Oxford Early Christian Texts

Theophilus
of Antioch
Ad Autolycum

Text and Translation by

Robert Μ. Grant
 OXFORD EARLY CHRISTlAN TEXTS

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The three books Ad Autolycum by
Theophilus, bishop of Antioch late ίπ
the second century, set forth a unique
Christian apologetic approach to
Graeco- Roman culture. They also tell
a good deal about the Christian com-
munity itself, with its emphasis οπ faith
and revelation and the doctrines re-
lated to creation, history, and future
resurrection and judgement. The
Christianity of Theophilus has been
influenced by Judaism and popular
philosophy alike.
This edition contains a Πθνν critical
text and English translation, along with
introduction and notes intended for
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 Oxford Early Christian Texts
General Editor: Dr. Henry Chadwick, Dean of Christ Church, Oxford

THEOPHILUS OF ANTIOCH
 THEOPHILUS OF
ANTIOCH
AD Α UTOL YCUM

ΤΕΧΤ AND TRANSLATION

ΒΥ

ROBERT Μ. GRANT

Ι
\
!
OXFORD
ι ΑΤ ΤΗΕ CLARENDON PRESS
ι,

1970
 Oxford University Press, Ely House, London W. ι
GLA8GOW NEW YORK TORONTO MELBOURNE WI,;LLINGTON

CAPB TQ\VN SALISBURY IBADAN NAIROBl DAR ΕΒ SALAAM LtJSAKA λυ1Η1Ι λΗΛ"λ
ΒΟΜΒλΥ CALCUTTA MADR.ΛS KARACHI LAHORE DAΙX:A
PREf'ACE
KUALA LUMPUR 8INGAPORE HONG KONG ΤΟΚΥσ

THIS text and translation of Theophilus is a result of long-

cxtended but intermittently advanced studies begun at the
© OXFORD UNIVERSITY PRESS Ι 970 Harvard Divinity SCllool ίn 1942 under the dίι-ectίοn of
PΓOfessors Α. D. Nock and Η.]. Cadbury. Since that date my
work has benefited from the advice and criticisms of Professors
PRINTED ΙΝ GREAT BRITAIN Λ. S. Pease,]. Η. Waszink, W. C. van Unnik, and G. Quispel.
ΜΥ most recent advisers have been Professors Β. Einarson
;tnd C. Trypanis ofthe University ofChicago, and Dr. Henry
ClIadwick of Oxford. Needless to say, none is responsible for
my errors of commission or omission.
Ι should also express my gratitude to three foundations
which provided assistance at various points: the Carnegie
Foundation for the Advancement of Teaching, the United
States Educational Foundation ίn tlle Netllerlands, and tlle
]ohn Simon Guggenheim Memorial f'onndation.
ΜΥ special thanks are due to Mme. Zeegcrs-Vandc]"
Vo]"st fo]" reading the proofs.
ROBERT Μ. GRANT

Cllicαgo
Μα.Υ [970
 CONTENTS
INTRODUCTION

Tlleophi!us of Antioch ίΧ

The Arrangement of the Work χ

Non-Biblical Sources Χί
The Old Testament Χίί
The New Testament Χίίί

BiιIica! Exegesis Χίν

Tlteology χν

'ΓheΟΡhίΙus as a J ewish Christian χνίί

Transmission of Theophilus' Books ΧίΧ

Editions ΧΧί

The Cllronology of Theophilus ΧΧίίί

ARBREVIATIONS AND EDITIONS χχνίί

SHJl.A ΧΧίΧ

ΑΩ Α UTOL YCUM

INDEX OF BIBLICAL Q,UOTATIONS AND ALLUSIONS 148

INDEX OF NON-BIBLJCAL SOURCES AND PARALLELS 151

 INTRODUCTION

THEOPHILUS OF ΑΝΤΙΟΟΗ

ΛΜΟΝG the Greek Christian writers of the second century

;ι prominent place belongs to the Apologists, at least a dozen ίη
number, who addressed defences of Christianity to the em-
perors, to 'the Greeks' ίη general, and ίη at least two instances
Ιο priνate indiνiduals. Some of the apologists were teachers
within the Christian communities; at least four of them were
Ι )ishops. The three books Το Auto!Ycus by Theophilus ofAntioclt
tllUS fall within known categories; they were produced by a
I)ishop for a priνate individual (as wel1 as for a wider audience)
ίη defence of the Christian faith. The cllurch historian Eusebius
cal1s the work 'elementary' (Historiα ecclesiαsticα ίν. 24) and so it
is, as compared with other Christian writings of Theophilus'
own time. 1t has the merit, however, ofshowing the approach
being taken toward theology and culture at Antioch ίη the
latter years of the second century, and of indicating the re-
markable diversity ίη Christian ideas. 1t is strikingly more
prosaic and, indeed, banal than the letters οΓ 19natius, bishop
of Antioch more than half a century earlier. Presumably the
(~hurch enjoyed greater tranquillity under Theophilus than
tlllder his predecessor.
The date of Theophilus can be determined οηlΥ from his
reference to the death of Marcus Aurelius, which occurred οη
17 March 180 (ΠΙ. 28). His refel'ence to the Tigris and the
Euphrates (π. 24) may show that he lived nearer the Tigris
<tnd the Euphrates tltan the Nile. What we know of his life is
tltat he was brought up to speak Greek and at school acquired
some acquaintance with Greek literature. He was a slow
learner (ιι. 25), not eager to spend all his time ίη a library
(ΠΙ. 4), probably married (ΙΙ. 28). Presumably under the
influence of Jewish Christians, he encountered the Greek Old
Testament and became a Christian (ι. 14). According to the
χ
INTRODUCTION
Chronicon of Eusebius he became bishop of Antioch ίη 169, and
this date may be approximately correct.
ΤΗΕ ARRANGEMENT OF ΤΗΕ WORK
The arrangement of the first book is rather remarkable and
suggests that catechetical materials οη various subjects llave
been rearranged ίη order to provide an apologetic discussion.
The first chapter οη the name 'Christian' finds its complement
and conclusion ίη the twelfth; the second chapter οη the vision
of God is naturally balanced by the fifth οη God's invisibility.
Chapters three and four οη the nature of God lead appro-
priately through chapter five οη invisibility to chapters six and
seven οη God the creator, thence to chapters eight and thirteen
οη resurrection. Chapters nine to eleven, οη idolatry and
emperor-worship, constitute a unified group, but chapters
eight and fourteen, both οη faith, are not clearly related to the
rest. One hesitates to say what an ancient author should have
written, but it would appear that a more logical sequence would
be provided if one followedthe order 2,5,3-4,6-7,9-1 1,8,
ι 3- ι 4, ι, 12. This is not to say that any such order ever existed.
lt is merely to note that the materials employed doubtless
existed independently before Tlleophilus wrote this book.
The second book consists of a preface (c. ι), attacks οη
idolatry and mythology (2-3; 34), and criticisms of philo-
sophers (4), poets (5-6), and historians (7). The inconsistent
poets (8) are then contrasted with the consistent prophets
(g-IO). The bulk of the book consists of an exegetical treat-
ment of the early chapters of Genesis (ι 1-32), which must
have existed separately. lt concludes with another statement
about the truth ofprophets and Christians (33). At tllis point
idolatry is attacked again (34), and the book ends with
a description of Christian morality as based οη the Old Testa-
ment, consistent ίη itself (35), with the Sibylline Orαcles (36),
and with certain Greek poets (37-8).
The third book contrasts the futility and inconsistency of
Greek poets, historians, and philosophers (1-8; cf. JI. 1-8) with
INTRODUCTION xi
t}le consistency and high morality ofthe law, the prophets, and
t}le gospels, all reflected ίη Christian life (9-15). At this point
Theophilus turns to history again; the latter half ofthe book is
devoted to showing how ancient and accurate Christian his-
tory is. Since what Theophilus means is Old Testament history,
IIC relies chiefly οη Jewish sources. He begins by criticizing
I>lato's ideas about the deluge (ι 6- 18) as contrasted with the
Ιωe account ίη Genesis (ι 9). The exodus and other events can
lJe dated correctly from pagan accounts-taken fromJosephus
(20-3). He then relies οη the Old Testament or οη a secondary
source ίη order to set forth a chronological scheme running
Irom Adam to Cyrus, king of Persia (24-6). ΒΥ correlating
(~yrus' death with the reign of Tarquin at Rome he is able to
Inove to the work of Chryseros the Nomenclator οη Roman
cllronology and to reach the deatll of Marcus Aurelius (27),
finally adding up the figures he has provided (28). Αη appen-
dix contains recalcitrant materials not used earlier, as well as
a final exhortation (29-30).
Theophilus' arrangement of his materials thus leaves some-
thing to be desired, and his insistently didactic tone often fails to
retain the reader's interest. His style, though correct, is mono-
tonous because he constantly repeats words and expressions.
NON-BIBLICAL SOURCES
At first glance the second and third books suggest that his
reading of non-Christian writings was extensive, but SUCll an
impression is modified by a closer look. The list of Greek
authors he provides ίη πι. 2 is probably based οη a school
catalogue like the Alexandrian list of'great books'. Theophilus'
, Ι
quotations from the poets, however, are largely derived from
<ιη anthology which also underlies the fourth-century collec-
ιίοη ofJohannes Stobaeus. The οηlΥ poets whose works Theo-
philus probably knew directly were Homer and Hesiod; he
would have read Iliαd, Odyssey, and Theogony at school. l As for
ι Cf. Η.-Ι. Marrou, Histoire de ΙΊiducatίοn dans Ι' antiquiti (Paris, 1950), 226-7.
For Theophilus' use of anthologies and the Sibylline Oracles see Nicole Zeegers-
Vander Vorst, 'Les Citations des poetes grecs chez les apologistes chretiens du ίί"
Χίί INTRODUCTION
philosophy, he probably read some, or parts of some, of the
dialogues of Plato; everything else comes from the handbooks
highly popular in the second century, and to them lle has
added his own errors. His concern for hίstOlΎ, at least outside
the Old Testament, did not go very deep. He had certainly
read Josephus' apologetic treatise Contrα Apionem with care,
and he knew something about Herodotus and Thucydides (ιιι.
26). He could copy chronological information out of the
works ofThallus and Chryseros the Nomenclator, and a rather
lengthy (and rather irrelevant) passage from Satyrus On the
Demes of the Alexαndriαns. ThΊS last passage, quoted ίη π. 7,
looks like a bit of erudition for erudition's sake, as do his
references to Apollonides Horapius and Apollonil1s the
Egyptian.
ΤΗΕ OLD TESTAMENT
The Old Testament was written by propllets who were ίη­
spired by God, and it consists ofhistory, dealing with the past,
law, dealing witll the present, and prediction, dealing witll
the future. The most important parts of their message, now
contained ίη the holy or divine scriptures, are the crention
narrative ίη Genesis-which is not merely historical but
contains theological and moral meanings as well--and the
legislntion promulgnted ίη Exodus, with which tlle tenching of
all the prophets nnd of the gospels is ίη agI"eement.
The stOI"Y ίn Genesis is significant tlleologically because it
describes the creation of the universe by tlle one God and also
implies that he used l1is Logos as the instrument of creation and
revelation. The various days of creation provided settings for
events related to human natnre and destiny, for the goal of
creation was man, made ίη God's image and set ίη tlle enrthly
paradise to obey God's will. Mnn's disobedience brought the
penalty of death upon him, but God always desires his repen-
tance and, indeed, the whole subsequent history can be viewed
siecle' (Diss. Louvain, 1968), 144-91; also Η. Chadwick, 'Florilegien',
lrxikonfur Antike und Christrntum, νίϊ. 1131-59 (οη ΤιιeΟΡlιilus, 1143-4).
INTRODUCTION xiίi
;I~ tlle story of God's reiterated calls to man to repent. Theo-
IIl1ilus identifies Noah with Deucalion, not οηlΥ to find the
(;I'ceks involuntarily agrceing with Genesis but also to point
ollt t11at the Greek name contains an allusion to repentance
(111_ 19). 'Our patriarch' or 'forefather' Abraham (111. 24,28)
;II:tually obeyed God (πι. 9). Moses was the servant ?f God
;IlId delivered the law to the whole world, though espectally to
IIIc Hebrews, also calledJews (πι. 9). Later οη, God's will was
obeyed and proclaimed by David, 'our ancestor' ~nd 'the
(JHtriarch' (111. 25, 28), and by Solomon, both klng and
IIrophet (111. (3), The reason for Theophilus' emphasis οη
Ι >avid and Solomon is that their writings, the Psalms and the
lιook of Proverbs contain not only moral teaching but also
(Ioctrinal implica;ions concerning the Logos and the Sophi~ of
(;od_ From the writings of thc later prophets Theophtlus
μιυvίdes quotations from Hosea, Joel, Ha?akk~k, Zechar~al1
(Ille last of the prophets, πΙ. 23), Malacht, Isatah, Jeremtal1
(with an allusion to Baruch ίη πι. ι ι), and Ezekiel. Ιη πι. 29
lιc mentions Daniel along with Jeremiah. ΑΙΙ these men were
(>rophcts of the trutll; all were 'illiterate men and shepherds
;IIld uneducated' (π. 35).
Revelation was not restricted to the Hebrew prophets,
lιowever even though they were chronologicnlly prior to all
otller w:iters. There was also the (Hellenistic .Jewish) Sibyl,
\vllO was 'a prophetess for the Greeks and the otller nations'
(11. 36; cf. ΙΙ. 3, 31). The quotations Theopltilus provides from
(1Iι~ 8ibylline Orαcles show that his own tlleology was deeply ίη­
IllIenced by them. She too proclaimed the one God as creator,
(1(~l1ounced idolatry, and c:alled ιιροn men to repent ίη order
(ι) escape ju(lgement.
ΤΗΕ NEW TESTAMENT
ΛΙΙ three books Ad Autofycum contain rather frequent allusions
,,' to the New Testament writings, but Theophilus' view of them
i!, ι IJecomes clear οηlΥ ίη the second and the third. Ιη ΙΙ. ι ο
Reαl­
I~'
"
Ί
I,c clearly alludes to Luke ι : 35 as providing a title l)y which
\\
, Ι
Χίν INTRODUCTION
the Logos is known, and ίη 11. 22 he says that John (the
eνangelist) was inspired by the Spirit, presumably as the
author of a book included ίη 'the holy scriptures'. This point is
confirmed ίη πι. 12, where the prophetic writings and the
gospels are described as inspired by the one Spirit of God. The
gospel from which Theophilus proνides quotations is Matthew
(111. 13-14). lη addition, what has been commanded by the
di.vine Word (or Logos) includes the content of ι Timothy,
Tltus, and Romans (ΙΙΙ. 14). It is therefore eνident that
Theophilus' New Testament canon includes not οηlΥ at least
three gospels but also the Pauline epistles including the Pas-
torals. He does not mention Paul any more than he mentions
Jesus. 1
BIBLICAL EXEGES1S
Theophilus' exegesis ofthe Old Testament is essentially Jewish
ίη nature. It is primarily literal and, when it goes beyond
the letter, looks for moral meanings and, ίη some instances,
for prefigurations of J ewish and Christian teachings. The
creation story ίη Genesis is literally true except ίη so far as
it ascribes to God what must be meant ίη regard to God's
Logos. Some of the prefigurations point toward baptism (11.
16) or toward the future resurrection (π. 14; cf. 26). Others
contain theological meanings haνing to do with the triad
God-Logos-Sophia (π. 15) or the sole rule ofGod (ΙΙ. 28). We
shalllater discuss the way ίη which the decalogue is reνised.
Like Philo, Theophilus also proνides etymological explana-
tions supposedly based οη Hebrew words ; thus Sabbath means
'seνenth' (ιι. 12), Eden means 'delight' (π. 24), and Noall
means 'rest' (πι. 19). He goes beyond the Old Testament,
howeνer, ίη the direction of popular Greek etymologies when
he explains the meaning oftheos (ι. 4), tlιiriα (π. 17), Eνa (π.
28), drαkon (11. 28), Orpheus (11. 30), and Deucalion (πι. 19).
Such etymologies go back to the Crαtylus of Plato and-
whereνer Theophilus got them-were popular ίη his time.
1 For otller booki see the index of Biblίcal Quotations and Allusions.
,t
INTRODUCTION χν
His exegetical methods, therefore, like his thought ίη general,
II:llcct a confluence of Greek and J ewish ideas οη the common
foζround of Hellenistic Judaism and Christianity.
THEOLOGY
TIle theology of Theophilus, as Lortz remarked, is the most
I·;tdically monotheistic to be found among the Greek Christian
;LfJologists. I lη part this feature is due to his attack οη idolatry
;ιnd polytheism; ίη part it is due to his rejection of Marcionite
<Ioctrines, notable ίη the second book; ίη part, and most
irnportant, it is due to his proximity to Hellenistic Judaism,
with which most of his doctrine has close affinities.
His doctrine of God, set forth most fully ίη the first book,
is largely philosophical and specifically Middle Platonic ίη
ωηteηt. God is described largely ίη negatiνe terms; he is un-
ι:rcated, immortal, immutable, incomprehensible, inνisible,
;tnd not to be identified with his appellations. At the same
time, he is the actiνe and almighty creator who exercises
(Jroνidential care. Theophilus is willing to uphold biblical
It:aching against philosophers not οηlΥ ίη regard to God as
ι:reator (ιι. 4) but also ίη regard to his anger and his goodness,
kindness, and mercy (ι. 3).
Α philosophical axiom proνides a bridge from the doctrine
οΙ' God to the doctrine of the Logos or 'word' of God. Since
;ι container must be greater than what it contains, God has
110 locus but is the locus of eνerything (π. 3, 22). Therefore if
C;od is described as being ίη a place the description must refer
to his Logos, not to him.
Theophilus' doctrine of the Logos is deriνed from Hellenistic
J ewish sources and further deνeloped ίη t}te light of Stoic and
rhetorical refinements. Α thought (logos) when expressed be-
comes a word (logos). Theophilus thus speaks of tlle Logos
endiαthetos, 'jnnate' ίη the bowels (ιι. 10) or heart (π. 22) of
God as his Counsellor, Mind, and Intelligence (ΙΙ. 22). Before
creation the Logos as thought became the Logos prophorikos,
1 J. Lortz, Tertullian als Apologet, ίί (Mi.inster, 1930),5.
xvi INTRODUCTION
'expressed' as word (π. 10, 22). It was now Beginning, Spirit
ofGod, Wisdom (Sophia), Power ofthe Most High, minister
of creation, Light, Voice, Son, and Power of God. It is
obvious that these titles are derived from the Old Testament,
the gospels, and Ι Corinthians, and that the Logos is the pre-
existent Christ. ι As ίη the case of his doctrine of God, Theo-
philus is interpreting traditionalJewish and Christian materials
ίπ a framework provided by Philo and other Hellenistic Jews
and further developed chiefly by his predecessor the apologist
Justin. At a later date his interpretation was to prove unsatis-
factory. When Paul of Samosata, bishop of Antioch, also held
that originally the Logos was 'ίπ God' (π. 22), his view was
condemned as Ίewίsh'.2
The extent to which Theophilus' theology actually was
Jewish is indicated by the difficulties he experienced ίπ finding
a function for the Sophia or Wisdom of God. Sophia has πο
function distinct from that of the Logos, though it is one of the
two 'hands of God' (ιι. 18) and with God and the Logos
constitutes a triad (π. 15). Perhaps he uses the term because it
is scriptural, but avoids developing it because it was being
discussed at great length by contemporary Gnostics. Some-
times he identifies Sophia witll the Holy Spirit (Ι. 7, 13), some-
times with the Logos (π. 10). Το say that 't}le essence of the
Logos is the Spirit'3 is to make his doctrine of the Spirit cΙeaΓeΓ
than it is. lπdeed, like other apologists he knows of two
spirits: one is the Holy Spirit; the othel' is a more generalized
αnimα mundi (cf. ι. 5, 7; ΙΙ. 13)·
lη the books to Autolycus Theophilus has little to say about
either demons or angels. lη part his silence is probably due to
his emphasis οη monotheism, ίπ part to the fact that he has
discussed them elsewhere. Thus he says that the gods of the
pagans are demons (Ι. 10) and that the Muses who inspired
the poets are demons too; demons ίη his own time have been
exorcized (π. 8). The chief of the demons is Satan, who was
originally an angel (ιι. 28). Theophilus thus knows a spiritual
ι 11. 10, 13,22. a Epiphanius, Haer. lxv. 3.
ι Τ. Riisch, υίε Entstehung der ύhre vom Heiligen Geist (Zurich, 1952),79.
INTRODUCTlON χνίί
world of which he makes little mention ιη his apologetic
books.
THEOPHILUS AS Α JEWISH CHRISTIAN
Tlιc<ψlιiιus was undoubtedly a Christian, as is shown by his
lISC οί' t}IC word and by his references and allusions to New
Tl~st;nn(~nt books. He refers to 'holy churches' (π. 14) and to
Ι),ψtίsrn ;lS tlle 'bath of regeneration' which produces repen-
Ι:ιιιιτ, n~nlission ofsins, and God's blessing (π. 16). He speaks
()[ 'I-\"oS))('ls' (ΤΗ. 12) and says that the evangelistJohn, like the
1)\'(ψll('Ιs, W,lS inspired by the SpiΓit (π. 22). His doctrine of
tlIc Ι ,ι •.~os, tlJougll essentially derived from Hellenistic J udaism,
is lτ!;ιΙαl tu Cllristian teaching about Christ (π. 10).
Ilis ιιιιιlαstaπdίπg of the work of Jesus Christ can be re-
ων('I'αΙ Ollly from allusions, for like other apologists of his
ιίlιl(' 11(, IIl~vcr openly speaks of him. Apparently he viewed
./I'SIIS ;IS;I sα:οπd Adam, for ofthe first Adam he says that God
ίllll·IIιII'11 lιίll1 Ιο progress, grow and become mature, ascend
illto 1II';ινl~I), and become God (π. 24). This picture may reflect
ιlιι' ;III\';llll:cment and growth of Jesus (Luke 2: 40, 52), who
νν;ι:! 1111, rn.tture or perfect man (ΕρΙι. 4: 13). Conceivably
ΊΊI(~ιψlιίlιls made use of the Christological hymn ίπ Philip-
ρί;ιlls '.~: :ΓΙ Ι: because of his obedience Jesus was exalted,
l)nlι;ψs ITversing tlle disobedience and fall of Adam. For
'IΊII'IIJIlrilllS, 110wever, there is πο special empllasis οη the
l'Ι·ιl,'lιψΙίvc work of Christ. ΒΥ disobedience Adam obtained
111'''111; Ι)Υ obedience to the will of God 'whoever will can
οl,l"ίll ('tITnallife for himself' (π. 27; cf. Rom. 5: 14). Jesus
wόl,~ I11II ΙII(~ only pωphet foretold by Moses (πι. ι Ι), nor was
Ιιι' ιlιι' Ι)ΙΙΙΥ .Iewish leader who could heal all diseases (ΠΙ. 21).
11 is ~~()sJ>cl was fully ίn accord with the law and the prophets
(111. Ι ~-Ι5). His work was therefore like that of the other
)II',I,III'ts inspired by tlle Spirit, sent to 'teacll and remind'
UOIIII 14: 26) men ofthe content ofthe law (ΠΙ. 11).
()ιι tIlc other hand, the primary statement ofthe law-the
(ΙΙ'Ι,ΙΙΙΨ;Ι)('~-has been tacitly modified, presumably ίη relation
Β
xvίiί INTRODUCTION
to Jesus' teaching (ΠΙ. 9). Theophilus omits the third and
fourth commandments (though he alludes to their content
elsewhere, π. Ι Ο, 12) and adds some 'judgements' from Exodus
21-3. The principle he must be applying is expressed ίη the
Epistle 0/ Bαrnαbαs Χ. 12: 'We are speaking [the command-
ments] as the Lord desired.' He may even share the view of the
Clementine Homilies (iii. 49): 'ΕΥ relying οη the teaching of
Jesus one will be able to differentiate what is true from what is
false ίη the writings of the Old Testament.' Jesus had been
condemned for blasphemy and criticized for violating the
Sabbath rest. Theophilus therefore omitted the command-
ments ίη question.
lη spite of this radical approach to the law Theophilus was
strongly sympathetic with the Jewish people. The Hebrews,
also called Jews, were the legitimate descendants of the
patriarchs (ΠΙ. 9), though they are under foreign domination
because they did not repent (πι. Ι ι). The temple ίη J erusalem
was originally built ίη accordance with God's will (πι. 25);
priests were associated with it by God's command (ΠΙ. 21).
This is not to say that Theophilus would have favouredJewish
revolt against Roman authority. He insisted upon obedience
to the emperor (ι. Ι ι) and claimed that Roman power was due
to God (ΠΙ. 27). But when Theophilus says t11at οηlΥ Christ-
ians possess the truth (π. 33), the line between Christians and
Jews is not absolutely fixed. lη almost every respect his
apology is a defence of Hellenistic Judaism as wel1 as of
Jewish Christianity.
One more point at which the close proximity of Judaism
and Christianity at Antioch ίη his time is evident is ίη the
praises of God as creator (Ι. 6-7). This passage consists almost
entirely of biblical allusions, while at the same time it re-
sembles the eucharistic thanksgiving to be found ίη the Αρο­
stolic Constitutions (vii. 34-5). We may venture to suppose 1 that
Theophilus is echoing the eucharistic prayer which, as bishop
of Antioch, he was accustomed to offer,2 and that like the
ι Cf. Anglicαn Theologicαl Review χχχ (1948), 91-4.
• For the thanksgiving cf. JIIstin, Diαl. χΙί. 1.
INTRODUCTION χίχ
prayers of the Apostolic Constitutions it is thoroughly Jewish ίη
origin. 1
TRANSMISSION OF THEOPHILUS' BOOKS
Within a very few years after Theophilus wrote, echoes of
his second book occur ίη the treatise Adversus hαereses by
Irenaeus, bishop of Lyons. Thereafter, the second and third
books were used by Tertullian of Carthage ίη his Apologeticum
(197) and Adversus Mαrcionem (213). The first book is reflected
ίη Novatian's treatise De trinitαte (c. 255), while Methodius,
toward the end of tlle third century, made use of the second.
The second and third books are used by Lactantius, early ίη
the fourth century, while Eusebius ofCaesarea explicitly refers
to the three books Το Autobcus. 2 As far as our evidence goes,
we can say that they were popular among early Christian
writers, although there is ηο trace of their use at Alexandria.
Several excerpts from the treatise are to be found ίη a
catena ultimately dependent upon Procopius of Gaza (5th-
6th century)3 and ίη the Sαcrα pαrαllelα ascribed to Jo}lll of
Damascus (8th century).4 These excerpts contain theological
rnodifications of what Theophilus wrote, however, and are of
ηο value ίη establishing his text. For this we are dependent
upon a single manuscript now at Venice and once the property
ofCardinal Bessarion. This is Codex Marcianus gr. 496 (folios
160 verso-185 recto), written ίη the late tenth century or the
early eleventh, and later- conected for orthography. Two
sixteenth-century copies of this manuscript provide ηο ίη­
dependent testimony. One, nowat Paris ίη the Bibliotheque
nationale (Cod. Paris. gr. 887), contains only the third book,
found ίη a collection of treatises οη the Trinity. It is fairly
likely that the copyist, the monk Pachomius (Constantinus
ι Οη this point cf. W. Bousset ίη Nαchrichten ••• Gδttingen, phil.-hist. Klαsse
(1915), 435-85; Ε. R. Goodenough, ΒΥ Light Light (New Haven, 1935),
306-58.
• For details cf. Vigiliae Christiαnαe νί (1952), 146-59.
3 Μ. Richard ίη Revue biblique χΙνίί (1938), 387-97.
• Κ. Holl ίη Texte und Untersuchungen ΧΧ. 2 (1899), 56-7 (ηΟΒ. 131-4).
χχ INTRODUCTION
Palaeocappa), was instructed to copy the second book, with
its reference to the triad (π. 15), but made a mistake. The
manuscript comes from the year 1540. The other, now ίη the
Bodleian Library at Oxford (Bodl. MS. Auct. Ε. Ι. Ι Ι), is
complete; it was probably copied between 1541 and 1546 by
Bartholomaios Brixianos. The first editioll of Theophilus'
work ίη 1546 was based οη a copy of tlle Venice ma.nuscript,
perhaps the one made by Brixianos.
Since the οηlΥ primary sourc~ for Theophilus' text is pro-
vided by the Venice manuscript, it is unfortunate that omis-
sions from it are obvious at several points. At the beginning of
π. ι ι, for example, eleven words from Genesis aΓe missing, as
we know because a comment οη them is then provided. At the
end of π. 37 ΟΓ the beginning of π. 38 a quotation ΟΓ t\\'o from
tlle poets seems to have dΓOpped out. Ιη ΠΙ. 12 the promised
quotations from the gospels are lacking, and ίη ΠΙ. 16 the
quotation from Plato as given ίη the manuscript does not
prove Theophilus' point. As a less significant example of the
same tendency we may note the quotation from Isaiah at the
beginning of π. 38: tlle full text of the prophet ΡΓοves Theo-
philus' point, not whatis ίη the Venice manusaipt.
Because all these omissions occul' ίη regard to quotations, it
is possible that they are due not to later copyists of his work
but to scribal assistants who, like those ofEusebius ofCaesarea, ι
supplied some ΟΓ all of the quotations. We do not know
enough about Theophilus' method of composition td be sure.
Copyists certainly made mistakes, for example at tlle end οΓ
π. 6. Not surprisingly, many errors occllr toward tlle end οΓ
the tllird book, especially ίη πι. 27, wllere the lengths οΓ tlle
Γeίgηs οΓ the Roman empeΓOrs are being listed. Αη editor is
tempted to let the figΙΙΓes stand as they aΓe ίη the Venice
manllsaipt, bllt the presence of six correct totals (AιIgιIstιιs,
Otho, Vespasian, Nerva, Hadrian, Marcιιs ΑΙΙΓeΙίιιs) and οΓ
[ΟΙΙΓ more figΙΙΓes whereemendations are ol)vioιIs (Tiberills,
Galba, Titιιs, AntoninιIs PiιIs) sllggests that fιIrther emending
ι Cr. H.J. La\vlOl·-J. Ε. Ι •. OtJltol1, Rι;,leΙηΊι\',' tlIe Λα!ι',ία"ΙίιαΙΗωοτΥ (1.<)11'1011,
1928), ίί. 24-7.
INTRODUCTION χχί
SllOUld be undertaken. 1 Ιη addition, tlle whole chronological
scheme of TheophilllS makes emendation necessary. It seems
fairly clear that TheophilιIs' allthority Chryseros did not cor-
n~late the kinds of calcιIlations llsed ίη his SOllrces. Sometimes
tlIe length of a reign is determined by sllbtracting the beginning
<Iate from the end; sometimes this figιIre is stated 'inclιI­
sively', with the days at the beginning and tlle end; SOlne-
times it is given 'exclllsively', with both sllch days left ollt. 2
ThllS ίη the case οΓJιιlίιιs Caesar the emended figllre (3 years,
7 months, 6 days) is based οη the 3 years, 4 montlls, 6 days of
ι lιc manllscript bllt changed to allow for simple sllbtraction
wlIen moving from Pharsallls (9 AllgllSt 48) to the Ides of
Marcll ίη 44 (WithOllt allowing for tlle calendar change ίη 46).
'l'he figιIre οΓ 56 years, 4 months, ι day for Allgllstιιs is the
'(~xclllsive' total from his acclamation as imperαtor οη 16 April
13 td his death οη 19 AllgllSt, A.D. 14. We have provided
;IIlotller 'exclllsive' figιIre for TiberiιIs, and then figllres de-
I'ived by sιIbtraction for the later emperors to VitelliιIs. The
rn;lIlllscript itself pΓOvides an 'exclιIsive' and correct figιIre for
Vespasian. From Titιιs to Trajan obviol1s errors are based
Ο!1 'jncll1sive' figl1res; the reigns of Hadrian and AntoniIll1S
I)ius ml1st be 'excll1sive'; and the reign of Marclls Al1relil1s
is ])ased οη subtraction. It may be sl1rprising to find all three
rnctlIods being l1sed ίη the same work, bιIt l)otll,Josep}ltls and
J)jo CassiιIs Γeflect similar inconsistencies.
RDJTIONS
TI1C fiΓst edition of TlleopIιjltIs was pιIblislIed at Zllricll ίη
1:'>46 l)y Joannes FΓίSll1S, wlIo nsed a manιIscript snjJplied Γη
C~onrad Gesner and a Latin vel'sion made by Conrad Clansel'.
'lΊIe Latin title of his book is tl1is: Hoc volumirιe colltillelltur:
,)'entelltiαrum .rive cαpitum ... Tomi tres, per Arιtorιium et iI1aximum
lnOllac!IOS olim collecti . . . Τιιεορlιίlί sexti Antiocherιsis episcopi de
ι It might be stιppo.ged that the text coulcl be corrected from tne sill1ilar lίst
ίιl CΙernent,Str. ί. 144.4; but that list itselfrequiI'es emendatiol1.
2 Cf. 1•. Holzapfel, 'Rontische Kaiserdaten', Κ/ία Χίί (1912),483-93; Χίίϊ
(191:j), 289-304; Χν (1918), 99-~121; xvii (19\?1), 74-93.
ΧΧίί INTRODUCTION INTRODUCTION xxίiί

Deo et fide Christianorum contra Gentes Institutionum Ιίδτί tres αα G. Bardy (Thέophile dΆntίοche, Trois Livres α Auto[ycus, ίη the
Auto[ycum • . . The book also contained the first edition of series Sources chretiennes, 20, Paris, 1948, with a French trans-
Tatian. lation based οη Maran's Latin νersion).
Another important edition, full of conjectural readings The present edition follows Otto ίη large measnre, though
generally regarded as excessiνely ingenious, was made by lIsc has been made throughout of the Venice mannscript by
John Fell, bishop ofOxford, and published at Oxford ίη 1684. means of photographs. The editor has νentured to accept
Its title is S. Theophili Episcopi Antiocheni αd Auto[ycum Ιίδτί ΠΙ ;ι considerable nnmber of emendations, especially ίη the third
recogniti et notis illustrαti. I)ook, ίη order to make sense of what Theophilus wrote. Νο
At Hamburg ίη 1724 there appeared the excellent edition of attention is paid to the correction of errors due to itacism,
J. C. Wolf, Theophili, Episcopi Antiocheni, Libri ΠΙ Ad Auto[ycum faulty word-diνision, and the like. The readings of the Bod-
grαece αd fidem ms. Bodleiαni et εχ pαrte Regii Pαrisiens. denuo Ician and Paris manuscripts haνe rarely been mentioned
recogniti, εΙ pluribus ίπ locis cαstigαti, venione lαtinα, frequenter I)ecause they are secondary to the Venice manuscript. The
emendαtα, notisque tum aliorum tum suis instructi. . . . EiglIteen readings found ίη catenas haνe ηο νalne for restablishing
years later Prudentius Maran at Paris included tlle work of Theophilns' text.
Theophilus ίη his νaluable S. Ρ. Ν. Justini philosophi εΙ mαrtyris The headings supplied for νarious chapters haνe ηο manu-
ορετα quαe exstαnt omnia, though he did not make direct use of saipt authority but follow the model proνided ίη the English
the manuscripts. translation by Marcus Dods ίη the Ante-Nicene Christian Library
The edition by W. G. Humphry, Theophili Episcopi Antio- (edited by Α. Roberts andJ. Donaldson), ίίί, Edinbnrgh, 1868.
chensis lίδτί tres ad Auto[ycum (Cambridge, 1852), is significant
chiefly for its acceptance of conjectures made by Wolf. ΤΗΕ CHRONOLOGY OF THEOPHILUS
Up to this time the Venice manuscript had not been em-
Α. From the creation to the deluge, 2,242 years
ployed by any editor ofTheophilus, and the edition ofJ. C. Τ.
Adam 230 Gen. 5: 3
Otto, published at Jena ίη 1861, thus marked a significant Seth 205 Gen. 5: 6
forward stcp. As the cightll νolnmc of Otto's Corpus αpologe­ Enos '90 Gen. 5: 9
tarum christianorum saeculi secundi, it bears the title Theophili Kainan 170 Gen. 5: 12
episcopi Antiocheni Ad Auto[ycum [ίδτί tres. It 1S markcd by Maleleel 165 Gen. 5: 15
jl1dicious nse of all the earlier materials and remains per- Iaretl1 162 Gen. 5: 18
Enoch 165 Gen. 5: 21
manently νaluable because of the editor's accnracy and his Mathollsala 167 Gen. 5: 25 (Cod. Α, first hand)
thorough acquaintance with the Christian apologists. His Lamech 188 Gen. 5: 28
reliance οη the Venice manuscript was not misplaced. Noah 600 Gen. 7: 6
Three relatiνely modern editions are based οη Otto's text.
Β. From the deluge ιο the time when Abraham had isslIe, 1,036 years
These were produced by S. Frasca (S. Giustino Ματιίτε, Apologie;
S. Teofilo Antiocheno, Ι Tre Libri Ad Autolico, ίη the collection Arphaxath 135 Gen. ι ι: 12
Sala 130 Gen. ι ι: 14
Corona Patrum Salesiαna, Serie greca, ίίί, Torino, 1938), by Heber 134 Gen. ι ι: 16
Ε. Rapisarda (Teofilo di Antiochia, Ι Tre Libri ad Autolico, ίη the Phaleg 130 Gen. ι ι: 18
series Scrittori greci commentαti per Ιε scuole, 97, Τοτίηο, 1939, Ragau 132 Gen. 11: 20
with a few readings from the Venice manuscript), and by Seruch 130 Gen. ι ι : 22
χχίν INTRODUCTlON INTRODUCTION χχν

Nachor 75 Gen. ι ι : 24 (Lucianic text) Asa 41 3 Reg. 15: 10; 2 Paral. 16: 13 (Cod. Α)
Tharra 70 Gen. 11: 26 Iosaphat 25 3 Reg. 16: 28; 2 Paral. 20: 31
Abraham 100 Gen. 21: 5 Ioram 8 4 Reg. 8: 17; 2 Paral. 2 Ι : 5, 20
Ochozias ι 4 Reg. 8: 26; 2 Paral. 22: 2
C. From Isaac to the death of Moses, 660 years (ηl. 28) Got!lOlia 6 4 Reg. 11: 3; 2 Paral. 22: 12
Isaac 60 Gen. 25: 26 Ioas 40 4 Reg. 12: Ι; 2 Paral. 24: Ι
Jacob 130 Gen. 47: 28 Amesias 39 4 Reg. 14: 2 (29 years); SO 2 Paral. 25: Ι
Sojourn ίη Egypt 430 Exod. 12: 40 (Cod. Α) Ozias 52 4 Reg. 15: 2; 2 Paral. 26: 3
Wilderness 40 Num. 14: 33; Deut. ii. 7 Ioatham 16 4 Reg. 15: 33; 2 Paral. 27: ι
Achaz 17 4 Reg. 16: 2 (16 years); so 2 Paral. 28: ι
D. From the rule of Joshua to the death of David, 498 years (ιη. 28)
Ezechias 29 4 Reg. 18: 2; 2 Paral. 29: ι
Joshua 27 Clement, Str. i. 109· 3 Manasses 4 Reg. 21: Ι; 2 Paral. 33: Ι
55
Κ. of Mesopotamia 8 Judges 3: 8 AnlOS 2 4 Reg. 21: 19; 2 Paral. 33: 21
Gothoneel 40 Judges 3: ι Ι Josias 31 4 Reg. 22: Ι; 2 Paral. 34: ι
Eklon (of Moab) 18 Judges 3: 14 Ochas 3 months 4 Reg. 23: 31; 2 Paral. 36: 2
Aoth 8 Cf. Judges 3: 30 (80 years of peace) Ioakeim ii 4 Reg. 23: 36; 2 Paral. 36: 5
Foreigners 20 Judges 4: 3 Another Ι. 3 months, 10 days 2 Paral. 36: 9; cf. 4 Reg. 24: 8
Deborra 40 Judges 5: 31 Sedekias ι ι 4 Reg. 24: 18; 2 Paral. 36: i i
Midianites 7 Judges 6: ι Exile 2 Paral. 36: 21
70
Gideon 40 Judges 8: 28
Abimelech 3 Judges 9: 22
Thola 23 Judges 10: 2 Ι". From the reign ofCyrus to the death ofMaI'cus AtIrelius, 741 years
Iair 22 Judges 10: 3 Το death of Cyrus 28
Philistines 18 Judges 10: 8 Reign of TaI'quin 25
Iephtha 6 Judges 12: 7 (Cod. Α) Annual magistrates 463
Esbon 7 Judges 12: 9
Ailon 10 .Judges 12: Ι ι .J lIlius
Caesar 3+ 7 months + 6 days
Abdon 8 ]udges 12: 14 Augustus 56+ 4 + ι

Foreigners ]udges 13: ι ;]osephHs, Ant. ν. 275 Tiberius 22+ 6 + 26

40
(~aius 31- ιο + 7
Samson 20 ]lIdges 16: 31; ]osephus, Ant. ν. 316
Peace 40 (See Elί and Saul below) ClaHdiHs 13+ 8 +
20
Samera Cf. Samegar,] Hdges 3: 3 ι Nero 13+ 7 + 27
ΕΙί 20 Ι Reg. (ι Sam.) 4: 18 (40: Hebrew and
Galba 7 + 6
]osephtIs, Ant. ν. 359) Otll0 3 + 5
SamHe] I~ JosephHs, Ant. νΙ 294 Vitellius 8 + 2
Sau) 20 ]osephus, Ant. νί. 378 (40: Acts 13: 21) Vespasian 9 +. ιl + 22
Titus 2+ 2 + 20
David 40 3 Reg. (ι Kings) 2: Ι Ι ; ] osephus, ArI/.
νίί. 389
nomitian 15 + 5
Nerva 1+ 4 + 10
Ε. From tlle death ofDavid to the Babylonian exile, 518 years, 6 months, Trajan 19+ 6 + 14
10 days Hadrian 20+ 10 + 28
Solomon 40 3 Reg. Ι ι : 42 (80:] osephus, An/. viii. 2 Ι ι) Antonius Pius 22+ 7 + 26
Roboam 17 3 Reg. 14: 2 Ι ; 2 Paral. (2 Chron.) 12: 13 VerlIs = Μ. Aurelius 19 + 10
Abias 7 3 Reg. 15: 2 (6 years); 2 Paral. 13: 2
(3 years) 217+100 +235 = 225+11+25
 ABBREVIATIONS AND EDITIONS
AI(~xandre: as cited by Geffcken (q.v.).
I\I'rgk, Τ., Poetae Lyrici Graeci, ed. 5, ί, Leipzig, 1900.
<;astalio: as cited by Geffcken (q.v.)
(1Iauser, C. Latin version ίη edition of 1546; see page χχί.
()icls, Η., Doxographi Graeci, Berlin, 1879; or cited by Nauck (q.v.).
()ucaeus (Fronto Le Duc): as cited by Otto (q.v.).
Einarson, Β. Emendations ίη correspondence with Grant.
l"ι~ΙΙ, .J. Edition of 1684; see page ΧΧίί.
H:rHist See Jacoby.
1'11(; C. MuIler, Fragmenta Historicorum Graecorum, 5 vols., Paris, 1848-
74·
(''r-icdlieb: as cited by Geffcken (q.v.).
(;t·tfcken, J., Die Oracula Sibyllina, Leipzig, 1902.
(;ι~sηer, C. Edition of 1546; see page xxi.
(:Γant, R. Μ., 'The Textual Tradition of Theophilus of Antioch',
Vigiliae Christianae, νί (1952), 146-59; 'Notes οη the Text ofTheophilus
Ad Autolycum πΙ" ibid., Χίί (1958), 136-44.
lΙιιmρhrΥ, W. G. Edition of 1852; see page ΧΧίί.
.JaωbΥ, F., Die Fragmente der griechischen Historiker, Berlin, 1923-30;
I'cvised edition, Leiden, 1957--
Κθ'Π, Ο., Orphicorltm Fragmenta, Berlin, 1922.
Kock, Τ., Comicorιtm Graecorum Fragmenta, Leipzig, 1884.
1'001;', F., TheopJtiltts von Antiochien αdverslts Mαrcionem und die αnderen tlteo-
[o.gischen QJtellen bei Irenaelts (Texte IInd Untenuchungen, χlνί. 2), Leipzig,
1930.
Maran, Ρ. Edition of 1742; see page ΧΧίί.
Meineke, Α., Fra,gmenta GΌmίcοrιιm Grαecorum, ί, Berlίn, 1839.
Nauck, Α., Tragicorum Grαecorum Fragmentα, ed. 2, Leipzig, 1889.
Nautin, Ρ., 'Notes critiques sur Theophile dΆηtίοche, Ad Autolycum
Lib. Π', Vigiliαe G'hristiαnαe, χί (1957),212-25.
Nolte, J. Η., 'Conjecturae et emendationes ad Theophili Libr. ad
Autolyc.', Migne, Pαtrologiα Graeca νΙ 1759-62.
Opsopoeus: as cited by Geffcken (q.v.).
()tto, J. C. Τ. Edition of 1861; see page ΧΧίί.
χχνίίί ABBREVIATIONS AND EDITIONS
RE Pauly-Wissowa, Realencyclopiidie der classischen Altertztmswissenschaft.
Roscher, W. Η.: as cited by Ο. GI'OSS, Die Gotteslehre des Theophilus von
Antiocheia, Chemnitz, 1896.
Rzach: as cited by Geffcken (q.v.). SIGLA
Stob. C. Wachsmuth-O. Hense, Joannis Stobaei AntllOlogilIIn, 5 vols.,
Berlin, 1884-1912. V Cod. Marcianus (Venetus graecus) 496, s. xi
SVF Η. νοn Arnim, Stoicorum Veterιlrn Fragmenta, 3 vols., Leipzig, V2 corrector of Cod. Marcianus 496, s. χν
1903-5· Β Cod. Bodleianus Anct. Ε. ι. Ι ι, s. xvi
Thienemann: as cited by Otto (q.v.). Ρ Cod. Parisinus gΓaecιιs 887, anno 1540
Usener, Η., Epicurea, Leipzig, 1887.
Valckenaer: notes ίn 1546 edition ίη the UnivC'rsity LίbralΎ, Lei(len.
vVilamowitz: as cited by Geffcken (q.v.).
Wolf, J. C. Edition of 1724; see page ΧΧίί.
Zeegers-Vander Vorst, Ν., 'Les Citations des poetes grecs chez les
apologistes chretiens du ii e siecle', Diss. Louvain, 1968.
ΤΕΧΤ AND TRANSLATION
 ΘΕΟΦΙΛΟΥ ΠΡΟΣ ΑΥΤΟΛΥΚΟΝ THEOPHILUS ΤΟ AUTOLYCUS

τ6 α'Ι Book Ι

1 • Στωμυ'λον '
l'
μεν ουν ,
στομα 'Φ'
και ,Ι.
ρασις ευεΊΤΎ)ς τερψιν "'
παρεχει ,
και , 1. Fluent speech and euphonious diction produce delight and
έπαινον προς KEV?7lI δόξαν άθλίοις άνθρώποις έχουσι τον νουν κατε- ιπaise-resuΙtίηg ίη empty glory, among wretched men who have
' , , " ου προσεχει ' ,ι depraved mind [cf. 2 Tim. 3: 8]. ι The man who loves truth,
Φθ αρμενον' ο δ'ε ~ α'λ η θ'
της ειας εραστης 'λ ογοις μεμιαμ-
Iιowever, pays ηο attention to defiled language but examines the
μένοις, άλλα έξετάζει το ί!Ργον του λόγου τί και όποιόν έστιν. έπειδη
fact behind the word to see what it is and what it means. Since you,
οον, Ji έταιρε, κατέπληξάς με λόγοις κενοις καυχησάμενος έν τοις
ιny friend, have attacked me with empty words by boasting of
θεοις σου τοις λιθίνοις και ξυλίνοις, έλατοις τε και XWVEVTOLS' και your gods of stone and wood, forged and cast and moulded and
. . και\ γραπτοις,
πλ αστοις
... οι~ ουτε '
" βλ επουσιν ,Ι"
ουτε ακουουσιν
μaίnted-whίch neither see nor heαr, for they are idols and the works
(εισι , ε ι"δ ω λ α και' εργα
" γαρ " , θ'
~ αν
χειρων ρωπων)" ε Φ υ, με και,
,ετι δ' ς
ιι! men's hαnds [Ps. 113: 12-14]-and furthermore you call me
χριστιανον ώς κακον τούνομα φορουντα, έγω μεν οΟν όμολογω εΙναι ;ι Christian as if Ι were bearing an evil name, Ι acknowledge that
,
χριστιανος, και'Φ ορω
~ το'θ εο Φ ι λ'" ~
ες ονομα τουτο ε'λπι'ζ ων ευχρηστος " Ι am a Christian. Ι bear this name beloved by God in the hope of
εΙναι Τψ θεΨ. ού γαρ ώς συ ύπολαμβάνεις, χαλεπον εΙναι τούνομα IH~ing useful z to God [cf. Philemon ι ι]. It is not the case, as you
του θεου, οδτως έχει' ίσως δε έτι αύτος συ αχρηστος ων Τψ θι:ψ stIJJpose, t11at the name of God is offensive. Perhaps you yourself
;ιI't~ of ηο use 2 to God and therefore think about God ίη this way.
ΠεΡί Ι του θεου οδτως ΦρονεΙs'.

