genitive). Clermont 2 has κεχωρισμένη (nominative).

(printed under page 543)

(50) ‹anchor: ζώντων αὐτῶν› · call in col 1021 (Greek only)

Αὐτῶν. Clarom. 2, τῶν αὐτῶν.

Αὐτῶν ("they themselves"). Clermont 2 has τῶν αὐτῶν ("the same").

(printed under page 543)

(51) ‹anchor: ταῖς ψυχαῖς αὐταῖς› · call in col 1021 (Greek only)

Αὐταῖς. Deest in Reg. 3.

Αὐταῖς ("the same", with "souls"). Missing in Reg. 3.

(printed under page 543)

(52) ‹anchor: Ταύτης γὰρ γενομένης› · call in col 1021 (Greek only)

Γενομένης. Ita Reg. 2, melius quam editi γινομένης.

Γενομένης ("having taken place"). So Reg. 2, better than the printed editions' γινομένης ("taking place").

(printed under page 543)

(53) ‹anchor: θεωρίᾳ τοῦ ὄντος› · call in col 1021 (Greek only)

Τοῦ ὄντος. Reg. 2, Bigot. et Angl. τοῦ δόντος.

Τοῦ ὄντος ("of Him who is"). Reg. 2, the Bigot manuscript and the English edition have τοῦ δόντος ("of the Giver").

(printed under page 543)

(54) ‹anchor: τῇδε προσπεπονθότες› · call in col 1021 (Greek only)

Προσπεπονθότες. Sic Clarom. 2. Editi προπεπονθότες. Legendum esse ut in textu posuimus, admonet eruditus editor Oxoniensis, atque hujus emendationis auctorem laudat Gatakerum in adnotationibus in Antoninum.

Προσπεπονθότες ("having become attached"). So Clermont 2. The printed editions have προπεπονθότες ("having suffered beforehand"). The learned Oxford editor advises that it should be read as we have set it in the text, and he credits Gataker, in his notes on Antoninus, as the author of this correction.

(printed under page 543)

Page

running head: RECTIONE MORTUORUM. 1022
marginal letters: A ex terra nascuntur; B et copia voluptatum; C anima a corpore; D ctionem. Hac enim
old-edition numerals: 336 before ab aliorum
other: facing Latin version, not set

PG 6:1023

τὸ πλῆθος τῶν ἀποπιπτόντων τοῦ προσήκοντος αὐτοῖς τέλους, ἰδιαζούσης τῆς ἐπὶ τούτοις ἐξετάσεως, καὶ τῆς ἑκάστῳ συμμετρουμένης ὑπὲρ τῶν εὖ ἢ κακῶς βεβιωμένων τιμῆς ἢ δίκης.

by the multitude of those who fall away from the end fitting for them, since the examination over these matters is individual, and the honour or punishment for things lived well or ill is measured out to each one.

Editors' notes and page, col. 1023

Footnotes

(printed under page 544)

(1) ‹anchor: Στωμύλον μὲν οὖν› · call in the Greek column (right half of the page; Theophilus, Ad Autolycum I, 1). No call is printed in the Latin, col 1023.

Στωμύλον μὲν οὖν, etc. Refertur hæc sententia totidem verbis a Joanne Damasc. Paral. p. 564. Deest conjunctio sequens in codice Bodleiano.

Στωμύλον μὲν οὖν, etc. ("A glib [mouth], then …"). John Damascene quotes this sentence word for word in the Parallela, p. 564. The conjunction that follows is missing in the Bodleian manuscript.

(printed under page 544)

Page

running head: 1023 S. THEOPHILI EPISCOPI ANTIOCHENI 1024
marginal letters: A ρωσιν τὸ πλῆθος; B ΒΙΒΛΙΟΝ Αʹ.
old-edition numerals: 337 before Continet liber; 338 before LIBER PRIMUS.
other: word ρωσιν begins mid-word from column 1022; facing Latin at top left (vehementer affecti ... accommodetur.) and bottom left (THEOPHILI AD AUTOLYCUM, LIBER PRIMUS., — Lepida quidem ... ac laudem ad) not set; editors' matter: S. P. N. THEOPHILI, ANALYSIS LIBRI PRIMI, 1. Autolycus simulacrorum ... derisor.
misprints kept as printed (Analysis): "demun" for demum; "(n. 18)" for (n. 10) (the English gives no. 10)
other: the column continues with 1. Στωμύλον μὲν οὖν στόμα (another unit); not set here