The Vision of God

2 • .c:ι.
'Αλλ'α '"
και εαν Φυ
~ ς ' "Δ ELSOlI
-l;' ,
μοι τον θ'
εον σου ",καγω
" σοι ειποιμι "
2. But ifyou should say, 'Sho\v me your God', Ι may reply to you,
αν' "Δειξόν μοι τον ανθρωπόν σου κάγώ σοι δείξω τον θεόν μου." 'SllOW me yoU1' man and Ι will show you my God.' You must show
έπεί δειξον βλέποντας τους οΦθαλμους της ψυxfjς σου, και τα JiTQ Ille that the eyes of your soul can see and that the ears of your
της καρδίας σου dKOVOVTa. ώσπερ γαρ οί βλέποντεs' TOLS' οΦθαλμοις II(~art can hear. For just as those who see with bodily eyes contem-
του
,. . ,
υωματο<, κατανοουσι
__,
την του
"" β'
ιου και
"ι
επιγειον πραγματειαν,
ι
IJlate tlle affairs of life οη ea1'tll and distinguish things that differ
"
αμα δ οκιμα."οντες
'γ '8 ιαΦ'εροντα,
τα "Φ~'"
ητοι ως 1) σκοτος, "λ ευκον
η ' "7J /(.( Rom. 2: 18; Phil. Ι: 10], such as light from darkness, white
μέλαν, :η άειδες 7} εύμορΦον, :η εύρυθμον και εύμεψον Ύ} αρυθμον και Ιί'Οl11 black, ugly from beautiful, rhythmical and metrical from
αμετρον 7} ύπέρμεψον 7} κόλουρον, όμοίως δε καί TΓl ύπ' ιίκοην IllIΓ11ythmical and unmetrical, beyond the metre from truncated;
,
πιπτοιιτα, η
"Cυ'Φ ωνα 7)
" 0s ., 1)'δ υ'Φωνα,
"β αρυ'Φ ωνα 1) t/ "
ουτως εχοι αν και
'1\ \
,tnd similarly with things that fall under the sense of hearing,
sounds that are shrill or deep 01' sweet; just so, the ears of the heart
περί τα JiTQ της καρδίας και τους οΦθαλμους τους Tfjς ψυχης
;ιnd the eyes of the soul are potentially capable of beholding God.
'
δ υνασ θ αι θ'
εον θ'
εασασ θ αι. βλ'
επεται 'θ'
γαρ Λ
εος τοις '
δ υναμενοις , ,
αυτον
Ι"ΟΓ God is seen by those \vho are capable of seeing him, once they
όραν, έπαν ί!χωσι του, οΦθαλμου, άνεφγμένου, της Ψυχης. πάντες IIave the eyes of the soul opened. ΑΙΙ men have eyes, but some
, ,.,
"Φθ
μεν γαρ εχουσι του, ο α λ μου" ' α'λλ''''
α ενιοι υποκεχυμενου, και μη , "
IIave eyes which are hooded by cataracts and do not see the light
βλεποντα,
' το , Φ ως
~ ~
του η'λ'
ιου. και " ου παρα '"
το μ1) βλ'
επειν τους, οΙ' the sun. Just because the blind do not see, however, the light of
τυ Φλ ου,
' η"δ η ""
και ουκ εστιν το , Φ ω,
Λ Λ
του 1)'λ'ιου Φ αινον,
Λ 'λλ"
α α εαυτους , 1. ι Theophi!us begins \vith a typica! rhetorician's flourish but turns it into
;ι typica! ear!y Christian condemnation of rhetoric.
Ι 'Το α'] Otto; cf. π. ι ; πι. 18: om. V 1. ι π.ρ/] V2: om. V 2 This is a p!ay οη words inc!uding christos, pronounced lίke christos.

t>~6802 c
 1.2 1.2 AD AUTOLYCUM 5
4 THEOPHILUS OF ANTlOCH
, ι θ ωσαν οι'φ' ~ ο'φθαλμους.
Ι" Ι \ \ \ , \ the sun does not fail to shine; the blind must b1ame themselνes and
αιηασ τυ ιιοι και τους εαυτων ουτως και συ,
their eyes. 80 you also, Ο man, haνe cataracts oνer the eyes of your
ιIJ ανθρωπε, έχεις ύποκεχυμένους τους όφθαλμους Tfjς ψυxrις σου
soul because of your sins and wicked deeds.
ύπο των άμαρτημάτων και των πράξεών σου των πονηΡων.
J ust as a man must keep a mirror polished, so he must keep his
,Ώσπερ εσΟ7ΤΤΡον
,/ "β'"
εσηιι ωμενον, ουτως δ ει. . τον "θρωπον εχ
' αν " ειν
soul pure. When there is rust οη a mirror, a man's face cannot be
καθαραν Ψυx~ν. επαν οΟν ύ ίος έν τφ έσ6πψφ, ού δύναται όρaσθαι seen ίη it; so also when there is sin ίη a man, such a man cannot see
\ Ι -
το προσωπον του αν Ρωπου εν τφ εσοπτρφ' ουτως και οταν τι
'θ' , ....., Ι " \ ιι .,.
God. l 80 show yourself to me. Are you not an adulterer? a fornica-
, "~, θ ι , δ ι
αμαρηα εν τφ αν ρωπφ, ου
, - " θ
υναται ο τοιουτος αν ρωπος
θεωρεΛιν
tor? a thief? a swindler? a robber? a pederast? insolent? a reνiler?
ι
δειξον ουν
ι
ει" ουκ ειl'
l'
και\συ
, '"
τον θεον. σεαυτον, ει ουκ ειl' μοιχος, quick-tempered? enνious? a braggart? disdainful? a bully? aνari­
ι "1'\' "1"1 t." 1" ι,
πορνος, ει ουκ ει κιιεπτης, ει ουκ ει αΡπα"" ει ουκ ει αποστερητης, ει cious? disobedient to parents? one who sel1s his children? God
,
ουκ ι
ει1" αρσενοκοιτης, ει" 1 ' 'β
ουκ ιιοι'δ ορος, ει ουκ
ει υ ριστης, ει ουκ ει1'\ , " " does not become νisible to those who do such things unless they
"\
ΟΡγιιιος, ει" ου φθ ονερος, , '- r ι ει"
' ει" ουκ αιια."ων, r
ουχ ι
υπεροπτης, ει" ου first cleαnse themselves lrom αΙΙ defilement [2 Cor. 7: ι].
πληκτης, ει ου
ι "φ\/ ,,-,
' ει ου τα τεκνα σου
ιιιαΡγυΡος, ει ου γονευσιν απει ης,
θ "\ , ΑΙΙ this brings darkness upon you, just as when a flux of matter
πωλεΙς.
,
τοις γαρ ταυτα πρασσουσιν ο
.... ι r θ \ , 'φ 'Υ
εος ουκ εμ ανι."εται,
,\
εαν μη
,
comes oνer the eyes and they cannot see the light of the sun. 80
πρωτον
, ,
εαυτους κα
θ ι " \ '-
αρισωσιν απο παντος μοιιυσμου.
,..
also, Ο man, your ungodliness brings darkness υροη you and you
Και σοι
\ "j'
ουν
,ι
απαντα
, ....
επισκοτει,
θ ι C'/\ 'φ
κα απερ υιιης επι
\
ορα επαν cannot see God.
ι 'φθ' Λ 'δ ι θ ,ι , φ~ ~
γενηται τοις ο αιιμοις προς το μη υνασ αι ατενισαι το ως του
The Nαture of God
, ,

Ι\'
ηιιιου' "
ουτως και\ ,
σοι,l ~ αν
ώ " θ
Ρωπε, επισκοτουσιν αι ασε'β ειαι προς το ' ,.. " \'
3. You will say to me, then, '8ince you see, describe the form of
μ~ δύνασθα/ σε όραν τον θε6ν.
God to me.' Hear me, Ο man: the form of God is ineffable and
inexpressible, since it cannot be seen with merely human eyes. For
3. Έρεις ουν μοι' "Σ'
υ ο'β' ι
ιιεπων δ ιηγησαι
ι ι μοι το'~δ
ει ος του~ θ εου.
~"
he is ίη glory uncontainable, ίη greatness incomprehensible, ίη
"
ακουε, ω1'''θ
αν ρωπε' το'\"δ
μεν ει ος του~θ~"εου αρρητον και"Ι,/,.
ανεΚψΡαστον,
loftiness inconceiνable, ίη strength incomparable, ίη wisdom un-
, δ Ι
εσΤιν, μη υναμενον ο
'φθ-Λ \
Λ ι 'θ~
αιιμοις σαρκινοις ορα ηναι.
δ Ι{; ι'
ο."τι γαρ εσην teachable, ίη goodness inimitable, ίη beneficence inexpressible. For
, Ι
αχωρητος, μεγε ει
'θ' Ιλ
ακατα ηπτος, υψει απερινοητος,
C'/"I,' ι ,Ι..
ισχυι ασυγ-
, ι
if Ι call him Light, Ι speak of his creature; if Ι call him Logos,
κριτος, σοφ/q, ασυμβtβασTOς, αγαθωσύντι αμ/μηroς, KaAOTToLtq, ανεκ­ Ι speak of his beginning; if Ι call him Mind, Ι speak of his intel-
διήγηroς. εΙ γαρ φως αύτον εϊπω, πο/ημα αύτου λέγω' εΙ λ6γον ligence; if Ι call him 8pirit, Ι speak of his breath; if Ι call him
εϊπω, αρχην αύτου λέγω' νουν έαν εϊπω, φρ6νησιν αύτου λέγω' Sophia (Wisdom), Ι speak ofhis offspring; if Ι call him 8trength,
"'1 , \ , .... \ ι φι" " ι
πνευμα εαν ειπω, αναπνοην αυτου ιιεγω' σο ιαν εαν ειπω, γεwημα Ι speak of his might; if Ι call him Power, Ι speak of his energy; if Ι
'~λ'
αυτου " ' ειπω,
εγω' ισχυν εαν f ,
ΚΡατος '-'\
αυτου ',/
ιιεγω -δΙ ""ω
υναμιν εαν ειπ , call him Proνidence, Ι speak of his goodness ; if Ι call him Kingdom,
Ι .... λ ι ι ,,)/ 'θ Ι 'υ~ 'εΙγω'
, ,
ενεΡγειαν αυτου εγω' προνοιαν εαν ειπω, αγα ωσυνην αυτο ιι Ι speak of his glory; if Ι call him Lord, Ι speak of him as judge; if
β ασιλ ειαν εαν ειπω,
ι " " δJt '-λ
ο",αν αυτου
Ι ι " " \
εγω' κυριον εαν ειπω, κριτην Ι call himJudge, Ι speak ofhim as just; if Ι call him Father, Ι speak
, \ \1
αυτον ιιεγω' κριτην εαν ειπω,
\ " " δΙ
ικαιον αυτον
, , λ Ι " , "
εγω' πατερα εαν ειπω, of him as all things; if Ι call him Fire, Ι speak of his wrath.
,Ι -λ Ι
" \ '
τα παντα αυτον ιιεγω' πυρ εαν ειπω, την ΟΡγην αυτου
",,, , , \ ,
εγω. Υου will say to me, then: 'Is God angry?' Certainly: he is
Έρεις οδν μοι' "'ΟΡγι."εται
ΙΥ θ εος;
ι "'λ "Υ
μα ιστα' ΟΡγι."εται Λ τα
τοις \ angry with those who do eνil deeds, but good and kind and merciful
φαυλα πρασσουσιν, αγα ος ε
Ι \, Ι ,
και ΟΙΚΤιΡμων εσην επι
θ\ δ' \ \
και χρησΤος
'" \ toward those who loνe and fear him. He is the instructor of the
\ ,
τους αγαπωντας και
'φβ'" δ \ Ι,
ο ουμενους αυτον' πω ευτης γαρ εστιν των
.- godly and the father of the righteous, but the judge and punisher of
\ \ δ ι \ δ\ , λ \ - , β~
θεοσεβων και πατηρ των ικαιων, κριτης ε και κο αστψ: των ασε ων.
the ungodly.
2. ι The 'pure ίη heart', therefore, can 'see God' (Matt. 5: 8).
2. ι σο!] Gesner: σύ ν
6 THEOPHILUS OF ANTIOCH 1·4 AD AUTOLYCUM 7

4. Άναρχο, δέ εστιν, ότι αγένψό, εστιν' αναλλοίωτο, δέ, καθότι 4. He has ηο beginning becanse he is nnacated; Ile is immntable
αθάνατό, εστιν. θεο, δε λέγεται δια το τεθεικέναι τα πάντα επι Tfj becanse he is immortal. He is calIed God becanse he established
~,
εαυτου
< ασ Φ α λ'
ε tq" και'δ'
ια το'θ'
εειν' το'δ'θ'
ε εειν εστιν το τρεχειν και " " , everything οη his own steα4fαstness [Ps. ι 03: 5] and becanse he
κινειν και ενεργειν και τΡέΦειν και προνοειν και κυβερναν και rnns; the word 'Γιιη' means to Γιιη and set ίη motion and energize
ζωοποιείν τα πάντα. κύριο, δέ εστιν δια το κυριεύειν αυτον των and nonrish and provide and govern everytl1ing and to make
όλων, πατηρ δε δια το είναι αυτον προ των σλων, δημιουργο, δε και
{cVerytlling alive. He is Lord becanse he is master of the nniverse,
, δ ια\ το\ αυτον
), ειναι
1" Ι \ \..... ~'λ ".1. Father becanse he is before the ιιnίveΓse, ])emίΙΙΓge and Makel'
ποιητη, κτιστην και 1Τοι.ητην των ο ων, υψιστο,
I)ecanse he is creator and maker ofthe nniverse, Most High becanse
δε δια το είναι αυτον ανώτερον των πάντων, παντοκράτωρ δε ότι
,\ ,Ι,. " , ι lιe is above everything, Almighty becanse he contΓOIs and snrronnds
αυτο, τα παντα κρατει και εμπεΡΙΕχει.
cveΓΥthίηg.
τα γαρ ύψη των ουρανων και τα βάθη των αβύσσων και τα
For the he(ghts ο[ the heavens and the deptlls ο[ the abysses and
πέρατα τή, οΙκουμένης εν Tfj χειΡΙ aJJTOV εστιν, και ουκ έστιν
ι..... ,,..., \ \ \,'
ι , ..... ι!te ends of the world aΓe ίπ his hαnd [Ps. 94: 4], and theΓe is ηο plαce
Τοπο, τη, καταπαυσεω, αυτου. ουρανοι μεν γαρ εργον αυτου
ιι! his rest [Isa. 66: ι]. The heavens are his WΟΓ]{, earth is his crea-
εΙσιν, γή ποίημα aJJTOV εστιν, θάλασσα κτίσμα aJJTOV εστιν, ανθρω­ (ion, the sea is ofhis making, man is his fabrication and image, snn
πο, πλάσμα και εικων aJJTOV εστιν, {μια, και σελ~νη και αστέρε, and nιοοn and stars aIe his elements, aeated for signs αnd for
,., ,....., , ..... \ ' ,\,
στοιχ εια αυτου εισιν, ει, σημεια και ει, καιρου, και ει,
.\easons andfor days andfor yeαrs [Gen. Ι: Ι4], for service and slαvery
(Ι \" \ Ι \ f! , \ δ
ημερα, και ει, ενιαυτου, γεγονοτα, προ, υπηρεσιαν και ου- Ιο 711επ [Ps. ΙΟ3: Ι4; Ι46: 8].
λείαν ανθρώπων' και τα πάντα ό θεο, εποίησεν εξ ουκ God made everything out of w/tat did not exist [2 Macc. 7 : 28J,
οvτων Είς το είναι, ϊνα δια των έργων γινώσκηται και VOYJefj 'Το \)ringing it into existence so that his greatness might be known and
μέγεθο, aJJTOV. appIehended throngh his works.
5. ΤΕ θ'
na '.1.'"
απερ γαρ ψυχη εν
θ
αν ρωπψ
ι ου
, βλ EπεTUΙ,
ι , ι
αορατο, ουσα
l' The Invisibility of GO(!
, θ ι
αν ρωποι"
δ '
ια
δ'
ε
~
τη,
Ι
κινησεω,
~
του
Ι
σωματο,
~
νοειται
<
η
.1. ι
ψυχη, 5 . .JιIst as the sonl ίn a man is not seen, since it is invisible to men,
ουτω, εχοι αν και"θ'
" "
τον 'δ υνασ
εον μη" ι θ αι ορα
< θ ηναι
~ < , ο'Φθαλμων
υπο ~ l)tlt is appl'ehended throngh the movement o[tlle body, so it may be
ανθρωπίνων, δια δε τή, προνοία, και των έργων aVTOV βλέπεται tl1at God cannot be seen by hnman eyes bnt is seen and appIe-
και νοεΙται. ον τρόπον γαρ και πλοιον θεασάμενό, τι, εν θαλάσστι llcnded thΓOngh his pΓOvidence and his wOIks. As when one
κατηρτισμένον και τρέχον και κατερχόμενον εΙ, λιμένα δήλον ότι ο!)scΓves a ship at sea, fitted ont and crnising and l'ctιιnling to ΡΟΓt,
-ήγ~σεTαι είναι εν αυτψ Kυβεpν~Tην τον κυβερνωντα αυτό, ούτω, one ννίΙΙ o))vionsly infel' that ίn llel' tllere is a pilot ,-,vho steers her, 80
δει νοειν είναι τον θεον Kυβεpν~Tην των όλων, εΙ και ου θεωρειται {)nc nlιIst stιppose tllat the pilot ο[ the nniveIsc is God, eyen ifhe is
όΦθαλμοι, σαρκίνοι, δια το αυτον αχώρψον είναι. εΙ γαρ Τψ -ήλίψ 1I0t visible to IηeIely hιIman eyes becaιIse 11e is ιIncontlned. If a nlan
ελαχίστψ σντι στοιχείψ ου δύναται ανθρωπο, ατενίσαι δια τηι, l:annot stal'e at the SιIn, thongh it is a veIY small staI, because of
ύπερβάλλουσαν θέρμην και δύναμιν, πω, ουχι μαλλον Tfj TOV eEOV ίιs OVel'Wllelrning heat and powel', how mncll IllOIe is it the casc tllat
δόξτι ανεκΦράστψ ούστι ανθρωπο, θνψο, ου δύναται αντωπήσαι; a mOItal Illan cannot vicw the gloIY ofGocl wlliclt is inexpl'essible!
(\ , \
ον τροπον γαρ ροα, εχουσα
(/', Φλ \ \
οιαν τον περιεχοντα αυτην, εν ον εχει
Ι , ι "δ"
As a ΡΟΠ1egranate, with a Iind snrΓOlιnding it, has insidc many
μονα, και θ~Kα, πολλα, διαχωριζομένα, δια ύμένων και πολλου, t:ells and (~ascs, seΡaΓated by membIanes, and has many seeds
, " \', ..... ..... ο (..... ,
κοκκου, εχει του, εν αυττι κατοικουντας, ουτω, η πασα κτισις dwelIing in it, so the \vhole aeation is sιInonnded by tlle Spil'it of
, (\
περιεχεται υπο
,
πνευματος
θ'-'
εου,
,\
και το
...
πνευμα
,
το περιεχον συν ττι
Ι, .....
Ωοd and tlle sιInonnding spiIit, along \vitll the creation, is enclosed
κτίσει περιέχεταΙ. ύπο χεψος eEOV' ItlaTTEp ο15ιι ό κόκκος Tfj,> μας l)y the hand ο[ God. As the pornegIanate seed, dwelling inside,
8 THEOPHILUS OF ANTlOCH 1·5 AD AUTOI,YCUM 9
.ι ς:ο Α'
ενοον κατοικων ου ουναται οραν τα ε~ω του
ς:ο, • Α '''Ι: Α λ ' , , "
επους, αυτος ων ενοον,
"ς:ο
cannot see what is outside the rind since it is itself inside, so man,
ούτως ούδε άνθρωπος έμΠεΡιεχ6μενος μετα πάσης της κτΙσεως ύπο who with the whole creation is enclosed by the hand of God, cannot
χειΡος θεου 013 δύναται θεωρειν τον θε6ν. see God.
Ε ιτα
1' β λ' , επιγειος
,/ , l' ι 'Α Α king οη earth is believed Ιο exist even if he is ηοΙ seen by all ;
ασι ευς μεν πιστευεται ειναι, καιπερ μη πασιν

/ δ ια
'δ'ε / 'δ'ξ 'Α' , he is apprehended by means ofhis laws and commands and anthori-
βλ επομεvος, νομωv και ιατα εωv αυΤΟΌ και ε'ξ ουσιων
Α και
ties and powers and images. Are ΥΟΙΙ ιιΠ\vίΙΙίng to aΡΡΓehend God
δ υvαμεων
/ και, εικοvωv
, / Λ
vοειται. τοv , δ'θ'
ε εοv ου'β'λ
ου ει '
συ Λ θ αι δ'
vοεισ ια
throngh his works and powers?
έΡγωv και δυvάμεων;
God the Creαtor
6. Καταv6ησοv, ιΊJ άvθρωπε, τα εΡγα αύτου, καιΡωv μεν κατα
6. Consider his works, Ο man: the periodic alternation of the
χρ6vους άλλαγι)ν και άέρων ψοπάς, στοιχεΙωv τοv εύτακτοΙ' δρ6μοv,
ι.... \ .... \ ,... \, ...... , " seasons and the changes of winds, the orderly course of the stars,
ημερωv τε και νυκτων και μηVων και εvιαυτωv Τ7)ν ευτακτοv
the orderly succession of days and nights and months and years, the
ι
πορειαv, ,
σπερματων τε και'Φ υτωv
~ ~'δ'Φ
και καΡπων την ια ορον καλ , - (lίveΓsίfied beauty of seeds and plants and frnits, the variegated off-
λοvήν, τήv τε πολυπο{κιλον γονην κτηvων τετραπ6δων και πεΤΕιvωv spring of quadγupeds and birds and reptiles and fishes ίη rivers and
και έΡπετων και νηκτων, έvύδρωv τε και JvaAlwν, i} τηv έv αύτοις seas, or the instinct provided to animals themselves for generating
ΛΥ/
τοις ",ωοις
δ~ Ι Ι \ \ ..... " 'Φ
εοομεvηv συvεσιν προς το γεvvαν και εκτρε ειv, ουκ εις
" and nourishing offspring (not for their own use but for man to have),
ίδίαν χρησιv, άλλα είς το έχειν τον άvθρωπον, τΉv τε πρ6vοιαv ~ν and the providential care which God exercises ίη ΡΓeΡarίng nourish-
Λ
ποιειται ο
θ' f 'Υ• Φ" Ι " 't \ (\
εος ετοιμα",ων τρο ην παστι σαρκι, η την υποταγην ην
men t [ΟΓ all flesh, or the su bjection ίη which he decreed all things ιο be
ωρικεv ύποτάσσεσθαι τα πάvτα Tfj άvθρωπ6τητι, πηγωV τε γλυΚεΡωv snbject ιο mankind ; the flow offresh SΡΓίngs and ever-flowing rivers,
\
και ποταμωv αεvαωv ρυσιν,
.... , Ι (Ι δ'
ροσωv τε και ομ
\ " β
ρωv και
' fυετων
. . . . .την
' the seasonal supply of dews and showers and rains, the complex
movement of the heavenly bodies, with the morning star rising and
κατα καΙΡους γΙVOμένΗV έπιχοΡηγlαv, την ovpaνlwv παμποίκιλοv
/ 'ΕωσΦ' , "
giving notice of the coming of the perfect luminary, the conjItnction of
κιvησιv, ορον ανατε'λλοντα μεv και ι"
προσημαιvοvτα ερχεσ θ αι
the Pleiαdes αnd Orion [Job 38: 31], Arcturus[Job 9: 9], and the chorus
, '\
τοv τειιειοv Φ ωστηρα,
Α συv
, δ εσμοv τε ' Πλ'
εια δ ος και"Ω ριωνος, /
of the other stars ίη the orbit of heaven, to all of which the mαnifold
l1ρκτουρ6ν τε και τηV λοιπωv άσψωv xopelaν γΙVOμέVΗV έv τφ 80ρΙιία of God [Epll. 3: !Ο] gαve individual nαmes [Ps. 146: 4].
'λ Α' Α ~, λ ι λ Φ' Αθ Α Α
κυκ ιρ του ουpavου, οι,; 7) πο υποικι ο,; σο ια του εου πασιv 1ι is this God alone whornαde lightJrom dαrkness [Job 37: 15], wrιo
ίδια οv6ματα κέκληκεv. i ι bronght light οιιι of his treasuries, the storehoιtses oJ the soutlz wind
Ο υτος
.,. θ
εος
\ Ι
μοvος ο
t ,
ποιησας
,
εκ
Ι
σκοτους
Φ ~
ως,
"ξ
ο ε αγαγωv
\ [Job 9: 9] and the treαsuries oJ the αbyss [Ps. 32 : 7] and the limits of
φως έκ θησαυρων αυτου, ταμειά τε v6του και θησαυρους the seas [cf.Job 38: !Ο] and the treαsuriesoJsnow αnd hαil[Job 38: 22],
άβύσσου και όρια θαλασσωv χι6νων 'ΤΕ και χαλαζων θησαυ- collecting the waters ίη the treasuries ofthe abyss and collecting the
, , ' θησαυροις
"δ ατα εΙ'
ρους, συvαγων υ
Λ α'β' ,Ι "
υσσου και συvαγωv το σκοτο,;
darkness ίη his treasuries [cf. Isa. 45 : 3] and bringingJorth the sweet,
, θησαυροις
εν
Λ' Α \'ξ'
αυΤΟΌ και ε αγων το
\ Φ ως
Α λ ' ,\ θ \
τογ Όκυ και το πΟ ειvοv και
\ \ desirable, and lovely light [cf. Eccl. 1 1 : 7] Jrom lιίs treαsuries [Jer. !Ο:
, " εκ θ ησαυρων ,..".... " , 13] and leαding Jorth clouds Jrom the end oJ the eαrtlz and mnltiplying
επιτερπες αυτου, αναγωv vε Φ ε/λ α,; ε'ξ'
εσχατου
lightnings into rαin [Jer. !Ο: 13; Ps. 134: 7]. 1tishewho sends the thnn-
της γης και άστραπα,; πληθύVωV είς ύετ6v, ό άποστέλλωv τηv
der [cf. J ob 38 : 35] Ιο terrify and throngh the lightning announces the
βΡοvτην είς Φ6βοv και προκαταγγέλλωv τοv κτύποv της βροvτης δια crash oftlle thunder ίη advance so that the soul may not faint at the
Tijς άσψαπης, ίvα μη ψυχη αίΦνιδlω,; ταραχθεισα έκψύξτι, άλλα μην sudden tumnlt. 1t is he who limits the power of the lightning as ίι
και της άσψαπης Tijς καΤεΡχομέvης έκ τωv ούραvωv τηV αυτάρκειαν comes down from the heavens so that it will not burn ιιρ the earth. For
, .... \
επιμεΤΡωνΠΡος το μη εκκαυσαι την γηv· ει γαρ
\" ... \ .. , \ λ/β'
α οι τηV κατε ουσιαν η
ξ"
if the lightning got complete control it would burn up the earth; if the
, ", \ . . 'δ ' " β' ,~/, \, , . . .
αστραΠΎ). εκκαυσει'Τ'Τ}vγηv, ει ε και η ρονΤΎ), καταστρεψει τα εvaυττι. thunder did 80, it wonld oVeJ'turn everything οη it [cf. Job 2 Ι: 15].
10 THEOPHILUS OF ANTIOCH Τ·7 AD AUTOLYCUM ΙΙ

7. Οδτός μου θεος ό των όλων κύριος, ό τανύσας τον ούρανον 7. This is my God, the Lord of the universe, who αΙοπε spread out the
μόνος και θεις το εVρος της ύπ' ούρανόν, ό συνταράσσω ν heaven [Job 9: 8] and determined the breadth of what is under heaven
το κύτος της θαλάσσης και ήχων τα κύματα αύτης, ό I.Job 38: 18], who stirs up tlle deep of the sea and makes its waves resound
δεσπόζων του κράτους αύτης και τον σάλον των κυμάτων Ι Ps. 64: 8], who rules over its power and pacifιes the movelnent of t!ze

KUTaTrpaiJvwv, ό θεμελιώσας T~ν γην επι των ύδάτων και waves [Ps. 88: ΙΟ], who established the eartlz upon the waters [Ps. 23: 2]
δους πνευμα το τρέΦον αΙ~Tήν, οδ ή πνo~ ζωογονει το παν, δς εαν and gave a spirit to nourish it [cf. Gen. ι : 2]. His breath giνes life to
avaxfj το πνευμα παρ' έαυτψ εκλε{ψει το παν. everything; if he held back his spirit by himself everything would fαil
τουτον λαλεις, άνθρωπε, τούτου το πνευμα άναπνεις, τουτον LJob 34: 14 f.].
Υου speak of llim, Ο man; you breathe 11iS breath; you do not
άγνοεΙς. τουτο δέ σοι συμβέβηκεν δια την τύΦλωσιν της ψυχης και
know him. This has happened to you because of the blindness of
πήρωσιν l της καρδ{ας σου. άλλιl ει βούλει, δύνασαι θεραπευθηναι'
"δ' Λ'ιατρψ
Λ' , "Φθαλ'
your soul and your heart, but ifyou will you can be cured. Deliver
επι ος σεαυτον Τψ ιcαι παρακεντησει σου τους ο μους

Λ Λ 'Λ δ' " ,, , 'θ' θ , ' yourself to the physician, and he will couch the eyes of your soul and
της ψυχης και της καρ ιας. τις εστιν ο ιατρος; ο εος, ο εραπευων
./.

lleart. Who is the physician? Heis God, who heals and giνes life
και , ζ ωοποιων
Λ δ'
ια Λ
του λ'
ογου και'Λ
της σο Φ'
ιας. ο ,θ '
εος δ'
ια Λ
του λ'
ογου
, ... ,,.., Φ' ,ι " ....., λ' 'Λ
tl1fough Logos and Sophia. God made everything through Logos
αυτου και τη, σο ια, εποιησε τα παντα' Τψ γαρ ογψ αυτου
and Sophia, for by his Logos the heαvens were made firm and by his Spirit all
εστερεώθησαν οί. ούρανοι και Τψ πνεύματι αύτου πασα
, δ ' , .. " , ( Φ' ,..... (θ' Λ
t!teir power [Ps. 32: 6]. His Sophia is most powerful: God by Sophia
η υναμι, αυτων. κρατιστη εστιν η σο ια αυτου' ο εος ττι
IOlInded the earth; he prepared the heavens by intelligence; by knowledge the
σο "θ
Φ tq, ε εμε λ'
ιωσε 'Λ"
την γη~l, ητοιμασε δ"ε 'Φ ρονη-
ουρανου, , abysses were broken up and the clouds pouredforth dews [Prov. 3: 19 f.].
σει, ,
εν 'θ ησει
αισ ' ~β υσσοι
α "
ερραγησαν, νε'Φ η δ"ε ερρυησαν, Ifyou know these things, Ο man, and live ίη purity, holiness, and
δρόσους. I'ighteousness, you can see God. But before all, faith and the fear of
ΕΙ ταυτα νοει" άνθρωπε, άγνως και όσ{ω, και δικα{ως ζων, God must take the lead ίη your heart; then you will understand
δύνασαι όραν τον θεόν. προ παντος δε προηγε{σθω σου εν Tfj καΡδ{q, these things. When ΥΟΙΙ put off what is mortal and pnt οη im-
,
πιστι, και
, Φ 'β
ο ο, ο του
,
Λ θ..... Ι ,.. ιι\' "θ
εου, και τοτε συνησει, ταυτα. οταν απΌ τι perishability [cf. ι Cor. 15: 53 f.], then you will rightly see God.
το , '
θ νητον " '
και εν δ υστι την
"Φθα '
~./. κατα αςιαν τον
αρσιαν, τοτε 0ψΤΙ 'θ'
εον. , ' 't.' For God raises υρ your flesh immortal with yonr soul; after
) ι
ανεγειΡει γαρ σου την σαρκα α
Ι \ ι 'θ ι
ανατον συν τ'(]
, ...... 1, .....
'f'VX'(]
(θ'
ο εο,' και τοτε
" becoming immortal yon will then see the Immortal, ifyou believe ίη
»./, , 'θ' "θ ι Ι
0ψΤΙ γενομενος
"..... ,.....
α ανατο, τον α ανατον, εαν νυν πιστευσ'(], αυτψ και
\
him now. Then ΥΟΙΙ will know that yon nnjnstly spoke against him.
τότε έπι~,ώστι στι ιΙδίκω, κατελάλησα, αύτου.
Beliej ίπ Resurrection
8. But you do not believe that the dead are raised. When the event
8. Άλλα. άπιστε ι, νεκρου, εγεΕρεσθαι. OTαJ Ι εσται, τότε πιστεύσει, takes place, you will believe whether yon wish or not; yonr faith
θέλων και μ~ θέλων' και ή π{ση, σου ει, άπιστ{αν λογισθήσε'ται, ννίΙΙ be reckoned as nnfaith unless you believe ηΟΥΥ. Bnt why do
εαν μ~ νυν πιστεύσ'(],. προ, τί δε και άπιστε ι, ; η ούκ οίδα, στι you disbelieve? Do you not know that faith leads the way ίn all
άπάντων πραγμάτων ή π{στι, προηγειται; τ{, γαρ δύναται θεΡ{σαι actions?' What farmer can harνest nnless he first entrnsts the seed
γεωργό" εαν μ~ πρωτον πιστεύσ'(] το σπέρμα -rfj yfj; 7) τΕ, δύναται to the earth? Who can cross the sea unless he first entntsts himself
διαΠεΡασαι τ~ν θάλασσαν, εαν μ~ πρωτον έαυτον πιστεύσ'(] Τψ to the ship and the pilot? What sick man can be cured unless he
Πλ οιψ
ι και'Λ
τψ κυβ'
εpvητ'(]; ,
τι, δ"ε καμνων δ' Λ
υναται θ εΡαπευ θηναι, εαν
" first entγusts himself to the physician? What art or science can
8. ι Possibly a known axiorl1; cf. Η. Chadwick, Tlιe Sentences 0/ Sextus
7. Ι 17ήρωσ,ν] ν: 17ώρωσ,ν \V olf (Cambridge, 1959), no. 166.
12 THEOPHILUS OF ANTIOCH 1.8 1.8 AD AUTOLYCUM 13
μη πρώτον έαυτον ΠΙσΤεύσυ τψ ιατρψ; ποίαν δε τέχνην η έπιστήμην anyone learn unless he first delivers and entrusts himself to the
δύναταί τις μαθείν, έαν μη πρώτον έπιδψ έαυτον Kα~ πισTεύσΊJ Τψ teaclter?Z If, then, the farmer trusts the earth and the sailor the
διδασκάλψ; ει ογν γεωΡγος πιστεύει Tfj γfi και ό πλέων Τψ πλοίψ,
ship and the sick man the physician, do you not want to entrust
yourself to God, when you have received so many pledges from
και ό κάμνων Τψ ιατΡΨ, συ ου βούλει έαυτον ΠΙσΤευσαι τψ θεψ, lιίm? The first pledge is that he created you, bringing you from non-
ι , Q"'" JI ",.. ..... \ t/ , , ,
τοσουτους appat'wvaS' εχων παρ αυτου; πρωτον μεν ΟΤΙ εΠOιrισεν existence to existence; for if your father and mother once did not
σε έξ ουκ οντος εις το είναι. εί γαρ ό πατήρ σου ουκ ?]ν ουδε cxist, certainly you were once nothing. He formed you out of a small
ή μήτrιp, πολυ μαλλον ουδε συ ?]ς ποτε. Kα~ έπλασέν σε έξ ύγρας Inoist matter and a tiny drop, which itself previously did not exist.
Ι t was God who brought you into this life. Second, you believe that
ουσίας μικρας και έλαXίσTrις ρανίδος, -ήΤις ουδε αυτη ?]ν ποτε' και
, , , θ' , Ι δ 'β' 'r ι, C' ,
statues made by men are gods and work miracles. Then do you not
πporιγαγεν σε ο εος εις τον ε τον ιον. ειτα πιστευεις τα υπο
believe that the God who made you can later make you over again?
άνθΡώπων γιν6μενα σ.γάλματα θεους είναι και σ.ρετας ποιεΙν. Τψ δε
ποιήσαντί σε θεψ σ.ΠΙσΤεΙς δύνασθαί σε και μεTαΖU ποιησαι; Attack on Idolatry
9. The names of the gods you say you worship are the names of
9 . Δαι
ΤΕ' , , "
τα μεν ονοματα
....L).
ων ψΙ/ς
'Ω
aetJea θ
αι
θ - ,Ι
εων ονοματα εστιν νεκρων
" - dcad men. What men were they? What kind? 1s not Kronos
σ.νθΡώπων. και τούτων τίνων και ποταπών; oVχι Κρ6νος μεν a child-eater who consumes his own children? And if you should
ι
τεκνο Φ αγος ευρισκεται και τα εαυτου τεκνα ανα
C' , \ \ C' ,.. / :t λ Ι
ισκων; ει
, δ'
ε και
, mention his son Zeus, you must learn his deeds and his manner of
life. 1η the first place, he was nourished οη Ida by a goat which,
Δία τον παί:δα αυτου είποις, κατάμαθε κσ.κείνου τας πράξεις
\ \' ..Ι.,./.. ..... \, "Τδ C' \ '" 'Φ , according to the myths, he slew and skinned to make himself a
και Trιν ανασΤΡοψ,ιν. ΠΡωτον μεν εν .ι, ΊJ υπο αιγος ανετρα rι, και
ga1'ment. ι As fo1' the rest of his deeds, such as his intercourse with his
,
TαυTrιν σΦ
2 l:
u.saS' ,τους
κατα \ μυ'θ ους και ' 'δ ειΡας
εκ ' "
εΠOιrισεν εαυτψ
C' .....
siste1' and his adultery and his pederasty, Homer and the other poets
"
εν δ υμα. 'δ'
τας ε λ'
οιπας πρα",εις 't. ,-
αυτου, περιΙ τε α'δ ε λΦ ΟΚΟΙΤιας
Ι ,
και llave given excellent accounts about him. Why should Ι go οη to list
Ι
μοιχειας και, παι δ ο Φθ οριας,
ι" αμεινον "ο μrιpOς '
και οι'λ'
οιποι ΠOιrιTαι , the stories about his sons-Heracles who burned himself up, Dionysus
who was drunk and crazy, ΑροlΙο who feared Achilles and fled and
περι αυτοί] έξrιγOυνTαι. τί μοι ΤΟ λοιπον Κα7'αλέγειν περι τών υίών
loved Daphne and was igno1'ant ofthe fate ofHyacinthus? What of
αυτου, Ήρακλέα μεν έαυτον καύσαντα, Δι6νυσον δε μεθι50ντα και Aphl'Oditewhowaswounded, andA1'es thehane ιifmen [Il. v. 3 ι, 455]?
μαινομενον, , και'Άπο'λλωνα τον
'Ά χι λλ'
εα '
δ ε δ ιοτα και, ,
Φ ευγοντα και , Why mention the ichor.flowing fl'Om these so-called gods [Il. v. 340] ?
της ΔάΦνψ έρώντα και τον Ύακίνθου μ6ρον σ.γνοουντα, η ΆΦρο- These stories are relatively tolerable when compared with that of
Ι'
δ ΙTrιν Trιν ΤιΤΡωσκομενην, και
" 'Μ
npea τον
'β ροτο λ οιγον,
Ι "
ετι
δ'
ε και
, a dismembered god called Osiris, whose mysteries take place
annually οη the supposition that he is 10st and found and sought for,
ίχώρα ρέοντα τούτων τών λεγομένων θεών;
member by membeΓ. Actually it is not known whether he is lost or
Και ταυτα μεν μέτριον είπειν, όπου γε θεος εύρίσκεται μεμελισ­ not, nor is the1'e proof that he is found. Why should Ι mention the
μένος ό καλούμενο, 'ΌσιΡΙ" οδ και κατ' έτο, γίνονται τελεται ώ, castrated Attis, or Adonis wande1'ing ίη a wood and hunting and
σ.πολλυμένου και εύρισκομένου και κατα μέλο, ζrιToυμένoυ' οϋτε ,νοunded by a boar, or Asclepius stγuck by lightning, or Sarapis the
γαρ ει σ.π6λλυται νοειται, οϋτε ει εύρίσκεται δείκνυται. τί δέ μοι fLlgitive fl'Om Sinope who came to Alexandria, or the Scythian
'
λ εγειν 'Μ Ι "'''''δ ωνιν '''λ' , Al'temis who herself was a fugitive as well as a murderess and
nTTLV '
αποκοπτομενον rι n εν υ ΊJ ρεμβ'
ομενον και
huntress, ίη 10ve with Endymion?
κυνηγετουντα και τιτρωσκ6μενον ύπο συ6" η ΆσKλrιΠΙOν κεpaυνοι5- It is not we who say these things; your οννη historians and poets
μενον, και, .:...αραπιν
... ' " απο'Σ'
τον ινωπrι, Φυγα'δ α ει,
'Άλ ε",αν
t.' δρειαν proclaim them.
γεγονοτα, rι Trιν, '" Σκυ θ ιαν
Ι "Λ
nΡτεμιν και' αυTrιν
" Φ υγα'δ α Λ'
γεγονυιαν και 8. 2 Such analogies were used to prove a similar point ίη the Platonic Academy;
'δΡο Φ'
αν ονον ,
και κυνηγετιν και του , , - 'Ε δ ν Ι
υμιωνο, 'θ εισαν;
ερασ Λ cf. Xenophon, Mem. ίίί. 3. 9; Cyr, Ι 6. 21 ; Cicero, Lucullus 109; later ίη Philo,
Abr. 263, 272; Μ. Aurelius νΙ 55; Origen, C. Cels. Ι ι Ι, etc.
TaiJTa γαρ oVχ ήμει, Φαμεν, άλλα οί καθ' ύμ8., συγγραΦει, και 9. ι For this rather unusual story cf. Α. Β. Cook, oζeus ίίϊ. 1 (Cambridge, 1940),
ΠOιrιTαι κrιp!5σσoυσιν. 839 n. 6; and Lactantius, Div. inst. i. 21. 39.
 THEOPHILUS OF ANTIOCH 1.10 1.10 AD AUTOLYCUl\1
10 • ""
.ι ι μοι λ'
οιπον καταλ'
εγειν το'λΛθ" Υ ,
π η ος ων σε/"'ονται ",ωων 'R Α"ιγυπ- 10. Why should Ι go οη to list the multitude of aniιnals whiclr the
τιοι, έρπετων τε και κτψων και θηρίων και πετεινων και ενύδρων Egyptians worship, thei1' 1'eΡtίΙes and domestic animals and \,,,ild
I)(:asts and birds and 1'ίνer fislres, ίη addition to footbaths and
VYJIcrwv, έτι δε και 7ΤοδόνΙΠτΡα και 7ίχους αίσχύνης; εί δε και slraιneful sounds? If you were to ιnention the Greeks and the othe1'
"ΕΛ
"ληνας ειποις
" " τα λοιπα'''θ
και 'R
ε νη, σε/"'ονται λ'θ t. 'λ α και" την
' ~υ
ι ους και !lations, they V\'OI'ship objects of stone and wood and other materials,
' ' 'υΛην,
λ ΟΙ7ΤΥ)ν ' '''Φθ
ως ε " Λ αν
ημεν ειΡηκεναι, απεικονισματα νεκρων , θρω- " ' ;lS we 11ave just said, the iιnages of dead men. Fo1' \ve find Pllidias ίη

πων. Φειδίας μεν γαρ εύρίσκεται εν Πείσυ ποιων l 'Ηλείοις τον !>isa making the Olyrnpian Zeus for the people ο[ Elis I and the
'Ολύμπιον Δία, και Άθψαίοις εν άκροπόλει την Άθψαν. Athena οη the Acropolis.
Ι shalI inquire ofyou, Ο lnan, how rnany kinds ofZeus the1'e a1'e.
Πεύσομαι δέ σου κάγώ, JJ ανθρωπε, πόσοι Zijve, εύρίσκονται' 1''ίrst there is Zeus calIed Olympian, and the1'e are Zeus Latiaris
Ζευς μεν γαρ εν πρώτοις προσαγορεύεται 'Ολύμπιος και Ζευς and Zeus Kassios and Zeus Keraunios ancl Zeus Propator and
Λατεάριος και Ζευς Κάσσιος και Ζευς Κεραύνιος και Ζευς Προπά­ Zeus Pannychios and Zeus Poliouchos and Zeus Capitolinus. Zeus
τωρ και Ζευς Παννύχιος και Ζευς Πολιουχος και Ζευς Καπετώλιος. tlle child of Kronos, \vho was king of the Cretans, has a tomb οη
και
"'Ζ'
ο μεν ευς παις
Λ}Τ'
φονου,
β ασι λ'ΤΤ Λ
ευς Η,ρητων γενομενος,
,
εχει
"
Crete; the 1'est of them were probably not considered worth bury-
, ' ισως
" ' ing. And if you should mention tlle Mother of the so-calIed gods,
τα'Φ ον εν ιφητυ'
ΤΤ' οι'δ'
ε λ ΟΙ7ΤΟΙ ου'δ'
ε τα ΦΛ 'θησαν.
'ης καΤΥ)<"ιω t. ει δ'ε
Ιιr be it [ωιn me to relate her deeds with my mouth (fo1' it is not
και είποις την μψέρα των λεγομένων θεων, μή μοι γένοιτο δια l<nvful [Ο1' us even to mention such things), or the deeds by which
στόματος τας πράξεις avrij, εξειπειν (άθέμιτον γαρ ήμιν τα τοιαυτα lιer se1'νants worship her, or tlle taxes and tributes slle and ller sons
"
και ι
ονομα",ειν, r ) η" των
Λ θ'
εραποντων ,...... τα,
αυτης \ πpα~εις
Ι t. υΙΦ'" ων ρaΥ to the emperor.
θ εΡαπευεται,
' "
οποσα ""Φ'
τε τεΛη και εισ ορας παρεχει , τψΛβ ασιλ ειΛ αυΤΎJ
" For they are not gods bnt idols, as we said above, the works ΟΙ
7nen' s hαnds [Ps. ι 13: 12; 134: 15], nnclean demΟIΙf [Ps. 95: 5]. May
τε και οί υίοι αυτης.
ιllOse who mαke them and set tllei1' hope οη theιn become like theln IPs.
ου γάρ είσιν θεοί, άλλα ε ϊδωλα, καθως προειΡήκαμεν, εργα ι ι 3: 16; J 34: 18]!
χειρων άνθρώπων και δαιμόνια ά.κάθαρτα. γένοιντο δε
τοιουτοι οί ποιουντες αυτα και οί ελπί'οντες επ' αυτοΙς.
ΕπιΡαοτ- vVorship

11. Accordingly, Ι will pay llonour to the enιpeΓOr not by 'Νο1'shiΡ­

11. Τοιγαρουν μαλλον τιμήσω τον βασιλέα, ου προσκυνιΙΙν αυτψ, ping hiιn but by praying [Ο1' him. Ι worship the God who is tlle 1'eaΙ
άλλα ευχόμενος ύπερ αυτου. θείΡ δε τίρ σντως θείΡ και άληθει and true God, since Ι know that the empero1' was made by him.
προσκυνω, ει
Λ 'δ' (l
ως οτι ο
(' β
ασι
λ \ (',
ευς υπ
, ...
αυτου γεγονεν.
, , .. l'
ερεις ουν μοι' You will say to me, 'Why do you not wOl'ship tlte emΡerο1'?'
"Δ' , ,
ια τι ου προσκυνεις τον
.. \ β
ασι
λ ι
εα;
"tI
οτι
, "
ουκ εις το προσκυνεισ
.. θ
αι
13ecanse he was made not to !)e wΟ1'shίΡΡed bnt to be honoul'ed
\vith legitimate honour. He is not God but a man appointed by
γέγονεν, άλλα είς τ6 τιμασθαι ττί νομίμψ τιμτί. θεος γαρ ουκ εστιν,
(~od [cf. Rom. 13: ι], not to be WOI'Sllipped bnt to jndge justly. For
άλλα αιιθρωπος, ύπο θεου τεταγμένος, ουκ είς τ6 7Τροσκυνεισθαι, ίn a certain way he has been entrιlsted with α stewαιd:ship [ι Cor. 9: 17]
άλλα είς το δικαίως κρίνειν. τρόπψ γάρ τινι παρα θεου οίκονομίαν fi"om God. He hirnselfhas subordinates ,vllOm lre lloes not penrιit to
ι
πεπιστευται'
\ ,
και γαρ αυτος ους εχει υ
,\ ~ " ιφ' r,
εαυτον ΊΈταγμενους ου
, , be called eιnperors, for 'emperor' is his name and ίι is 110t Γίght for
βούλεται βασιλεις καλεισθαι' το γαρ βασιλευς αυτου εστιν όνομα, another to be given this title. Similarly worship mnst be given to
God alone.
και ουκ αλλψ εξόν εσην τουτο καλεισθαι' ούτως ουδε 7Τροσκυνεισθαι
Υου a1'e entirely mistakel1, Ο man. Honoli1' t!ze enιperor [ι Pet. 2:
ιΙλλ' 7J μόνψ θείΡ. J 7] Ιη wishing him well, ΙΥ obeying him, by praying for him
"Ω σΤε "
κατα παντα πλ ανασαι,
Λ ω " θρωπε.
l' αν τον ' δ'ε β ασι λ'
εα τιμα ,
Ει)νοων αύτι'iΊ, ύπο'Τασσ6μενος αύτψ, ε(;χόμενος ύπερ αύτου. ΤΌυτο 10. ι PrestImably TheoplliltIs lays f'mphasis οη this statιιe becatIs(' a copy of it
was ίη th(' templ(' uf ΑροlΙο at Dap!lJ1e n"ar Antiucrl (AlJ1J1lianlIS MaI'C"lIinlIs
ΧΧίί. 13. ι).
16 THEOPHILUS OF ANTIOCH Ι. Ι Ι Ι. 11 AD AUTOLYCUM
γαρ ποιών ποιει, τό θέλημα TOV θεοV. λΕγει γαρ ό ν6μο, ό TOV [cf. 1 Tim. 2: 2], for by so doing you will perform tlM will of God
Α "Τ'ιμα
θ εου' υιε " θ'
εον και'βασιλ εα,
Ι και, μη δ' 'Α απει
ενι aυΤων , θ'
η, :ι.
tI" [ι Pet. 2: 15]; the law ofGod says, 'Honour, my son, God and the
't ''/'" \,
ε",αιψνη, γαρ ησονται του, εχ
\ 'θ \
pov, ,,..,,
αυΤων. king,and be disobedient to neither one; for they will sudden!y
(lestroy their enemies' [Prov. 24: 2 Ι f.].
12. Πεp~ δε TOV σε καταγελαν μου, καλουντά με χρισηανόν, ούκ The Nαme Christiαn (continued from c. ι)
οΤδα, δ λΕγει,. πΡωτον μεν ότι τό χριστόν ήΔV Kα~ εϋχρηστον Kα~
12. As for your ridiculing me when you call me a Christian, you do
ακαταγέλαστ6ν έσην. ποιον γαρ πλοίΌν δύναται εύXPrισTOν εΤναι
not know what you are saying. Ιη the first place, what is anointed
Kα~ σώζεσθαι, έαν μη πρωτον xptaOfj; η ποιο, πύργο, η οΙκία is sweet and useful, not ridiculous. What boat can be useful and
",Λ~ \"
ευμοΥψΟ, και ευχΡΤ)στο, εστιν, επαν ου κεχρισται;
" ,\, Ι η,
Ι δ' "θ
ε αν ρωπο,
seaworthy unless ίι is first caulked? What tower or house is attrac-
,
εισελθ'
ων ει, τονδ ε τον ,
'β'ιον η
"'θλ , ε'λ' Α δ'ε
Α
α ων ου, χριεται
,
αιψ; ποιον tive and useful unless ίι is whitewashed? What man οη entering
"
εΡγον η κοσμιον'" δ'
υναται 'Φ'"
ευμορ ιαν εχειν, εαν μη χρισ θΑ' "
ΊJ και στιλ , - this life or being an athlete is not anointed with οί! ? Wllat work of
β θ ..... 1" ), \ ,.... f f', \ Ι \,
,lrt or ornament can possess attractiveness unless ίι is greased and
ω ΊJ; ειτα αηρ μεν και πασα η υπ ουρανον τροπφ ηνι χριεται
, "
Φωη και πνευμαη. συ δ'ε ου'βου'λει χρισθΑ ,
ηναι ε"λαιον Ι θ εου;
Α po!ished? Furthermore, the air and everything under heaven is
τοιγαΡουν ήμει, τούτου είνεκεν καλοvμεθα χριστιανοί όη χρι6μεθα anointed, so to speak, by light and spirit. Do you ηοΙ want to be
έλαιον 2 θεου. anointed with the οίΙ of God? We are actually called Christians
just because we al"e anointed with the οίΙ of God.
13 • 'Αλλ'
.t:1 ", '
Λ θ αι σε νεκρου, εγειΡεσ θ αι' Φ'
α και το αρνεισ ΊJ, γαρ' , , , , "Δ εΙςον
'ι:.'
Beliif in Resurrection (continued from c. 8)
μοι καν ένα έγεΡθέντα έκ νεκρων, ίνα ίδdιν πιστεVσω"· πΡωτον μεν
13. But as for your denying that the dead are raised-for you may
τί μέγα, εί θεασάμενο, τό γεγονό, πιστεύσυ,; εΤτα πιστεύει, μεν say, 'Show me even one person raised from the dead, so that by
ΉρακλΕα KaVaana έαυτόν ζην Kα~ Άσκληπιόν ΚεΡαυνοθέντα έγη­ seeing Ι may believe' -ίη the first place, what importance would
γέρθαι. τα δε ύπό TOV θεου σοι λεγ6μενα απιστει,; ίσω, Kα~ your believing have after you 11ave seen the event? Ιη the second
, δ 'ι:. θ' Α ' ,
'Α' ,
επι ει",ω σοι νεκρον εγερ εντα και .,ωντα, και τουτο απιστησει,.
,r p!ace, you actually believe that Heracles, \vho burned himself up,
Ό μεν ογν θε6, σοι πολλα τεκμήρια έπιδείκνυσιν εΙ, τό πιστεύειν is a!ive and that Asclepius, strucl( by lightning, was raised. And do
,.....
αυτφ.
, \
ει γαρ
β 'λ ι \.... .... ,C' .... \
ου ει, κατανοησον την των καΙΡων και ημεΡων και you disbelieve what is said to you by God? Even if Ι were to show
νυκτων τελευτήν, πω, Kα~ αύτα τελευτfj. Kα~ ανίσταται. τί δε Kα~ you a dead man raised and a!ive, you might perllaps disbe!ieve this.
oύx~ ή των σπερμάτων Kα~ καΡπων γινομένη έξανάστασι" Kα~ TOVτO God has given you many indications for be!ieving him. If you
\νίΙΙ, consider the termination of seasons and days and nights and
εί, την χΡησιν των ανθρώπων; εΙ γαρ τύχοι είπειν, κ6κκο, σίτου η
}lOW they die and rise again. And what of the resurrection of seeds
των λοιπων σπερμάτων, έπαν βληθfj εΙ, την γην, πρωτον αποθνήσκει
and fruits, occurring for the benefit of mankind? One might
Kα~ λύεται, εΤτα έγείρεται Kα~ γίνεται στάχυ,. rί δε των δένδρων Kα~
Ifiention that a grain of wheat or of other seeds when cast ίnΙο the
,
ακρο δ'
ρυων , πω, -"
Φ υσι" " ΠΡοσταγμα θεου- ε",'t α'Φανου,
ουχι κατα Α και ,

earth first dies and is destroyed, then is raised and beconles an ear.
),
αορατου
, \ \ Φ'
κατα καΙΡου, προσ εΡουσιν του, καΡπου,; ετι μην ενιοτε
Ι Ι! "ι
And does not the nature of trees and fruits yie!d seasonable fruits,
Kα~ σΤΡουθίον η των λοιπων πετεινων, καταπιόν σπέρμα μηλΕα, η by God's command, out of what is obscure and invisible? Fnrther-
Α"
ΣVKη, .,
η ηνο, ετεΡου, η"'λθ"
εν επι τινα λ ο'Φ ον πετρω η η τα'Φ ον και,
'δ" more, sometimes a sparrow 01' some other bird has swallowed
α'Φ ω'δ ευσεν, κακεινο
Α ' δpu.ςαμενoν
_ι:.' , ''ι'
ανεψυ δ'
ενδ'
ρον, το ποτε καταπο θ'
εν a seed of an apple or a fig ΟΓ something else and comes ιο some rocky
Kα~ δια τοσαύτη, θεΡμασία, διελθ6ν. ταυτα δε πάντα ένεργει hill ΟΓ tomb and excretes it. Then that seed which had formerly
l)een swallowed and had passed through such heat takes root and
12. ι έλα,ον] V2 : έλαιο, V 2 έλα,ον] V2: έλεο, V p;ro\vs into a tree. All these things the Sophiα oJGod works [, Cor. '2: Ι,]
18 THEOPHILUS OF ANTIOCH 1.13 1.13 AD AUTOLYCUM
, ~
η του
θ ~
εου σο
Φ , ~I:
ια, εις το επισεΙςαι
, \'" και
\ ,,\
οια
,
τουτων
""
οτι ουνατος
, ίη order to demonstrate, even through these, that God is
έστιν ό θεος ποιησαι T~ν KαθoλΙK~ν ανάστασιν άπάντων ανθρώπων. powerful enough to bring about the general resurrection of all men.
ΕΙ δε ιcαι θαυμασιώτερον θέαμα θέλεις θεάσασθαι γιν6μενον προς If you wish to behold a still more marvellous sight, taking place
ΙΩ provide proof of resurrection not οηlΥ from matters οη earth but
ιΙπ6δειξιν ιΙναστάσεως, oV μ6νον των έπιγείων πραγμάτων ιΙλλα
also from those ίη heaven, consider the monthly resurrection of the
και των έν oVpavιp, καταν6ησον T~ν ιΙνάστασιν της σελήνης την κατα
ιηοοη, how it wanes, dies, and rises again. Listen further: an
~
μηνα γενομενην, πως
, ~ Φθ' θ' , , ,'λ""
ινει απΌ νησκει ανισταται πα ιν. ετι ακου-
\, \,.... ,Ι ) Ι , ,,).... 1"
cxamplc of rcsurrection takes place ίη yourself, even if you are
σον και εν σοι αυτψ εργον αναστασεως γινομενον, καν αγνοεις, ω
ignorant of it, Ο man. Perhaps you once fell sick and 10st flesh,
άνθρωπε. ισως γάρ ποτε ν6σψ περιπεσων απώλεσάς σου τας σάρκας strength, and appearance; but when you obtained mercy and
και T~ν laXVV και το εΖδος, έλέους δε τυχων παρα θεου και Ιάσεως 11ealing from God, you recovered your body, appearance, and
'λ ' '\β' \.... \ \ 1'8 ος και,την
πα ιν απεΛα ες σου το σωμα και το ει
\ ,ισχυν'
Ι ιοι
και ωσπερ
\
strength.Just as you did not know where your flesh went when it
' " .....,'θ' ( , 'Φ ~
ουκ εγνως που επορευ ησαν σου αι σαρκες α ανεις γενομεναι,
, vanished, so you did not know whence it originated when it came
ουτως OVK έπίστασαι oVOE π6θεν έγένοντο :η π6θεν ~λθoν. ιΙλλα back. But you ννίΙΙ say: 'From solids and liquids converted into
, ~ "'Εκ τρο Φων
ερεις'
- και\ χυμων
~ 'Ι: ' " κα λ ως
εςαιματουμενων.
~ α'λλ α \ και\ blood.' Certainly! But this too is the work of God, who formed
τουτο έργον θεου και ουτω δημισυΡγήσαντος, και ούκ άλλου τιν6ς. thcm ίη this way, not of anyone else.

Christiαn Fαith α Necessity

14. Μη συν άπίσΤΕΙ, αλλα πίσΤΕυε. και γαρ έγω η1Τιστουν 14. Do not disbelieve, then, but believe [John 20: 27]. Ι too did not
τουτο έσεσθαι, ιΙλλα νυν κατανοήσας aVTd πιστεύω, ({μα και έπι­ lJclieve that resurrection would take place, but now that Ι have
τυχων ίεραίς γραΦαίς των άγίων προφψων, οί' και προείπον δια ι:onsidered these matters Ι believe. At that time Ι encountered the
πνεύματος θεου τα προγεγον6τα Ι Ψ ψ6πψ γέγονεν και τα ένεστωτα sacred writings of the holy prophets, who through tlle Spirit of
τίνι ψ6πψ γίνεται και τα έπερχ6μενα ποίq. τάξει απαρτισθήσεται. (;od foretold past events ίη the way that they happened, present
cvents ίη the way they are happening, and future events ίη the
ιΙπ6δειξιν οδν λαβων των γινομέIJων και προαναπεΦωνημένων ο Vκ
, ~'λλ \ θ ~ θ εψ'
~ , '" 'β ου'λ ει, \ \ order ίη which they \νίΙΙ be accomplished. Because Ι obtained
απιστω, α α πιστευω πει αρχων ψ, ει και συ
ρrοοf from the events which took place after being predicted, Ι do
ύποτάγηθι πιστεύων aVTιp, fLi] νυν ιΙπιστήσας πεισθΊ7ς άνιώμενος,
ι , ,Ι ι
lΙOt disbelieve but believe, ίη obedience to God. If you will, you too
τοτε εν αιωνιοις τιμωριαις.
IllUSt obey Ι1ίιη and believe him, sot11at after disbelieving now you
"'Ων τιμωριων προειρημένων ύπο τωl, προΦητων μεταγενέστεροι will not be ΡeΓsuaded ΙateΓ, punished with eteΓηaΙ tΟΓtuΓes.
γεν6μενοι οί ποιψαι και Φιλ6σοΦοι έκλεψαν έκ των άγίων γραφων, These tοrtuΓes weΓe ΡΓedίcted by the pΓOphets, but later poets
εΙς τ0 2 δ6γματα aVTιVV ιΙξι6πιστα γενηθηναι. πλ~ν και aVTOΙ ;tnd ΡhίΙ0S0ΡheΓS stole them fΓOm the holy SCΓίΡtuΓes ίη order to
προείπον περι των κολάσεων των μελλουσων €σεσθαι JTrΙ TOVS" Illake theil' οννη teaching seem trustWΟΓthΥ. Ιη any case, hοweveΓ,
ασεβεις και ιΙπίστους, όπως ii έμμάρτυρα πασιν, προς το μ7) ειπείν tt1ey too fΟΓetοld the punishments to come upon the ungodly and
τινας ότι OVK ~Koύσαμεν oVOE έγνωμεν. ttle incγedulous, so that these punishments might be attested to all
Ει δε βούλει, και aV έντυχε Φιλοτίμω<; ταίς ΠΡοψψικαίς γραΦαίς· and ηο one might say, 'We did not heal' ηΟΓ did we know' [cf.
, "
και αυται σε τρανοτερον ο
ι (δ' "
ηγησουσιν προς
'Φ
7'0 εκ υγειν
.. , ,
τα;; αιωνιους
ι Kerygmα Petri, fΓ. 3].
If you will, you too must ΓeveΓeηtΙΥ [ead the pΓOphetic WΓitiηgs.
κολάσεις και τυχείl, των αιωνίων α.γαθων 3 του θεσυ. ό γαρ δους
They will be YOUl' best guides for escaping the eteΓηaΙ punishments
στ6μα εΙς ..,0 λαλείν και πλάαας ογς είς 'Το dKOVELV και
and for obtaining the eternal benefits of God. Fol' he who gαve the
14. ι 7ΤρογΕγονότα] V2: 7ΤρογΕγραμμένα V 2 το] Β: τα V 3 άγαθων] Β: 7nouth for speech αnd formed the eαr for heαring αnd mαde eyes for vision
κα, pl'aem. V LExod. 4: ι ι; Ps. 93: 9] will examine eveΓΥthiηg and will judge
826802 D
20 THEOPHILUS ΟΡ ANTIOCH 1.14 1.14 ADAUTOLYCUM 21
,
πoιrισας
'Φθ
ο α
λ \
μους
,
εις
,~,....
το οραν
"(;'
ε<:,ετασει
,ι
τα παντα
,
και
...
κρινει justly, rewαrding each one in αccordαnce with whαt he deserves [Rom. 2:
το , δ'ικαιον, 'δ ι
απο δ'
ους < ,
εκαστψ "Ι:'
κατα α<:, ιαν -
των μισ θ-
ων. 6]. Το those who with endurance seek imperishαbility through good works,
τοίς μεν καθ' ύπoμoν~ν δια έργων αγαθων ζrιTOυσι T~ν he will give eternallife [Rom. 2 : 7], joy, peace, rest, and the totali ty of
'Φθ ι δ ι Υ' ') Ι Ι, Ι
α αρσιαν ωprισεTαι ."ωrιν αιωνιον, χαραν, ειΡηνην,
),
ανα- good things which eye has not seen nor ear heard, nor hαυε they entered the
παυσιν καί πλήθrι άγαθων, ών οϋτε όΦθαλμ6ς εΙδεν ούτε 015ς heart ofman [ι Cor. 2: 9]. But to the unbelieving, who despise and
)/
rιKOυσεν ουτε επι καρ
", \ δ ιαν
ι 'θ' "β rι· τοις δ'
αν ρωπου ανε
ι
ε αΠΙσΤοις
- , disobey the truth but obey unrighteousness [Rom. 2: 8], when they are
καί καταΦρονψαίς καί άπειθουσι Tii αλrιθεlq-, πειθομένοις δε full of adulteries and fornications and homosexual acts and greed
T'{J- α'δ ικιq-,
ι "
επαν 'Φ'
εμ Ι
υρωνται μοιχειαις Ι
και\ πορνειαις και, αΡσενο-
)
and lawless idolatry [ι Pet. 4: 3], there will come wrath and αnger,
κοιτ{αις καί πλεονεξ{αις καί ταίς άθεμΕτοις ειδωλολατρε{αις, tribulation and anguish [Rom. 2: 8 f.], and finally eternal fire will
" "
εσται Opγrι και
, θ υμος,
' θλ ι. / . ' Ι, , '\
ιψις και στενοχωρια' και το TEllot; oνertake such men.
τους τοιούτους καθέξει πυρ αιώνιον. Since you made this request, my friend, 'Show me your God', this
'Επει δ rι' προσε'θ rιKας, '\'
ω < -
εταιΡε, "Δ ει<:,ον
-Ι:. ι μοι 'θ εον
τον ι σου " , is my God. Ι adνise you to fear him and belieνe him.
~, μου θ εος,
ούτος
Ι
και, ΣVμβλ'
ου ευω σοι φβ-θ
ο εισ αι αυτον και πιατευειν " , ,
αυτψ.
, -
 7Ό
, β' Book ΙΙ

1. 'Επειδη προ TOVTWV των ήμερων JY€VETO λόγος ήμιν, Jι άγαθώ­ 1. Some time ago we had a discussion, Ο excellent Autolycus, and
τατε ΑυτόλυΙζε, πυθOμ€νOυ σου τίς μου ό θεος και δι' ολίγου παρα­ when you asked me who my God is and b1'ίeflΥ lent ΥΟΙΙ1' ea1'S ιο my
ιlίSCΟU1'se, Ι set fΟ1'th the natu1'e of my 1'eΙίgίοn [Ο1' you. Furthe1'-
σχόντος σου τα JιTα Tfj όμιλίq, ήμων, ι περι της θεοσεβείας μου
ι nΟ1'e, we Ρa1'ted fΓOm each othe1' with g1'eat f1'ίendΙίness when each
't θ'εμην
ε~ε σοι' "δ'"
ετι ε και t'
αΠOTα~αμενoι 'Λ
εαυτοις 'λ
μετα π ειστης '
\\'eJlt to his own hoHse, tllOllgh at U1'st you had been llnfavourably
Φιλίας JΠΟΡεύθημεν εκαστος εις τον έαυτου οΊκον, καίπερ σκληρως
<Jisposed toward llS; you kno\v and remember that you SΙιΡΡοsed
τα πρωτά σου έχοντος προς ήμας· οΊδας γαρ και μ€μνησαι ΟΤΙ tlIat our teaching was mere [oolishness. Since you later reqnested
ύπ€λαβες μωρίαν εΊναι τον λόγον ήμων. σου οδν μετα ταυτα προ- ί ι ο[ me, even thongh Ι am ztn.fkilled ίπ speαI,ing [2 Cor. 1Ι: 6],
.1.'
τρεψαμενου " ι'δ'
με, καν Λ
ιωτης ω Τψ .,. λ ογψ,
' Πλ'
ην β ου'λ'
ομαι σοι και , Ι wish to provide for you, through the present treatise, a more
νυν δια τουδε του συγγράμματος ακριβΕσΤεΡον Jπιδειζαι τΥ)ν ματαιο- ,tccuι'ate proo[ concerning the pointless labonr and pointless religion
,
πονιαν και ματαιαν
, , θ "1'
ρησκειαν εν '!Ι
Ι
KaTEX'!l, ιl
αμα και
\ δ'
ι
'λ'
ο ιγων των
- ίn \vhich you are confined. Ι shall use a fe\v of those llistory books
κατά σε ίστοριων Jιν αναγινώσκεις, ϊσως δε ουδΕπω γινώσκεις, το \vhicll you read-tllOllgh perhaps you do not yet understand
ι lιι~ln-ίn οtτlcr to make the truth plain to Υοη.
άληθες ΦανεΡόν σοι ποιησαι.

2. Τ7" γαρ γε/\Οιον

Ηαι '\' μοι δ ΟΚΕι- λ ι θ o~ooυς
t' ,
μεν και'λ
π αστας η' " ",ω-
r AbSllrrlitie.f qf Idolαtry απcl Myt!lOlogy
γρα'Φ" 'λ'
ους η χωνευτας π ασσειν τε και"Φ'
γρα ειν και γ λ'Φ
υ ειν και, χωνευειν
, 2. ΊΌ me it seems ridicnlous tllat sclllptors, moulders, painters, and
και eEOVS' κατασκευάζειν, οι, έπαν γ€νωνTαι ύπο των τεχνιτων, stnelters shollld mollld, paint, carve, cast, and construct gods.
'δ' ,
f..... ιl
ου εν αυτους ηγουνται' οταν
δ" \ θ.... t Ι \ ,
ε αγορασ ωσιν υπο τινων και ανα- While they are being made by the artisans these men consider them
τεθωσιν εις ναον καλοvμενον .η οΊκόν τινα, τούτοις ου μόνον θvουσιv Ι() lJC nothing at all [cf: ι Cor. 8: 4], but after they are ΡΙΙ1'cΙιased by
ι
οι( 'ωνησαμενοι,
, α'λλ'
α και οιι ποιησαντες
Ι και'λ' \
πω ησαντες ερχονται " <I!lyone and set ιιρ ίn a so-called temple ΟΓ ίn some honse, not only
<10 tlle bΙΙΥe1'S saαiftce to them, 1)1\1 those wllo made and sold them
μετα σπουδης και παρατάξεως θυσιων τε και σπονδων εΙς το
' ' ' ' και'ι..... \ αυτους,
" , ει'δ'οτες οη
" cagcrly come to worship tllem with an array of sacrifices and liba-
. . αυτοις
προσκυνΕιν ηγουνται θ εους ουκ
Iinns. They 1'ega1'd thelll as gods, since they ιΙο not know that they
τοιοΩτοί εισιν όποιοι και οτε JYEVOVTO ύπ' αυτων "ίτοι λίθος .η ;1n~ jnst tltc samc as they \ve1'e wllen they \vere made by them-
χαλκός, .η gVIιOV .η χρωμα, .η και έτΕρα τις ϋλη. sΙOne or bronze 01' wood ΟΓ pigment or some otller mateI'ial.
Τουτο δη και ύμιν συμβ€βηKεν τοις αναγινώσκουσι τας ίστορίας TlliS is wlIat has happened to ΥΟΗ \vhen Υοη 1'ead the histories and
,
και γενεα λ'
ογιας των - λ εγομενων
ι θ-
εων. " " ι
οποταν γαρ επιτυγχανετε iζcnealogies ofthe so-called gods. vVhen ΥΟΗ aΓe [eading abont thei1'
.... ι ,..... 'θ ι " "" ιl δ'
ταις γενεσεσιν αυτων,
t
ως αν ρωπους αυτους νοειτε' υστερον ε IJil'ths, ΥΟΙΙ tllinl, ο[ tllem as men. ΑfterwaΓds, however, ΥΟΗ call
'
θεους Ι'
προσαγορευετε και θρησκευετε
ι 'Λ ουκ
αυτοις, , ε'Φ ιστανοντες
ι ου'δ'
ε t!IcIη gods and worship tl1em becanse ΥσΗ do not recognize ΟΙ'
ι ι! ,Ι Ι
' \ '
συνιεντες οτι οιους αυτους ανεγνωτε γεγονεναι τοιουτοι και εγεννη-
,..... \, /
Ilnderstand that they \veΓe generatcd ,jllst ίn tlH~ vvay that, as ΥΟΙΙ
ιτaι], tltey came into existence.
θησαν.

Τ7' των
3 . Ηαι - ι
, τοτε
μεν - ειπερ
θ εων, " εγεννωντο,
, - Ι
γενεσις πο λλ" ,
η ηυρισκετο.
Tlze Gods αccording to Myt!ιolog)!

το
\ δ' -
ε νυν που
- θ - ,
Εων γενεσις
δ ι ,\ Ι ,Ι
εικνυται; ει γαρ τοτε εγεννων και
\
3. We find that ίn tlle past the generation of tlle gods was qllite
[Jt'Olίfic (ί[ tllcy WC1'C actua!ly genαated). BlIt where does any
1. ) "ίl"vνΙ V;ιΙck~na('r: 1ίι-ιϊν Υ: 1'0" ()ιω
21 THEOPHILVS OF ANTIOCH 11-3 ADAUTOLYCUM 25

εγεννωντο, δηλον ότι εχρην και έως τού δεύΡο γίνεσθαι θεους γεν­
νητούς· εΙ δε μή γε, άσθενες τό τοιούτο νοηθήσεσθαι' η γαρ εγήρασαν,
διό ούκ έτι γεννωσιν, η άπ'θανον και ούκ έτι εΙσίν. ει γαρ εγεννωντο
θεοί, Expijv και έως τού δεύρο γεννασθαι, καθάπεΡ γαρ και ανθρωποι
γεννωνται' μαλλον δε και πλείονες θεοι ώΦειλον εΖναι των άνθρώπων,
ώς Φ'YJσιν Σίβυλλα'
ΕΙ δε θεοι γεννωσι και άθάνατοί γε μ'νουσι,
πλείονες άνθΡώπων γεγεννημ'νοι αν' θεοι .ησαν,
ούδε τόπος στηναι θV7Jτο,ς ούκ αν ποθ' ύπf'ιpςεν.
εΙ γαρ άνθρώπων θνητων και όλιγοχρονίων οντων τα γεννώμενα
τ'κνα έως τού δεύρο δείκνυται, και ού π'παυται τό μη γεννασθαι
άνθρώπους, διό πληθύουσι πόλεις και κωμαι, έτι μην και χωραι
κατοικούνται, πως ούχι μαλλον εχρην θεους τους μη άποθνήσκοντας
κατα τους ποιητας γενναν και γεννασθαι, καθώς Φατε θεων γ'νεσιν
γεγεvijσθαι; πρός τί δε τότε μεν 2 τό ορος τό καλούμενον 'Όλυμπος
ύτrό θεων κατψκε,το, νυνι δε έρημον τυγχάνει; η τίνος εινεκεν τότε
μεν ο
,
'Ζ \ .,
ευς εν ΤΊl
"Ιδ '""
Ίl κατψκει
' ("εγινωσκετο
"ΟμηΡον και"λ'
τους οιπους ποιητας ')
νυνι
generation of the gods come to light now? If they tllen begot and
were begotten, it is obvious that generated gods ought to come into
existence up to the present day. Otherwise, such a race must be
conside1'ed weak: either they have g1'own old and fo1' this reason ηο
Ionge1' gene1'ate offspring, or they have died and ηο Ionger exist.
If the gods were gene1'ated, they ought to be gene1'ated up to the
p1'esent day, just as men are gene1'ated-or 1'ather, the1'e should be
mo1'e gods than men, as the SibyI says [f1'. 2 Geffcken]:
But if gods beget offsp1'ing and 1'emain immo1'taI,
The1'e would be mo1'e begotten gods than men,
No1' would a place exist whe1'e mo1'tals could stand.
Fo1' if the child1'en gene1'ated by men who a1'e mortal and sho1't-
Jived a1'e brought to light up to the p1'esent day, and the generation
of men has not ceased, and the1'efo1'e cities and villages multiply
and even the count1'Y ίδ inhabited, how much mo1'e should the gods
(who acco1'ding to the poets do not die) gene1'ate and be generated?
, .. , '"'
οικων εκει κατα τον
\, (Ιη you1' view this is how the 1'ace of gods came into existence.)
~
δ"ε Λ
αγνοειται; δ"
ια τι δ ε' και, ,ΙYhy was the mountain called Olympus fo1'me1'ly inhabited by gods

ούκ .ην πανταχόσε, άλλα εν μ'ρει γη, εύρίσκετο; η γαρ των λοιπων but ηονν is dese1'ted ? Why did Zeus then Iiνe οη Ida (he was known
ήμ'λει, η άδύνατος .ην του πανταχόσε εΖναι και των πάντων προ­ to liνe the1'e acco1'ding to Homer and the othe1' poets) when nονν he
νοείΎ. εΙ γαρ .ην, ει τύχοι ειπε,ν, εν τόπψ άνατολικψ, ούκ .ην εν ίδ unknown? Why was he not eνerywhe1'e instead of ίη one pa1't of

τόπψ δυτικψ' ει δε uV πάλιν εν το,ς δυτικο,ς .ην, ούκ .ην εν τοι, the earth? For eithe1' he neglected the other parts or else he was
, λ Λ
ανατο ικοις.
Θ
" εου~ δ'ε του~'.1. ' , , ,~
υψιστου και παντοκρατοΡο' και του
nnable to be eνe1'ywhe1'e and proνide fo1' eνe1'ything. If, fo1' example,
οντως θεου τούτό εστιν μη μόνον τό πανταχόσε είναι, άλλα και he was ίη the east, he was not ίη the west; if, again, he was ίη the
,
παντα ε
'Φ"'" \
οραν και παντων ακουειν, ετι-
Ι ,Ι "3 \
μην μη
δ \ \,
ε το εν τοπψ
, west, he was not ίη the east. But it is characteristic of the Most
χωρεισθαι' εΙ δε μή γε, μείζων ό χωρων τόπος αύτου εύρεθήσεται' High and Almighty God, who is actually God, not only to be
με,ζον γάρ εστιν τό χωρουν του χωρουμ'νου' Θεός γαρ ού xωpε,τuι, eνe1'ywhe1'e but to look upon everything αnd heαr everything [Od. xi. 108],

άλλα αύτός εστι τόπος των όλων. and not to be confined ίη a place; otherwise, the place containing
Πρός τί δε και καταλ'λοιπεν ό Ζευς την "Ιδψ; πότερον τελευ­ 11im would be g1'eater than he is, for what contains is greate1' than
τήσας, η ούκ έτι ijpeaev αύτψ εκε,νο τό ορος; που δε και επορεύθη; what is contained. God is not contained but is himself the locus of
,
εις
, Ι
ουρανους;
')
ουχι.
ι 'λλ
α
\ , Λ ,
α ερεις εις ΗP7Jτην;
ΤΤ ι , tI
ναι' οπου και τα
\'Φ
ος
the uniνe1'se.
, - "
αυτψ εως του - - δ'
δ ευρο εικνυται. πα'λ ιν ,
Φησεις 'Πεισαν,
εις Λ ο'λ'
κ εων
Why did Zeus abandon Ida? Did he die, ΟΓ did that mountain
ηο longer please him? And where did he go? Το the heaνens?
έως τού δεύρο τας χε'ρας Φειδίου.
"ΕΛ
"θ ωμεν ""
τοινυν
επι τα ,
συγγραμματα -
των Φλ
ι οσο'Φ ων και , Certainly not. Will you say he went to C1'ete? Yes ! where his tonlb
can be seen to this ve1'Y day. Again, you ννίΙΙ say he went to Pisa
ποιητων.
and eνen ηονν makes the skill of Phidias renowned.
3. ' αν] Rzach: οι δt V: οι Fell • τ6τε μεν] Otto: μεν T6T€ V 3 (Τ,]

Humphry: όη V Let ηδ tu1'n, then, Ιο the w1'itings of the philosophers and poets.
 THEOPHILUS OF ANTIOCH AD AUTOLYCUM

4. 'Ένιοι μεν της crroii, αρνουνΤαι και το έξ όλου θΕον Ε[ναι, ή, Εί Kat Philosophicαl Theology
,
Εσην, μη ο'
Ενος Φ ασιν Φρονη<:,Ειν
'Υ 'θ'
τον Εον πλ"
ην Λ
Εαυτου. και
, Λ
ταυτα 4. Some of the Stoics absolutely deny the existence of God or assert
, Λ
μΕν πανΤΕ λ ως 'Επικουρου ' 'Χι'
και • "
ρυσιππου η ανοια αΠΕψ,ινατο. ΕΤΕΡΟΙ 'L.!. " that if God exists he takes thought for ηο one but himself. Such
Ο Ε'Φ ασιν ) \ -,
αυτομαησμον των παντων Ειναι, και τον κοσμον αγΕνητον
- ;- \ \' " views certainly exhibit the folly of Epicurus and Chrysippus alike. ι
, Φ' '"'ο ιον, Ι καιΙ τοΙ συνο λ ον προνοιαν μη ειναι ' ,.. θ Εου
Λ'
Others say that everything happens spontaneously, that the uni-
και υσιν αι ,
ΕΤΟ'λμησαν
verse is uncreated and that nature is eternal; ίη general they ven-
'ι: Λ
ΕςΕΙΠΕιν, 'λλ α
α ' θ'?
Εον Ειναι μονον , Φ'
ασιν Ι
την .,
Εκαστου συνΕΙ'δ ησιν.
ture to declare that there is ηο divine providence but that God is
άλλοι δ' αδ το οι' όλου ΚΕχωρηκος πνΕυμα θΕον OOγμα-rίζOυσιν. οηlΥ the individual's conscience [cf. [Menander], Monostichoi 81 and
Πλάτων οε και οί της αίρέσΕως αυτου θΕον μεν όμολογουσιν ΙΟ7 Jaekel]. Others, οη the contrary, hold that the spirit extended
αγένητον και πατέρα και ποιητην των όλων Ε[ναι' Ε[τα ύΠOTtθEνTαι through everything is God [SVF ίί. 1033].
θ Εον
'
Plato and his followers acknowledge that God is uncreated, the
και'''λ'' καιι, Φ ασιν
Ι 'Λθ Λ
V ην αγΕνητον ταυτην συνηκμαΚΕναι Τψ Εψ.
Father and Mal.er of the universe;2 next they assume t11at un-
ΕΙ οε θΕος αγένψος και ύλη αγένψος, ουκ έη ό θΕος ποιητης των creatcd matter is also God, and say that matter was coeval with
όλων Jcrrtv καΤ<l τους Πλατωνικοι)ς, ουοε μην μοναρχία θΕου God [cf. Diels, Dox. 567, 13; 588, 17-18]. But if God is uncreated
OEtKVVTat, όσον το κατ' αυτοι)ς. έη δε και ωσΠΕΡ ό θΕός, αγένητος and matter is uncreated, then according to the Platonists God is not
ων, και αναλλοίωτός έσην, ούτως, El και ~ ϋλη αγένψος ην, και the Makcr of the universe, and as far as they are concerned the unique
sovereignty of God is not demonstrated. Furthermore, as God is im-
αναλλοίωτος και ίσόθεος ην' το YCLp γΕνψον ΨΕπτον ΙCΑι αλλοιωτόν,
mutable because he is uncreated, if matter is uncreated it must also
το οε αγένψον άΤΡΕπτον και αναλλοίωτον. be immutable, and equal to God ; for vvhat is created is changeable
Τί δε μέγα, εί ό θΕος έξ ύΠΟΚΕιμένης ϋλης έποίΕΙ τον κόσμον; and mutable, while the uncreated is unchangeable and immutable.
,\ 1)/ θ
και γαρ ΤΕχνιτης αν
' \ ~'λ λα'βΊΙ απο
ρωπος, Επαν υ ην
'Ι ' t ' ,.. ι!
-rινoς, ε!, αυτης οσα What would be remarkable if God made thc world out of pre-
βου'λ Εται Λ
ποιει. θ εου
Λ ο'
Ε η• δ' Λ
υναμις Εν τουτψ , Φ ανΕρουται
Λ ινα
"
ε", 't. '
ουκ
cxistent matter? Even a lluman artisan, when he obtains material
" Λ" β'λ θ ' ι, ./. ι Ο Λ Ι, from someone, makes whatever he wishes out ofit. But the power of
οντων ποιτι οσα ου εται, κα αΠΕΡ και το ψυχην ουναι και κινησιν
God is revealed by his making whatever he wishes out of the ηοn­
ουχ έτέρου -rινός έσην αλλ' η μόνου θΕου. και γαρ άνθρωπος Είκόνα existent, just as the ability to give life and motion belongs to ηο one
μεν ΠΟΙΕΙ, λόγον δε και πνοην η αισθησιν ου ούναται οουναι Τψ ύπ' Ι)nt God alone. For a man makes an image but cannot give reason
αυτου γενομένψ. θεος δε τούτου πλειον τουτο κέκτηται, το ποιειν ΟΓ breath ΟΓ sensation to what he makes, while God has this power
λογικόν, έμπνουν, αίσθηηκόν. ωσπεΡ οδν έν τοι)τοις πασιν δυνατώ­ greater than his: the ability to make a being that is rational,
breathing, and capable ofsensation. As ίη all these instances God is
ΤεΡός έσην ό θΕος του ανθρώπου, οϋτως και το έξ ουκ οντων ΠΟΙΕιν
\~, β'λ
more powerful than man, so he is ίη his making and having made
\ J
και ΠΕποιηκεναι τα οντα, και οσα
\'/
ου Εται ICaL"Ζβ'λ
ως ου εται.
the existent οnt of the non-existent; he made \vllatever lle wished ίη
whatever way 11e wished.
5• "Ω σΤΕ "
ασυμ Φ ωνος " εσην η ., γνωμrι Ι
κατα ι
τους Φλ'Φ
ι οσο ους καιι The Theology ΟΙ the Poets
'Φ ι , ,.. 'Φ Ι Ι Ι
συγγρα Εις. τουτων γαρ ταυτα απο ηναμενων, ευρισκεται ο ποιη-
C'
5. The opinions ofphilosophcrs are inconsistent with those of other
τΎι"" ''OμrιpOς JTlpq. ύποθέσΕΙ Είσάγων γένεσιν ου μόνον κόσμου αλλα writers. For while the former authors made trIese statenlents, we
και
ι θ Λ
Εων.
Φ Ι
rισιν γαρ που'
, find that the poet HOlner relies οη a different assumption when he
introduces the origin not οηlΥ of the world but also of the gods. For
Ώκεανόν ΤΕ, θΕων γένεσιν, και fL7JTIpa Τηθύν, lte says somewhere [/l. Χίν. 201; xxi. 196]:
έξ 01') δ7} πάντες ποταμοι και πασα θάλασσα. Ocean, origin of the gods, and Inotller Tethys,
Whence come all rivers and the whole sea.
4. ι ιltStov] Otto; cf. ιι. 8. ι ο: Ιδ{αν V 2 και ώς] Otto; cf. ιι. 13. 7: 4. ι Plutarch (De Stoic. repu,Itn. 38, 1052 b) similal'ly criticizes both Epicurl1s and
καθω, V ΩhrysίΡΡl1S. 2 Cf. Plato. Tίlίl. 28 (;.
ά δη λέγων ουκ €Tι θεον συνιστq..
THEOPHILUS OF ANTIOCH

Ώκεανον ύδωρ εΖναι; εΙ δε ύδωρ, ουκ άρα θεός. ό δε θεός, εί των

όλων ποιητής έστιν, καθως και €στιν, άρα και του ϋδατος και των
τίς γαρ ουκ έπίσταται τον ,
Ί
Ι
11·5 AD AUTOLYCUM 29
But when he says this he does not establish the fact ofGod. For who
does not understand that Ocean is water? And if water, then not
God. If God is the creator of the universe, as he is, he must be the
θαλασσων κτίστης έστίν. creator of water and the seas as well.
Ήσlοδος δε και αυτος ου μόνον θεων γένεσιν έξειπεν, αλλα και And Hesiod himself made a declaration not only about the
, .... .... Ι \ \ ,Ι \, \ ,Ι

αυτου του κοσμου. και τον μεν κοσμον γενητον ειπων ητονησεν
origin of the gods but also about that of the world itself; but after
Λ 'Φ' ου γεγονεν.
ειπειν υ
, "" ,'"
εΤι μην και
θ εους
"',.ι τ.τ ι ,\ 'Ι:
εψησεν n.ρονον και τον ES
calling the world created he lacked the force to say by whom it was
αυτου Δία, Ποσειδωνά τε και Πλούτωνα, και τούτους μεταγενεσ­ created. Furthermore, he mentioned as gods Kronos, his son Zeus,
τέΡους εύρ{σκομεν του κόσμου. €Tι δε και τον Κρόνον πολεμεισθαι Poseidon, and Pluto, those whom we find to have originated later
,ι
υπο του
Λ Δ ιος
ι του
Λ ι'δ' δΙ' Λ" 'Φ ησιν·
ιου παι ος ιστορει. ουτως γαρ
than the world. Moreover, he describes how war was waged against
Κάρτει νικήσας πατέρα Κρόνον· εδ δε έκαστα Kronos by his own son Zeus. For he speaks thus [Theog. 73-4]:
α'θ'
ανατοις '_C"ομως
δ tETu.sEV καιι επεψρα
, '.ι. δ ε Τιμας. ' ΒΥ force having overcome his father Kronos, fairly
Ί'
ειτα 'Φ'
επι ερει λ'
εγων τας , Λ
του Δ ιος
ι θυγατερας, ' "
ας ' nlν10υσας
και ff' He divided privileges and assigned honours to the immortals.
,
προσαγορευει, ων ικετης ευρισκεται .,." " β ου λ'
ομενος μα θ ειν παρ " αυτων
Λ Λ
Then he goes οη to mention the daughters ofZeus, whom he further
τίνι ψόπψ τα πάντα γεγέVΗTαι. λέγει γάρ· calls 'Muses', and we find him slφplicating tllem ίn his desire to
Χαίρετε, τέκνα Διός, δότε δ'ι ίμεΡόεσσαν αοιδήν. learn from them how everything originated. For he says [Theog.
κλείετε δ' αθανάτων μακάρων γένος αΖεν έόντων, 104-10; 112-15]:
οϊ γης έξεγένοντο και ουρανου αστερόεντος, Hail, children of Zeus! Grant lovely song
νυκτος τε 'δΦΛ
νο εΡης, ους "άλμυρος
'''Φ'
ετρε ε ποντος.
And celebrate the race of the immortals, blessed and eternal,
είπατε δ' ώς τα πρωτα θεοι και γαια 2 γένοντο, Those born of earth and of starry heaven,
και ποταμοι και πόντος απείριτος, οίδματι θύων, And of dark night, whom the salt sea nourished.
άστρα τε λαμπετόωντα και ουΡανος ευΡV ς 3 ϋπερθεν, Tell how at first the gods and earth came to be,
"
ως τ '''.ι.~
αψτ:νος δ'
ασσαντο '"
και ως τιμας δ ιε'λοντο, And the rivers and the boundless sea with raging swell,
ηδε και ώς τα πρωτα πολύπτυχον €σXOν "Ολυμπον. The shining stars and the broad heaven above;
ταυτά μοι εσπετε Μουσαι 'Ολύμπια δώματ' €XOυσαι How they divided the wealth and assumed different honours,
έξ αρχης, και είπατ' ότι πρωτον γένετ' αυτων. And how at first they took many-folded Olympus.
πως δε ταυτα ηπίσταντο αί Μουσαι, μεταγενέστεραι οδσαι του Tell me these things, Muses who have Olympian dwellings,
κοσμου;
, "Λ
η πως η '
'δ υναντο δ'
ιηγησασ θ αι Λ
Τψ 'Ησιο'δ ψ, "
οπου δ ηι ο, From the beginning, and say which of them first came to be.
πατηρ αυτων ούπω γεγένψαι; How did the Muses know these things when they originated later
than the world? How could they describe tltem to Hesiod when
6. Και ϋλην μεν ψόπψ τινι ύποτίθεται, και κόσμου ποίησιν, their father had not yet been born?
λέγων·
"Ήτοι μΕν πρώτιστα χάος γένετ', αυταρ έπειτα 6. Ιη a certain way he assumes the existence of matter and the
.... , , , Ι Ι/δ' Φ λ ι "
γαι ευρυστερνος, παντων ε ος ασ α ες αιει
origin ofthe world when he says [Theog. 116-23, 126-33]:
J δάτι δ'] Hes. Th. 104 (''\'est) : δέ το δ' ν 2 γαία] Hes. Th. 108 (Wι-st): First Chaos came to be, and then
γι ν 3 εύρυ,l Hes. Πι. 110 (West): Offi. ν Wide-bosomed earth, ever-sure foundation of all
 30 THEOPHILUS OF ANTIOCH 11.6 11.6 AD AUTOLYCUM
α'θ'
ανατων, οι εχουσι καρη νι φ'
.. " οεντος , 'Ολ'
υμπου, The immortals, who hold the peaks of snowy 01ympus,
Τάρταρά τ' ήερόεντα, μυχον χθονος εύρυοδείης, And dim Tartarus, the depth of broad-pathed Earth,
ήδ' 'Έρος, ος κάλλιστος εν άθανάτοισι θεοισι, And Eros, fairest among the immortal gods
λυσιμελψ, πάντων τε θεων πάντων τ' άνθρώπων Who unnerves the limbs and overcomes the mind
,
δ αμναται "θ
εν στη εσσι ' '-Ι.
νοον και επιψρονα , , βουλ'
ην.
And wise counsel of all gods and all men.
, Δ.αεος
εκ v' δ'''ΕΡΕβ'
ος τε '\'
μειιαινα τε N't"
vS εγενοντο.
From Chaos came Erebus and black Night.
And Earth first bore, equal to herself, to cover her everyvvhere,
Γαια δ' τοι πρωτον μεν εγείνατο ίσον JWVTfj
Starry l1eaven, that there might be an eνer-sure abode for the
Ούρανον άστερόενθ', ίνα μιν περι πάντα καλύπηl,
blessed gods;
"φ'"
ο Ρ ειη μακαρεσσι , θ εοις
Λ ε"δ ος '
ασφ- \'
αιιες αιει' " And she brouglIt forth 10ng hills, graceful haunts
γείνατο δ' ούρεα μακρά, θεαν χαρ{εντας εναύλουςl Of goddess Nymphs who dwell ίη woody hills;
Ν
υμ
φ ι ι\,
εων, αι ναιουσιν αν
')",
ουρεα
β
ησσηεντα'
,
She bore also the fruitless deep with his raging s\vell,
ήδε 2 και άψύγετον π'λαγος τ'κεν οίδματι θυον, Pontus, without sweet union of loνe; and afterwaΓds
,
ποντον, ατερ
"φ ι λ' 'φ ι , , ,ι
οτητος ε ιμερου' αυταρ επειτα S11e lay with Heaνen and bore deep-swirling Ocean.!
Ο υρανιΡ
, ~,ευνη θ εισα
~ τεκ , 'Ωκεανον
'βα θ υ δ'ινην.
He says this, but he still does ηοΙ explain by whom tlley weΓe made.
και ταυτα ειπων ούδε οϋτως εδ~λωσεν ύπο τίνος εγ'νοντο. ει γαρ εν If originally there was chaos, and a certain uncreated matter
~ιΙΓeadΥ subsisted, who was it who reshaped, remodelled, and tΓans­
πρώτοις.ην χάος, και ϋλη τις προϋπ'κειτο άγ'νητος οδσα, τίς άρα.ην
, , 'Υ' θ 'Υ' Φ ~ , Ιιπmed it?2 Did mattel' ίtseΙfΓeshaΡe and aHange itself? Zeus came
ο ταυτην μετασκευα.,ων και μεταρρυ μι.,ων και μεταμορ ων; ποτεΡον
ίηΙο existence much ΙateΓ, ηοΙ only aftel' mattel' but eνen after the
αύT~ έαυτην Υι ϋλη μετεσχημάτιζεν και εκόσμει; ό γαρ ZEVS' μετα
WΟΓΙd and gΓeat numbeΓS of men, and so did his fathel' Kronos.
χρόνον πολVν γεγ'νψαι, ού μόνον της ϋλης αλλα και του κόσμου και \Nas t11eΓe ηοΙ instead some sοveΓeίgn ΡΓίncίΡΙe that made matter--
πλ~θoυ, ανθρώπων' Ετι μ~ν και ό παT~P αύτου Κρόνος. 7) μαλλον .ην Τ mean God, the one who set it ίη οrdeΓ?
κύριόν τι το ποιησαν αύτψ, Μγω δε θεός, ό και KaTaKOafL~aaS' αύT~ν; ΜΟΓeονer, we find Hesiod tall,ing absolnte nonsense and contra-
"Ε ' Ι \ι
Τι μΎ)ν κατα παντα τροπον
Φλ ...
υαρων
f: Ι
ευρισκεται και
,') ι
εναντια clicting himself. Fol' he mentions earth and 11eaνen and sea and
έαυτψ Μγων. ειπων γαρ γην και ούρανον και θάλασσαν εξ αυτων \vants the gods Ιο have ΟΓίgίnated f1'0111 tlIem, and he speaks of
'θ'β'λ
του, εους ' 'θ'
ου εται γεγονεναι, και εκ τουτων αν ρωπου, " , δ'
εινοτα- ('crtain terrible men as descendants of t11e gods, a l'ace of Titans
τους τινα, συγγενει, θεων καταγγέλλει, Τιτάνων γ'νος και Κυκλώ­ and a great nnml)el' of Cyclopes and Giants [cf. Theog. 139, 185,
πων και Γιγάντων πληθύν, των τε κατα Αϊγυπτον δαιμόνων, 7) 207 ]-not to mention tl1e Egyptian demons (or foolish men)
ΓCCΟΓded by Apollonides sUΓl1amed Horapins ίη his book entitled
ματαίων ανθρώπων, ώ,3 μ'μνψαι Άπολλωνίδης, ό και Όράπιος
επικληθείς, εν βίβλιΡ Tfj επιγραφομένll Σ ε μ ε ν ο υ θ ι και ταις λοιπαις
,"'enzenouthi3 [FHG ίv. 309] and ίη the rest of his hίstΟΓίes cοnceΓnίng
1]le Egyptian religion and theil' kings.
κατ' αύτον ίστορ{αιι:; περί τε της θρησκείας τη,,- Αίγυπηακης και των
βασιΜων αύτων. 4 ΜΥth,ς αnd Geneαlogies
7. ννΙη should Ι mention tlle Greek myths and tlle vain lal)onr ίn
7. Τ{ δ' μοι Μγειν TOVS' /CaTd 'Έλληνας μύθους και την εν αύτοις them-Pluto [eigning oνel' daΓkness, and Poseidon submerging
ματαιοπονίαν, ι Πλούτωνα μεν σκότους βασιλεύοντα, και Ποσειδωνα 6. ι
Translation by Η. G. Evelyn-White, slίghtly altered.
2For the argument compare Sext. Emp. Adv. math. χ. 18-19.
6. ι xapt.vra, εναύλου,] He.~. Τ/ι. 129 (West): xaptEσuav εν αυτοί, V 2 ηδε] 3 References Ιο 'the hieratic law Semnouthi' οη the functions ofpriests and
H,e~: Th., 13,1 (~e~t):, 11 V ,3 ώ, V: ων J\ιIaran 4 αυτων] Maran: flastophori occur ίη a I1rst-century papyl'Us (PuMlica,:ioni della Societιi italiana ρετ
αυτων και την εν αυ70ις ματαΙΟ7l'ονιαν V; cf. ιι. 7 π. J. !α ricerca dei Ρaρίτί, χ. 1149); cf. R. ΜeΓk<,lhach ίη :ζeίι.,c!ιrίftJiir Papyrolo,gie lInd
7. 1 και TTjJJ έν αύτοις ματαιωτον{αν1 Maran transIJ. {"~ 11. fi n. 4: om. V ΛΊιίιξraΡhίk ίί (ι 968) ι ι.
 THEOPHILUS ΟΡ ANTIOCH AD AUTOLYCUM 33
υπο ποντων
, ' ,-
δ υνοντα και rrι ΙΥ1ε
11"" λ ανιππτι περιπλ' '
εκομενον και υιον
,., under the sea and embracing Melanippe and begetting a cannibal
'θρωποβ'
αν ΟΡον ,
γεννησαντα, '"
η - του-Δ'
περι των ιος παι'δ ων οποσα
. , οι• son, or the tragic tales composed about the sons of Zeus? Authors
" θρωποι και' ου , θεοι' describe their genealogies because they were begotten as men, not
'Λ~-I. - ,
σvYYr"'f'ELS' 'δ ησαν;
εΤΡαγψ και' "
οτι ουτοι
l' αν
as gods.
'γεννήθησαν, το γένος αύτων αύTO~ καταλέγουσιν. Aristophanes the comic poet said ίη the work entitled The Birds,
Άριστο Φ'
ανης δ"
ε ο κωμικος " εν ταις - ,επιγpαψvμεναις
-1._, "Ορνισιν, when he undertook to speak about the creation of the world, that an
, , \......, , HAv.,..' Ι , \
επιχειΡησας περι της του κοσμου ποιησεως, εψ,/ εν ΠΡωτοις ωον egg was the original source of the foundation of the world, and he
γεγενησθαι την σύστασιν του κόσμου, λέγων' said [Aves 695] :ι
Πρώτιστα τεκων μελανόπrεpoς φόν. 2 Black-winged laid first an egg.
Άλλ'
α, Σ'ατυΡος ιστΟΡων
• - τους
και ,~,,,/μους ΆλEsav
i:. δ' , Λt. '
ρεων, αfH:,αμενος And Satyrus, describing the demes of the Alexandrians, begin-
,
απΌ'Φλ' -, '
ττ λ εμαιου προσαγΟΡευ θ"
ι οπαΤΟΡος του και 11ΤΟ ενΤος, τουτου
ning from Philopator who was also called Ptolemaeus, mentions
, Δ' 'δ"
Dionysus as the founder of his family; for this reason Ptolemaeus
μηνvει "
ιονυσον αρχηγετην γεγονεναι' ιο και Φ v λ' ττ λ εμαιος
ην οt ΗΤΟ Α
established the tribe as the first ίη rank. Now Satyrus speaks as
,
πρωτην κατεστησεν. , λ' l' ο'Σ'
εγει ουν ατυΡος ουτως' " follows [FHG ίίί. 164-5; FGrHist ΠΙ c 631; Ρ. ΟΧΥ' 2465] :
"Δ'
ιoνvσoυ και'Άλθ'
αιας της Θ'
"εστιου γεγενησ θαι
- - Δ ηϊανειΡαν,
' της 'From Dionysus and Althaea, the daughter of Thestius, was
δε Kα~ Ήρακλέους του Διος 'Ύλλον, του δε Κλεοδαιον,3 του δε born Deianira; from her and Heracles son of Zeus, Hyllus; from
Άριστόμαχον , του δε Τήμενον, του δε Κεισον, του δε Μάρωνα, του him Cleodaeus; from him Aristomachus; from him Temenus; from
δ ε'Θ' -δ'Ά' -δ'Ά
him Ceisus; from him Maron; from him Thestius; from him
εστιον, του ε κοον, του ε ριστο δ αμι'δ αν, 4 του
-δ'ΤΤ
ε Η.αΡανον, ,
Acous; from him Aristodamidas; from him Caranus; from him
του δε Κοινόν, του δε ΤυρΕμμαν, του δε ΠερδΕκκαν, του δε Φ,λιππον, Coenus; from him Tyrimmas; from him PerdiccaS;2 from him Phil-
-δ'Ά'
του ε -δ'Άλ
εΡοπον, του ε -δ'Ά'
κεταν, του ε -δ'Β'
μυν-rαν, του ε '
οκρον, του ippus, from him Aeropus; from him Alcetas; from him Amyntas;
δ'Μ.λ'
ε ε εαγΡον, -δ'Ά'
του ε ρσινοην, της _ δ'ε και'Α' ττ λ εμαιον
αγου ΗΤΟ Α τον , from him Bocrus ; from him Meleager; from him Arsinoe ; from her
και Σωτηρα, του δε Kα~ ΒεΡενlκηςS Πτολεμαιον τον ΦιλάδελΦον, and Lagus, Ptolemaeus Soter; from him and Berenice, Ptolemaeus
του - δ'ε και'ΆΡσινοης ' ττ λ εμαιον
11ΤΟ Α 'Ε"
τον υεΡγετην, -
του δ'ε και , Philadelphus; from him and Arsinoe, Ptolemaeus Euergetes; from
him and Berenice, the daughter of Maga formerly king of Cyrene,
ΒεΡενΕκης της Μάγα6
του 'ν KυpιJνυ βασιλεύσαντος Πτολεμαιον τον Ptolemaeus Philopator. This is the relation of the kings ίη Alexan-
Φ ιλ'
οπατοΡα. 7 η" '"
μεν ουν προς'Δ' Α εν ΆλEsu.V
ιονυσον τοις i:._ δpεtq.
' βασι- ,
dria to Dionysus. Hence ίn the Dionysiac tribe the demes are thus
λ' '"
ευσασιν συγγενεια '''θ''
ΟΌτως περιεχει. ο εν και εν ττι-Δ tovvatq. 'Φλ v fj assigned: Altheis from the wife of Dionysus and daughter of
δημοΕ εισιν κατακεχωρισμένοι. Άλθηtς άπο της γενομένης γυναικος Thestius, Althaea; Deianeris from the daughter of Dionysus and

Ί
Δ'
Althaea, who was wife of Heracles. Hence also the other tribes
ιονυσου, θ υγατρος
'δ'ε Θ εστιου,
' Άλθ'αιας. Δ" ηιανειΡις, απΌ" -
της
haνe their appellations. Ariadnis from the daughter of Minos and
θυγατρος'Δ' ιονυσου και'Άλθ αιας,
' , δ'ε trJ
γυναικος Ωρακλ' εους. ο"θ εν και'
wife of Dionysus, a child deνoted to her father and one who had
\ ,., ~ι, \ δ- Ά δ' , \ ...
τας ΠΡοσωνυμιας εχουσιν οι κατ αυτους ημοι' ρια νις απΌ της intercourse with Dionysus ίn the form *** Prymnis 3 ***, Thestis
θυγατΡος Μίνω, γυναικος δε Διονύσου, παιδος παψοΦΕλης 8 τψ from Thestius the father of Althaea, Thoantis from Ttιoas the child
μιχθεΕσης Διονύσψ 'ν μopΦf/ t ΠρύμνιδιΙ9 Θεστις άπο ΘεστΕου του ofDionysus, Staphylis from Staphylus the son ofDionysus, Euaenis
Άλθαιας
' 'Θ"
πατρος, οανΤις απΌ'Θ
.."οαντος παι δ'
ος ' Δ ιονυσου,
' ΣTu.ψυ
~-I. λ'ις 7. ι
Cf. Ο. Kern, Orp!ticorumfragmenta (Berlin, 1922), [r. Ι, ρ. 80.
απΌ'Στα Φ υl\ου υιου
, '\ • _Δ '
ιονυσου, Ε""
υαιν" απΌ Ε"
υνοος •
υιου Δ ιονυσου,
' The Oxyrhymhus ΡaΡΥτί, Part XXVII, ed. Ε. G. Turner εΙ αΙ. (London,
2

7. 2 ώ~ν] Ar~stoph,1v. 695 (Hall-Geldart) : ήως V 3 Κλεοδαϊον] Ρ. ΟΧΥ. 2465; 1962), no. 2465, [r. I,Col. ίί, line 22, shows that Theophilus accidentally
cf. Zwιcker ιη RE ΧΙ. 673 f. : Κλεοδαίμον V: Κλεόδημον V2 4 Ά-ριστοδαμίδαν
omitted the name of Argaeus at this ροίηΙ.
3 The text ofTheophilus is obviously corrupt and the numerous emendations
Ρ. ΟΧΥ. 2465: Ά-ριστομίδαν V 5 Βερενίκης] Wolf: Βερονίκης V 6 Βερε-
νίκης τη, Μάγα} Wolf: Βερονίκης τη, μέγα V 7 ΦιλΟ1Τάτορα] Maran: Φιλ-
}lave ηοΙ improved ίι. 'Prymnidi', however, almost certainly refers Ιο the
άδελΦον V 8.:rατροΦίλης] Wolf: lTaτροΦίλας V 9 1Τρύμνιδι V; cf. Ρ. ΟΧΥ.
Prymnis who, it is now known, ,νas mention!'d by Satyrιls (Ρ. ΟΧΥ. 2465, fr. 3,
2465, fr. 3, col. 11, Ι 14: πpυμVΗTOυ Nolte col. ίί, line 14).
 , Ι

ΙΙ·7 AD AUTOLYCUM 35
34 THEOPHILUS OF' ANTIOCH IJ·7
from Eunous the son of Dionysus, Maronis from Maron the son of
Μαρωνις α7ΤΟ Μάρωνος υίου Άριάδνης και Διονύσου. OVTOL γ(ψ Ariadne and Dionysus; all these were sons of Dionysus.'
7Τάντες υίοι Διονύσου." And ther'e weΓe many other appellations which continue up ιο
Άλλα και έτέραι 7Τολλαι όνομασίαι γεγόνασιν καί εΖσιν έως του the present time: from Heracles came those who were called Hera-
δευρο, α7ΤΟ 'Ηρακλέους 'Ηρακλείδαι καλούμενοι, και α7ΤΟ Ά7Τόλλωνος clidae, from ΑροlΙο Apollonidae and ΑροlΙοηίί, from Poseldon
Ά7Τολλωνίδαι και Ά7Τολλώνιοι, και α7ΤΟ Ποσειδωνος Ποσειδώνιοι,
Posidonii, and from Zeus Dii and Diogenae.
και α7ΤΟ Διος Δίοι και Διογέναι. The Poets and Providence
8. Και τί μοι το λΟΙ7Τον το 7Τλήθος των τοιούτων όνομασιων και 8. Why should Ι continue to list the multitude of such names and
γενεαλογιων καταλέγειν; ώστε κατα 7Τάντα τΡό7Τον έμ7Ταίζονται οί genealogies? ΑΗ the historians and poets and so-called philosophers
συγγρα Φ εις
. . 7Ταντες
, και\ 7Τοιηται\ και'Φλ'
ι οσο Φ οι λ εγομενοι,
ι '"
ετι μην και\
are deceiνed ίη eνery respect, and so are those who pay attention to
thern. For they haνe composed myths and foolishness concerning
οί 7ΤΡοσέχοντες αυτοίς. μύθους γαρ μαλλον και μωρίας συνέταξαν
their gods by showing them to be not gods but men, some of them
7Τερι των κατ' αυτους θεων' ου γαρ α7Τέδειξαν αυτους θεους αλλα drunkards, others fornicators and murderers.
'θρω7Τους, ους μεν με θ'
αν ' "' <;>" 7Τορνους και'Φ ονεις.
υσους, ετερους οε " ~
Moreoνer, they rnade inconsistent and eνil statements about t11e
Άλλα και 7Τερι τής κοσμογονίας ασύμΦωνα αλλήλοις και Φαυλα origin of the world. 1η the first place, some of them declared that
't . . .
ε",εΙ7Τον.
,.. \ t:1 "Ι \
7ΤΡω'Τον μεν οη τινες αγενητον 'Τον κοσμον α7Τε
Ι 'Φ ,
ηναντο, the world was uncreated, as we haνe already explained [ιι. 4] ; and
καθως και έμ7Τροσθεν έδηλώσαμεν, και οί μεν αγένψον αυτον και those who said that it was uncreated and that nature is eternal
, ..ς,
αιοιον l Φ'
υσιν Φ'
ασκοντες "
ουκ ακο'λου θ α εΙ7Τον
~ ~ γενητον αυτον
τοις " , disagreed with those who held that it came into existence. They
' ' εννοιΙ!
, , ' lnade these s~tements by conjecture and by human thougllt, not ίη
δ ογμαησασιν. ,~, ~ "θ
εικασμψ γαρ ταυτα και αν pW7TLVTJ ε
'Φθ
εγ-
accordance wlth the truth.
ξαντο, και ου κατα αλήθειαν.
Others, again, said that proνidence exists, while still others
"ΕτεΡΟΙ δ' αδ El7TOV 7Τρόνοιαν Elvat, και τα τούτων 2 δόγματα demolished their doctrines. Οη the one hand, Aratus said [Phaen.
"λυσαν.
ανε ''''φ ησιν'
'ρατος μεν ουν
.11' 1-9]:
'Εκ Διος αρχώμεσθα, τον ούδέ7ΤΟΤ' ανδρες έωμεν Let us take our beginning from Zeus, whom we men neνer leaνe
αρρψον. μεσται δε Διος 7Τασαι μεν αΥυιαί, Unmentioned; all highways are full of Zeus,
All market-places; full are the sea
7Τασαι δ' ανθρώ7Των αγοραί, μεστη δε θάλασσα
And the harbours; eνerywhere we all haνe need of Zeus.
και λιμένες· 7Τάντη δε Διος κεχρήμεθα 7Τάντες. For we are his offspring; he is kind and to men
του γαρ και γένος έσμέν' ό δ' η7Τιος ανθρώ7Τοισιν Giνes faνourable omens, arouses the peoples to work,
δεξια σημαίνει, λαους δ' έ7ΤΙ έργον έγείρει Reminding them of the liνelihood they must make ; he tells when
μιμνήσκων βιότοιο' λέγει δ' οτε βωλος αρίστη clod is best
For oxen and picks, he tells when hours are faνourable
βουσί τε και μακέλτισι, λέγει δ' οτε δεξιαι ώpaι
For digging plants and for sowing all seeds. 1
και'Φ' ~
υτα Υυρωσαι " 'βλ'θ
και σ7Τερματα 7Τaντα α εσ αι.
"Vhom shall we belieνe? Aratus, or Sophocles, who says [Oedip. τεχ
τίνι οδν 7Τιστεύσωμεν, 7ΤόΤεΡον Άράτψ :η ΣοΦοκλει λέγοντι' 978-g]:
Πρόνοια δ' έστιν ουδενός,3 There is ηο eνidence of proνidence ;
ElKfj κράηστον4 ζήν 07Τως δύναιτό ης; 1t is best to liνe at random, howeνer one can.
8. ι This quotation and most of those following are derived from an anthology
8. ι dtsιovJ Otto; cf. ρ. 26 Ω. Ι : lstav V 2 τα τούτων] V; praem. ετ<ροι
underlying those compiled by the fourth-century writers Stobaeus and Orion.
Maran: τα έαυτων Diels 3 ούδεν6ς] V; cfΌ Zecficrs-Vander Vorst,
The lines from Aratus were quoted by the Jewish apologist Aristobulus (ίη
ρρ. 156-7: add. σαΦ'ίς Soph. Oedip. rex 978 (Pearson) 4 κράΤιστον] Soph.
Eusebius, Ρταερ. ευ. 13, 12,6); cf. Stob. ί. 1.4 (Ι, 23,12 Wachsmuth).
Oedip. rex 979 (Pearson) : κρατ<ιτο V
8268Ο2 Ε
 11.8 11.8 AD AUTOLYCUM 37
THEOPHILUS OF ANTlOCH
Homer, οη the other hand, disagrees with him, for he says [II.
"OμΎjpoς δε πάλιν τούnρ ου συν4δει. λέγει γάρ' ΧΧ. 242] :
Ζευς δ' αρετην ανδρεσσιν οφέλλει τε μινύθει τε. Zeus increases or dirninishes virtue ίη men. z
And Simonides [fr. 6ι Bergk]:
και Σιμωνίδψ'
Ούτις ανευ θεων Νο one apart from the gods
, 'λ α'β εν, ου"λ
αρεταν πο ις, ου'β' o~·
ροτ,
Has acquired virtne, πο city, πο mortal.
God is all-contriving, but nothing free from misery
θεος ό παμμηης, απ7ιμαντον δ' ουδεν 1s among men. 3
., .,., ""
εστιν εν αυτοις,
Similarly also Euripides [fr. 39 ι] :
όμοίως και Ευριπίδψ' Nothing happens to men apart from God. 4
,,,
Ο υκ εσην ου'δ'εν χωρις
"θ'
αν ρωποις θεου- .5
And Menander [fr. 752; Epitrepσntes 734] :
Νο one takes thought for us but God alone.
και Μένανδρος'
'';' Ι......"
ουκ αρα φρονηι"ει ης Ύjμων Ύj μονος
θ'
εος.
6 And again Euripides [fr. 1089]:
Whenever a god desires to save,
και πάλιν Ευριπίδψ' He gives many opportnnities for safety.
Σωσαι γαρ όπόταν τψ θεψ δοκίί, And Thestius [Euripides fr. 397]:
πολλας προφάσεις δίδωσιν εις σωΤΎjpίαν. If God will, you are safe, even if you sail οη a mat. 5
και Θέσηος·7 1η making countless such statements they contradicted themselves.
,r . ,,, \ r , λ' 8 For Sophocles, who teaches tlle non-existence of providence, else-
Θεου θέλοντος σωι"Υ/, καν επι ριπος π εΥ/ς.
where says [fr. 876] :
, ., Ι ,ι ,./.. r "... 'CEZTrOV ό γουν Νο mortal escapes the blow of God. 6
και τα τoιαυrα μυρια ειποντες ασυμψωνα εαυτοις Es •
, , ιf
Σοφοκλης απpOνOΎjσιαν ειΡων
Ι λ ,t
.9 '
εν εΤεΡφ εγει Nevertheless, they introduced a multitnde of gods or else spoke of
Θεου δε πλΎjγην ουχ ύπεpΠΎjδE! βΡοτός. the divine monarchy; to those who said that providence exists they
expressed the contrary belief ίη the non-existence of providence.
Πλ-λν και πληθυν εισfιγαγoν ?J και μοναρχ ίαν εΊπον, και πpόνOΙαJ1 For this reason Euripides admits [fr. 39Ι] that:
"/"/ , ", "θ
εΊναι τοις λέγουσιν απpOνOΎjσίαν τανανηα εΙpΎjKασιν. ο εν
Ε' 'δ
υριπι Ύjς Our hopes make us endeavour for many things, ίη vain
Having labour, knowing nothing. 7
όμολογει λέγων'
Σπουδάζομεν δ ε' πο λλ""λ'δ '
υπ ε πι ων, μαΤΎjν So unwillingly they admit that they do not know the truth. Inspired
,,,
πονους εχοντες, ου'δ'εν ει'δ'
οτες.
by demons and puffed up by them, they said what they said
through them. For such poets as Homer and Hesiod, inspired as
Και μη θέλοντες όμολογουσιν το, α'λΎj θ'ες μΎj, , '
επιστασ θ'"
~ι υπ~ they say by the Muses, spoke out of imagination and error, not by
δαιμόνων δε έμπνευσθέντες και ύπ' αυτων φυσιωθέντες & είπον ~ι 8. Stob. i. 1.4 (Ι, 23, 22); ΟΓίοn v. 13; cf. Plutarch, De αud. poet. 6.
2
, "ΟμΎjpOς δ η' και'Ή'
αυτων είπον. ήτοι γαρ οι, ΠOΙΎjΤαL, σιο δ ος ω ς Stob. i. ι. 10 (1,24, 14).
3 4 Orion v. 7.
5 Stob. ί. ι. 19 (Ι, 28, 14); Orion v. 6 (Εκ του Θυέστου); cf. [Menander],
8 'θ'
5 αν ρωπο"
'θρωπ,
] V·. αν ' ων Orion Flor. v. 7 θεου] Υ: ' θεων
d Orion Monost. 349 Jaekel; Plutarch, De Pyth. orαc. 22; Lucian, Hermot. 28 (with
• 6 Φροντίζει τι, ήμων Τι μόνο, θεό,] Υ: Φρον[τί]ζουσ,ν ήμων [0]1 [θ,:οι] Menan er, schol.); other references ίn Zeegers-Vander Vorst, ί. 151.
E:p t'trey'ι> . 734 (Korte)
1
7 Θ.ισηο,] Υ: Εκ του Θυέστου Οnοn, Flor. v. 5
Ο . 9 ιΙ ,~, λ ι c] 6 Stob. ί. 3. 7 (Ι, 53, 16); cf. [Menander], Monost. 345 Jaekel.
8 σώζΉ] Υ: om. Orion πΜΉ'] Υ: πΜοις rιon ειρων εν ετεριΡ εΥ' 7 Orion v. 7.
Einarson: Εν €TEPΙP ΜΥει V
 THEOPHILUS OF ΑΝΤΙΟΟΗ 11.8 Η.8 AD AUTOLYCUM 39
φασιν ,\
υπο Λ'
ιγι0υσων
J\A" εμπνευσ θ εντει;,
ι φ aVTaaLq. Ι και'λ ι
π ανυ ε'λ α'λησαν, a pure spirit but by one of error. This is clearly proved by tl1e fact
και ου κα αρφ πνευματι α α π ανφ. εκ τουτου ε σα ωι; δ εικνυται,
, , θ Λ ι 'λλ' λ ι , ι δ' φ - ι that u.p to the p:ese~t day those who are possessed by demons are
, , 'δ . . . ') , ,J . . . δ - 'ξ sonletlmes exorclzed III the narne of tlle real God and the deceiving
ει και οι αιμονωνΤει; ενιοτε και μεχρι του ευρο ε OPKι~oνTαι κατα'
''!
spirits themselves confess that they are the demΌns who wel'e also
του όνόματοι; του οντωι; θεου, και όμολογει αύτα τα πλάνα πνεύματα
at work at that time ίn the poets-except that sometimes some
είναι δαίμονει;, ol και τότε εΙι; έκείνουι; ένεργήσαντει;, πλην ένίοτl poets, becoming ~ober ίη soul and departing from the demons,
ηνει; Tfj ΙPvxfj έκνήψαντει; έξ αύτων εΊπον ακόλουθα τοιι; προφήταιι;, rnade stat?ments ιη agreement with those of tl1e prophets ίη order
(;πωι; εΙι; μαρτύριον αύτοιι; τε και πασιν ανθΡώποιι; περί τε θεου to bear wltness to the~selves and to all men conceΓning the sole
ι
μοναρχιαι; - ..
..... λ οιπων ων ε"φ ασαν.
και" κρισεωι; και\ των rule of God and the Judgement and the other matteΓS they dis-
cnssed.
9 • Ο Ι, δ'ε τουΛ θεουΛ"
αν θρωποι, πνευματο φι ι
οροι πνευματοι; "
αγιου και,
ΠΡοφΤιται γενόμενοι, ύπ' αύτοί} του θεου έμπνειισθlντει; και σοφισ­ In.ςpirαtion αnd Trllth ίll the ΡrοΡheις

θlντει;, έγlνοντο θεοδίδακτοι και όσιοι και δίκαιοι. διο και κατ- 9. The men of God, who were possessed by a holy Spirit and
η ξ ιω'θησαν την " ανημισ θ'ιαν ταυτην
ι λαβ ειν,
- "ΟΡγανα θεουΛ γενομενοι
Ι became pΓOphets and were inspired and instnlcted by God himself,
και χωρήσαντει; σοφίαν την παρ' αύτου, δι' ηι; σοφίαι; είπον και were tanght by God and became holy and righteons. FOΓ this
:eason they were judged worthy to Γeceive the Γeward of becoming
τα περι τηι; κτίσεωι; του κόσμου, και των λοιπων άπάντων. και
, περι'λοιμων - και'λ ιμων
Λ και'λ' .. lns.truments of God and containing Wisdorn fΓOm him. ThΓOugh
γαρ πο εμων ΠΡοειπον. και\ ουχ
') €ιΙ;
l'
η '1\
Wlsdom they spoke about the creation of the world and about
δύο αλλα πλείονει; κατα χρόνουι; και καιΡουι; έγενήθησαν παρα l
eve?thing else; [ΟΓ they also prophesied abollt pestilences and
'Εβραίοιι;, αλλα και παρα "Ελλησιν Σlβυλλα και πάντει; φίλα famlnes and wars. There were notjllst one or t\VO ofthem bllt mΟΓe
α'λλη'λ οιι; και,ι ')
συμ φ ωνα εΙΡηκασιν,
Ι ταΙ τε προ\ αυτων
')..... Ι
γεγενημενα και\ a~ variolls times and seasons among the ΗebΓews, as vvell as the
τα κατ' αύτουι; γεγονότα και τα καθ' ~μαι; νυνι τελειούμενα' διο και Slbyl among the GΓeeks. ΑΙΙ of them were consistent with one
πεπείσμεθα και περι των μελλόντων ουτωι; εσεσθαι, καθωι; και τα another and with themselves, and they desaibed events which had
πΡωτα απήρτισται. previously occllrred, events ίη theiΓ own time and events which are
110W bei?g fιιlfi~le? ίη our times. For this re;son we aΓe ΡeΓsuaded
ΤΤ' πρωτον
10 . Δαι -
μεν
,
συμ φ ωνωι;
ι ε'δ'δ-Ι:. , - οη
ι u.ςαν ημαι;, " ε'ξ ουκ
,,,οντων τα, that theIΓ ΡΓedιctlOns of coming events will provc correct just as
πάντα έποίησεν. ού γάρ τι Τψ θεψ συνήκμασεν' αλλ' αύτοι; έαυτου the former events took place exactly. '.
τόποι; ων και ανενδεηι; ων και ύπάρχων προ των αΙώνων
G'reαtioll through the Logos
iιθlλησεν ανθρωπον ποιΤισαι Ψ yvwaBfj' τούτφ οδν προψοίμασεν τον
κόσμον. ό γαρ γενψοι; και ΠΡοσδεήι; έσην, ό δε dylVηToS" ούδlνοι; 10. ΙI1 the first place, ίn complete haΓmοnΥ they taught us that he
made eV?ΓΥthίng ont of the . non-existent. FOΓ theΓe was nothing
προσδεΙται.
co~val wlth God; he ,yas hlS own 10CllS; he lacked nothing; he
"Εχων 0& ό θεοι; τον έαυτου λόγον ένδιάθετον έν τοιι; Ιδίοιι;
, exzsted bejΌre the αges [Ps. 54: 20]. He wished to make man so that he
σπλ αγχνοιι; εγεννησεν αυτον μετα τηι; εαυτου σο ιαι; ε
, Ι ') \ \..... Ι ..... φι 'ξ ξ ι
ερευ α-
might b~ known by him; for him, then, he prepared the WΟΓΙd. For
μενοι; προ των όλων. τουτον τον λόγον έσχεν ύπουΡγον των ύπ' he who IS created has needs, bnt he who is unaeated lacks nothing.
αύτου γεγενημlνων, και δι' αύτου τα πάντα πεποίηκεν. οδτοι; ΤheΓefοre God, having his own Logos innate ίn his own bowels
Μγεται αρχή, όη αρχει και κυριεύει πάντων των δι' αύτου δεδη- [cf.. ~s. Ι?9: 3], generated him togethel' with his own Sophia,
ι 'ί' .,.." ,...
μιουΡγημενων. ουτοι; ουν, ων πνευμα εου και αρχη και σο ια
θ ... " \ \ φι
vomlfzllg hlmforth [Ps. 44. 2] before eveΓΥthίng else. He nsed this
και, δ υναμιι;
ι ι ι/. '
υψιστου, ,
κατηρχετο ')
ειι; \
τουι; Av.t.
ΠΡοψ"ται; και\ δ'
ι Logos as his se~vant ίη the things created by hirn, and throngh him
9. ι έΥΕνήθησaν] Fel1: έΥΗ-νήθησaν V he matie all th1l1gs [cf. John ι: 3]. He is called Beginning becanse
 THEOPHILUS OF ANTIOCH 1Ι.10 11.10 AD AUTOLYCUM 41

alJ'rwv ελάλει Tι:l περί της ποιήσεως του κόσμου Kα~ των λοιπων he leads and dominates eνerything fashioned through him. 1t was
~ ι ., \ ι;- Ι Φ..... f' ., ι
απαντων. ου γαρ ησαν οι προ ηται οτε ο κοσμος εγινετο, α
'λλ'
η
, t! he, Spirit qf God [Gen. ι: 2] and Beginning [Gen. ι: ι 1 and Sophia
[ΡΓον. 8: 22] and Power qf tlIe Most lIi.f!,h [Luke ι : 35], \νΙΙ0 came
σοΦ{α ή του θεου ή εν αυτ(ρ οδσα l καί ό λόγος ό αγιος αυτου ό άει
down into the prophets and spoke tllrougrl them about the creation
'~δ'δ'
συμπαρων αυτψ. ιο η και'δ''\'λ
, ~
ια.::.,ο ομωνος προ Φ'
ητου ουτως " λ'
εγει'
oftlle world and all the rest [cf. π. 9]. For the prophets did not exist
"Ήν{κα δ' ήτοΕμασεν τον ουρανόν, συμπαρήμην αυτιΡ, και ώς vvhen the world came into existence; there \'Iere the Sophia of God
ισχυρα επο{ει τα θεμέλια της γης, -ημην παρ' αυτψ άρμόζουσα." whicll is ίη him and his holy Logos who is always present with him.
Μωσης δε ό καί Σολομωνος προ πολλων ετων γενόμενος, μαλλον δε For this reason he speaks thus through Solomon the prophet:
,
ο
λ' ~ θ εου
ογος Ο του
,
~ ως δ"
ι ΟΡγανου
δ'
ι
,
~ Φ ησιν' "'Ε'
αυτου
~
ν αρχτι
, , 'When he prepared the heaνen Ι was with him, and when he made
επο{ησεν ό θεος τον ουρανον και την γην." πρωτον άρχην και strong the foundations of the earth r was with him, binding them
πο{ησιν ώνόμασεν, ειθ' ούτως τον θεον συνέστησεν' ου γαρ άργως fast' [ΡΓον. 8: 27-9]. And Moses, who liνed many years before
, ~
'"
χρη και επι κενψ θ"
εον ονομα",ειν. ,r προτι'δ"
ει γαρ η θ'
εια σο Φ'ια μεΛ
'\λ ειν Solomon--{)r rather, the Logos ofGod speaking through him as an
Φλυαρειν τινας καί πληθvν θεων σνομάζειν των ουκ Οντων. σπως instrument-says: Ίη the Beginning God made heaνen and earth'
οδν ό TCP οντι θεος δια έργων νοηθfj, καί στι εν τψ λόγψ αυτου ό θεος
[Gen. ι: ι]. First he mentioned Beginning and creation, and only
, ,.,
πεποιηκεν τον ουρανον και την γην και τα εν αυτοις,
\ \ \ ... "., .,,.. "Φ
ε η'
"'Ε
ν
then did he introduce God, for it is not right to mention God idly
and ίη yain [cf. Exod. 20: 7]. For the diνine Sophia knew ίη
άρχfj επο{ησεν ό θεος τον ουρανον καί την γijν." είτα είπι1ν την
adνance that some persons were going to speak nonsense and make
πο{ησιν αυτων δηλοι ήμιν' " Ή δε yfj 1jv άόρατος καί άκατασκεύασ- mention of a multitude of non-existent gods. Therefore, ίη order for
τος και
,
σκοτος
ι .,
επανω
ι .....
της α
'β ,
υσσου, και
'~θ
πνευμα ΕΟυ
~ ,
επε
Φ ,
ερετο
the real God to be known through his works, and to show that by
επάνω του ύδατος." his Logos God made heaνen and earth and what is ίη them, he
,.,,~
.1 αυτα ,
εν ,
πρωτοις δδ'
ι ασκει η'θ'
εια γρα Φ'
η, τροπψ , τινι'''λ
υ ην said: Ίη the Beginning God made heaνen and earth.' Then after
γενψήν, 000 του θεου γεγονυιαν, άΦ' 1j, πεπο{ηκεν καί δεδημιούρ­ mentioning their creation he giνes us an explanation: 'And the
γηκεν ό θεος τον κόσμον. carth was inνisible and formless, and darkness was aboye the abyss,
and the Spir'it ofGod was borne aboνe the water' [Gen. ι: 2].
These are the first teachings which the diyine sCl'ipture giyes. Ι t
'Α 'δ'
11 . .ψχη ε
~
της ποιησεως
, Φ ως
~, 'δ"
εστιν, επει η τα κοσμουμενα το
, , indicates that the matter from which God made and fashioned the
\vorld was ίn a way created, haνing been made by God.
~ Φ
Φως ανεροι. ~ δ'λ'
ιο εγει' "ΤΤ'
nαι ~
ειπεν ο'θ'
εος' 1.Τ'ενη θ'
ητω Φ~
ως. και,

"
εγενετο Φως.
~ και'''δ'
ι εν ο θ'
εος το'Φ ως
~" οτι ι(α λ'''ι
ον. δ η λ'
ονοτι κα λ'
ον
The Text qf Genesis
άνθρώπψ γεγονός.
11. Light is the beginning of the creation, since the light reyeals the
"ΤΤ
Ι'ιαι
\ δ ι
ιεχωρισεν ανα μεσον του
,\ Ι ,... Φ \ ,., \ ,
ωτος και ανα μεσον του σκοτους.
... ι
things being set ίn order. Therefore it says [Gen. ι: 3-2: 3]: 'And
,
"λ εσεν ο'θ"
και εκα εος το Φ.....
ως Ι
ημεραν,
f Ι
και\ το\ σκοτος "'λ εσε νυκτα.
εκα ' God said, Let there be light. And there was light, and God saw
και εγένετο έσπέρα και εγένετο πρωt, ήμέρα μ{α. και είπεν ό θεός' the light, tllat it was good.' Made good, that is to say, for man.
Γενηθήτω στερέωμα εν μέσψ του ύδατος, καί έστω διαχωρ{ζον άνα 'And he diνided between the light and the darkness. And God
μέσον ύδατος καί ύδατος. καί εγένετο ούτως. καί εποΕησεν ό θεος called the light Day and the darkness he called Night. And it \vas
το στερέωμα, καί διεχώρισεν άνα μέσον του ύδατος δ 1jv ύποκάτω του eyening and ίι was morning, day one. And God said, Let there be
a firmament ίn the midst of the water, and let it be diYiding bet\veen
σΤερεώματος, καί άνα μέσον του ύδατος του επάνω του στερεώματος.
water and water. And it happened thus. And God made the
firmament, and he diνided between the water which was beneath
10. ι ή του θεου ή έν αύτφ o~σα] Nautin: τι έν αύτψ οδσα ή του θεου V
11. ι και έγ(ν,το φω<;. και ,δεν ό θ,ο, το φω, 071 καλ6ν.] Fell; cf. Gen. ι : 3 : om. ν tlIe firmament and the \vater whicll was aboνe the firrnament. And
 THEOPHILUS OF ANTIOCH 11. Ι Ι
11.11 AD AUTOLYCUM 43
Kα~ εκάλεσεν ό θεος το στερέωμα ουραν6ν' Kα~ ίδεν ό θεος όη καλ6ν. God called the firmament Heaνen; and God saw that it was good.
Kα~ εγένετο έσπέρα Kα~ εγένετο TTpωt, ήμέρα δευτέρα. Kα~ είπεν And it was eνening and it was morning, the second day. And God
'θ'
ο εος'
Σ
υναχ
θ'
ητω το υ
, t'δ 'f ,
ωρ το υποκατω του ουρανου εις συναγωγην
,..., .. , , said, Let the water beneath the firmament be gathered into one
,
μιαν, και
\ ',ι..θ'
0'1' ητω
t
η
(;'
'"
ηρα. και
"Ι
εγενετο
~,
ουτως.
,/ θ
και συνηχ η το
' assembly, and let the dry land appear. And it happened thus. And
"δ
υ ωρ εις
,\ τας συναγωγας
",..., αυτων, και
\ ωψ
""ι"θ
η η
t t'
",ηρα.
\ , 'λ
και εκα εσεν
the water was gathered into their assemblies and the dry land
ό θεος T~ν ξηΡαν γην, και τα συσT~μαTα των ύδάτων εκάλεσεν appeared. And God called the dry land Earth, and the bodies of
'
θαλ ασσας. '~δ
και ι εν ο'θ'"
εος οη κα λ'
ον. και,~
ειπεν ο'θ'
εος' '
Βλ αυτησατω \νateΓS he called Seas. And God saw that it was good. And God
,
η γη
~ β Ι, ...
οτανην χορτου σπεΙΡον σΠεΡμα κατα γενος και κα
, \' \ θ"
ομοιοτητα,
, said, Let the earth bloom with edible grasses that scatter seeds after
και ξύλον κάρπιμον ποιουν κάμπον, OV το σπέρμα αυτου εν αυτψ their kind and likeness, and fruit-bearing trees that produce fruit,
, t,
εις
, , /
ομοιοτητα.
(/
και εγενετο ΟυΤως. και
\ 't /
ε", ηνεγκεν η
ι
γη
.... β
οτανην
, and haνe their seeds ίη them after their likeness. And it happened
χ6ρτου σπειρον σπέρμα κατα γένος, Kα~ ξύλον κάρπιμον ποιουν thus. And the earth brought forth edible grasses tllat scatter seeds
κάμπον, oV το σπέρμα εν αυτψ κατα γένος επ~ Tfjς γfjς. και ίδεν after their kind, and fruit-bearing trees that produce fruit ίη them
'θ
Ο
'"
εος οη κα
λ'
ον.
\
,Ι t Ι \ , , .ι. t Ι ,
και εγενετο εσπερα και εγενετο πρωι, ημερα τριτη.
,lftt:!' their likeness, οη the earth. And God saw that it '''las good.
και είπεν ό θε6ς' Γενηθ~Tωσαν φωστηρες εν Τψ στερεώμαη του And it was eνening and it was morning, the third day. And God
ουρανου, εις φαυσιν επι της γης και διαχωρtζειν ανα μέσον της said, Let luminaries appear ίη the firnlament of heaνen, to giνe
(' Ι \ "Ι
ημερας και ανα μεσον της νυκτος, και εστωσαν εις
,.. , , " ,
σημεια και εις
... \, light οη the earth and to diνide between tlle day and the nigl1t,
\ "ι Ι \" , , )/ 'J ,./...... ,
and let them be for signs and for seasons and days and for years,
καΙΡους και εις ημερας και εις ενιαυτους, και εστωσαν εις ψαυσιν εν

Τψ στεΡεώμαη του ουρανου φαtνειν επι της γfjς. και εγένετο and let them be for lighting ίη the firmament of heaνen, to slline
ιl
ουτως. και
'"
εποιησεν οt θ'
εος 'δ υο
τους ι ψωστηρας
J..."" \ μεγα'λ ους, τον
τους ' οη the earth. And it happened thus. And God made the t\νO great

φωστηρα τον μέγαν εις αΡχας της ήμέρας, και τον φωστηρα τον luminaries, the great luminary to rule the day and the lesser
ελάσσω εις αρχας της νυκτ6ς, και τους αστέρας. και έθετο αυτους lnminary to ωΙe the night, and the stars; and God set them ίη the
ό θεος εν Τψ στερεώμαη του ουρανου, ώστε φαtνειν επ~ της γης, firmament of heaνen to shine οη the earth and to rule the day and
, J/ ....
και αρχειν της ημεΡας και της νυκτος, και
Ι Ι \.... Ι , δ 'Υ
ιαχωρι."ειν ανα μεσον
" , the night and to diνide between the light and the darkness. And
,...,1..
του ψωτος
\ \"
και ανα
Ι
μεσον του
....
σκοτους.
Ι
και
"ιδ
ι εν ο
, θ'"
εος οη κα
λ'
ον.
God saw that it was good. And it was eνening and it was morning,
, ,Ι t Ι , , , .ι. t Ι Ι

και εγενετο εσπερα και εγενετο πρωι, ημερα τεταΡτη.

\ -;- t
και ειπεν ο
the fourth day. And God said, Let the waters bring forth reρtiles of
'
θεος' 'E't",αγαγετω
' '''δ
τα υ ατα '
ερπετα '.1. ~
ψυχων r ~,
."ωσων και πετεινα , liνing souls, and birds flying oνer the earth throughout the firma-

πετ6μενα επι της γης κατα το στερέωμα του ουρανου. και εγένετο ment of heaνen. And it happened thus. And God made the great
"
ουτως.
"Ι
και εποιησεν ο
t θ" Ι αλ
εος τα κητη τα μεγ
/
α και πασαν ψυχην
\ \.... ./, \ sea animals and eνery soul of reptile animals \vhich the \vaters
ζώων έμπετων, Cl εξ~γαγεν τα ύδατα κατα γένη αυτων, και παν brought forth after their kinds and eνery winged bird after its kind.
πετεινον ΠΤεΡωτον κατα γένος. και ίδεν ό θεος όη καλά. και And God saw that they were good. And God blessed them, saying,
ευλ6γησεν αυτα ό θεος λέγων' Αυξάνεσθε και πληθύνεσθε, και Increase and multiply, and fill the waters of the sea, and let the
πληρώσατε τα ύδατα της θαλάσσης, και τα πετεινα πληθυνέτω επι birds multiply οη the eartll. And it was eνening and it was morn-
,...,... , t , , t,
,Ι \ Ι ι .ι. Ι
ing, the fifth day. And God said, Let the earth bring forth liνing
της γης. και εγενετο εσπεΡα και εγενετο πρωι, ημερα πεμπ'ΤΥ). και

~
ειπεν ο'θ'
εος' 'E't",αγαγετω
' ,~
η γη .1.
ψυχην ~
' ."ωσαν r
κατα γενος, τετραποοα " '''' soul after its kind, and quadrupeds and reptiles and beasts of the
Kα~ έμπετα Kα~ θηρtα Tfjς γfjς κατα γένος. και εγένετο ούτως. και earth after their kind. And it happened thus. And God made
"
εποιησεν ο'θ' 'θ'
εος τα Ι
ηρια της γης κατα γενος ,... .. \ '"
και τα ι,τηνη ,
κατα
the beasts of the earth after theil" kind, and the flocks after theil"
γένος, και πάντα τα έμπετα Tfjς γης. και ίδεν ό θεος ότι καλ6ν. και kind, and all the reptiles of the earth. And God saw that it was
44 THEOPHILUS OF ANTIOCH ΙΙ. Ι Ι Ι ι. Ι Ι AD AUTOLYCUM 45
εΙπεν ό θεός' Ποιήσωμεν ανθρωπον κατ' εΙκόνα ~μεTέpαν και καθ' good. And God said, Let us make man after our image and after
όμοίωσιν, και αρχέτωσαν των Ιχθύων της θαλάσσης και των likeness, and let them rule over the fishes of the sea and the birds of
..... .....,
πετεινων του ουρανου και των κτηνων και πασης της γης και παντων
..... ,..... ,...., Ι .......... \ ι
the heaven and the flocks and all the earth and all the reptiles
των έρπετων των έρπόντων έπι Tfjς γης. και έποίησεν ό θεός τόν
which creep οη the earth. And God made man, after the image of
ανθρωπον, κατ' εΙκόνα θεου έποίησεν αυτόν, αρσεν και θηλυ έποίησεν
God he made him, male and female he made them. And God
blessed them, saying, Increase and multiply, and fill the earth, and
αυτούς. και ευλόγησεν atJTOV> ό θεός λέγων' Αυξάνεσθε και πληθύ­
dominate it, and rule over the fishes of the sea and the birds of the
νεσθε, και πληρώσατε την γην, και κατακυριεύσατε αυτης, και αρχετε
heaven and all the flocks and all the earth and all the reptiles
των Ιχθύων της θαλάσσης και των πηεινων του ουρανου και
, ..... "" \ Ι .......... \ Ι ..... ~ ..... which creep οη the earth. And God said, Behold, Ι have given you
παντων των κτηνων και πασης της γης και παντων των ερπετων
every edible plant that scatters productive seeds and is upon the
των έρπόντων έπι της γης. και εΙπεν ό θεός' 'ΙδοV δέδωκα ύμιν
whole earth and every tree that has ίη it the fr'Uit of productive seed ;
παν χόρτον σπόριμον σπειρον σπέρμα, σ έσην έπάνω πάσης της γης
it shall be food for you and for all tlle beasts of the earth and all
και παν ξύλον, δ έχει έν αυτψ καρπόν σπέρματος σπορίμου, ύμιν
the birds of tlle heaven and every reptile creeping οη the earth,
έσται εΙς βρωσιν, και' πασιν τοις θηρίοις της γης και πασιν τοις \vhich has ίη it the breatll of life, every green herb for food. And it
".. ....., ....., \ Ι ..... tl ,\.......... t\"
πετεινοις του ουρανου και πανη ερπετψ ερπονη επι της γης, ο εχει
llappened thus. And God sa\v everything which he had made, and
έν αυτψ πνοην ζωης, πάντα χόρτον χλωρόν εΙς βρωσιν. και έγένετο behold, it was very good. And it \vas evening and it was morning,
ούτως. και' ϊδεν ό θεός πάντα σσα έποίησεν, και ΙδοV καλα λίαν. the sixth day. And the heaven and the earth and their whole order
και' έγένετο έσπέρα και' έγένετο πρωt, ~μέρα εκτη. και συνετε­ were completed. And God completed οη the sixth day his works
λέσθησαν ό ουρανός και ~ γη και' πας ό κόσμος αυτων. και συνε­ which he made, and he rested οη the seventh day from all his works
τέλεσεν ό θεός έν Tfj ~μέρCf Tfj εκΤ'[} τα EfYYa αυτου α έποίησεν, και which hemade. And God blessed the seventh day and sanctified ίι,
κατέπαυσεν έν Tfj ~μέΡCf Tfj έβδόμτι από πάντων των έργων αυτου because οη it lle rested from all his works which God began to
""
ών εποιησεν.
" \ 'λ ι
και ευ ογησεν ο
, θ \ \
εος την ημεραν την ε
Ι Ι \ Ιβδ ι
ομην, και
\
make.'
~γίασEν αυτήν., ότι έν αύτυ κατέπαυσεν απ-σ πάντων των Εργων The Six Days' Work ΟΙ Creation
,
αυτου ων
"" l' "Λ{:
"lf":>aTO ο
f θ '
εος ποιησαι.
... "
12. Νο man can adequately set forth the whole exegesis and plan of
the Hexaemeros (six days' work) , even if he were to have ten
12. της μεν οΟν έξαημέρου ουδεις ανθρώπων δυνατός κατ' aξίαν την thousand mouths and ten thousand tongues. I Not even if he were
έξήγησιν και την οΙκονομίαν πασαν έξειπειν, ουδε εΙ μυρία στόματα to live ten thousand years, continuing ίη this life, would he be
"
εχοι και
, μυριας
ι γ
'
λ ωσσας α'λλ' ου
'δ ε\ ει
, μυριοις
, "
ετεσιν
β ιωσει
ι ης
competent to say anything adequately ίη regard to these matters,
'δ
επι ημων
- εν
, τψ
-δ
ε τψ
- βι
ιψ,
'δ'
ου ε
tl
ουτως
"
εσται
Ι
ικανος
,
προς
,
ταυτα
,.... because of the surpassing greatness [Eph. 1: 19] and riches qf the
'ξΙ
α ιως η ειπειν,
δ
ια το υπερ
β Ιλλ
α
,-
Ι
ον μεγε
θ Ι
ος και τον π
λ
ουτον
\ \, \ \ - Wisdom qf God [Rom. 11: 33] to be found ίη this Hexaemeros
quoted above.
της σοΦίας του θεου της ούσης έν ταύττι Tfj προγεγραμμέντι
Το be sure, many writers have imitated it and have desired to
έξαημέρψ.
compose a nanative about these matters, but, although they derived
Πολλοι μεν οον των συγγραΦέων έμιμήσαντο και -ηθέλησαν περί
Ι δ' Ι θ Ι λ αβ οντες
Ι '-θ \'Φ Ι
their starting-point from it ίη dealing with the creation of the
τουτων ιηγησιν ποιησασ αι, καιτοι εντευ εν τας α ορμας,

" \ Ι , "ι' \ Φ' , θ Ι \ 'δ \ \ world or the nature ofman, what they said did not contain even a
ητοι περι κοσμου κησεως η περι υσεως αν ρωπου, και ου ε το
slight spark worthy of the truth. What has been said by philosophers,
τυχόν έναυσμα αξιόν Τι της αληθείας έξεΙπον. δοκει δε τα ύπό των
12. ι Cf. 1l. ίί. 489; Ε. Norden, Aeneis Buch VI (Leipzig, 1903),286; Α. Hofler,
12. ι το,,] V2: om. V Der Sarapis~ymnus dej' Aelios Aristides (Stuttgart, 1935), 45.
 ,
Ι ι
THEOPHILUS OF ANTIOCH ΙΙ.12
[1.12 AD AUTOLYCUM 47
-f.. \ '-f.." -f..' \ - " , Ι: '
ψΙΛοσοψων η σVΓΓpαψεων και ποιητων ειΡημενα αςιοπιστα μεν
\ historians, and poets is thought to be tl'ustworthy because of
~
ειναι, \ \ ,
παρα το Φρασει κεκ αλλ'
ιωπισ θ αι' μωρος
'δ"" \'
ε και κενος ο Λογο$' its embellished style, but what they say is PI'Oved foolish and
αυτων δείκνυται, ότι πολλη μεν πληθυς της φλυαρίας αυτων έσΤιν, pointless by the abundance of their nonsense and the absence of
,
το τυχον
'δ'''''
ε της αΛη
'\ θ ι , , -
ειας εν αυτοις ουχ ευρισκεται.
, r ι \ ,
και γαρ ει τι
"
even the slightest measure of the trt1th ϊn their writings. Even if
δ οκει-'\ θ' δ'
αΛη ες ι
, -
αυτων εκπε
, -
Φ ωνησ θ' , , - \'
αι, συγκρασιν εχει Τ?/ ΠΛαντι. something true seems to have been proclaimed by tllem, it is
καθάπφ φάρμακόν τι δηλητήριον σVΓKpαθεν μέλιΤι :η οϊνψ :η έτέρψ mixed with error. Jt1st as some deadly poison wl1en mixed with
Τινί το παν ποιει βλαβφον και' αχρηστον, ούτως και' Τι έν αυτοις honey or wine or anything else makes the whole harmful and use-
\
ΠΟΛ'ΙJλογια ' "
ευρισκεται ματαιοπονια και β\ Λα'β η μα
-λλ ον τοις πει θ ο- , , •
ι , ..... " , , \ .... Ιβδ' t, t\, ,
less, so their loquacity is found to be pointless labot1l' and causes
μενοις αυτ'[). εΤι μην και πφι της ε ομης ημφας, ην παντες με)!
" " \' , - " , 'E'R harm to those who al'e persuaded by it. This is true as regards the
αν θρωποι ονομαι"ουσιν,
Υ οι, δ'
ε ΠΛειους αγνοουσιν' οτι παρ '
{-'ραιοις
\, , - seventh day-a term which all men use, though most do not
ο καΛειται σα'β'ι:?
" {-'ατον ε'λληνιση ερμηνευεται
\ - ι ε'βδ'"
ομας, ηης Ης παν
ι , θ ι , ΙΥ ι δ'" δ' " \ - , \ nnderstand it; what the Hebrews call Sabbath is rendered 'heb-
γενος αν Ρωπων ονομαι"εται μεν, ι 1)ν ε αιτιαν Kαtιoυσιν αυτην
, ,
ουκ επιστανται.
ι
domad' ϊη Greek. This name is ϊn use among all nations of men,
1','ο δ'ε , - U 'δ'
εΙΠΗν '.πσιο ον τον ποιητην εκ " Χαους
ι - θ αι
γεγενησ "Ερεβ ος thot1gh they do not understand why they give it this name.
και' την Γην και' 'Έρωτα κυριεύοντα των κατ' αυτόν τε θεων και' And as for Hesiod's statement that from Chaos were created
, θ ι , \ ./, \ \ ι,... ,,... \'" \ , ι
αν ρωπων, ματαιον και ψυχρον το Ρημα αυτου και αΛΛοτριον πασης Erebus and Earth and Eros, which rules over gods (as he considers
αΛη θ'
'\ ειας δ'
εικνυται' θ""
εον γαρ ου χρη υ'φ' 1)'δ ονης
- νικασ θ αι, οπου γε
- " them) and men [ΙΙ. 6], his discourse is futile and frigid and entirely
και
, t
οι
',ι" θ
αωψρονες αν ρωποι
" ,
απεχονται
Ι,.....
πασης αισχρας
Ιδ
1) ον1)ς
- και
, alien to the truth. Α god must not be overcome by pleasure when
έπιθυμίας κακης. temperate men abstain from all shameful pleasure and evillnst.

How God Made Heaven αnd Eartlt

13. Άλλα' και, το" εκ των
- ,επιγειων
, κατω
'θ" ~I: \ι
εν Ur.,aa θ αι Λεγειν \
1 την
13. Furthermore, as for Hesiod's notion of describing the creation
ποίησιν των γεγενημένων ανθρώπινον και' ταπεινον και πάνυ ασθενες by sta1'ting from beneath, with what is οη eal'th, it is me1'ely
το έννόημα αυτου ώς προς θεόν έσ7ιν. ανθρωπος γαρ κάτω ών
11uman and mean and, indeed, quite feeble ίη relation to God.
αρχεται έκ Tijι; γης οΖκοδομείν, και ου προς τάξιν δύναται και'
, οροψ,ιν
' , u , ποιησαι
- " , θ εμεΛLOν
, τον Ι\ "θ ηται. - δ'ε το,
θ εου
For man who is below begins to build from the ground and cannot
την εαν μη υπο
pnt οη the roof ϊη dne conrse nnless he has laid the foundation. Bnt
δυνατον έν τούτψ δείκνυται ίνα πΡωτον μεν έξ ουκ όντων ποιfj τα
ι , , 2 β Ι\ \, , , θ ι ,δ ι what God is able to do is shown by tllis, that he first makes existent
γινομενα, και ως ουΛεται. τα γαρ παρα αν ρωποις α υνατα

δ υναται,
εστιν παρα'θ εψ. - δ'
ιο και"φ
ι -
ο προ ητης ΠΡωτον "
εΙPΊ)l(εν
things ont of the non-existent just as he wills. For things inιpos.fible
την ποίησιν του ουρανου γεγενησθαι τΡόπον 3 έπέχοντα όροφης, with men are possible with God [Luke 18: ~27]. For this l'eason the
λέγων' " 'Εν apxfj έποίησεν ό θεος τον ουρανόν", τουτέστιν δια της p1'ophet began by speal,ing ofthe creation oftlle heaven, which was
αρχης γεγενησθαι τον ουΡανόν, καθως εφθημεν δεδηλωκέναι. fashioned like a 1'oof, and he said, 'Ιη the beginning God made
Γijν δε λέγει δυνάμει εδαφος και' θεμέλιον, αβυσσον δε την heaνen' [Gen. ι: ι]. That is to say that through the Beginning
πληθυν των ύδάτων, και' σκότος δια το τον ουρανον γεγονότα ύπο heaven was created, as we have jnst explained [ΙΙ. 10].
του θεου έσκεπακέναι καθαπφεί πωμα τα ϋδατα συν Tfj yfj, πνευμα δε What he calls 'earth' is eqnivalent to a base and foundation.
'Abyss' is the 'mnltitude of the waters'. 'Dal'kness' is mentioned
13. ι λlγειν] Nautin: και praem. V 2 και ,';ςΙ Otto; cf. η. 4. 26: καθ,", V
j τρόπον] V: τύπον Nautin l>ecause the heaven cι-eated by God was like a lid covel'ing the

', '
 THEOPHILUS OF ANTIOCH 11.13 11.13 AD AUTOLYCUM 49
"Φ
το Ι
ε7ΤΙ ερομενον ε7Τανω
" του υ ""'t'D ατος ο""δ ε ωκεν ο'θ'
εος εις'Υ ι
."ωογονησιν waters with the earth. The 'spirit borne oνer the water' was tl1e one
ττι
- Ι
κτισει, κα θ'
α7Τερ ,
αν θ'
ρω7Τψ ./.'
.,..υχην, τψ- λε7ΤΤΨ- το'λε7Ττον' συγ- giνen by God to giνe life to tlle creation, like the soul ίη man, when
κερασας , ("
το γαρ 7Τνευμα - λ ε7Ττον' Ι(αΙ""δτο υ ωρ λ ε7Ττον,
' ) "07Τως το" μεν he mingled tenuous elements together (for the spirit is tenuous and
7Τνευμα - τρε'Φ'
τι το υ"δ ωρ, το' δ' ε υ'Ιδ ωρ συν' τψ.....,
7Τνευματι τρειφ' τι την the water is tenuous), so that the spirit might nOllrish the water and
κτισιν
, δ ..
ιικνουμενον
Ι
7Τανταχοσε.
Ι (\
εν μεν
\ ,
το 7Τνευμα
..... Φ ,
ωτος ΤΟ7Τον
, 4
the water with the spirit might nourish the creation by penetrating
ε7Τέχον έμεσίτευεν του ϋδατος και του ούρανου, ίνα τρ67Τψ τινι μ~ it from all sides. The uniqne spirit occnpied the place of light and
KOLVWvfj το σκ6τος τψ ούρανψ έγγυτέρψ αντι του θεου, 7Τρο του was sitnated between the water and the heaνen so that, so to speak,
,
εΙ7Τειν τον
~ 'θ'
εον'
"." θ'
1. ενη ητω
Φ......"
ως.
t/
ωσ7Τερ ουν καμαρα ο
'f' Ι Ι ,
ουρανος
,

the darkness might not commnnicate with the heaνen, which was
ων συνεί:χε T~ν ϋλην βώλψ εοικυίαν. και γαρ είρηκεν 7ΤεΡι του
, -" , , ττ.ι. nearer to God, before God said: 'Let there be light.' Like a νanlted
ουρανου ετερος 7Τρο Φ"
ητης ονοματι πσαιας, λ'
εγων' "Θ'"
"'εος ουτος
ceiling, then, the heaνen snrronnded matter, which was like a lnmp.
ό 7Τοι-ήσας τον ούρανον ώς καμάραν και διατείνας ώς σKην~ν
For another prophet, Isaiah by name, has spoken abont the
κατοικείσθαι."
heaνen, saying: 'This is God, who rnade the heaven like a νanlted
Ή διάταξις οδν το-υ θεου, τουτ6 έστιν ό λ6γος αύτου, Φαίνων
,ι
ωσ7Τερ λ'
υχνος '" Ι
εν οικηματι συνεχομενψ, ε'Φ'
ωΤισεν την υ7Τ ,," ουρανον,
f
ceiling and stretched it out like a tent to liνe ίn' [Isa. 40: 22].
\ Ι \
χωρις μεν του κοσμου 7Τοιησας.
....., \
και το μεν
Φ-
ως ο
'θ'
\ Ιλ,
εος εκα εσεν
, Therefore the Command of God, his Logos, shining like a lamp
ήμέραν, το δε σκ6τος νύκτα' έ7Τεί τοί γε ανθρω7Τος ούκ αν iίδει καλείν ίn a closed room, illnminated the region nnder the heaνen, making

το
, Φ"'" Ι '1\ \(' Ι ι
ως ημεραν η το σκοτος νυκτα, α
'λλ" ~ \
ουοε μεν τα
λ \
ΟΙ7Τα, ει μη
\ ' , , light separately from the world. 'And God called the light day and
\, "λ 'Φ
την ονομασιαν ει η ει
,\ .....,
α7ΤΟ του 7Τοιησαντος αυτα
, \ θ -
εου. the darkness night', since man certainly would not haνe known
Tfj μεν οδν 7Τρώττι 1nτoθέσει της ίστορίας, και γενέσεως του how to call the light day ΟΓ the darkness night, ΟΓ the names of
ι Ι Ι Ι ι 'λλ'
" ('
κοσμου, ειΡηκεν η αγια γρα.,..,) ου 7Τερι τουτου του στερεωματος α
,/..,.), \ .....
α anything else, unless he had received their appellation from the
7Τερι έτέρου ούρανου του άοράτου ήμίν αντος, μεθ' ον οδτος ό God who made them.
('
ορατος
'5 ημιν
('.... ,
ουρανος
, ι ληται
κεκ στερεωμα,
Ι ε
'φ'..,.' 'λ
Ψ ανει η7Τται το
' Ιn this preliminary statement ίη the narratiνe of the creation of
"
ημισυ
...
του
"δ ιι 'i" ..... ' θ β
υ ατος, 07Τως τι ττι αν ρω7Τοτητι εις υετους και ομ ρους
' 't" \" the \vorld, the holy scriptnre spoke not abont this firmament bnt
και'δροσους.
Ι το, δ'ε " "δ ατος υπε
ημισυ υ 'λ ει'Φθ η ' ττι-
εν -,
γπ εις 7Τοταμους , abont another heaven which is invisible to ns. Afterwards this
και 7Τηγας και θαλάσσας. εΤι οδν συνέχοντος του ϋδατος T~ν γf}ν, heaven visible to us is called 'firmament'. Οη it was raised nρ half
μάλιστα κοίλους τ67Τους, έ7Τοίησεν ό θεος δια του λ6γου αύτου το of the water so that it might serνe mankind for rains and showers
ϋδωρ συι/αχθηναι είς συναγωγ~ν μίαν, και όρατην γενηθηναι τ~ν and dews. The other half of the water ,vas left οη the earth for
ξηράν, 7Τρ6ΤεΡον γεγονυίαν αύτ~ν ά6ρατον. όpαT~ οδν ή γη γενο- riνers and springs and seas. While the water still surrounded the
ι " (',..... " , '1' ') \ ,
μενη ετι υ7Τηρχεν ακατασκευαστος. κατεσκευασεν ουν αυτην και earth, especially the low-Iying places, God by his Logos made tlre
κατεκ6σμησεν ό θεος δια 7Ταντοδα7Των χλοων και σ7Τερμάτων και water come togethel' into one assembly and made visible the dry
Φυτων. land which was ΡΓevίοnslΥ invisible. Thongh the eaΓth became
νisible it was still uηfnΓηίshed; then God formed it and adorned it

14 • ,
ΣΚΟ7Τει το'λ'
ΟΙ7Τον την εν τουτοις 7ΤΟΙΚΙλ ιαν
Ι ",
και, δ ια'Φ ορον κ αλ - with all sorts of herbs and seeds and plants.
λoν~ν και 7Τληθύν, και στι δι' αύτων δείKΝVTαι ή άνάστασις, είς
14. Fnrther, consider their νariety and theil' remarkable beanty and
δείγμα τf]ς μελλούσης εσεσθαι άναστάσεως α.7Τάντων άνθρώ7Των.
numbers, and the fact that throngh them the resurrection is
13. 'τόπον] Maran: τύπον V 5 όραΤ6,] CΙauser: αόρατο, V r
signified, for a proof of the fntnre resnrΓectίοη of all men Ι. 13]. For
50 THEOPHILUS OF ANTIOCH ΣΙ. 14 IJ.14 AD AUTOLYCUM 51
τίς γαρ κατανοήσας ού θαυμάσει έκ συκης κεγχραμίδος γίνεσθαι wllat person who considers it will not marvel that a fig tree comes
~
συκην, 7)" ~
των λ οιπων
~ σπερματων"\ '
εΛαχιστων ,
Φ υ€Lν παμμεγε'θ 7) into existence from a fig seed, ΟΓ that very great trees grow from
other tiny seeds [cf. Matt. 13: 32]?
δένδρα;
The Meaning ΟΙ the Sea
Τον δε κόσμον έν όμOιιf.ιμαTΙ ήμιν λέγομεν εΖναι της θαλάσσης. And we say that for us the world is ίη the likeness of the sea. For
ώσπερ γαρ θάλασσα, ει μ~ εΖχεν T~ν των πΟ'Ταμων και πηγων just as the sea, if it did not have the flow of rivers and springs as
έπίρρυσιν και έπιχορηγίαν εις τροΦήν, δια T~ν άλμυρό'Τ7)τα αύτης a supply of nourishment, would long ago have been parched
'λ " ,εκπεΦρυγμενη 11' ιι \(1 ""
because ofits saltiness, so also the world, ifit had not had the law of
πα αι αν ην, ουτως και ο κοσμος, ει μ7) εσχηκει
, ~
θ ".. Ι ,,... Φ Ι Ι Ι "γ
God and the prophets flowing and gushing forth with sweetness and
τον του εου νομον και τους προ 7)τας ρεοντας και 7Τ7)γα."οντας
compassion [cf. 1 Clem. 14: 3] and righteousness and the teaching
T~ν γλυκύτητα και εύσπλαγχνίαν και δικαιοσύνην και διδαx~ν των of God's holy commandments, would already have failed because
άγίων έντολων TOV eEOV, δια T~ν κακίαν και άμαρτίαν την πληθύουσαν of the evil and sin abounding ίη it.
έν αύτι{ι -ήδ7) αν έKλελOίΠ€L.
And as ίη the sea there are some islands which are habitable and
well-watered and fertile, and have anchorages and havens so that
Και καθάπερ έν θαλάσστι νησοί είσιν αί μεν οίκψαι και ένυδροι
, Φ'" ιl \ λ ι \ \ \
those who are tossed by storms can take refuge ίη them, so God
και καρπο οροι, εχουσαι ορμους και ιμενας προς το τους χειμα-
gave the world, which is agitated and tossed by sins, certain
ζομένους έχειν έν αύτοις καταΦυγάς, ουτως δέδωκεν ό θεος τι{ι assemblies called holy churches, ίη which as ίη havens with good
κόσμφ κυμαινομένφ και χειμαζομένφ ύπο των άμαρτημάτων τας mooring-places are the teachings of truth. Ιη these will take refuge
συναγωγάς, λεγομένας δε έκκλησίας άγίας, έν αΖς καθάπερ λιμέσιν those who wish to be saved, when they are lovers oftruth and want
to escape the wrath and judgement of God. And as, again, there are
εύόρμοις έν νήσοις αί διδασκαλίαι της αληθείας είσίν, πρΟ> α,·
other islands vvhich are rocky and waterless and barren, full ofwild
_.J. '
KαTu.ψευγOυσιν '\
οι'θ εΛοντες , r θ'
σω."εσ αι, ερασται" γινομενοι της '
~ α'λ η θ ειας
beasts and uninhabitable, harmful to those who sail and are tossed
και'β ουλ' , " \ '"
ομενοι εκ Φ υγειν την ΟΡγην και κρισιν του
-θ.....
εου. \, \
ιl
και ωσπερ by storms, islands οη which ships ar'e impaled and those who land
αδ νfjσOί είσιν έτεραι πεψιf.ιδεις και ανυδροι και ακαΡπΟΙ και perish, so also are the teachings of error-I mean of the heresies-
θηριω'δ εις και' αοικητοι
, , , 'βλ α'βτι των
επι ~ Πλ' εοντων και, χειμα."ομενων,
Υ' which destΓOY those who approach them. For they are not guided
'1' , 'λ . . ,'c 'λλ " . . . . t ,
by the word of truth, but just as pirates, when they have filled ships,
εν αις περιπειρεται τα π οια και ε."απο υνται εν αυταις οι κατερχ ο -
run them οη the places mentioned above, ίη order to destroy them
μενοι, ουτως εισιν αί διδασκαλίαι της πλάνης, λέγω δε των αίρέσεων, so it happens that those who stray from the trutll are destroyed by
αϊ έξαπολλύουσιν τους προσιόντας αύταΙς. ού γαρ όδηγοvνrαι 1mO error.
TOV λόγου της αληθείας, αλλα καθάπερ πειραται, έπαν πληpιf.ισωσιν The FOltrth Day of G'reation
τας ναvς, έπι τους προειρημένους τόπους περιπείρουσιν σπως έξ- 15. Οη the fourth day the luminaries came into existence. Since
"t/ '~λ ,
απΌ λ εσωσιν αυτας, ουτως συμ αινει και τοις π ανωμενοις απΌ της
' β ι " .... God has foreknowledge, he understood the nonsense of the
αληθείας έξαπόλλυσθαι 1mO της πλάνης.
foolish philosophers who were going to say that the things pro-
duced οη earth come from the stars,ι so that they might set God
aside [ι Thess. 4 : 8]. Ιη order therefore that the truth might
be demonstrated, plants and seeds came into existence before the
'
15 • 1',εταρττι "
ημεfXl- "
εγενoνro οι, Φ ωστηρες.
~ ,
επει δ" '
η ο θ εος ΠΡογνωσ- , stars. For what comes into existence later cannot cause what is
" ηπιστατο
της ων , , 'Φλ'
τας υαριας ~
των 'Φ-"Φ""
ματαιων 1οΙ\0σο ων, οη ημελλο ν ΡΓίΟΓ to ίι.Ζ And these things contain a pattern and type of a great
λέγειν απο των στοιχείων εΖναι τα έπι της γης Φυόμενα, προς το
mystery.
αθετειν τον θεόν' ίν' οδν το αληθες δειχθυ, προγενέστερα γέγονεν τα 15. ι Phi!o (Opif. 45-6) simi!ar!y criticizes the νiew that the sun is the source of
ΦV"Γα
' \" .. ,\\
και τα σπερματα των στοιχειων' τα γαρ μεταγενεστερα ου
Ι ,
all physica! !ife and growth; cf. Κ. Reinhardt, Poseidonios (Munich, 1921),
205-7; Μ. Poh!enz, Die Stoα (GDttingen, 1948), 223-4.
δύναται ποιειν τα αύτων προγενέστερα. TafJTa δε δειγμα και τύπον 2 Α philosophica! commonp!ace; cf. Sext. Emp. Pyrrh. hyp. ίίί. 25.

826802 F
52 THEOPHILUS OF ANTlOCH ΙI. 15 AD AUTOLY(~UM
53
έπέχει μεγάλου μυσTrιpίoυ. ό γαρ iίλιoς έν τύπψ θεου έσην, ~ δε For the Slln exists as a type ofGod and the moon as a type ofman.
'
σε λrινrι 'θ'
αν Ρωπου. '"
και ωσπερ , "λ ιος 71'0 λ'υ
ο rι δ ια Φ'
ερει Trι ς σε λ'
- rινrις As the snn greatly sllrpasses the moon ίη power and brightness, so
δ υναμει
' και'δ'ξ"
ο ουτως πο λ'δ
1/,υ ια Φ'
ερει ο'θ'
εος Trι ς - 'θpωΠOTrιTOς
αν ' God greatly sllrpasses mankind; and jHst as the Slln always remains
και καθάπεΡ ό iίλιoς πλήρψ πάντοτε διαμένει μ~ έλάσσων γινόμενος, fllll and does ηοΙ wane, so God always remains perfect and is fllll
ούτως πάντοτε ό θεος τέλειος διαμένει, πλήprι ς ων πάσrις δυνάμεως οΓ all power, intelligence, wisdom, immortality, and all good things.
και
ι,
συνεσεως και
'Φ'
σο ιας και
"θ
α ανασιας
' και
\ Ι
παντων των
-,
αγα
θ-
ων' Bllt the moon wanes every month and virtιιally dies, for it exists as
,
rι δ ει σε λ'
rινrι ι
κατα -
μrινα Φθ'ινει καιι δ'
υναμει 'θ'
απο vrισKει, "
εν τυπψ a type οΓ man; then it is reborn and ",raxes as a pattern οΓ the fHtιιre
οδσα άνθρώπου, επειτα άναγενναται και αύξει είς δεΊ:γμα Tfjς μελ­ resurrection [ι. 13].
λOύσrις εσεσθαι άναστάσεως. Similarly the three days priOl' to the luminaries are types οΓ the
'Ωσαύτως και αί τρεις ~μέpαι προΙ των Φωση7ρων γεγονυιαι triad3 οΓ God and his Logos and his Sophia. Τη the foHrth place is
τύποι είσιν Tfjς τριάδος, του θεου και του λόγου αύτου και της man, who is ίη need οΓ light-so that there might be God, Logos,
σο
'
Φ ιας ,-
αυτου. τεταρτψ
, δΙ'
ε τοπψ
ι
2εσην
' "θ δ ι -
αν ρωπος ο προσ εrις του
' Sophia, Man. For tlliS Γeasοη the luminaries came into existence οη
, ινα
Φωτος, " 1/'" θ'
εος, λ'
ογος, σο Φ'"
ια, αν θρωπος. δ ιαι -
τουτο και, τεταρ-ττι
, the fΟΙΙΓth day.
~μέρct έγενήθrισαν Φωστηρες. The disposition οΓ the staΓS corresponds to the arrangement and
Ή δε των αστρων θέσις οίκονομίαν και τάξιν εχει των δικαίων rank οΓ the Γίghteοus and godly men who keep the law and the
και ευσε
ι 'β- \ Ι
ων και TrιpOυνTων τον νομον και τας εντο
\ Ι '" λ ' του
ας
- θ
εου.
- ,
οι commandments of God. Fol' the stars which are clearly visible and
γαρ έπιΦανεις άστέρες και λαμπροί είσιν είς μίμrισιν των προφψων' radiant exist ίη imitation οΓ the prophets; for this reason they
δ ιαι -
τουτο 'λ ινεις, μηι μεταβ'
και" μενουσιν ακ αινοντες τοπον - ' 3 "εκ τοπου. remain Hnswerving, not passing over to one position from another.
οί δε έτέραν έχοντες τάξιν Tfjς λαμπρότητος τύποι είσιν του λαου Those which possess a secondary degree ofradiance are types ofthe
των - δ'
ικαιων. οι'δ''''
αυ μεταβ αινοντες , καιΙ ,
Φ ευγοντες '4
ΤΟ7Γον '
εκ people οΓ the righteous [cf. Tsa. 60: 2 ι]. aη the other hand, those
τόπου, οί και πλάνητες καλούμενοι, και αύτοι τύπος τυγχάνουσιν which pass over and flee fΓοm one position to another and aΓe
των α
- 'Φ ισταμενων, 'θ'
αν ρωπων απΌ του
, , - θ εου,
- κατα
λ'
ιποντων
ι,
τον νομον called 'planets' aΓe a type of the men who depart from God,
και τα προστάγματα αύτου. abandoning his law and ordinances.

TI/e Fifth Dαy oj Creαtion

16. Tfj δε πέμπττι ~μέρct τα έκ των ύδάτων έγενήθη ζωα, δι' ών 16. aη the fifth day were created the animals from the waters'
καιι, ,
εν τουτοις δ' 'λ'
εικνυται rι πο υποικι λ ος σο Φ' - θ εου.- ης,
ια του
throHgh these, as ίη them, is demοηstΓated the mαnijold wisdom oj God
γαρ δvναιτ' αν T~ν έν αύτοις πλrιθυν και γoν~ν παμποίκιλον έξ­
[Eph. 3 : ΙΟ]. For who coHld enHmerate their ηumbeΓS and their
αριθμησαι; εη μ~ν και εύλογήθη ύπα του θεου τα έκ των ύδάτων
varied pΓOgeny? FUΓthermΟΓe, those aeated from the waters weΓe
γενόμενα, οπως iί και τουτο είς δειγμα του μέλλειν λαμβάνειν τους
blessed by God so that this might serve as a pattern ofmen's fHtιιre
άνθρώπους μετάνοιαν και αΦεσιν άμαρηων δια ϋδατος και λουτρου
reception of repentance and remission of sins throHgh water and
παλιγγενεσίας πάντας τους προσιόντας Tfj άληθείct και άνα­ a bαth oj regenerαtion [Tit. 3: 5], ίη the case of all who approach the
γεννωμένους και λαμβάνοντας εύλογίαν παρα του θεου.
'Λλλ \ , \ Ι \ \ \ \ β" r ι
trHth and are rebΟΓη and receive a blessing from God.
.c:ι α και τα κητη και τα πετεινα τα σαρκο ορα εν ομοιωμαη
But also the gΓeat fish and the carnivoroHs birds are ίη the like-
τυγχάνει των πλεονεκτων και παραβατων. ώσπερ γαρ έκ μιας
ness of greedy men and transgressors. For as maΓίηe animals and
15. '1Τρο] Wolf: om. V 2 τόπ'Ρ] Maran: τύπ<ρ V 3 τ6πον 1 Υ: praem. 15. 3 This 'triad' ίΒ nοι precisely the Trinity, since ίn Theophilus' mind man
εΙς Gesner 4 τόπον] Υ: praem. εΙς
Fell can be added Ιο ίι.
 THEOPHILUS OF ANTIOCH 11.16 11. 16 AD AUTOLYCUM 55
54
Φυσεως
' " ,,/ δ
οντα τα ενυ ρα
" ,,'
και τα πετεινα, ενια
,
μεν
,
μενει
'ι
εν
...
Τψ
\
κατα birds are of one nature, and some remain ίη their natural state,
Φ '
υσιν '!
μ'Υ) ~ ~
αοικουντα ~ ασ
" εαυτων
τα 'θ'
ενεστεΡα, α'λλ'
α Τ'Υ)ρειΑ' ~
νομον του
not harming those 'vveaker than themselves bnt keeping the law of
θεου και απο των σπερμάτων τής γης έσθίει, ένια δε έξ αυτων God and eating seeds from the earth, but some of them transgress
παραβαίνει τον νόμον του θεου σαρκοβορουντα, καΙΙ αδικει 7'(]. the law ofGod, eating flesll and harming tll0se weaker than them-
, ~ ασ
εαυτων 'θ'
ενεστερα, ουτως
t/
και,Ι
οι δ'
ικαιοι Φ υλ'
ασσοντες τον νομον " selves, so also the righteous who keep the law of God do ηοΙ bite ΟΓ
harm anyone but live ίη holiness and justice, but robbers and
του θεου ουδένα δάκνουσιν η αδικουσιν, όσίως και δικαίως ζωντες,
lnurderers and the godless are like great fish and wild animals and
οι'δ' ~
ε αΡπαγες και'Φ ονεις
Α και'''θ ,ι
α εοι εοικασιν κητεσιν
, και'θ'
ηριοις
carnivorous birds. They virtually consume those weaker than
και πετεινοις τοις σαρκοβόροις· δυνάμει γαρ καταπίνουσιν τους
themselves.
ασθενεστέρους έαυτων.
Although the progeny of marine anilllals and reptiles shared in
Ή μεν οΟν των ένι)δΡων και εΡπετων γονή, μετεσχηκυια της
the blessing ofGod, it acquired ηο special characteristic ofits own. I
ευλογίας του θεου, ουδεν ϊδιον πάνυ κέκτψαι.
The Sixth Day ιif Creαtion
17. "Εκηl δε ήμέΡIf ό θεος ποιήσας τα τεψάποδα και τα θ'Υ)ρία και 17. aη tlle sixth day, after making the quadrupeds and the wild
έρπετα τα ΧεΡσαια T~ν προς αυτα ευλογίαν παρασιωπq., τηΡων Τψ animals and the land reptiles, God omits mention of a blessing for
άνθΡώπψ T~ν εύλογίαν, ον ήμελλεν έν Ti] εκττι ήμεP!f ποιεΙν. them, reserving the blessing for man, whom he was going ιο make
Ά.μα και είς τι)πον έγένοντο τά τε τεψάποδα και θηρία ένίων οη the sixth day.
'θ'
αν ~ τον
ρωπων των 'θ')'
εον αγνοουντων και\'β'
ασε ουνΤων και τα επι- \ ", The qnadrupeds and wild aηimals \vere a type of those men Wll0
ι 'Φ
γεια Φ ρονουντων και μη μετανοουνΤων. οι γαρ επιστρε οντες
\\ , (\)
are ignorant of God and sin against him and mind eαrthly things
απο των ανομιων και δικαίως ζωντες ώσπερ πετεινα ανίπτανται Ti] [Phi1. 3: 19] and do not repent. For those who repent of their
ψυχυ, τα α νω ΦρονουνΤΗ και εύαρεατουντες Τψ θελήμαΤι του iniquities and live righteously [cf. Ezek. 18: 21-3] take flight ίη soul
θεου. οί δε τον θεον αγνοουντες και ασεβουντες όμοιοί είσιν ορνέοις like birds, mίndίψ? things αbove [Co1. 3: 2] and taking pleasllre ίη the
τα Π7'Ερα μεν έχουσιν, μ~ δυναμένοις δε ανίπτασθαι και τα ανω will ofGod. But those who aΓe ignorant ofGod and sin against him
τρέχειν της θειόΤ'Υ)τος. ούτως και οί τοιουτοι ανθρωποι μεν λέγονται, aΓe like bίΓds which have wings bnt are nnable to fly and to rnn the
τα δε χαμαΙΦεΡη και τα έπίγεια Φρονουσιν, καταβαροι)μενοι upward CΟUΓse ιο the divine ηatuΓe. Thus those of this SΟΓt aΓe
ύπο των άμαΡΤιων. called men, but mind low and eαrthly things and are weighed down
Θ'Υ)ρία δε ώνόμασται τα ζωα απο του θηρει)εαθαι,Ι ούχ ώς κακα by sins.
αρχηθεν γεγενημένα η ίοβόλα, ου γάρ Τι κακον αρχηθεν γέγονεν ννίω animals (theriα) aΓe so called from theiΓ being hunted

απο θεου αλλα τα πάντα καλα και καλα λίαν, ή δε άμαρτία ή ΠεΡι (thereuesthαi). They weΓe ηοΙ originally cr-eated evil 01' poisonous,

τον αν ,
"θΡωπον κεκακωκεν
ι "
αυτα' ..... γαρ
του ,' αν θΡωπου παραβ' '
ανΤος και , for nothing was oΓiginally created evil by God; eveΓΥtΙιίng was
, \ ~Q ΙΙ \ δ ι '" , , \ 1" Ι
αυτα συμπαρεt'η. ωσπερ γαρ εσπΟΤ'Υ)ς οικιας εαν αυτος ευ πρασστι,
good and very good [Gen. ι: 3 ι]. Tlle sin of man made them evil,
αναγκαίως και οί οίκέται ευτάκτως ζωσιν, έαν δε ό κι)ριος άμαρτάντι, for when man tΓaηsgressed they tΓaηsgΓessed with llim. If the
καΙ. οί δουλοι συναμαρτάνουσιν, Τψ αυτψ τρόπψ γέγονεν και τα
master of a house does well, his seι'vants ηecessaΓίΙΥ live properly;
if the master sins, his slaves sin ,vith him. J ust so, it tιιrned out that
περl' τον ανθρωπον κι)ριον οντα άμαρτησαι, και τα δουλα συνήμαρτεν.
ι ι , man, the masteΓ, sinned and the slaves sinned with him. Whenever
οποταν ουν
"f' '"
πα'λ ιν ο αν θρωπος ανα
'δραμτι
ι \ Φ'
, το\ κατα
εις υσιν μ'Υ)κετι
man again retιιrns Ιο his natιιral state and so ηο 10ngeΓ does evil,
κακοποιων, κακεινα αποκατασταθήσεται είς T~ν αρχηθεν ήμεΡότψα.
they ιοο will be restored Ιο their original tameness [cf. Isa. ι ι : 6-9],
16. ι €ν] Wolf: om. V 2 και] WoJf: om. V
16. ι Ιn other \vords, like man ίι remained able Ιο disobey God.
17. ι θηρεύεσθαι] Υ: θηριουσθαι ΟΗο
 THEOPHILUS OF ANTIOCH 11.18 IJ.18 AD AUTOLYCUM 57
The Creαtion ιif Μαπ
18 • '1' \ δ\
J. α
\ ~ ~, θ ' , , 'Φ "
ε περι της του αν ρωπου πσιησεως, ανεκ ραστος εσην ως
,
\ "θ ~,., \ δ ' Ι Ι ,Ι Ι
18. As for the creation of man, his fashioning cannot be expressed
προς αν ρωπον η κατ αυτον ημιουργια, καιπερ συνΤομον εχει η
by man, yet the diνine scripture contains a summary mention of it.
' Φ' \ '" \ "Φ' ".....,,,....,
θ εια γρα η την κατ αυτον εκ ωνησιν. εν τψ γαρ ειπειν τον εον' θ ' When God said, 'Let us makc man after our image and likeness'
"Π' οιησωμεν αν " θρωπον κατ" εικονα
" και\ κα θ' ομοιωσιν
ι ι ,Ι
την Ι
ημεΤεΡαν , "
[Gen. ι : 26], he first reνeals the dignity of man. For after making
Ι
..... \ "θ
πρωτον μηνυει το ....."ιωμα του αν ρω7ίου.
.zt' ... ' ,
παντα
\
γαρ
λ'
ογψ 7ίοιησας
, eνerything else by a word, God considered all this as incidental ; he
,
σ
θ
εος
' και
, τα
\ Ι
παντα
Ι
παρεΡγα
Ι Ι
ηγησαμενος
Ι
μονον
'δ'
ι ιων
ι "
εΡγον regarded the making of man as the οηlΥ work worthy of his own
ι....
..... \ 1ft
, .... "θ'
χειΡων ΑS ΙOν ηγειται την ποιησιν του αν ρωπου.
"
εη
\
μην και ως
\ t 2 hands. Furthermore, God is found saying 'Let us make man after
βοη θειας
' 'Υ
χρτι."ων ο, θ εος
\ "
ευρισκεται λ'
εγων' "Π'
οιησωμεν " θρωπον
αν
the image and likeness' as ifhe needed assistance;1 but he said 'Let
" ",
κατ εικονα και κα θ' ομοιωσιν.
Ι, "" "λλ Ψ
ουκ α \ δ ει ηνι ειΡηκεν'
" "Π'
σιησω-
us make' to none other than his own Logos and his own Sophia.
When he had made him and had blessed him so that he would
μεν", αλλ' η τψ έαυτου λ6γψ και τυ έαυτου σοΦίq.. πoι~σας δε
, \ και\ ευ'λ' ' \το
' cαυςανεσ
.' θ αι και\ π ληρωσαι
~ \ γην~
increase and fill the eartll, he subordinated all other beings to him
αυτον ογησας εις την
ι ' .... c " . . . ι Ι \ t 'δ λ ,Ι ι t:. δ'
as subjects and slaνes. He also commanded that from the beginning
υπεTΑSεν αυτψ υποχειΡια και υπο ου α τα παντα, προσεταςεν ε
man should haνe a diet deriνed from the fruits of the earth and seeds
και έχειν την δίαιταν αυτ6ν dpxfjOEV απ6 των καρπων TfjS' yfjS' και and herbs and fruit trees, ancl that animals were to haνe the same
των σπερματων
, \
και
λ
Χ οων
~ \)ακρο δ'
και ρυων, αμα
ι/
και
\ δ'
συν ιαιτα diet as man so that they too would eat of all the seeds of the earth.
/
κε λ ευσας
1"
ειναι τα
\ r.....
."ωα
,...." θ ι
τψ αν ρωπψ
,,' \ , , ' " θ'
εις το και αυτα εσ ιειν απΌ
, \
των σπερμάτων άπάντων τψ γψ. The Seventh Dαy
19. Thus God, after completing heaνen and earth and eνerytlling
ίη them οη the sixth day, rested οη the seνenth day from all the
19. Ούτως συντεΜσας ό θε6ς τ6ν συραν6ν και την yfjv και την vvorks he llad made. Then the holy scripture thus proνides a sum-
θάλασσαν και πάντα οσα έν αυτοις έν τυ εκττι ~μερq. κατεπαυσεν mary: 'This is the book of the creation of heaνen and earth, when
έν τυ έβδ6μτι ~μερq. απ6 πάντων των έργων αυτου ών έποίησεν. t]ley were made οη the day when God made heaνen and earth, and
εΙθ' ούτως ανακεΦαλαιουται Μγουσα ~ άγία γpαΦ~' "Αύτη βίβλος eνery plant of the field before it came into existence, and eνery
γενεσεως ουρανου και τψ γfjς, οτε έγενετο ~μερq. Τι έποίησεν ό θε6ς herb of the field before it arose; for God had not yet rained οη the
τ6ν συραν6ν και την γην, και παν χλωρ6ν αγρου πρ6 του γενέσθαι, earth, and there was ηο man to till the earth' [Gen. 2: 4-5].
και πάντα χ6ρτον αγρου πρ6 του ανατειλαι' ου γ(ψ έβρεςεν ό θε6ς Hereby it reνeals to us that at that time tlle whole eartll was
'" ,
επι την γην, και αν θρωπος ουκ
,,1' ...
" \ "
''1 θ αι την γην.
ην εργα."εσ ' ... " \
δ ια τουτσυ
Ι watered by a diνine spring, and it had ησ need for a man to til1 it.
The earth brought forth eνerything spontaneously ίη accordance
έμψυσεν ~μιν οη και ~ yfj πασα κατ' έκεινο καιΡου έποτίζετσ
,\ ~ θ ι \" l' ι" 'Υ Ο ., \ »θ with tlle c01nmandment of God, so that man would not gro\V weary
υπο πηγης ειας, και ουκ ειχεν χρειαν εργα."εσ αι αυτην αν ρωπον,
'λλ Ι" \ \
..... "ιφ Ι,.... \ \ " λ ~ \ from labour.
α α τα παντα αυτομαησμψ ανε υεν η γη κατα την εντο ην του
And so that the formation of man might also be indicated-so
θεου, πρ6ς 1'6 μη κοπιαν έΡγαζ6μενον τ6ν ανθρωπον. that there might not seem to be an inso]nble problem among men,
"Οπως δε και ~ πλάσις δειχθυ, πρ6ς τ6 μη δοκειν εΙναι ζ~Tημα since 'Let us make man' had been spoken by God but man's
, ,
εν αν θΡωποις
ι '"
ανευρετον, "δ'"
επει Ι \ του
η ειΡητο υπΌ ,.... θ ~ "Ποιησωμεν
εου' ' formation had not yet been manifested-the scripture teaches us,
"Ορωπον "και
αν \ ,ουπω
, η'λ'
π ασις Ι ~ πε Φ'
αυτου
' ανερωται, δδ' ,~
ι ασκει ημας saying: Ά spring went up from the earth and watered al1 the face
~ γραφη λέγουσα' "Πηγη δε ανέβαινεν έκ TfjS' yfjS' και έπ6ηζεν of the earth, and God formed man, dust from the earth, and
παν τ6 πρ6σωπον της γfjς, και έπλασεν ό θε6ς τ6ν ανθρωπον χουν breathed the breath of life into his face, and man became a liνing
18. 1 lδ{ωνΙ Gesner: dfδιον ν (cf. π. 4. 5) 2 ώ,] ν: praf"m. ούχ LOOLS
18. ι The exegesis of Gen. ι: 3 posed problems; cf. Tatian ίn Clf"ment, Ecl.
19. ι πλάσι,) Grant; cf. Ι. 13 and π. 23. 2: πΙ»ησι, ν proph. χχχνίίί. ι and Origen, De ora!. ΧΧίν. 5 (C'ontra Celsum νί. 51).
 THEOPHILUS OF ANTIOCH 11.19 11.19 AD AUTOLYCUM 59

άπό της γης, και ένεΦύσησεν είς τό πρόσωπον αυτοίί πνοην ζωψ, /,11 soul' [Gen. 2: 6-7]. This is why the soul is called immortal by most
ι

και
, ,Ι
εγενετο
t
ο
~I θ
αν ρωπος
'
εις
.ι~
ψυχην ",ωσαν.
\ r"" "tlB "θ'
ο εν και α ανατος η
, ι: people. After forming man, God chose a place for him ίη the
.1. ' , ,
ψυχη ωνομασται
'Λ λ Ι
παρα τοις π ειοσι. μετα
, δ' , λ Ι θ
ε το π: ασαι τον αν ρω-
,,, eastern regions, excellent for its Iight, briIliant with brighter air,
πον ό θεος έξελέξατο αυτψ χωρίον έν τοις τόποις τΟΙ> άνατολικοις, most beautiful wilh its plants. 1 Ιη this he placed man.
διάΦορον Φωτί, διαυγε, αέρι λαμπροτέρψ, Φυτοι> παγκάλοις, έν ιJι
έθετο τόν ανθρωπον. The History of Mαn αnd Pαrαdise
20. τα δε ρψα της ίστορίας τη. ίερα. ή γραφη ούτως περιέχει' 20. The scripture thus contains the words of the sacred history
[Gen. 2: 8-3: Ι9] :
"Π"Φ'
.Β.αι ε υτευσεν ο'θ"
εος τον παρα 'δ εισον εν
"Ε'''''
οεμ "
κατα ανατο λ'ας και,
'And God planted paradise ίη Eden to the east and there set the
έθετο έκει τον ανθρωπον δν έπλασεν. και έξανέτειλεν ό θεος (έτι)1
έκ τη. γη. παν ξύλον, ώραιον είς όρασιν και καλον είς βρωσιν, και
man whom he had made. And God further raised ιιρ out of the
τό ξύλον της ζωης έν μέσψ του παραδείσου και το ξύλον του είδέναι earth eνery tree beautifuI to see and good to eat, and the tree of
γνωστον καλου και πονηρου. ποταμος δε έκπορεύεται έξ Έδεμ life ίη the middle of paradise, and the tree of knowing good and
ποτι",ειν
ΙΥ
τον
, παρα
Ιδ
εισον'
'
εκει
Λθ
εν α
'Φ ΙΥ
ορι",εται εις
, Ι
τεσσαρας
,
αρχας.
Ι
eνiI. And a riνer goes out of Eden to water paradise ; from there it is
όνομα Τψ ένι Φεισών' οδτο> ό κυκλων πασαν την γην Ευιλάτ' έκει separated into four branches. The name of the first is Phison; this
οον έστιν τό χρυσίον. το δε χρυσίον τη. γη. έκείνης καλόν κακει is the one which encircles the whole land of Euilat; there, there is
έστιν ό ανθραξ και ό λtθoς ό πράσινος. και όνομα Τψ ποταμψ Τψ goId. The goId of that Iand is good, and there too there is the ruby
δευτέρψ Γεών' οδτος κυκλοι πασαν την γην Αίθιοπίας. και ό and the emerald. And the name of the second is Geon; this
ποταμός ό τΡίτο> Τίγρις· οδτο> ό πορευόμενος κατέναντι Άσσυρίων.
, δ' "Ι Ε'Φ Ι , "\ β , , θ' ,
encircles the whole land of Ethiopia. And the third riνer is Tigris;
ο ε ποταμος ο τεταρτο> υ ρατης. και εΛα εν κυριος ο εος τον
this goes out toward the Assyrians. The fonrth l"iνer is Enphrates.
ανθΡωπον δν έπλασεν, και έθετο αυτόν έν Τψ παραδείσψ έργάζεσθαι
" , Φ υλ ασσειν.
Ι " Ι\ • θ' Λ Άδ αμ,
Ι λ εγων'
Ι Ά'
And the Lord God took the man whom he had formed and set him
αυτον και και ενε1ΈΙΛατο ο εος Ί'ψ πο

'(.Ιλ Λ' Λ δΙ βι Φ αγει'

Λ"δ' Λ(.Ιλ ίη paradise to work it and guard it. And God commanded Adam,
παντος ",υ ου του εν Τψ παρα εισψ ρωσει απο ε του ",υ ου

Λ
του γινωσκειν κα
Ι "
λ ον και πονηρον ου Φ αγεσ
Ι "
θ ε Ζ απ
" ,
αυτου':ι
Λ J; δ' αν
" saying, From eνery tree ίη paradise you may eat food; bnt from
ήμέfX!- Φάγησθε 3 απ' αυτου θανάτψ αποθανεΙσθε. και είπεν κύριος the tree of knowing good and eνil ΥΟΙΙ may not eat from it; οη the
ό θεός' ου καλον είναι τόν ανθρωπον μόνον' ποιήσωμεν αυτψ day you eat from it you will die ίη death. And the Lord God said,
β θ'οη
"Ι
ον
\ )/ λ
κατ
• θ \ JI , .....
αυτον.
..... Ι ,
και επ ασεν ο εος ετι εκ της γτ,ς παντα τα It is not good [Ο1' the man to be alone: Iet llS make a helper for
θηρία του αγρου και πάντα τα πετεινα του ουρανου, και ήγαγεν him like him. And God fΙΙ1'ther formed from the ea1'th all the beasts
" προς
αυτα , τον
'Άδ αμ.
Ι και'Λ"'" ' , Λ
παν ο αν εκαΙλ εσεν αυτα "Ιδ αμ,
ι .1. '
ψυχην of the field and all the birds of the }leaνen and brotIght them to
ζωσαν, τουτο όνομα αυτου. και έκάλεσεν Άδαμ όνόματα πασι τοις Adam. And whateνer Adam called them, a liνing solII, this became
κτήνεσιν και πασι τοι, πετεινοις του ουρανου και πασι ΤΟΙ> θηρίοι, its name. And Adanl called by name all the flocks and all the
του
- ,
αγρου'
-
Τψ
Λ δ'
ε
Άδ'
αμ
,
ουχ ευρε
'Ιθ η βοη θ'"
ος ομοιος αυτψ.
, Λ και
,

birds of the heaνen and all the beasts of the field; but [Ο1' Adam
, Ι'β~Λ
επε αΛεν ο
'θ'"
εος εκστασιν επι τον
Άδ' β " ι
αμ και υπνωσιν και Ella εν μιαν
, , " , "\
there was not found a helper like him. And God cast a trance oνer
των πλευρων αυτου και ανεπλήΡωσεν σάρκα αντ' αυτψ;. και ψκο-
, " ' , Adam, and he slept; and he took one of his ribs and filled up
Ι
δ ομησεν "
κυριο, ο θ'
εο, την πλ ευραν,
ι "
ην "\ β εν απο του
Ella Λ Άδ αμ, εις

19. ι Cf. the Ethiopic Apocalypse of Peter, c. 15; G. Quispel and R. Μ. Grant,
20. Ι έ'Τι] Grant; cf. 11. 24. Ι: om. ν 2 Φάγεσθε 1 LXX : Φάγησθε ν 'Note ση the Petrine Apocrypha', Vigiliae Christianae, νί (1952),31-2.
J Φάγησθε] LXX : Φάγεσθε ν

ι
Ι
ι

Ι
60 THEOPHILUS ΟΡ ANTIOCH ΣΙ. 20 11.20 AD AUTOLYCUM 61

γυναίκα, και ήγαγε ν αύT~ν προς τον Άδάμ. και εΖπεν Άδάμ' flesh ίη its place. And the Lord God fashioned the rib which he
τουτο νυν οστουν Εκ των σστων μου και σαρξ Εκ της σαρκός μου' had taken from Adam into a woman, and he Ied her to Adam.
"
αυτη κ λη θ' , οη
ησεται γυνη, " εκ
, τουΛ'ανδ'
ρος , Λ ε'λη'φθη αυτη.
αυτης " And Adam said, This now is bone out of my bones and flesh out of
"ενεκεν τουτου
, λ '.1. "θ ' Ι
κατα ειψει αν ρωπος τον πατερα και Τ'ην μητερα
Ι \ \
my flesh; she will be called woman because she was taken from
αύτου και προσκολληθήσεται πρός T~ν γυναίκα αύτου και εσονται
her man. For this reason a man willleave his father and mother and
οί δύο είς σάρκα μ{αν. και ήσαν οί δύο γυμνο{, σ τε Άδαμ και ~
, ., "'" \.,,, Ι will unite with his wife, and the two will be one flesh. And the two
γυνη αυτου, και ουκ υσχυνοντο.
were naked, Adam and his wife, and they were not ashamed.
21. " Ό δε όφις ήν φρονιμώτερος πάντων των θηρ{ων των Επι Tijς
γης,
,..
ων
.,. "
εποιησεν κυριος
, f
ο
θ
εος.
' και
\ 'i'
ειπεν ο
t "φ
ο ις TTJΛ γυναικι'
, Τ'
ι
21. 'The serpent was the wisest of all the beasts οη the earth which
οη
., Ί'
ειπεν ο'θ'
εος' Ο'
υ 'φ'
μη 'C'λ
αγητε απΌ παντος Λ παρα δ'
~υ ου του "
εισου; the Lord God had made. And the serpent said to the woman, Why
και'Ί'
ειπεν ,
η 'Λ"φ
γυνη Τψ ο ει' 'Λ'
n.πο παντος 'c~υ'λ ου Λ
του παρα δ εισου ' did God say, You may not eat from every tree of paradise? And the
φ αγομε θ α, , "
απΌ
δ' Λ Λ C'λ Λ
ε καρπου του ~υ ου, ο εσΤιν εν μεσψ του παρα-
", " woman said to the serpent, From every tree of paradise we shaIl
'
δ εισου, Ί'
ειπεν ο, θ'
εος' Ο'
υ 'φ'
μη αγησ θ ε 1 "
απ , Λ
αυτου 'δ'ε
ου μη αψησ θ ε
'''.1.
eat, but from tI1e fruit ofthe tree which is ίη the middle ofparadise,
.,
αυτου,
.... ff
ινα μη απΌ
\, θ J
ανητε.
''i'
και ειπεν ο ο
f "φ
ις TTJΛ γυναικι'
, Ο' Β
υ ανατψ
'
God said, Do not eat from it or touch it, Iest you die. And the
ά7Τοθανείσθε' ϋδει γαρ ό θεός ση Εν Τι αν ήμέΡCf φάγψε ά7Τ' αύτου
serpent said to the woman, You wiIl not die ίη death, for God
δ ιανοιχ θ ησονται
' 'Λ'
υμων οι ο'φθ αλμοι,
' και εσεσ θ ε ως
'" ' θ'
εοι, ,
γινωσκοντες

κα λ ον
" και 7Τονηρον. , 'Ι/δ'
και ι εν η γυνη οη κα λ'
ον το ~υ'λ ον εις '" 'c ' βρωσιν,
Λ knew that οη the day you eat of it your eyes will be opened and
και
'"
οτι
,
αpεσroν τοις
, Λ 'φθ
ο α
λ
μοις
Λ 'δ
ι ειν
Λ
και
"Λ Ι,
ωραιον εσην του
Λ
κατα-
you will be Iike gods, knowing good and eviI. And the woman
Λ
νοησαι
'λβΛ
και α ουσα
Λ
του
Λ'Λ"φ
καΡ7Του αυτου ε αγεν
'''δ
και ε ωκεν και
'Λ
Τψ saw that the tree was good to eat and that it was pleasing to the
'δ'
αν 'Λ με θ" εαυτης,
ρι αυτης Λ και'''φ
ε αγον. και'δ ιηνοιχ
'θ ησαν οι"φθλ'
ο α μοι eyes to see and beautiful to consider; and taking its fruit she ate
των
Λ δ'
υο
," Ί' '"
και εγνωσαν οτι γυμνοι ησαν, και ερραψαν
" , .1. φ υ'λλ α συκης και
Λ ,

and gave aIso Ιο her husband with her, and they ate. And tlle eyes
Ε7Το{ησαν έαυτοίς 7Τεριζώματα. και ήκουσαν Tijς φωνης κυρ{ου του
ofboth vvere opened and they knew that they were naked, and they
Β εου,
Λ Λ
7ΤεΡΙ7Τατουντος 'Λ
εν Τψ 7Ταρα δ'
εισψ 'δλ'
το ει ινον, και"'β
εκρυ ησαν

σ τε Άδαμ και ή γυν~ αύτου ά7ΤΟ 7Τροσώ7Του του θεου Εν μl.σψ του
sewed together fig Ieaves and made themselves girdles. And they
ξιΥλου του 7Ταραδε{σου. και Εκάλεσεν κύριος ό θεός τόν Άδdμ και heard the voice of the Lord God, who was walking ίη paradise at
El7TEV αύτψ' που εΖ <Άδάμ);Ζ και El7TEV αυτψ Τ1/ν φωνήν σου evening, and Adam and lliS wife hid from the face of God ίη the
,ι
ηκουσα εν Τψ 7Ταρα
,.... δ '
εισψ, και ε
, 'φ β 'θ
ο η
ιl
ην οτι γυμνος ειμι και εκρυ
Ι., \., 'β
ην. midst of the trees of paradise. And the Lord God called Adam and
και El7TEV αυτψ· Τ{ς άνήγγειλέ σοι σΤι γυμνό, El, εί. μ1] άπα του ξιΥλου, said to him, Where are you, Adam? And he said to him, Ι heard
οδ Ενεn:ιλάμην σοι τοιΥτου μόνου μ1] φαγειν, άπ' αυτου εφαγε,; your voice ίη paradise and Ι was afraid because Ι am naked, and
και El7TEV Άδάμ' Ή γυνή, .ην εδωκά, μοι, αύτή μοι εδωκεν ά7Τα του
Ι hid. And he said to him, "Vho told you that you are naked, unless
C 'λ ου, και ε"Φ αγον.
ςυ ' ''>'
και ει7Τεν ο Β'
εος TTJΛ 'ΤΙι τουτο
γυναικι' Λ ε7Τοιησας;
, ,

\ l' ι '(ο"φ' Ι Ι , "φ , Ί'

you ate from the tree of which alone Ι told you ηοΙ to eat? And
και ειπεν η γυνη' ο ις ηπατησεν με και ε αγον. και εΙ7Τεν
, ,
κυριος ο
θ' "φ
εος Τψ ο ει'
"Ο .. Ι \ , ,
Τι εποιησας τουτο, επικαταρατος συ α7ΤΟ
" ...., Adam said, The woman WhOill you gave me, she gave it from the
7Τάντων των θηρ{ων των Ε7ΤΙ Tijς γijς, Ε7ΤΙ Τψ στήθει και Tfj κοιλ{f!- tree and Ι ate. And God said to the woman, Why did you do this?
And the woman said, The serpent deceived me, and Ι ate. And the
21. ' Φάγ'7σθε] Humphry; cf. LXX: Φάγωθε V
Ζ Άδάμ] Grant; cf. ιι. 26. 14: om. V Lord God said to the serpent, Because you did this, you are
 THEOPHILUS OF ANTlOCH ΣΙ.21
ΣΙ.21 AD AUTOLYCUM

σου πορεύστι και γην ΦαγΏπάσας Τ<lς ήμέρας Tfjς ζωης σου. και
accursed from all the beasts which are οη the earth ; you shall go οη
your chest and belly, and you shall eat dirt all the days ofyour life.
εχθραν ποιήσω άνα μέσον σου και άνα μέσον της γυναικος και άνα
And Ι will make enmity between you and the woman and between
μέσον του σπέρματός σου και του σπέρματος αυTfjς' αVTός σου
, ~ Φαλ' \ \ ,..... Ι ,Ι \ .....
your seed and her seed; he willlook out for your head and you will
τηρησει την κε ην, και συ αυτου τηρησεις την πτερναν. και TΊl
look out for his heel. And to the woman he said, Multiplying Ι will
γυναικι elTTEV' Πληθύνων πληθυνω Td!> λύπας σου και' τον στεναγμόν multiply your sorrows and your groaning ; ίη sorrow you shall bring
'λ' 'i; ι , \ , "δ ι) ,J.,J.
σου' εν υΠΊl TEsΊl τεκνα, και προς τον αν ρα σου η αποστροψ,ι σου, forth offspring, and your turning shall be to your husband, and he
και αυτός σου κυριεύσει. τψ δε Ά.δdμ elTTEV' "Οη fίKoυσας της shall dominate you. And to Adam he said, Because you heard the
~
Φ ωνης ~
της γυναικος σου και ε
, Ι "Φ
αγες απο του
, Ι ~ C'λ
SV ου ου ενετει
... ' λ'
αμην voice of your wife and ate from the tree from which alone Ι com-
, 'Φ αγειν, απ
σοι μονου τουτου μη
, . . '" ""'''Φ Ι ι .....
αυτου ε αγες, επικαταρατος η γη
, manded you not to eat, fl"Om this you ate, the earth is accursed by
,
εν τοις
. . εργοις
)/ σου' εν
'λ'
υΠΊl
Φ
αYΊl
. . ,\αυτην πασας
Ι \
τας
Ι,
ημερας της
.... your works; ίη sorrow you shall eat it all the days of your life; it
ζωfjς σου, άκάνθας και' τριβόλους άνατελει σοι, και' Φαγfi τον will bring forth thorns and thistles for ΥΟΙΙ, and you shall eat the
χόρτον του άγΡου σου. εν ίδρωη του ΠΡοσώπου σου ΦαγΏ τον
herb of your field. ΒΥ the sweat of your face you shall eat your
bread tIntil you return to the earth from which you were taken;
άρτον σου εως του άποστρέψαι σε είς την γην εξ -ης ελήΦθης όη γη
for you are earth and to earth ΥΟΙΙ will return.'
el και είς γην άπελεύστι."
Such are the words of the holy scripture which contain the history
της μεν ovv ίστορ{ας του άνθρώπου και' του παραδε{σου Td ρψd of man and paradise.
της άγ{ας γραΦης ούτως περιέχει.
How God 'Wαlked' ίπ Pαrαdise
22 . 'Ε ~
ρεις ουν μοι'
l' "ΣΙ Φ Ι
υ Ίlς τον
Ι θ Ι "
εον εν τοπιρ μη
Ι δ Α
ειν χωρεισ
Α θ
αι,
22. Υοιι will ask me, Ύοιι say that God mtIst not be confined ίη
και πως νυν λέγεις αυτον εν τψ παραδε{σιΡ περιπατειν;" Άκουε ό
\ \ ... a place; how then do ΥΟΙΙ say t}lat he "valks ίη paradise?' Hear my
Φ ημι. ,ι
ο μεν
θ'
εος και πατηρ των ο
"λ 'Ι
ων αχωρητος εσην και εν τοπιρ
Ι, "ι

, ι, ,Ι, ι.... , , ..... reply. Indeed the God and Father of the universe is unconfined
ουχ ευρισκεται' ου γαρ εστιν τοπος της καταπαυσεως αυτου.
and is not present ίη a place, for there is πο plαce of his rest [Isa. 66:
ό δε λ6γος αυτου, δι' ου Td πάντα πεπο{ηκεν, δύναμις ών και' ι]. But his Logos, through whom he made all things, who is his
σο Φ ια
'
αυτου,
, ... , ανα
λ
αμ
β'
ανων το
\ Ι
ΠΡοσωπον του
,...
πατρος
\
και
\
κυριου
Ι
Power αnd Wisdom [ι Cor. ι: 24], assuming the role of the Father
των όλων, ουτος πapεγένετο είς τον παράδεισον εν προαώπιΡ του and Lord of the tIniverse, was present ίη paradise ίη the role of God
~
θ εου ι, 'λ
και ωμι ει
~
ΤιΡ
'Λδ'
.t"1 αμ. και
Ι Ι
γαρ
, Ι
αυτη
,
η
θ '
εια γρα
Φ Ι
η
δ δ
ι ασκει
' and conversed with Adam. For the divine scripture itselfteaches us
,~
ημας τον
Ι 'Λδ Ι
.t"1 αμ
λ '
εγοντα της
~ Φ
ωνης
~, ,
ακηκοεναι.
Φ
ωνη
Ι δ \
ε Τι
'''λλ
α ο that Adam said that he 'heard the voice'. What is the 'voice' but
εστίν άλλ' 7) ό λόγος ότου θεου, ός εσην και' υίος αυτου; ουχ ώς οί the Logos of God, who is also his Son ?-not as the poets and
ποιηται
Ι
και
\
μυ
θ
ογρα
'Φ
οι
λ'
εγουσιν
,ι
υιους
θ ~,
εων εκ συνουσιας
, γεννω-
mythographers describe sons of gods begotten of sexual union, btIt
μένους, άλλα ώς άλήθεια διηγειται τον λόγον τον οντα δια παντος
as the truth describes the Logos, always innate ίη the heart ofGod.
For before anything came into existence he had this as his Counsel-
ενδιάθετον εν KapD{q. θεου. προ γάρ η γ{νεσθαι τουτον elXev
lor, his οννη Mind and Intelligence. When God wished to make
,
συμβου λον, εαυτου
~ νουν
~ καιΙ ' Φ'
ρονησιν "
οντα. "δ εΙ η'θ ε'λ ησεν ο'θ εος
οποτε Ι
what he had planned to make, he generated this Logos, making him
~
ποιησαι "
οσα ~(:1
ε/"ου λ ευσατο, τουτον
~ Ι
τον ' '
λ ογον "
εγεννησεν προ Φ'
ορικον,
external, as thefirstborn ΟΙ αΙΙ creαtion [Col. ι: 15]. He did not deprive
πρωτότοκον πάσης κτ{σεως, ου κενωθείς αυτος του λόγου, himself of the Logos but generated the Logos and constantly
άλλd λόγον γεννήσας και τψ λόγιΡ αυτου SLd παντος όμιλων. όθεν converses with his Logos. Hence the holy scriptures and all those
ι
δ ι δ ασκουσιν ι....
ημας αι αγιαι γρα
Ι " Φ \ "ι
αι και παντες οι πνευματο
Φ ,
οροι, ES
'C
inspired by the Spirit teach tlS, and one ofthem,John, says, Ίη the
ών 'Ιωάννης λέγει' " 'Εν άΡΧΏ-ην ό λόγος, και ό λόγος -ην προς τον beginning was the Logos, and the Logos was with God' [John ι : ι].
θιόν'" διικνυς ότι εν πρώτοις μόνος -ην ό θιος και εν UVTip ό λόγος. He shows that originally God was alone and the Logos was ίη him.
 THEOPHILUS OF ANTIOCH 11.22 Ι Ι. 22 ΑΌ AUTOLYCUM
επειτα λέγει' "Και θεό, ην ό λόγος· πάντα δι' αυτου έγένετο, και Then he says, 'And the Logos was God; everything was lnade
χωρίς αυτου έγένετο ουδέν." θεός οδν ων ό λόγος και έκ θεου through him, and apart from him nothing vvas made' [John ι : 1-3].
,/.... / ~ Ι
πεψυκως,οποταν
β'λ ι ,.... Ι:'λ ι , \ "
ου ηται ο πατηρ των ο ων, πεμπει αυτον εις Τινα
Since the Logos is God and derived his nature from God, whenever
ι (\ Ι
τοπον, ος παραγινομενος και ακουεται και οραται, πεμπομενο, υπ
\, Ι \ C' ..... Ι t' , the Father of the universe wills to do so he sends him into some
place where he is present and is heard and seen. He is sent by God
αυτου καί έν τόπψ εύρlσκεται.
and is present ίη a place.

23. Τόν οδν ανθρωπον ό θεός πεποlηκεν έν Tfj εκττι ήμέρq., T~ν δε Prorif rif the Trztth rif Genesis
Πλ ασιν
' ,.....,J..
αυτου πεψανεΡωκεν μετα την ε
Ι \ \ Ιβδ' t'
ομην ημεραν, οποτε και τον
ι t' Ι ,\ 23. God made man οη the sixth day but revealed his formation
παράδεισον πεποlηκεν, εις τό έν KpElaaov, τόπψ καί χωΡlψ δια-
after the seventh day, when he also made paradise so that man
Α..' ,\ 1" ,ΙΙ """ 'λ θ..... " ,,,εργον might be ϊη a better place and a finer location. Facts prove the
ψορψ αυτον ειναι. και οτι ταυτα εσΤιν α η η, αυτο το
truth of these statements. How can one fail to be aware of the
δεlκνυσιν. πως γαρ ουκ εσΤιν κατανοησαι T~ν μεν ώδινα, ~ν
pangs which women suffer ίη childbirth [cf. Gen. 3: 16]? After-
πάσχουσιν έν τψ τοκετψ αί γυναικες, καί μετα τουτο λ~θην του
wards they forget the pain so that God's word may be fulfilled,
πόνου ποιουνται, σπως πληρωθfj ότου θεου λόγος εις τό αυξάνεσθαι prescribing the increase and multiplication of the human race [cf.
καί πληθύνεσθαι τό γένος των άνθρώπων; Tl δ' ουχί καί T~ν του Gen. Ι: 28]. Or the condemnation ofthe serpent, which is hateful,
""/" ι ..... , Ι λ'
οψεως κατακρισιν, πως σTVΓηTOς TVΓXανει
t:1 ".....
ερπων επι TTJ κοι tq. creeping οη its belly and eating dirt [cf. Gen. 3: 14], so that this too
και έσθlων γην, σπως και τουτο fί ει, άπόδειξιν ήμιν των προειρη­ may demonstrate to us the truth of what has been said ?
μένων;
A1αn's Life ίπ Pαrαdise
24. God then caused to come tιp fi'om the earth every tree which
24. Έξανατεlλας οδν ό θεός έκ της γη, έΤι παν ξύλον, ώραιον εις was beautiful to see and good to eat, for originally there were οηlΥ
σρασιν καί καλόν εις βΡωσιν. έν γαρ πρώτοις μόνα ην τα έν Tfj the plants, seeds, and herbs produced οη the third day. The vegeta-
, t Ι J,ι \
τριττι ημεΡq. γεγενημενα, ψυτα και σΠεΡματα και Χ
\, \ λ' , δ" ~
οαι' τα ε εν Τψ tion ίη paradise possessed greater goodness and beauty, since para-
παρα δ εισψ
' ,'θ
εγενη η
δ
ιαψορψ
,/.. , κ
αλλ ~
ονTl
",,,
και ωραιοτηΤι, οπου γε και
, dise is called a 'plantation planted by God'.1 The other plants
..ι
ψυτεια
ι ,Ι
ωνομασται υπο
t 'θ .....,/...
εου πεψυτευμενη.
Ι
και τα μεν
\, \ λ
οιπα ψυτα
''/'' , there were like those ίη the world, but the two trees of life and
σμοια και ό κόσμος εσχηκεν' τα δε δύο ξύλα, τό της ζωης καί τό της knowledge are found ίη ηο otheI' land than ίη paradise alone. Το
γνώσεως, ουκ εσχηκεν έτέρα γη άλλ' 7) έν μόνψ Τψ παΡαδεlσψ. σΤι
show that paradise is of earth and was planted οη the eartll, the
δ ε' t\ 'δ ... , ι j..' , ,\ . . . . . ,/..' scripture says: 'And God planted paradise ϊη Eden to the east, and he
και ο παρα εισος γη εσΤιν και επι της γης πεψυτευται, η γραψη

"Και' εψυτευσεν
',/..' set man there; and God also caused to come up from the earth every
,
λ εγει' ο, θ εος
' παρα'δ εισον εν
"Ε''''
οεμ κατα ανατο λ'
ας, "
tree which was beautiful to see and· good to eat.' ΒΥ the expressions
καί εθετο έκει τόν ανθρωπον' και έξανέτειλεν ό θεός έτι άπό τη, γf},
~ ξ'λ t ,.. ,t/ 'λ" R..... " το, ουν
'i'" , ......
'also from the earth' and 'to the east' the divine scriptιιre clearly
παν υ ον ωραιον εις ορασιν και κα ον εις t'ρωσιν. ετι εκ της
teaches us that paradise is under tllis very heaven under which
~
γης και , κατα " ανατο λ'
ας '/"~δδ'
σαψως ι ασκει '~'θ'
ημας η εια γραψη ,/.." τον
are the east and the earth. The Hebrew word Eden means 'delight'.
παρα
'δ
εισον υπο
Ι'.....
τουτον τον
" ουρανον,
, Ι',ι...'
υψ
(\
ον και
\, λ'
ανατο αι και
, γη
~
Tl1e scriptιιre indicated that a river flows out of Eden to water
,
εισιν.
'Εδ'
εμ
δ' 'f) .. , "
ε Et'pataTι το ειΡημενον ερμηνευεται τρυψ,l'
, , , ,/..,!.
paradise, and that from there it is divided into four sources. Two
Ποταμόν δε σεσ~μαKεν έκπορεύεσθαι έξ Έδεμ ποτlζειν τόν παρά­ caIled Phison and Geon water the eastern regions, especiaIly Geon,
δεισον, κάκειθεν διαχωΡlςεσθαι εις τέσσαρα, άρχάς· ών δύο οί which encircles the whole land of Ethiopia and is a river which
καλούμενοι Φεισων και Γεών ποτlςουσιν τα άνατολικα μέρη, they say appears ϊη Egypt, where it is called the Nile. The other two
μάλιστα ό Γεών, ό κυκλων πασαν γην Αιθιοπlα" σν φασιν έν Tfj 24. ι Cf. Didαscαliα αpostolorιIm ί. ι (Const. αpost. ί. praef., ρρ. 2-3 Fnnk).
66 THEOPHILUS OF ANTlOCH ΙΙ.24 AD AUTOLYCUM
Α ιγυπτψ
" 'Φ'
αινεσ θ αι
απΌ '
τον κα λ' 1\Τ Α\
ουμενον H€ιI\OY. οι, δε' α"λλο'• δυ'ο riνers are well known to us (they are called the Tigris and the
ποταμοι
, Φ Α'
ανερω, γινωσκονται παρ
, 'Α λ'
ημιν, οι κα ουμενοι
,
Τ'
ιγρι, και
, Euphrates) because they are οη the edge of our own regions.
Ευ'ΦΡατη,· , ...' Λ"
ουτοι γαρ γειτνιωσιν Λ'
εω, των ημετεΡων κ λ'
ιματων. , When God set man, as we haνe already said [ΙΙ. 19], ίη paradise
to work it and guard it, he commanded him to eat of all the fruits
Θει, δε ό θεο, τον ανθρωπον, KαθJ.ι, προειΡήκαμεν, εν τφ παρα-
obνiously including those of the tree ofIife ; he commanded him ηo~
δ εισψ
' , "'Υ θ αι και
ει, το εΡγα."εσ ' Φ υλ'
ασσειν αυτον, ενετει'λ ατο αυτψ
'" 'Λ" απΌ
to taste of the tree of knowledge alone. God transferred him out of
πάντων των καΡπων εσθίειν, δηλονόη και απο του Tfjι; ζωfj" μόνον the eart11 from which he was made into paradise, giνing him an
δε εκ του ξύλου Tfj, γνώσεω, ενετείλατο α13τφ μη γεύσασθαι. opportunity for progress so that by growing and becoming mature,
μετέθηκεν δε α13τον ό θεο, εκ Tfj, yfj" εξ η, εγεγόνει, εί, τον παρά- and furthermore haνing been declared a god, he might also ascend
into heaνen (for man was created ίη an intermediate state, neither
δ εισον, δ ι δ ου,
' 'Λ α'Φ'
αυτψ Λ"
ορμην προκοπη" οπω, '(; ,
aVj"avwv και"λ
τε ειο,
entirely mortal ηΟΓ entirely immortal, but capable of either state;
,
γενομενο"
"δ"
εη ε και
θ' δ θ'
εο, ανα ειχ ει"
, f:/
ουτω, και ει, ουρανον ανα
\ ' " , βΛ
τι similarly the place paradise-as regards beauty-was created
'
( μεσο, ""θ
γαρ ο αν ρωπο, "
εγεγονει, "θ'
ουτε VΗTO, ο'λοσχεΡω'
Λ ΟυΤε
"
intermediate between the world and heaνen), possessing immor-
αθάνατο, το καθόλου, δεκηκο, δε έKαrέpων· Oϋrω, και το χωρίον tality The expression 'to work' implies ηο other task than keeping
ό παράδεισο" ώ, προ, KaλλOνήν, μέσο, του κόσμου και του ο13ρανου the commandment of God, lest by disobedience he destroy himself,
, )" , ··διοτητα.
' , δ' , Α , Υ θ ' ~"\ \ as he did through sin. 2
γεγενηται, εχων αι το ε ειπειν εΡγα."εσ αι
,
ουκ Ul\l\TJV
" εΡγασιαν
ηνα 'δ η λ οιΑ α'λλ'" η το'Φ υλ'
ασσειν "λ'
την εντο ην Λ
του θ εου,
Λ
The Problem ΟΙ the Tree of Knowledge
όπω, μη παρακούσα, απολέστι έαυτόν, KαθJ.ι, και απώλεσεν δια
25. The tree ofknowledge was good and its fruit was good. For the
άμαρτία,. t1'ee did not contain death, as SOlne suppose;1 this was the result of
disobedience. For the1'e was nothing ίη the fruit but knowledge, and
knowledge is good if one uses it PΓOperly. Ιη his actual age, Adam
25. ΤΟ μεν ξύλον το Tfj, γνώσεω, α13το μεν καλον και ο καρπο, was as old as an infant; therefore he was not yet able to acquire
α13του καλό,. 013 γάρ, ώ, οιονταί ηνε" θάνατον εΙχεν το ξύλον, knowledge ρωΡC1'ΙΥ. Fo1' at the present time when a child is born it
cannot eat bread at once, but first it is fed with milk and then, with
αλλ' 7ί παρακοή. 013 γάρ η έτεΡον ην εν τφ καΡπφ i) μόνον γνωσι,. incγeasing age, it comes to solid food. So it would haνe been with
ή δε γνωσι, καλή, έπαν a13Tfj οίκείω, η, χΡήσψαι. Tfj δε ούστι Adam. Τhe1'efΟ1'e God was not jealous, as some suppose,2 ίη order-
ήλικίq. όδε Άδaμ ~Tη νήπιο, ην· διο ούπω ~δύναTO την γνωσιν κατ' ing hiΠl not to eat of knowledge. Furthe1'mοre, he wanted to test
aξίαν χωρεΙν. και γαρ νυν επαν γενηθfj παιδίον, 013K ηδη δύναται him, to see whethe1' he would be obedient to his command. At the
"
αρτον εσ θ'
, ιειν, α'λλ'α Λ
πρωτον γα'λακη ανατρε'Φ"
' εται, επειτα κατα , same tiΠle he wanted the man to remain simple and sincere [Ο1'
, β Λ 'λ f , ,., \ , ,J..,J... ,/ " a longer tiΠle, Γemaίηίηg ίη infancy. For this is a holy duty not
προσ ασιν τη, η ικια, και επι την στερεαν ΤΡΟψ'lν ερχεται. ουτω,
only before God but befΟ1'e men, to obey one's parents ίη simplicity
"
αν γεγονει
, και Τψ
'Λ 'Λδ'
r:ι. αμ.
δ'
ιο ουχ ω,
,
Φθονων
Λ ,
'Λ' θ'
αυτψ ο εο"
,
ω, and __yithout malice. And if children must obey their parents, how
οιονταί ηνε" έκέλευσεν μη έσθίειν απο Tfjι; γνώσεω,. ~η μην και much more ΠlUSt they obey the God and Fathel" of the uniνerse!
'R
Ej'ou ετο
'λ δ ' ,. Ι ,.
οκιμασαι αυτον, ει VΠηKOO, γινεται ΤΤΙ εντο
t Ι Ι ...... ,. λ..... ,.
τι αυτου.
... αμα
ι/ FurtheΓmΟ1'e, it is slIameful for infant children to haνe thoughts
δ ε' και'"
επι π λ ειονα
ι ι
χρονον ε'βου'λ ετο απ
'λ ουν
Α και" ι
ακεραιον δ ιαμειναι
Α beyond their years; [Ο1' as one gΓOws ίη age ίη an Ο1'deΓΙΥ fashion,
so one gΓOws ίη ability to think. Again, when a Iaw commands
τον ανθρωπον νηπιάζοντα. TOVrO γαρ οσιόν εσην, 013 μόνον παρα
θεφ αλλα και παρα ανθρώποι" το εν άπλότψι και dKaKlq. δποτάσσε­ 24. Ζ Theophilus may be aηsννcrίηg the criticisms of Marcionites: by requiring
Adam to work God was sho\ving his own weakness; cf. Α. νοη Harnack,
σθαι ΤΟΙ, γονευσιν. εί δε χρη τα τέκνα ΤΟΙ, γονευσιν δποτάσσεσθαι, Mαrcion: dαs Evαngelill1n l10mfremden Gott (ed. 2, Leipzig, 1924),271*.
πόσψ μαλλον τφ θεφ και πατΡΙ των όλων; Ετι μην και ασχημόν 25. ι This ροίη t was discussed ίη the Syllogisms of the Marcionite Apel1es; cf.
, δ' ,
,ι "'λ'
εστιν τα παι ια τα νηπια υπερ η ικιαν
Φρονειν.
Α θ ι 'Α
κα απερ γαρ ττι
Anlbrose, De pαrαdiso νί. 35; Harnack, ορ. cit., 414"'.
Ζ This point was also made by Apel1es; cf. Ambrose, ορ. cit., νί. 30; Har-
η'λ ικιιι-
ι "(
η, προ, ;
Tα~ιν aVj"H,
" ( ;ΟυΤω,
" Λ ΦΡονειν.
και" εν Τψ Α "λλω, τε
α
nack, ορ. cit., 414*-15*.
826802 G
 Η.25 AD AUTOLYCUM 69
68 THEOPHILUS OF ANTIOCH ΣΙ. 25
abstinence from something and someone does not obey, it iS not the
έπαν νόμος κελεύιηι απέχεσθαι από τινος και μ~ ύπακούτι τις, δ-ηλον
law which results ίη punishment but the disobedience and the
ότι ούχ ό νόμος κόλασιν παρέχει, αλλα ή απείθεια και ή παρακοή. transgression. For a father sometimes orders his own child to
και γαρ πατ~p ίδίφ τέκνφ ένίοτε προστάσσει απέχεσθαί τινων, και abstain from certain things, and when the child does not obey the
έπαν ούχ ύπακούτι rfj πατΡικfj έντολfj, δέρεται και έπιτιμίας τυγ­
paternal command he iS beaten and receiνes chastisement because
of his disobedience. 3 The commands themselνes are not the blows .
χάνει δια τ~ν παρακοήν' και ούκ ifS7J αύτα τα πράγματα πλ7Jγαί the disobedience results ίη beatings for the disobedient one. So als~
είσιν, αλλ' ή TTapUKoi} τψ απειθουντι υβρεις ΠεΡιποιεΙται. ουτως for the first-rormed man, his disobedience resulted ίη his expulsion
,-
και τφ πρωτοπλ"
αστφ 7J TTapUK07J, "
περιεΠΟΙ7Jσατο εκβλ η θ-
7Jναι αυτον " fi'om paradlSe. 1t was not that the tree of knowledge contained
anyth!ng eνil, but that through disobedience man acquired pain,
έκ του παραδείσου' ού μέντοι γε ώς κακου τι έχοντος του ξύλου τ-η, suffenng, and sorrow, and finally fell νictim to death.
γνώσεως, δια δε 'Της παρακοΤις ό ανθρωπος εξ~νTλ7}σεν πόνον,
όδύνην, λύπην, και το τέλος ύπο θάνατον έπεσεν. Why Man was Cast out of Paradise
26. And ίη 80 doing, God conferred a great benefit upon man. He
did.not let hi~ remain for eνer ίη a state ofsin but, so to speak, with
26. Και τουτο δε ό θεος μεγάλην εύεΡγεσίαν παρέσχε ν τψ ανθΡώπφ, a ~lnd or banlshment he cast him out of paradise, so that through
thlS punιshment he might expiate his sin ίη a fixed period of time
το μ~ διαμειναι αύτον εΙς τον αΙώνα έν άμαρτίq. Οντα. αλλα τρόπφ
'i:: 'β α λλ εν αυτον εκ του παρα δ εισου,
'" Ι - and after chastisement might later be recalled. For this reason,
τινι, εν
'" 'i:: - EsE
ομοιωματι εsορισμου
when man was forrned ίη this world it is described mysteriously ίη
οπως δια τ-ης έπιτιμίας τακτψ αποτίσας χρόνφ η]ν άμαΡτίαν και Genesis as ifhe had been placed ίη paradise twice [Gen. 2: 8, 15];
παιδευθεις έξ ύστέρου ανακλ7Jθfj. διο και πλασθέντος του ανθρώπου the first description was fulfilled when he was placed there and the
έν τψ κόσμφ τούτφ μυστηριωδώς έν rfj Γενέσει γέγραπται, ώς δις
seco~d ~8 going to be fulfilled after the resurrection and judgement.
Agaln, Just as when some νessel has been fashioned and has some
αύτου έν τψ παραδείσφ τεθέντος' ϊνα το μεν απαξ Τι πεπλ7Jρωμένον fault, and is resmelted or refashioned 80 that it becomes new and
οτε l έτέθη, το δε δεύτερον μέλλτι πλ7Jρουσθαι μετα τ~ν ανάστασιν perfect, 80 it happens to nlan through death; for he has νirtually
και κρίσιν. ού μ~ν αλλα και καθάπερ σκευός τι, έπαν πλασθεν αΙτίαν been shattered so tlla: ίη the resurrection he may be fonnd sound,
Ι mean spotless and nghteous and immortal.
τινα σχfj, αναχωνεύεται ~ αναπλάσσεται εΙς το γενέσθαι καινον και God's calling and saying, 'Where are you, Adam?' [Gen. 3: 9]-
όλόκλ7Jρον, ουτως γίνεται και τψ ανθρώπφ δια θανάτου' δυνάμει γαρ God did this not as if he were ignorant but because he was patient
τέθραυσται ϊνα έν rfj αναστάσει ύγιης εύρεθΤί, λέγω δε ασπιλος και and gaνe him an occasion for repentance and confession. ι
δίκαιος και αθάνατος. ~γas Man Mortal or /mmortal?
ΤΟ δε καλέσαι και είπειν τον θεόν' "που εί Άδάμ;" ούχ ώς
27. But someone will say to us, 'Was man created nlortal by
αγνοών τουτο έποίει ό θεός, αλλα μακρόθυμος ών άΦΟΡμiιν έδίδου nature?' Not at all. 'Was he then created immortal?' We do not
αύτψ μετανοίας και έξομολογήσεως. say this either. But someone will say, 'Was he then created as
nothing at all ?'ι We do not say this. Ιη fact, man was neither
25. 3 Apelles argued that a child had πο guilt; cf. Ambrose, ορ. cit., νί. 31;
27 . Άλλα' Φ7Jσει
ι 'Α "Θ
-,. τις ημιν'
ουν 'Φ υσει
,., V7JTO> Ι εγενετο ο αν θρωπος; "
" , "
Harnack, ορ. cit., 414*.
'δ
ου αμως.- "τι 'θ'
ι ουν α ανατος;
l' " 'δ' -
ου ε τουτο'Φ αμεν. Άλλ' , Α τις'
α ερει
26. ι Questions about God's goodness and knowledge were raised ίη the
Syllogisms of the Marcionite Apelles; cf. Ambrose, De pαrαdiso νίίί. 38, 40, 41 ;
"ο υ'δ'εν ουν
-,. εγενετο;
" "'δ' - λ'εγομεν.1ουτε
ου ε τουτο " Φ'
" ' ουν υσει θV7JTO>
' Harnack, ορ. cit., 415*-16*.
έγένετο ούτε αθάνατος. εΙ γαρ αθάνατον αύτον απ' αρχ-ης πεποιήκει, 27. ι Thisis probably one ofthe 'syllogisms' directed against the Old Testament
by the Marcionite Apelles; cf. Ambrose, De pαrαdiso Υ. 28 and νί. 35; Harnack,
27. λέγομ.ν} "ΥοIΓ: έγα. μεν V ορ. cit., 413*-14*.
26. ι ση] Mal'an: 710τε V 1
 THEOPHILUS OF ANTIOCH JI.27 Ab AUTOLYCUM

θεον αυτον πεποιήκει' πάλιν εί θνητον αυτον πεποιήκει, έδόκει αν mortal nor immortal by nature. For if God had nlade him immortal
J θεοι; αίτιο> elvat του θανάτου αυτου. ούτε οΟν αθάνατον αVτOν from the beginning, he would haνe made him God. Again, if he
h~d made him mortal, it would seem that God was responsible for
έποίησεν ούτε μην θνψόν, αλλά, καθω, έπάνω προειΡήκαμεν, δεκτι- hlS death. God therefore made him neither immortal nor mortal
\ , Φ Ι fI '2 t '~/; ,\ \ ,.. 'θ ' ,
κον αμ οτερων, ινα ει ρεψτι επι τα τη, α ανασια, τηρησα, την
\
but, as we haνe said before [ΙΙ, 24], capable ofbot11. Ifhe were to
έντολην του θεου, μισθον κομ{σηται παρ' αυτου την αθανασίαν κα~ turn to the life of immortality by keeping the commandment of
γένψαι θεό" εί δ' αΟ ψαπυ έπι τα του θανάτου πράγματα παρ­ God [c.f. Matt. 19: 17], he would ννίη immortality as a reward
αιcoύσα, του θεου, αυτο, έαυτψ αίτιο, Τι του θανάτου. έλεύθεΡον from hlm and would become a god; but if he turned to deeds of
death, disobeying God, he would be responsible for his own death.
γαρ και αυτεξούσιον έποίησεν J θεο, τον άνθρωπον. Ο οΟν έαυτψ Wha! rnan acqnired for himself through his neglect and dis-
ΠεΡιεποιήσατο δι' αμελεία, και παρακοη" τουτο ό θεο, αυτψ νυνι obedlence, God now freely bestows ηροη him through loνe and
δωρείται δια ίδία, Φιλανθρωπία, και έλεημOσύνΗS' ύπακούοντοι; mercy, when man obeys him. 2 For as by disobedience man gainecl
αVτψ του ανθρώπου. καθάπεΡ γαρ παρακούσας ό 3 άνθρωπος θάνατον death for himself, so by obedience [cf. Rom. 5: 18-19] to the will of
έαυτψ έπεσπάσατο, οϋτω, ύπακούσα, τψ θελήματι του θεου J God whoeνer will can obtain eternallife for himself. For God gaνe
' \ αιωνιον
" llS a law and holy commandments; eνeryone who performs them
'
βουλομενο, δ' ,
υναται περιποιησασ θαι εαυτ<['
~ την r'
."ωην.
can be saved [cf. Matt, 19: 25] and, attaining to the resurrection
εδωκεν γαρ ό θεο, Τιμίν νόμον και έντολα, άγία" ας πα, J ποιήσας [cf. Heb. 11: 35], can inherit imperishαbility [ι Cor. 15: 50].3
δύναται σωθηναι και της αναστάσεως τυχων κληρονομησαι την
αΦθαρσίαν.
The Creation of Ευε
28 . \ δ ε\ n'Λδ αμ
'Εκβλ η θ εις \ ,
εκ ~
του παρα δ εισου,
' "
ουτω, "
εγνω Ε"
υαν \
την 28. It \vas when Adam had been cast out ofpal'adise tllat he knew
γυναίκα αυτου, ην ό θεο,,; έποίησεν αυτψ εΙ, γυναίκα έκ της πλευρα, his wife Eve, whom God had made out of his side to be 11iS \vife.
God made her ίη this way not because he was nnable to make tJle
αυτου. και τουτο δε ουχ ώς μη δυνάμενο, κατ' ίδίαν πλάσαι την
woman separately but because he knew that men were going to
γυναίκα αυτου, αλλα προηπίστατο J θεο, στι Υίμελλον οί άνθρωποι give names to a multitude of gods. Since God possessed forekno\v-
πληθυν θεων όνομάζειν. προγνώστη, οΟν ων και είδως στι Τι πλάνη ledge an~ knew that err?r, throngh the serpent, was going ιο refer
ήμελλεν δια του όΦεω, όνομάζειν πληθυν θεων των ουκ όντων (ένος ιο a multltude of non-exlstent gods-for althollgh (;od is one, elTol'
γαρ όντο, OeofJ, εκτοτε ήδη έμελέτα Τι πλάνη πληθυν θεων ύπο- was already undertaking to implant a multitιιde of gods and say,
Ύ οη shall be like gods' [Gen. 3: 5]-SO that ηο one \voιιlc! suppose
,
σπειΡειν και\ λ'
εγειν' ""Εσεσ θ ε ως
' θ"')'
εοι "" υπο λημΦθ~'
, μηπω, ουν τι ως
that one god made man and another made woman, he made the
στι σδε μεν ό θεο, έποίησεν τον άνδρα, ΕτεΡΟ, δε την γυναίκα, δια Ιννο toget}ler. Moreover, he formed only man [rom the eart}! so t}lat
~
τουτο "
εποιησεν l \
του, δ' "Φ ω' ου, μην
υο αμ \ α'λλ'α και\ <"
επλ ασεν τον \ thns the Iηystery ofthe diνine unity might be denlOnstrated. At the
άνδρα μόνον έκ γης ινα)2 δια τούτου δειχθυ το μυστήριον τη, same time, God made woman by taking her fi'Om llis side 50 tl1<lt
μοναρχία, τη, κατα τον θεόν, αμα δ' έποίησεν J θεο, την γυναίκα ll1an's 10ve for her might be greater.
aJTOfJ 3 <έκ τψ πλευρας aJTOfJ)4 ινα πλείων Τι Τι εύνοια εί, αυτήν. 5 Adam said to Eve, 'This is ηονν bone froIη nly bones and ftesll
from my ftesll', and ίn addition he prophesied, saying, 'Fol' tlliS
Προς μεν οδν την Εύαν ό Άδdμ είπών' "τουτο νυν daTOfJv έκ των [eason a man willleave his father and mother and \Vil1 cleaνe to I1is
,,.. \ \ t.',.. Ι
οστων μου και σαρι" εκ της σαριω, μου , ετι και επρο ητευσεν
",/ Φ' \,

'
λ εγων' " " . " " λ',I, "θ \ , , ~ \
.l ουτου ενεκεν κατα ΕιψΕι αν ρωπος τον πατεΡα αυτου και 27. 2 Theophi!us means that man eaωed death but God gives !ife. ,V. ]aeger
27. 2 εί] Maran: orn. ν 3 ό] Otto: orn. ν
(Netnesios υοπ Emesα, Ber!in, 1914, 141) traces the 'Hebrew' doctrin" that rnan
28. ι έποίησεν] Nautin: pl'aern. οδν ν: ΡΓaern. ου" Maran 2 (έπλασεν-,να)]
was neither rnorta! nor irnmorta! back to Phjlo (Opif. 135), bυt Nelnesius'
Nautin: ,να Otto: orn. ν 3 αUτοίΙ] και εσονται οί δύο εί" curn ρ. 72. 2-4 staternent about it may be based οη Theophi!ns.
σάρκα-πάντων και ν: om. Wolf .. (Εκ της πλωρί1ς ωίτου)l Nautin 3 f'or Theophi!us' view cf. 2 Baruch 54: 14-19 an(1 Ρ. Bogaer't, ApocaIYP"f de

5 avτήν] Ji'ell: <1ύ70ύς V BarlIch (Paris, 1969), ί. 405--9; ίΙ 104-5. .

 '1ΉΕΟΡΗΙLUS OF ANTIOCH Ί3

την μψέρα και προσκολληθήσεται πρός την γυναίκα αύτου, και wife, and the two sl1al1 be one flesh' [Gen. 2: 23-4]. This is actl1ally
fulfilled among us. For what man who marries lawfully does not
Εσονται οί δύο εΙς σάρκα μίαν'" δ δη και αύτό δείκνυται τελειού­
disregard his mother and father and his whole falnily and all his
μενον εν rιμιν αύτοΙς. τίς γ(ψ ό νομίμως γαμων ού καται/ψονεί
, , \ \ ' Ι \, ...."
relatives, while he cleaves to his own VI·ife and ,unites with her,
μητρος και πατρος και παaης σvγγενειας και παντων των οικειων,
loving her more than them? For this reason husbands have often
προσκολλώμενος και ένούμενος Tfj έαυτου γυναικί, εύνοων μαλλον suffered even death for the sake of their wives.
αύτΤί; διό και μέχρι θανάτου πολλάκις ύπεύθυνοι γίνονταί Τινες δια The maleficent demon, also called Satan, who then spoke to Eve
Tι:l.'> έαυτων γαμετάς. through the serpent and is still at work ίη those men who are
Ταύτην την Εϋαν, δια τό άρχηθεν πλανηθηναι ύπό του όΦεως και possessed by him, addressed her as 'Eve' because she was at first
άρχηγόν άμαρτίας γεγονέναι, ό κακοποιός δαίμων, ό και σαταν deceived by the serpent and became the pioneer of sin. I He is
καλούμενος, ό τότε δια του όΦεως λαλήσας αύτΤί, εως και του δευρο callecl 'demon' and 'dragon' [cf. Rev. 12: 9] becanse he escaped
ενεΡγων εν τοις ενθουσιαζομένοις ύπ' αύτου άνθρώποις, Εύαν
[apodedrakenai] from God;2 he was originally an angel. There is
mnch to say abont him, bnt for the present Ι am passing over the
εκκαλείται. δαίμων δε και δράκων καλειται δια τό άποδεδρακέναι
acconnt of these matters; the statement abont llim has been given
αύτόν άπό του θεου· αγγελος γαρ .ην εν πρώτοις. και τα μεν περι to HS elsewhere.
τούτου πολυς ό λόγος· διό τανυν παραπέμπομαι την περι αύτων
διήγησιν' και γαρ εν έτέροις ήμιν γεγένψαι ό περι αυτου λόγος. Cαin and Abel
29. "Vhen Adαm knew Eve his wife she conceived αnd bore a son wllOse
name was Cαin. And she sαid, Ί have αcquired α mαn through God.' And
29. 'Εν τψ οδν γνωναι τόν Ά.δαμ την γυναίκα αύτου Εϋαν
she bore another son, whose name was Abel. He proceeded to become
συλλαβουσα Ετεκεν υίόν, 0/ τοϋνομα Κάϊν. και εΖπεν'
a shepherd oJ sheep, while Cαin tilled the ground [Gen. 4: 1-2]. There is
" 'Εκτησάμην ανθρωπον δια του θεου." και προσέθετο a fnller narrative abont these sons, ίη addition to an exegetical
ΕΤι T€Kείν δεύτερον, 0/ όνομα Άβελ. ηρξατο ποιμην εΖναι προ­ treatment; those WllO love learning can obtain a most accurate
βάτων' Κάϊν δε εΙργάζετο την γην. τα μεν οδν κατ' αύτους narrative from the book itself which is entitled Gene,fis oJ the World. Ι
πλείω Εχει την ίστορίαν, ού μην άλλα και την οΙκονομίαν τής εξ­ When Satan saw that Adam and his wife not only \vere alive bllt
ηγήσεως· διό τα της ίστορίας τους Φιλομαθεις δύναται άκριβέσΤεΡον had prodllced offspring, rle was overcome by envy becallse he was
διδάξαι αύΤtl ή βφλος -ηΤις επιγράΦεται Γένεσις κόσμου. not strong enongh to pnt them to death; and lJecanse he saw Abel
'ΟπόΤΕ οδν εθεάσατο ό σατανας ού μόνοι! τόν Ά.δαμ και την pleasing God, he worked ιιροη his brother called Cain and made
Α
γυναικα αυτου
,~ ζ ωντας,
Α α
\ \ ,
'λλ α και τεκνα πεποιηκοτας, ε'Φ' ων
1" ,
ουκ
, him kill his brother Abel. And so the beginning of death came into
this \vorld, to reach the whole race of men to this very day.
"ιaχυσεν θανατωσαι
- "Φθ'
αυτους ονψ Φ' " "εωρα
ερομενος, ηνικα "',1β ε λ
TOν..t:ι
, - - -, , \ , - \ But God, who is merciful and desired to provide for Cain, as he
ευαρεστουντα τψ θ εψ, ενεpγrισας εις
"'δτον α ε λΦ ον αυτου τον κα λ'
ου-
had for Adam, an opportunity for repentance and confession, said:
ΤΤ ,.. " , Α "δ λΦ'
μενον nαιν εποιησεν αποκτειναι τον α ε ον
, - , '',1β λ
αυτου TOν..t:ι ε .
'
και
'Where is your brother Abel?' [Gen. 4: 9]. Bnt Cain, 'ovho did not
οϋτως άρχη θανάτου εγένετο εΙς τόνδε τόν κόσμον όδοιπορειν εως trust God, answered: Ί do not know; am Ι my brother's keeper?'
του δευρο επι παν γένος άνθρώπων. So God became angry with him and said: 'Why did you do t11is?
'Ο δ'ε θ'
εος ε'λ' " και\ βουλομενος
εημων ων ' α'Φ' " και
ορμην μετανοιας

εξομολογήσεως παpαaχειν Τψ Κάϊν, καθάπεΡ και Τψ Ά.δάμ, εΖπεν' 28. ι Theophilus is trying to identify the name 'Eve' with the Bacchic cry
"Π oυ..t:ι
- '',1 β ε λ ο' ,
α'δ ε λ Φ ος σου; " ο'δ' ΤΤ / . .απεκρι
ε nαιν ' 'θ'
η απει θ ως
- 'Euan'.
2 Drαkon from drαkein, Porphyry, De αbst. ίίί. 8; Adrasteia from αpodidraskein
Τψ- θεψ- ειπων'
, , "Ο"υ γινωσκω' μrι , Φ υ'λ α ξ " ~'δ
ειμι του α ε λΦ ου - SVF ii. 528. '
μου;
,,~, θ ,
ουτως οργισ εις αυnρ ο
~ θ' "Φ\
εος ε η'
"Τ ι", .. ...
ι εποιησας τουτο; 29. 1 Possibly, but not certainly, the book of Genesis.
74 THEOPHILUS ΟΡ ANTIOCH 11.29 11.29 AD AUTOLYCUM 75
Φωνη αίματος του αδελφου σου βοq, πρός με έκ της The voice of your brother's blood cries out to me from the earth.
γης. και νυν έπικατάρατος συ από της γης, η εχ ανεν And now you are accursed from the earth, which opened to receive
δέξασθαι το αίμα του αδελφου σου έκ χειρός σου' your brother's blood from your hand; you shall be groaning and
J \ Ι " ,\,..., .....,' δ
στενων και τρεμων εσTl επι τηςγης. ιο εκτοτε
Φ β θ Λ
ο η εισα
' " trembling οη the earth' [cf. Gen. 4: 9-14]. Therefore since then the
ή γη ούκέτι ανθρώπου αΊμα παραδέχεται, αλλ' ούδέ τινος ζώου' fearful earth ηο longer receives blood, either human or animal.
,j; Φ ,t/ ')" ., \ ., ι 'λλ" β' ,ι θ
:ι ανερον οτι ουκ εστιν αυτη αιτια, α ο παρα ας αν ρωπος.
From this it is clear that it is not responsible; man who transgressed
is responsible.
30. Ό οδν Κάϊν και αύτος εσχεν υίον φ όνομα 'Ενώχ. και ψκο­
δόμησεν πόλιν, ην έτrωνόμασεν έπι τψ ονόματι του υίου αύτου 'Ενώχ.
The Descendants ιif Cain and Seth
άπο τότε αρχη έγένετο του οίκοδομεισθαι πόλεις, και τουτο προ
κατακ λυσμου,
~"ουχ ως "Ομηρος ψευ '
,ι. 'δ εται λ εγων' 30. Then Cain himself had a son, whose name was Enoch. And he
Ού γάρ πω τrεπόλιστO τrόλις μεpότrων ανθρώπων. built a city which he called by the name ofhis son Enoch [Gen. 4:
17]. At that time came the beginning of the construction of cities,
Τψ δε 'Ενωχ έγεν~θη υίος ονόματι Γαϊδάδ· έγέννησεν before the deluge and not as Homer falsely says: 'For a city of
τον KaλOύμενOν Mε~λ, και Μεηλ -τον Μαθουσάλα, και Μα-
mortal men had not yet been built' [Il. ΧΧ. 2 17]. Enoch had α son
θ ουσα'λ α ι τον
' Λ'αμεχ. ο, δ'
ε Λ' ,
αμεχ ε"λ α β εν εαυ-τιΡ
~ δ'
υο
named Gαidad, who begot one called Λ1eιfl; MειfΙ begot Mathousalα,
γυναικας, αΤς ονόματα Άδα και Σελα. εκ-τοτε αρχ!ι έγένε-το της
and MathollSala Lamech. Lamech took 10r himself two wives, whose
πολυμιξίας, ΙΙλλα και -της μουσικης. -τψ γαρ Λάμεχ έγένοντο -τρεις
, ι
υιοι, 'Ω'R'λ
t'yJ, 'τ
.lovβ'λ
α, 'Θ
"οβ'λ
ε. '"
και ο μεν 'Ωβ'λ
η, " '"
εγενετο ανηρ εν
names were Ada and Sela. At that time came the beginning of
σκηναις κ-τηνοτροφων, Ίουβαλ δέ έστιν ό καταδείξας polygamy as well as that of music. For Lamech had three sons,
Φαλ-τ~pιoν και κιθάραν, Θοβελ δε έγένε-το σφυpOKότrOς Obel, Jubal, and Thobel. Obel was α lzerdsman living in tents; Jubal
χαλκευς χαλκοί! και σιδ~poυ. έως μεν οδν -τού-του εσχεν -τον is the one who invented t/le psaltery and the lyre; and Thobel was α hαm­
κατάλογον το στrέpμα -του Κάϊν' καΙ το λοιπον είς λ~θην αύτοί! merer and slnith ίη brοn,ζβ and iron [Gen. 4: 18-22]. Up to this point
γεγονεν το στrεpμα -της γενεα λ'
, " -
ογιας, δ'
ια -το"δ
α ε λΦ οκτονησαι αυ-τον
- " the seed of Cain has a genealogy, but henceforth the seed of his
-τον αδελΦόν. genealogy passed into oblivion because of his fratricide.
Είς -τον -τόπον δε του Άβελ έδωκεν ό θεος συλλαβειν -την Ευαν και Το replace Abel, God allowed Eve to conceive and bear a son,
- ~ κεκ
-τεκειν υιον, ος" 'ληται Ση'
'θ α'Φ' ..
ου το'λ oιτroν γενος των αν θpωτrων
' , -, '
who was called Seth ; from him the rest of the huωaη race is derived
όδεύει μέχρι -του δευρο. τοις δε βουλομένοις και φιλομαθέσιν και
ιιρ to the present day. For those who desire and love learning, it is
τrεpι πασων -των γενεων ευκολόν έστιν έτrιδειξαι δια -rιυν άγ{ων
easy to ωake a description of all tlle generations [ιυω the holy
γpaφων. και γαρ έκ μέρους ήμΊν γεγένψαι ηδη λόγος έν έτέριΡ
scriptures. And there already exists for HS a paI'tial acconnt else-
λόγιΡ, ώς έπάνω πpoεΙP~Kαμεν, -της γενεαλογίας rl -τάξις έν rfi
where, as we said above [π. 2g],-the order ofthe genealogy ίη the
πρώττι βίβλιΡ 'Tfi περι ίσ-τοριων.
Τα,στα δε πάντα ~μας διδάσκει 7'0 πνευμα Το αγιον, ιτό δια fiI'st book, which is οη history.
Μωσέως και -των λοιπων τrpoφψων, ώσ-τε τα καθ' ήμας -τους ΑΙΙ these things are taught HS by the Holy Spirit which spoke
θεοσεβεις
Λ'" "
αρχαΙΟΤεΡα γραμμα-τα -τυγχανει, , α'λλ'α και"λ
ου μην α η θ'
ε- through Moses and the other prophets; so that the books which
, ,
στερα παντων συγγρα Φ εων και ποιη-των , - δ' "
εικνυ-ται ον-τα. α'λλ"
α μην belong to us, the \vorshippers of God, are proved to be writings not
30. ι Kα~ Μαθουσάλα] Gesner: om. V only more ancient but also ωοre trne than all histoI'ians and poets.
 THEOPHILUS OF ANTIOCH 11·30 AD AUTOLYCUM 77
καί τα πιφί της μουσικης εΦλυάρησάν τινες εύρετην Άπόλλωνα Ι We may also mention that some writers have spoken nonsense
γεγενησ αι, α
- θ "λλ οι οε
<:' \ '0ΡΦ'εα απο
, \ της
- - ,
των ορνεων ηου
, ,
'<:' Φ ωνιας Φ ασιν \ concerning music; they have said that ΑροlΙο was its inventor or
'Ι: "
ε""ευρηκεναι Trιν
Ι
μOυσΙKrιν.
'ς-\' Ι
κενος οε και ματαιος
t
ο
λ'
ογος
, -
αυτων that Orpheus found music from the sweet song of birds (ι,ρνέων­
δείκνυΤαι' μετα γαρ πολλα έτη του κατακλυσμου ο15τοι εγένοντο. Φων{α).Ι Their statement is proved empty and vain by the fact that
τα δε περι του Νωε, δς κέκλψαι ύπο ενΙων Δευκαλίων, εν Tfj these persons lived many years after the deluge. And the story of
βίβλψ fι προεψήκαμεν ~ διήγησις ~μιν γεγένψαι fι, ει βούλει, και Noah, by some called Deucalion, has already been explained for us
συ δύνασαι εντυχεΙν. ίη the book which \ve mentioned before; if you will, you too can
read it.

CΊties ajter the Delztge

31. Μετα τον κατακλυσμον άρχη πάλιν εγένετο πόλεων και
βασι λ εων
' \ ,
τον τροπον τουτον. - "λ
πpωTrι πο ις '
Β α β υ λ ων, και \'0 ρεχ
\ 31. After the deluge there was a new beginning of cities and kings
και
\ 'Λ
L1.pxa \θ
και
\ Χ
α
λ \, -
ανrι εν Tn
-
γπ
Σ '
εννααρ. και
\ β λ \
ασι ευς
which took place ίη the fol1owing way. The first city was Babylon,
, ,
εγενετο αυτων
,-,
1\Τβ ,
'θ'
ονοματι
Ηε ρω.
, 'C-λθ
εκ τουτων ε"" η
"
εν ονοματι
then Orech and Archath αnd Chalane ίπ the lαnd of Sennααr. There was
'Λ \'''θ
'Λ , '1\Τ β \ θ <:' \ a king of these named Nebroth. From these cαme jorth a certain
L1.aaovp· ο εν και L1.aavpιot προσαγορευονται. Ηε ρω οε ψκο- ,

<:" 'λ \ Ν \ \ \ 'Ρ β \ \ \ Κ λ\

Assour, from whom the Assyrians took their name. Nebroth built
οομησεν πο εις Trιν ινευrι και Trιν ο οωμ και την α ακ
the cities of Nineveh and Roboom αnd Kalak αnd Dαsen, between Nineveh
και την Δ ασεν άνα μέσον Νινευη και άνα μέσον Καλάκ.
αnd Kalak. Nineveh was an especial1y great cify. Another son ofSem
~ δε Νινευη εγενήθη εν πρώτοις πόλις μεγάλrι. ετιφος δε υίος
son of Noah, named Mestraein, begot thc Loudoueim αnd the so-cal1ed
του Σημ υίου l του Νωε ονόματι Μεστραειν εγέννrισεν τους
Enemigeim αnd the Lαbieim and the Nephthaleim and the Pαtrosonieim and
Λουδουειμ και τους καλουμένους Ένεμιγειμ και τους
the Chαslonieim,jrom whom the Phylistieim cαmejorth [Gen. !Ο: 10-14].
Λαβιειμ και τους ΝεΦθαλειμ και τους Πατροσωνιειμ As for the three sons of Noah and their relationships and their
και τους Χασλωνιείμ, Όθεν εξηλθεν Φυλιστιείμ. genealogies, we have a brief catalogue ίη tlle book previously men-
Των μεν οδν ψιων υίων του Νωε και της συντελείας αυτων και tioned [ι1. 30]. Now, however, we shall mention tlle remaining facts
γενεαλογίας, εγένετο ~μιν ό κατάλογος εν επιτομύ εν fι προειΡήκαμεν about cities and kings and about the events which occurred when
β[βλψ. και νυν δε τα παραλελειμμένα επιμνησθησόμεθα πιφί τε there wαs one Ιίρ αnd one tongue [Gen. ι ι: ι]. Before the division of
πόλεων και βασιλέων, των τε γεγενημένων όπότε ,ην χε ιλος ~ν languages the previously mentioned cities \vere ίη existence. But
και μία γλωσσα. προ του τας διαλέκτους μιφισθηναι α15ται αί when men were about to be divided they took counsel with their
ΠΡογεγραμμέναι εγενήθησαν πόλεις. εν δε τψ μέλλειν αυτους own judgell1ent, not \vith God, to build α city αnd α tower whose top
ς, 'Υ
οιαμερι.,εσ θ αι, συμβου'λ ων " εποιησαν " < :ιotq.,
γνωμΊΙ " και\ου
, \
δ ια θ εου, - rnight reaclz Izeαven [Gen. ι ι : 4] so that they might make a glorious
, <:' -
OΙKOOOμrισαι πο
'λ ιν \ , '" ' "
και πυργον, ου η ακρα
Φθ ασΊΙ' ,
εις
\
τον nGlne for thell1selves. Since, then, they undertook a burdensome task
,
ουρανον
\, α
Φ 'θ
ικεσ αι,
~I
οπως
Ι
ποιησωσιν
t
εαυτοις
"""
ονομα
~'i:
oo""rι ς . ίη opposition to the purpose of God, God cast down their city and
,
επειοη
<:' \ . , .
ουν παρα
\ ,
προαιΡεσιν
θ -
εου
β \,' , 'λ
αρυ εΡγον ετο μrισαν
-
πoιrισαι,
laid low their tower. From that time he diversified the tongues of
KaTEfJa 'Q λ
εν
,-,
αυτων ο
θ \
εος
\
την πο
'λ
ιν
\
και
\,
τον πυΡγον
,
κατεστρωσεν.
men, giving eαch α difJerent lαnguage [Gen. ι ι : 7]. The Sibyl indicated
έκτοτε ενήλλαξεν τας γλώσσας των άνθρώπων, δους έκάστψ these events when she proclaimed that wrαth would come to the world
διάΦορον διάλεκτον. Σ[βυλλα μεν ούτως σεσήμακεν, κατ­ [Οτ. Sib. νίίί. ι].

αγγέλλουσα οργην τψ κόσμψ μέλλειν ερχεσθαι.

30. ι For Orpheus from Orphen, Orphondas, etc., cf. Ο. Kern, Orphicorum
fragmenta (Berlin, 1922), test. ι, ρρ. 1-2; from όρη (mountains) and 'Πέτρα,
31. ι υί"υ] GesneI·: υιος V (stones) following him, Agatharchides, De mari eιythraeo ί. 7.
 THEOPHILUS OF ANTIOCH ΙΙ·3 1 ΙΙ·31 AD AUTOLYCUM 79
'ΈΦη δε ούτως' She spoke thus:
Άλλ' όπόταν μεγάλοιο θεου τελέωνται απειλαί, But when the warnings of the great God are accomplished,
ας ποτ' επηπείλησε βροτοις, οτε πύργον ετευξαν Threats which he then made to mortals, when they built a tower
,
XwPl/ 'Ά σσυριτι.
εν ' ομο .,.
"Φ ωνοι δ' ησαν η
απαντες, Ιn the Assyrian land. They all spoke the same langtlage,
και
'β
ου
'λ
οντ
" αναβ.....ηναι εις
, ουρανον
, \ ,αστεροεντα.
, And they wanted to ascend into the starry heaven.
αύτίκα δ' αθάνατος μεγάλην επέθηκεν ανάγκην Straightway t11e Immortal laid strong necessity
,
πνευμασιν' αυταρ επειτ
, \ ,ι "" 'Ι./; 'θ
ανεμοι μεγαν υψο
'
ι πυΡγον
Upon the winds; straightvvay then the winds the great to\ver
".1. και' θνητοισιν
ριψαν ~ "'λλ
επ " ώρσαν.
α η'λοις εριν -
from above
αύταρ επει πύργος τ' επεσεν, γλωσσαί τ' clvepc:nrwv
Cast down, and roused strife among mΟΓtaΙs [Or. Sib. iii. 97-1031.
εις πολλας θνψων εμεΡίσθησαν διαλέκτους.
Straightway when the tower fell, the tongtles ofmen [ϊίί. 10511
και τα έξfjς. ταυτα μεν ουν εγενήθη εν γυ Χαλδαίων. Were divided into many langtIages of mΟΓtaΙs [νίϊί. 5],
'Εν δε Tfj γυ Χανααν εγένετο πόλις 77 όνομα Χαρράν. κατ
"
εκεινους δ'ε " χρονους ΠΡωτος
τους - β ασι λ'
ευς Α" "
ιγυπτου εγενετο Φ αραω,
ι and so οη. These things took place ίn the land of the Chaldaeans.
ος και Νεχαωθ κατα Αιγυπτίους ώνομάσθη' και οδτως οί καθεξης Ιη tl1e land ΟΙ Callaan there vvas a city named Charran [Gen. ι ι :

βασιλεις έγένοντο. εν δε Tfj γfj Σενναάρ, εν τοις καλουμένοις Χαλ- 3 ι]. Ιn those times lived t11e first king of Egypt, ΡhaΓaοh, who was
'
δ αιοις, πρωτος - β ασι λ'
ευς ι,
εγενετο Ά'
ριωχ' 'δ'ε τουτον
μετα - η
ετερος called Nechaoth by the EgyptianS;2 and thns the Γest of the kings
'Ελλάσαρ, Kα~ μετα τουτον Χοδολλαγόμορ βασιλεvς Αιλάμ, followed ίn stIccession. Ιn the land of Sennaal' among the so-calIed
και μετα τουτον Θαργαλ βασιλεvς εθνων των καλουμένων Chaldaeans the first king was Arioch; aftel' him came another,
Άσσυρίων. άλλαι δε πόλεις εγένοντο πέντε εν Tfj μεΡίδι του χαμ Ellasar, and after him Chodollagomor, king of Ailam, and after him
,-
υιου ""Τ-
ινωε' ι
ΠΡωτη η, κα λουμενη
ι Σ ο'δ ομα, "
επειτα Γ'
ομορρα,2 Tlzargal, king of the nations called Assyrian [cf. Gen. 14: ι]. There
Άδ αμα' και
, Σ ε β ωειν , και
'Β α λ ακ,
ι 3η' και, Σ ηγωρ επικ λ rι θ εισα.
~ ' , weΓe five other cities ίn the ΡaΓt belonging to Cham t11e son of
και, τα Ι
" ονοματα -
των βασι λ'
εων αυτων, - ,εσην ταυτα' - Β α λλ'
ας β ασι- Noah; fiΓst that called 8odoιna, then Gomorrlιa, Adama, 8eboein, and
λεvς Σοδόμων, Βαρσας βασιλεvς Γομόρρας, Σεννααρ Balak, which is also called 8egor. And the names of their kings are
βασιλεvς Άδάμας, Ύμοορ βασιλεvς Σεβωείν, Βαλaχ these: Ballas king ΟΙ 80doma, Barsas king of Gomorrha, 8en1laar king ΟΙ
βασιλεvς Σηγώρ, της και Βαλακ 4 κεκλημένης. οδτοι Adama, ΗΥΙΙΙΟΟΤ killg ΟΙ 8eboeill, Balach king of 8egor, which i.r αlso called
εδούλευσαν Τψ Χοδολλαγόμορ βασιλει των Άσσυρίων έως Balak [Gen. 14: 2]. These were slaves of CΊzodolla{{omor king of the
ετων δύο και δέκα. εν δε Τψ τρισκαιδεκάτψ ετει απο του ΑSSΥΓίans 10r twelve yeaι-s. In the thirteentlz year they Tevolted against
Χοδολλαγόμορ απέστησαν. και οδτως εγένετο τότε TOV,> τέσσαρας Chodollagomor [Gen. 14: 4], and thns it happened that the [ΟΙΙΓ
βασιλεις των Άσσυρίων συνάψω πόλεμον προς TOV,> πέντε βασιλεΙς. kings of the Assyrians then waged war against the five kings. TlliS
αυτη αρχΤι εγένετο πρώτη του γίνεσθαι πολέμους επι Tfjς γης. και was the first beginning of wars οη t11e earth. Alld they cut to pieces [Ιιε
κατεκοψαν '.1. τους " γιγαντας Κ αραναειν, ' και'''θ
ε νη '
ισχυρα , giallts of Karanaeill, and miglzty nations with them, and the OInmaioi in the
αμα αύτοις, και TOV,> Όμμαίους εν αύτυ Tfj πόλει, και TOV,> cify itself alld the Chorraioi ίll the moulltains called 8εείτ ιιρ to vvhat is
Χορραίους TOV,> εν το ις όρεσιν επονομαζομένοις Σηειρ έως Tfjς called the terebinth of Pharan, which is in the desert [Gen. 14: 5-6].
κα λουμενης
ι Τ
ερε
β'
ιν
θ
ου της
- Φ Ι '"
αραν, rι εστιν εν ττι ερημψ.
, - , ι

31. ι Or. Sib. ίίί. 105 is a!most identica! with νίίί. 4.

31. 2ΓόμΟΡΡaΙ Gesner: add. Σεννααρ V 3 κα1 Βιιλάκ 1 Otιo: om. V 2 Cf.2 Para!ip. (2 Chron.) 25: 20; 4 Regn. (2 Kings) 23: 33. }~oΓ Nechaos,
• κα1 Βαλακ] Οιιο: κ,Φαλ.Ικ V alsn called Pharaoh, cf. ]osepIJus, Bell. v. 379 .
130 THEOPHILUS OF ANTIOCH 1I·3 1 ΙΙ·3 Ι AD AUTOLYCUM 81
'δ'
} 7~αTα Ε ,
τον "
αυτον καιρον ' "εγενετο β ασΙΛευς \' δ'ικαιος , ,
ονοματι At that time there was a righteous king named Melchisedek ίη
Μελχισεδεκ εν πόλει Σαλήμ, Tfj νυν καλουμέντι 'Ιεροσόλυμα' οδτος the city of Salem, now called .Jerusalem; he was the first priest
[hiereus] of all the priests of God Most High [Gen. 14: 18]. From him
ίερευς εγένετο πρωτος πάντων ίεΡέων του θεου του ύΨίστου.
the city was called Hierousalem (the previously mentioned ]eγu­
άπο TOUTOV ή πόλις ώνομάσθη 'Ιερουσαλήμ, Τι προειρημένη 'Ιερο­ salem); from his time priests are found ίη existence over the whole
σόλυμα' άπο τουτου εύρέθησαν κα~ ίεΡεις γινόμενοι επ~ πασαν την earth. After him Abimelech reigned in Gerara [Gen. 20: 2]; after
~
γην. 'δ'
μετα ε ~
τουτον ε'β ασΙΛευσεν'\ '\
Άβ ιμΕΛεχ ,
εν r. '
εραΡοις' μετα , δ' ε him, another Abimelech [Gen. 26: ι]; then the1'e reigned Ephron,
τουτον έτερος Άβιμέλεχ' Επειτα εβασίλευσεν "ΕΦΡων κα~ ό Χετ­ who was also called the Chettaios [Gen. 23: 10]. As regards those
early kings, these are thei1' names. The 1'est of the kings ίη Assyria
ταιος επικληθείς. τα μεν οον περι TOUTWV πρότερον γεγενημένων
ίη the many intervening years were passed over in silence ίη the
\,
β ασΙΛεων " , , , ~ δ' 'Ά , ~ ' \\
ουτως τα ονοματα περιεχει' των ε κατα σσυριους ΠΟΛΛων
record; ίη the latest times of all, near our own, the kings of the
ετων μεταξυ οί λοιποι βασιλείς παρεσιγήθησαν του άναγραφηναι' Assyrians who are mentioned are Theglaphasar [4 Regn. 15: 29],
πάντων εσχάτων καθ' ήμας χρόνων άπομνημονεύονται γεγονότες and after him Selamanasar [ι 7: 3], then Sennachareim [ι 8: 13].
βασιλεις των Άσσυρίων ΘεγλαΦάσαρ, μετα δε τουτον Σελαμανάσαρ, His triarch was Adramelech the Ethiopian, who also became king
~ δ"ε " '\
ΆδραμεΛεχ Α'θ' .1.
ofEgypt. 3 But these matters are very recent ίη comparison with ουΓ
?
ειτα ....'"ενναχαρειμ.
' του τριαρχος εγενετο ι ΙΟψ,
scriptures.
"
ος και
'Α" 'β '\
ιγυπτου ε ασΙΛευσεν' καιπερ ταυτα,
, ... ( \
ως προς τα ημετερα
\ C' Ι

γράμματα, πάνυ νεώΤεΡά εσrιν. How the Hl0rld was Settled

32. Those who love learning and antiquities can judge whether
what has been said by us through the holy prophets is me1'eΙΥ recent
32. Έντευθεν οΟν κατανοειν τας ίστορίας εστιν τοίς Φιλομαθέσιν 01' not by cοnside1'ing this: though the1'e we1'e Ο1'igίnaΙΙΥ only a few
και
, \
Φ ι tl '1
ΙΛαρχαιοις, ΟΤΙ ου
Ι Φ ι, , rφ' ημων
προσ ατα εσην τα υ
C' ...... \ ι
Λεγομενα
δ '
ια men at that time in Arabia and Chaldaea, after the division of thei1'
των άγίων προφψων. ολίγων γαρ οντων εν πρώτοις των τότε languages they gradually began to become many and to multiply
over the whole ea1'th. Some tuΓned to dwell to the east, some to the
άνθρώπων εν Tfj Άραβικfj yfj και Χαλδαϊκfj, μετα το διαμερισθηναι
parts of the great continent l and the regions to the nΟ1'th so that
τας γλώσσας αυτων, προς μέρος ήρξαντο πολλοι γίνεσθαι και they reached the Britons ϊη the a1'ctic zones. 2 Οthe1'S inhabited the
πληθύνεσθαι επ~ πάσης τψ γης. κα~ οί μεν Εκλιναν οΙκειν προς land ofCanaan, which is also called]udaea and Phoenicia, and the
άνατολά" οί δε επι 1·α μέρη τα τψ μεγάλης Τιπείρου και τα προ, 1'egiοns of Ethiopia and Egypt and Libya and the so-called tOlTid
βόρειον, ώστε διατείνειν μέχρι των Βριττανων εν τοις άpκrιKOΙ, zone and the a1'eas extending to the west. The rest, beginning with
the lands from the sea coast and Pamphylia, inhabited Asia and
κλίμασιν, έτεροι δε γην Χαναναίαν, κα~ Ίουδαίαν και Φοινίκην
Greece and Macedonia and finally Ι taly and the so-called GauIs
, \
εΠΙΚΛη θ εισαν,
~ ~
και τα μεΡη της ", Α'θ'
ι ιοπια, και'Α"ιγυπτου και , Λ ιβ'υη, and Spains and Germanies. 3 Thus the whole WΟ1'Ιd is no\\' filled
και την καλουμένην διακεκαυμένην και τα μέχρι δυσμων κλίματα with inhabitants. Since, then, the settlement o[tIle world by man-
.
παραΤΕινοντα, οι'δ'\
ε ΛΟΙΠΟΙ"',~ '~πφ\'
τα απο της παραΛιου και της αμ υΛιας \' kind had a t1'iΡΙe beginning, in the east and sonth and west, later
και την Άσίαν και την Έλλάδα και την Μακεδονίαν και το λοιπον the other parts of the earth were also inhabited when men came to
be very numerous.
την Ίταλίαν και τα, καλουμένας Γαλλείας και Σπανίας και Γερ­
31. 3 According to 4 Regn. 19: 37 one of the king's three sons (11ence a 'triarch'
μανίας, ώστε οϋτω, τα νυν εμπεπλησθαι την σύμπασαν των κατ- or ruler of a third part) was named Adramelech. The Lucianic text of 4 Regn.
ι , ι ..... 'i' Ι..... ι .....
οικουντων αυτην. τριμερους ουν γεγενημενη, τη, κατοικησεω, των 17: 4 mentions an Adramelecl1 as king of Egypt (Α. Rahlfs, Septuαgirιta-Studierι
άνθρώπων επι τη, γης κατ' άρχάς, Εν τε άνατολfj και μεσημβρίq. ίίί (Gottingen, 1911, 114-15). Tl1eophilus or a predecessor identifiec! the
Adramelechs.
και δύσει, μετέπειτα και τα λοιπα μέρη κατψκήθη της γης, χυδαίων 32. ι Europe (Herodotus ίν. 42, 45).
των άνθρώπων γενομένων. 2 At Antioch (lat. 360 Ν.) the arctic Ζοη ... for Greek astronomers \v()Hld
hegin at lat. 540 Ν. (Β. Einarson).
32. Ι όΤι ου] Nautin; cf. 111. 16. 2: όπου ν: εΙπου Humphry 3 The plιIra!s refer to Roman provinces.
 THEOPHILUS OF ANTIOCH 11. 3~
11·32 AD AUTOLYCUM
-
1',αυτα " δ'ε , μη
ε7Tιιrταμενoι οι ΣVΓΓpαΦ εις " κοσμον
~ βου'λονται τον t
Writers who do not know these things want to call the world
σΦ αιΡοει δ η
-λ'εγειν και " ωσ7Τερει'~Q ,
KVfJqJ συγκρινειν "
αυτον. -
7Τως δ ε' spherical or to compare it with a cube. 4 How can they speak truth-
'
δ υνανται - α'λη θ-η Φ'ασκειν, μη'"ε7Tιιrταμενoι την
ταυΤα , 7Τοιησιν
ι του- fully ίη these matters when they do not know how the world was
κόσμου μήτε την KUTOtKYJaLV αύτου; 7Τρος μ'ρος αύξανομ'νων created or how it was inhabited? As men gradually increαsed and
των άνθρώ7Των κα, 7Τληθυνομ'νων έ7ΤΙ της yfjS, ώς προειΡήκαμεν, multiplied [Gen. 9: ι] οη the earth, as we haνe said, the islands of
οϋτως κατψκήθησαν και αί νησοι της θαλάσσης και τα λοιπα the sea and the other regions were thus inhabited [cf. Gen. 10: 5].
κλtματα.
ΑΙΙ Greek Writers were lriferior to the Prophets
33. Which of tlle so-called wise lnen or poets or historiographers
33. TtS' οΟν 7Τρος ταυτα ίσχυσεν των καλουμ'νων σοφων και was able to say what was true ίη regard to these matters? They
"ι'ιστοριογραΙΦ'
7Τοιητων η - ων το α'λ η θ' ~ 7ΤΟ λ'
ες εΙ7Τειν υ μεταγενεστερων , , liνed long after them and introduced a multitude of gods; indeed,
αύτων γεγενημ'νων και 7Τληθυν θεων εισαγαγόντων, οίτινες μετα they liνed many years later than the foundation of the cities and
τοσαυτα έτη αύτοι έγεννήθησαν των 7Τόλεων, έσχατοι και των came after the kings, nations, and wars. They should haνe made
β ασι λ εων
ι και"θ
ε νων - και'λ'
7ΤΟ εμων; , -γαρ
'"
εχρην αυτους -
μεμνησ θ αι
mention of all the eνents before the deluge, and the Egyptian
ΡωΡhets and the Chaldaeans and the other writers should haνe
7Τάντων και των 7Τρο κατακλυσμου γεγονότων, 7Τερ: τε KTtaEWS'
θ ' , 'ξ_ β' 'β-
made accurate declarations conceming the creation of the world
,
κοσμου και
\ '
7Τοιησεως
:>
αν ρω7Του, τα τε ε ης συμ αντα ακρι ws
'ξ ~ , 'Α' ι ,/.,J." "v_-'δ ι ι
and the making of man and the later eνents, if they really spoke by
ε εΙ7Τειν τους παρ ιγυπτιοις ΠΡΟΨ'lτας η AUJ\ αιους τους τε
a diνine and pure spirit and if the utterances made through them
"λλους συγγρα Φ εις,
α ~ ειπερ " θ ειψ
ι -
και, κα θ αρψ 7Τνευματι
ι ε'λ α'λησαν και ' were true. They should have announced not οηlΥ past or present
τα δι' αύ'Γων pηθ'νrα άληθη άνήγγειλαν' και ού μόνον τα 7Τρογενό­ eνents but also those which were going to come upon the world.
μενα ~ ένεστωτα άλλα και τα έ7Τερχόμενα τψ κόσμψ έχΡην αύτους For this reason it is plain that all the rest were ίη error and that
7ΤροκαταγγεΙλαι. διο δεΕκνυται 7Τάντας τους λΟΙ7Τους 7Tε7Tλανfjσθαι, οηlΥ the Christians haνe held the truth-we who are instructed by
μόνους δε Χριστιανους 'T~ν άλ~θειαν K€Xωpηκέναι, οίτινες ύπδ the Holy Spirit who spoke ίη the holy prophets and foretold
πνεvματος dytov διδασκόμεθα, του λαλήσαντος έν τοις άγΕοις eνerything.
,/.,J.
7ΤΡΟΨ'lταις, και"ι
τα 7Ταντα 7Τροκαταγγε'λλ οντος.
The Teaching of the Prophets
34. Furthermore, you must deνotedly search the things of God [cf.
34. Και το λΟΙ7Τον έστω σοι ΦιλοΦρόνω, έρευναν τα του θεου, Μγω ι Cor. 2: 10], Ι mean those spoken through the prophets, so that
δ ε' 'δ'
τα ια - 7Τρο Φητων ρη
των t θ'" - Ι"
εντα, 07Τως συγκριιιας τα τε υπΌ, by comparing what is said by us with what is said by the others you
~μων λεγόμενα και τα ύπο των λΟΙ7Των δυνήσει εύρειν το άληθ',. will be able to discover the truth. We haνe shown [ωω the νery
τα μεν οον ονόματα των καλουμ'νων θεων ΟΤΙ 7Ταρ' αύτοι, ονόματα histories they composed that ίη their own writings tlle names of the
άνθρώπων εύρtσκεται, καθω, έν τοι, έ7Τάνω έδηλώσαμεν, έξ αύτων so-called gods are names of men, as we haνe made clear aboνe
των
,... ι
ιστοριων
.... '1'
ων
/ ~l.
συνεγραψαν
'δ
α7Τε
'l;
εΙςαμεν.
t
αι
δ \
ε
,Ι
εικονε, αυτων
, .. [1.9; ΙΙ. 2-7]. And their images, which are fashioned eνery day up
το καθ' ~μ'pαν εω, του δευρο έKTυ7TOVΝTαι, είδωλα, έργα χειΡων
to the present time, are idols, the works of men' s hands [Ps. ι 13: 12;
Ι. ι]. The multitude of foolish men worships these, but they reject
ανθρώ7Των. και ΤοVτοΙ, μεν λαrpεvει το πληθο, των ματαΕων
the Maker and Fashioner of the uniνerse, the Nourisher of al1
,
αν θ'
ρω7Των 'δ'
τον ε 7ΤΟΙ'Υ)Τ'Υ)ν, και , δ ημιουΡγον ,-
των "λ ων
ο '
και τρο Φ'
εα
breath, ίη obedience to νain doctrines because of the hereditary
7Τάση, 7Τνοης αθετουσιν, 7Τειθόμενοι δόγμασιν ματαΕοι, δια 7Τλάνης error of their unintelligent ορίηίοη.
7Τατροπαραδότου γνώμης άσυν'του.
32. 4 For these sllapes cf. Η. Diels, Doxographi Graeci 329 a 2, b 6-9 (cf. ΡΙίηΥ,
33. ι ή] Fell: om. V Nat. hist. ίί. 112); 334 a 19-20, b 10-1 ι; also Tertullian, Ad nat. ίί. 4.
826ΒΟ2 Η
 THEOPHILUS OF ANTIOCH 11.34 AD AUTOLYCUM 85

'Ο μέντοι γε θεο!; και πατijp και κτίστη!; των όλων ούκ έγκατ- The God and Father and Maker ofthe universe did not abandon
mankind but gave a law and sent holy prophets to proclaim and to
ε'λ ιπεν την αν θρωποτητα, α'λλ'
α ε"δ ωκεν νομον και επεμψεν
" ',Ι. ΠΡΟψ'l
A.,.J. τα !; ' '"
teach the human race so that each one of us might become sober
άγίου!; προ!; το καταγγειλαι και διδάξαι Ι το γένο!; των άνθρώπων, ει!;
\ ιl r:I Ι .... ) ..... ι. \) ,. ., η "" θ' <, and recognize that God is one. They also taught us to abstain from
το ενα εκαστον ημων ανανηψαι και επιγνωναι οτι ει!; εστιν εο!;' οι
unlαwful idolαtιy [Ι Pet. 4: 3] and adultery and murder, fornication,
και έδίδαξαν άπέχεσθαι απο τη!; αθεμίτου ειδωλολατρεία!; και theft, love of money, perjury, anger, and all lίcentiousness and
μοιχ εια !; και , , Φ'ονου, 'λ
πορνεια!;, κ οπη!;, - ' "ορκου ,Ι.
Φ ι λ αΡγυρια!;, ψευ'δ ου!;, uncleanness; they taught that 'whatever a man does not want done
ΟΡγη!; και πάση!; άσελγεία!; και άκαθαρσία!; και πάντα όσα αν μη to himself he should not do to another' [Acts 15: 20, 29];1 and
βούλψαι άνθρωπο!; έαυτψ γίνεσθαι ινα μηδε άλλψ ΠΟιfj, και οϋτω!; that thus a person who acts righteously may escape the eternal
ό δικαιοπραγων έκΦύγυ τα!; αιωνίου!; κολάσει!; και καταξιωθfj τη!; punishments and be judged worthy of receiving eternal life from
αιωνίου ζωη!; παρα του θεου. God [Ι. 14].

The Prophets on Idolαtιy

35. Ό μεν οδν θειο!; νόμο!; ού μόνον κωλύει το ειδώλοι!; προσκυνειν, 35. The divine law forbids not οηlΥ the worship ofidols but also the
άλλα και ΤΟΙ!; στοιχείοι!;, ήλίψ σελήνυ ~ το Ι!; λοιποι!; άστροι!;, worship of the heavenly bodies such as the sun, the moon, ΟΓ the other
άλλ' ούτε τψ ούρανψ ούτε yfj ούτε θαλάσσυ ~ πηγαι!; ~ ποταμοι!; stαrs [Deut. 4: 19], ΟΓ of heaven ΟΓ earth ΟΓ sea ΟΓ springs ΟΓ rivers.
θρησκεύειν' άλλ' ~ μόνψ τψ σντω!; θεψ και ποιψfj των όλων χρη ΟηΙΥ the real God who made the universe is to be \vorshipped,
'
λ ατρευειν ' "οσιοτητι καρ δ"'λ
εν ια!; και ει ικρινει~ γνωμυ.
, δ ιο' Φ ησιν ο , with holiness of heart and a sincere mind. For this reason the holy
ο,
αγιο!; νομο!;' , "ο'
υ μοιχευσει!;, ου ,
'Φ'
ονευσει!;, ου κ λ εψει!;, ου .1.
ψευ δ , '.1. ' 0- law said, 'You shall not commit adultery, you shall not kill, you
shall not steal, you shall not bear false witness, you shall not covet
μαρτυρήσει!;, ούκ έπιθυμήσει!; την γυναικα του πλησίον σου."
ι ( προ Φ- Σο λομων μεν ουν \ \ your neighbour's wife' [Exod. 20: 13-1 7; cf. πι. 9], So also the
ομοιω!;
f ,οι
και ηται. 'r'
και" το δ'"
ι εννευματο!; ι'
μη
prophets. Solomon teaches us not to sin even by a glance, saying,
,
αμαρτανειν , δ ι δ ασκει
' ,-
ημα!;, λ'
εγων' "Ο'ι ο'Φθ α λ'
μοι σου ορ θ'
α , βλ επετω-
'
'Let your eyes look straight and let your eyelids inclίne justly'
'δ'βλ'-/.'
σαν, τα ε 'δ'"
εψαρα σου νευετω ικαια. [Prov. 4: 25; cf. ΠΙ. 13].
ΤΤ "Ωσηε'δ'
n.αι 2 ε και αυτο!; ΠΡΟψ'lτη!;
A.,.J. 'θ εου
περι, μοναρχια!; , " - λ'
εγει' And Hosea, who llimself was a prophet, says of the sole rule of
"Οδτο!; ό θεο!; ύμων ό σΤεΡεων τον ούρανον και κτίζων την γην, 015 God: 'This is your God, who made firm the heaven and founded
αί χειρε!; κατέδειξαν πασαν την στΡατιαν του ούρανου, και ού the earth, whose hands showed forth the whole host ofheaven, and
παρέδειξεν ύμιν αύτα του οπίσω αύτων πορεύεσθαι." Ήσαια!; δε he did not show them to you so that you should follow them' [Hos.
και
, αυτο!;
" Φ ησιν' "Ο"
υτω!;
λ'
εγει κυριο!; ο
θ εο!;,
ι ( Ι , \
ο στερεωσα!; τον
, 13: 4]. Isaiah himself says: 'Thus says the Lord God, who made
, ,
ουρανον και
'θ λ ι
,.... \ \, ,.....
εμε ιωσα!; την γην και τα εν αυτυ, και
, δ'δ
ι ου!; πνοην
' firm the heaven and established the earth and what is ίη it, and

,
ο
.
τω λαω
, τω, έπ' αύτη-!; και πνευμα ΤΟΙ!; πατουσιν αύτήν. ο15το!; κύριο!;
θ'
εο!; , -"
υμων. και"λ
πα ιν δ'
ι ,
αυτου' - ' Φησιν,
"'Εγω, , " εποιησα γην -
gave breath to the people upon it and spirit to those who walk
upon it: this is the Lord your God' [Isa. 42: 5-6]. And again
, " θ '" . . ".... Ι , Ι \" "
through him: 'Ι, he says, made the earth and man upon it; Ι made
και αν ρωπον επ αυτυ, εγω τυ χειΡΙ μου εστερεωσα τον ουρανον.
firm the heaven by my hand' [Isa. 45: 12]. And ίη another chapter:
Ι Ι
, Φ λ'
,
και εν ετερψ κε α αιψ'
"Ο'"
υτο!; ο
θ' , Ι Ι \
εο!; υμων ο κατασκευασα!; τα
( ..
'This is you1' God, who constructed the ends of the earth; he ννίΙΙ
'Ι .........
ακρα τη!; γη!;' ου πεινασει ου ε κοπιασει, ου
, ι 'δ' , 'δ ι , 't
ε εστιν ει"ευρησι!; τη!;
ι ....
not hunge1' 01' grow weary, and there is ηο searching out of his
Φρονησεω!;αυτου.
' , .. " t, Τ
\,.ιερεμια!;
ομοιω!;και ' (")3
ο!; και'Φ ησιν' "'0 ποιησα!;
' intelligence' [Isa. 40: 28]. Similarly also Jeremiah; and he says:
34. ι This is the text of Codex Bezae and some other witnesses; cf. Irenaeus,
34. ι διδάξαι] Heumann ap. Otto: δείξαι V
'Ωσηε] Adv. haer. ίίί. 12. 14. The 'apostolic decree' ίη this form refers to idolatry,
35. ι δι "ννεύματοs] Υ; cf. Prov. 6: 13: δια νεύματο> V2 2

Crant; cf. Hos. 13: 4: Μωση, V 3 os] Maran: om. V

'blood', and fornication and then quotes the 'negative golden rule"
86 THEOPHILUS OF ΑΝΤΙΟΟΗ Ι 1.35 ΙΙ·35 AD AUTOLYCUM
την γην επι Tfj Ζσχύϊ αυτου, ανορθώσας την οΖκουμένην εν Tfj σοφίq, 'He who made the earth by his strength, who set up the world by
,.....
αυτου, και εν ττι
\, . . Φ Ι , , , . . , 'i: ι ,,\ \ λ-θ
ρονησει αυτου ε~εTεινεν τον ουρανον και π η ος his Wisdom, by his intelligence stretched out the heaven and the
ύδατος εν ουρανψ και αVΉΓαγεν νεφέλας εξ εσχάτου της γης, multitude ofthe water ίη heaven, and brought clouds from the end
" ,'
αστραπας r
εις ' "εποιησεν και, ε~
υετον 't' " Ι
ηγαγεν ανεμους -
'θησαυρων
εκ ofthe earth and made lightnings into rain and bΓOught forth winds
,
αυτου.
..... " from his treasuries' []er. ΙΟ: Ι 2- 13; cf. ι. 6].
Ι t is obvious how agreeably and harmoniously all the prophets
'Οραν εστιν πως φίλα και σύμφωνα ελάλησαν πάντες οί προφηται,
r,
ενι και τφ
, ... αυτφ
,..... Ι
πνευματι
'φ'
εκ ωνησαντες περι
ι
τε μοναρχ ιας
ι spoke, making their proclamation by one αnd the sαme Spirit [ι Cor.
12: ι ι] concerning the sole rule of God and the ΟΓίgίn of the world
θεου και της του κόσμου γενέσεως και Tf)ς ανθρώπου πoι~σεως. ου
and the making of man. Moreover, they suffered pangs [cf. Gal. 4 :
μην α'λλ'
, α και'''δ
ω ιναν, πεν θ ουντες το α
"θ εον γενος των αν θρωπων,
ι και, - , ' -,
19], grieving over the godless race of mankind, and they put to
τους δοκουντας είναι σοφους δια την εν αυτοις πλάνην και πώρωσιν
shame those who thought they were wise [cf. Rom. ι : 22; Ι Cor. 3 :
-
της καρ δΙιας καΤΤισχυναν.
Ι ο"μεν
' ]ερεμιας Ι ε"φ η' " 'Εμωραν
' θη πας -
18] because of their error and hardness of heart. J eremiah says:
άνθρωπος απο γνώσεως αυτου, καηισχύνθη πας χρυσοχόος απο 'Every man \vas made foolish from his knowledge, every goldsmith
των γλυπτων αυτου, εΖς μάτην αργυροκόπος αΡγυροκοπει, ουκ was put to shame by his caΓνίngs; ίη vain the silversmith works
εστιν πνευμα εν αυτοις, εν rιμέΡCf- επισκοπης αυτων απολουνται." silver. There ίδ ηο spirit ίη them; ίη the day of their visitation they
,
το αυτο και"Δ
"
ο αυι'δ λ εγει'
Ι 'ΕΑ.θ
't' αρησαν και ε''βδ ε λ'
υχ θησαν εν " ' , ' will perish' [Jer. ΙΟ: 14-15; 6: 29]. David also says the same: 'They
, δ ι ,.....,,, .... Ι ,,,
επιτη ευμασιν αυτων, ουκ εστιν ποιωll χρηστοτητα, ουκ εστιν εως
η

were corrupted and made abominable ίη their ways ofliving; theΓe

t ι ι 't ι λ f:J , Ιθ
ενος' παντες ε~εK ιναν, αμα ηχρειω ησαν.
" rομοιως
ι "Λβ'β
Kαι.t:ι ακουμ'
, is not one who does good, not even one; all have fallen away and
" Τί ώφελει γλυπτον άνθρωπον, ότι εγλυψεν αυτο φαντασίαν ψευδη; have become useless' [Ps. 13: ι, 3], Similarly also Habakkuk:
, , Τψ λεγοντι
ουαι Ι - λΙθ
τφ 'c 'θητι, και, τφ
ι φ ε~εγεp - ~υ '.1. 'θητι. "
C 'λ φ υψω 'What does a scuΙΡtιιre avail a man, that he carved it a false
όμοίως είπον και οί λοιποι της αληθείας προφηται. image? Woe to him who says to the stone, Be raised up, and to the
Και τί μοι το πληθος καταλέγειν των προφψων, πολλων οντων και wood, Be lifted up' [Hab. 2: 18-19], Tl1e l'est of the prophets of
Ι
μυρια φιιλ α " Α.
και συt"'t'ωνα ..
ειΡηκοτων; " "
οι γαρ βου λ ομενοι
Ι δ'
υνανται
truth spoke similarly.
, Ι δ' Ι , β 'λ θ' , -
εντυχοντες τοις ι αυτων ειΡημενοις ακρι ως γνωναι το α η ες και
, - - , , And why should Ι list the multitude of the prophets, since they
μη
,
παραγεσ αι4
Ι θ "δ
υπο
,\
ιανοιας και ματαιοπονιας.
''f'
ουτοι ουν
1"
ους
C\ are many and made countless statements ίη agreement and har-
προειρηκαμεν
, προ
φ""
ηται
Ι
εγενοντο
'ΙΕ'β
εν
ι
ραιοις,
,Ι
αγραμματοι και
, mony? For those who desire to do so can read what was said
tllrough them and acquire accurate knowledge ofwhat is true, and
ποιμένες και Ζδιωται.
not be led astray by speculation and poirιtless labour. These per-
sons whom we have mentioned wel'e prop11ets among the Hebrews;
36. Σίβυλλα δέ, εν 'Έλλησιν και εν τοις λοιποις ί!.θνεσιν γενομένη they were illiterate men and shepherds and urιeducated.
προ φ ητις, εν " apxii της προ φ" - ,
ητειας αυτης ονει δ ι",ει το των αν θρωπων ''/ ,-, '
The Sibyl's Wαrning
γένος, λέγουσα'
36. And the Sibyl, who was a prophetess for the Greeks arιd the
'!f θρωποι
.t:ιν θ νητοι' και σαρκινοι, ου'δ εν εσντες,
" ' "
other nations, rebukes the human race at tlle beginning οί' ller
πως ταχέως ύψουσθε, βίου τέλος ουκ εσορωντες, pΓOphecy, saying [fr. ι Geffckerι]:
,
ου τρεμετ , , '
ου'δ εΙ φ οβ εισ
Λ θ ε θ' ",
εσν, τον επισκσπον υμων, , -
f'./. ι ι 2 ι ,
MOl'tal arιd fleshly men, you who are nothing,
υψιστον γνωστην, πανεπσπτην, μαρτυρα παντων,
How swift1y are you exalted, not notirιg the end οί' lif~ !
35. 4 7Ταράγεσθαι] Fell: 7Ταραγενίσθαι V Do you not tremble or fear God, your overseer,
36. ι ούδ.'] Gesner: ο'; V 2 7Τανf7Τό7Ττην1 Castalio: 7ΤανΤ<7Τό7Ττην V The Most High who knows, sees all, witnesses all,
 88 THEOPHILUS 0"[<' ANTIOCH AD AUTOLYCUM 89
'Α...
παντοτροψον κτιστην, οστις γ
' rl λ \ ...",
υκυ πνευμ εν
ή
απασιν AIl-nourishing creator, who sweet spirit ίn all
κάτθετο,3 xTιYηTfjpa βροτων πάντων εποίησεν; Did place and made it the guide of all mortals?
είς θε6ς, δ ς 4 μ6νος αρχει, ύΠεΡμεγέθης, άγένψος, God is one, who alone rules, immense, uncreated,
παντοκράτωρ, ά6ρατος, όρων μ6νος5 αυτος απαντα, Almighty, inνisible, alone himself seeing all,
, ,
αυτος δ' 'βλ'
ου επεται θ νητης
~" υπο '"
σαρκος απασης. Himself yet not νiewed by any mortal ftesh.
,
Τις γαρ σαιχ:,
, , ~ι:. δ ' "
υναται τον επουρανιον και α
, , 'λη θη~ For what ftesh can see with eyes the heaνenly
'-ι"θ-αιιμοισιν
0'1' ~ Α ι'δ ειν
Α θ' "Ω
εον αμ,..,ροτον, "'λ'
ος Α
170 ον οικει; And true immortal God, who d\vel1s in heaνen?
άλλ' ουδ' άκτίνων κατεναντίον ήελίοιο Not eνen against tlle sun's rays
ανθρωποι aTfjvaL δυνατοί,6 θνητοι γεγαωτες, Can men stand, born to be mortal
αν '"
"δρες εν οστηεσσι, 7-1..λφ
'Ι' ε,..,ες και σαρκες εοντες. " " Men who dwel1 ϊη bones and are ~eins and ftesll.
, \ ,
αυτον τον μονον οντα σε,..,εσ
Ι '/ IQ θ' ι Ι
ηγητορα κοσμου,
ι
Worship him alone who is ruler of the uniνerse,
δς μ6νος εΖς αΖωνα και εξ αΖωνος ετύχθη. Who alone exists from eternity to eternity,
αυτογενή ς , άγένητος, απαντα κρατων διαπαντ6ς, Self-generated, ungenerated, ruling al1 foreνer,
πασι βροτοισι νέμων 8 το κριτήριον εν ιpat κοινΨ. Το al1 mortals dispensing judgement in common light.
~ κακο β ου λοσυνης
της ' δ"ε J!t
τον %ιον "ξ ετε μισ θ'
ε ov, Of your eνil counsel you wil1 receiνe the just reward
οττι 9 θεον προλιπ6ντες άληθινον άενα6ν τε For forsaking the worship of God, the trιIe and eter~al
δ ο ξ α.,ειν,
'Υ ,~
αυτψ τε
θ' , 'β"
υειν ιερας εκατομ ας, Nor sacrificing to him holy hecatombs, '
δαίμοσι τας θυσίας εποιήσατε τοισιν εν άδn· Υοιι offer sacrifices to demons who are in Hades.
'-ι..
τυψψ 'δ'ε
και μανΙΥ} ' β α δ'Υ
ι.,ετε, και"Ω'
τρι,..,ον ορ θ'
ην 1η infatu.ation and madness you walk, and the right way
ευθειαν προλιπ6ντες άπήλθετε, και δι' άκανθων And stralght you haνe abandoned; through thistles
,
και σκο λ' 'λ ανασ
οπων επ ~ θε. βΡΟΤΟΙ , παυσασ
, θε '
ματαιοι And thorns you haνe wandered. Cease, νain mortals
ρεμΒ6μενοι σκοτίΥ} και άφεγγέϊ νυκτι μελαίvn, ΥΟΙΙΓ roaming ίn dark and οbSCUΓe blacl, night, '
και , Α' '-ι..'
ιπετε σκοτιην νυκτος, ψωτος , δ'
ε λα'β εσ θ ε. And leaνe the darkness of night; receiνe the light.
Ί' 'δ Ι \
..J...' ~ λ'
ουτος ι ου παVΤεσσι σαψης απ ανητος υπαρχει.
" Behold, he exists changeless and sure for al1.
"λθ ετε,
ε '
μη 'δ'δ'
σκοτιην ε ιωκετε και γνοψον αLει· "-1.." Come, ΡUΓsιιe not gloom and darkness fΟΓeνer .
ηελ'
, ιου γ λ υκυ δ εΡκες
"δ' -1..'
ι ου ψαος "ξοχα
ε λ'
αμπει. Behold, the sweet-glancing light of the sun shi~es bright.
~
γνωτε
'
δ ε κατ θ εμενοι 10 σοψιην
-Ι.. ' , '
'θ ,~
εν στη εσιν υμων· Know this, setting wisdom ϊη ΥΟΙΙΓ heaΓts :
εις
1'θ'"
εος εστι,
βροχας,
I~I " ι
ανεμους, σεισμους €πιπεμπων, T~ere ~s one G~d, who sends rains, winds, eaΓthquakes,
άστεροπάς, λιμούς, λοιμους και κήδεα λVΓpα Llghtnιngs, famlnes, plagues, and baneflll griefs,
-Ι..
,
και νιψετους, 'λλα.
κρυστα ' '
Τι δ'
η κα θ'"
εν ε'ξ αγορευω; , And snow and ice. Why should Ι tel1 fΟΓth each one?
ουρανου ήγειται, γαίης κρατει, αυτος ύπάρχει. He gHides the heaνen, γules the eaΓth, himself exists.1

36. ι This 'fl"agment' of the Sibylline Oracles (cf.]. Geffcken Die Orac1ll S'b ιι'
36. 3 κάτθετο] Castalio; cf. Lact. Div. inst. ίν. 6. 5 (Brandt) : κατέθετο V 4 ας] L" )". ,αl!Υlπα,
eιpzlg,. 1902, 227-9 oflglΠa~ly stood .at the beginning οΓΒοοk ίίί, from which
Ducaeus; ct: Lact. Div. inst. ί. 6. 15 (Brandt): om. V 5 όρων μ6νος] Υ: Theop~~lus probably took h,S quotatlOn. (cf. Lactantius, Div. inst. ίν. 6. 5).
όρώμενο, Friedlieb; cf. Ps.-]ust. Coh. 16 (Otto) 6 δυνατο{] Fell; cf. Clem. Book~ lll-:-V of t~e Oracles were composed lΠ Hellenistic ]ewish circles and were
Protr. lxxi. 4; StrO/n. Υ. 108. 6 (Stahlin): δύναντ' Υ: δύνανται V2 7 όστή- also ιn clrculatlOn among early Christians. Verses from this 'fragment' were
εσσι] Υ: όστε{οισι Nauck 8 βροτοϊσι ν€μων] Maran: βροτοϊσιν ένων V quoted by Clement of Alexandria, the unknown apologist who wrote th
9 όη'Ι) Castalio: όΤι V 10 κατθ'μενο,] Wolf: κατεθμενοι V GΌhοrtaιίο ad gentes, and Lactantius. e
90 THEOPHILUS OF ANTIOCH AD AUTOLYCUM 91
και\ προς
,τους
\ \
γενητους '
λ εγομενους ε"Φ η' And in regard to those (gods) who are called created she said
ΕΙ' οε
c:,\ \
γενητον ο ως και
"λ \ ΦθειΡεται,
' ,
ου ουνατ
c:" "c :, \
ανορος
[fr. 3 Geffcken] :
εκ μηρων μ~τpας τε θεος τεΤVΠωμένOς εΖναι. If what comes to be certainly perishes,
αλλα θεος μόνοςlΙ el, πανVΠέpταΤOς, ος πεπο{ηκεν Νο god can take shape from loins and a womb.
ούρανον ήέλιόν τε και αστέρας ~δε σελ~vην, There is but one who is God, most exalted, who made
, -,
καΡπΟ Φ ορον γαιαν τε και υοατος οιυματα
\ "c:, ,,~ 12'
ποντου,
Heaνen, sun, stars, and moon,
"
ουρεα
θ' υψηεντα
Ι.Ι.' , " Ι .....
και αεναα χευματα πηγων'
The fruitful earth and the billows of sea water,
των τ' ενύδρων πάλι γενν~ αν~pιθμoν πολυ πληθος.
The lofty mountains and eνer-flowing streams of springs.
ερπετα δε γαίης κινούμενα ψυχοτροΦειται,
He also generates the countless throng of marine animals;
ποικίλα τε πτηνων l3 λιγυρόθροα, τραυλίζοντα,
' λ ιγVΠτεpO'Φ ωνα, 14
ξου θ α, '
ταρασσοντ , αεΡα
" -
ταρσοις,
He sustains the life of reptiles moνing οη the earth
εν δε νάπαις όρέων αγρίαν γένναν θέτο θηρων' And of the νarious sweet-sounding birds that twitter,
ήμιν τε κτψη ύπέταξεν πάντα βροτοισιν, Rustling and whirring, stirring the air with their feathers;
πάντων δ' ήγητηρα κατέστησεν θεότευκτον, Ιη the glens of mountains he set the fierce race of wild beasts,
ανδρι δ' ύπαίταξεν παμποίκιλα κού καταληπτά. But to us mortals he subjected all flocks,
τίς γαρ σαρξ δύναται θνψων γνωναι τάδ' απαντα; And established man, made by God, as ruler of all;
αλλ' αύτος μόνος οΖδεν ό πoι~σας τάδ' απ' αpxf]ς Το man he subjected the νaried and countless animals.
"Φθ αρτος κτιστης αιωνιος,
α ,Ι '
αι'θ'
ερα ναιων, , What mortal flesh can know all this?
τοις αγαθοις αγαθον προΦέρων πολυ πλείονα μισθόν, He alone knows who made them from the beginning,
τοις δε κακοις αδίκοις τε χόλον και θυμον εγείρων,
The immortal, eternal creator, who dwells ϊη tlle aether.
και πόλεμον και λοιμον ϊδ' άλγεα δακρυόεντα.
Το the good he offers good as the greatest reward,
άνθρωποι, τί μάτην ύψούμενοι εκριζουσθε;
Οη the eνil and unjust arousing anger and wratll
ΑΙσχύνθψε γαλα ς l 5 και κνώδαλα θειοποιοίίντες.
, ,
ου μανιη και \ λυσσα
ι Φρενων- "θ ησιν α'Φ αιΡει, 16
αισ - And war and plague and tearful pains.
εΙ λοπάδας κλέπτουσι θεοί, συλοίίσι δε χύτρας; Men, why are you νainly exalted and then uprooted?
αντι δε xpυσ~εντα πόλον κατα πίονα ναίειν Be ashamed that you make gods of weasels and brute beasts.
σψόβρωτα δέδορκε, πυκναις δ' αράχναις δεδίασται' Do not madness and fury depriνe you of sense,
προσκυνεοντες ο
, "Φ ,
εις κυνας α
ίλ'
ουΡους, ανοητοι,
, , If the gods steal dishes and plunder pots?
\ \
και πετεηνα σε!-'εσ ε
'Q θ \, \
και ερπετα
θ'
ηρια γαιης
, Instead of dwelling ίη the golden rich heaνen
και λίθινα ξόανα και αγάλματα χειΡοποίψα, Their god has a worm-eaten look and is woνen oνer with thick
και παρ' όδοισι Ι7 λίθων σVΓXώσματα' ταίίτα σέβεσθε spider-webs.
άλλα τε πολλα μάταια, α δ~ κ' αΙσχρον αγορεύειν,
You stupidly worship snakes and dogs and cats
36. ΙΙ μόνος] Β; cf. Lact. Div. inst. ί. 6.15 (Brandt): om. V 12 0 ϊδματα]
And you reνerence birds and wild reptiles of earth
Β; cf. I.act. Div. inst. i. 6. 15 (Brandt) : οlδμα V 13 'Π7'ηνων] Thienemann: And statues, made by hands, of stone and wood,
κτηνων V 14 λιγυ7ΤΤΕρόΦωνα] Opsopoeus: λιγυΡΟ7ΤΤΕρόΦωνα V
And eνen roadside piles of stones; these you worship
IS γαλας] Opsopoeus: γάλας Gesner: τάλας V 16 αισθησιν άΦαΙΡΕί']
Alexandre: κα, έστησι αφαρη V 17 7Tap' όδοίσιl Wilamowitz: έν 7Ταρόδο,,' V As well as other pointless things, shameful to mention.
 THEOPHILUS OF ANTIOCH 11.36 AD AUTOLYCUM 93
είσι l8 θεοι μερόπων δόλψ ήγητηρεςlQ άβούλων 'fhese gods are crafty leaders of thoughtless men,
των δη κακ στόματος χειται20 θανατηΦόρος ίός. And from their mouth pours death-dealing poison.
"
ος δ'21"
εση ."ωηι τε και, α
r "Φθ ιτον αεναον
ι ' Φ ως,
~ 'fhe one who is life and unceasing, eνer-flowing light,
και μέλιτος vv - 22 γλυκερώτερον άνδράσι χάρμα Who pours forth joy for men, sweeter than honey,
εκπροχέει vv - 23 τφ δη24 μόνψ αδχένα κάμπτειν, [ .... ] to him alone must one bend one's neck
και\ TptfJOV
'Q , ι
αιωνεσσιν "β'"
εν ευσε εεσσ ανακ λ'
ινοις. 25
And incline one's way ϊn pious liνes.
Leaνing all this, the cup full of just punishment,
ταυτα λιπόντες απαντα, δίκης μεστον 1'026 κύπελλον
Most pure, strong, pressed down, quite unmixed,
ζωρότερον, σηβαρόν, βεβαρημένον, εΟ μάλ' ακρψον,
'λ ι "Φ Ι ,Ι ,
You all haνe quaffed with mindlessness and mad spirit;
ει κυσατ α ροσυντι μεμανηοη πνευμαη παντες'
You do not wish to become sober and come to sober mind,
κου, '\ "~.I,
θ ειιετ εκνηψαι και"Φ "'λθ
σω ρονα προς νοον ε Λ
ην,
Nor to know God as king, the all-seeing.
και γνωναι βασιληα θεόν, τον παντ' εφορωντα. 'fherefore a flame of burning fire is coming upon you ;
" 'θ ομενοιο
τουνεκεν αισ ι "λ
πυρος σε ας ερχετ "Φ"
ε ~
υμας' " You will be burned ϊn flames daily foreνer,
λαμπάσι καυθ-ήσεσθε δι' αίωνος το πανημαρ, Put to shame for your false useless idols.
.1, δ εσιν
ψευ ι ,
αισχυν θ' "'δ
εντες επ ει ω'λοισιν αχρηστοις. " But those who worship God, the true and eternal,
οί δε θεον τιμωντες αληθινον άέναόν τε Receiνe life, for eternal time
ζωην κληρονομουσι,Ζ7 τον αίωνος χρόνον αδτοί Dwelling in the luxuriant garden of paradise,
οίκουντες παραδείσου όμω ς 28 έριθηλέα κηπον, Eating sweet bread from the starry heaνen. 2
δαινύμενοι γλυκυν αρτον άπ' οδρανου άστερόεντος. Now that these statements are true and useful and just and lovely
[Phil. 4: 8] is obνious to all men, and also that those who act in
οη μεν οΟν ταυτα αληθη και ωΦέλιμα και δίκαια και προΦιλη
eνil fashion must necessarily be punished in accordance with their
πΒ.σιν ανθρώποις τυγχάνει, δηλόν εσην, και οη οί κακως δράσαντες actions.
αναγκαίως εχουσιν κατ' άξίαν των πράξεων κολασθηναι.
The Poets on Justice αnd Punishment
37. Νow it has happened that some of the poets too expressed these
37. 'Ήδη δε και των ποιψων ηνες ώσΠεΡει λόγια έαυτοις έξειπον things as (so to speak) oracles for themselνes and as testimony
ταυτα και εΙς μαρτύριον τοις τα άδικα πράσσουσι λέγονΤΕς ΟΤΙ against those whose actions are unjust, saying that they will be
μέλλουσιν κολάζεσθαι. Αίσχύλος εΦη' punished. Aeschylus said [fr. 456 Nauck] :
ι
Δ ρασανη ι τοι και'θΛ'Φ'λ
γαρ πα ειν ο ει εται. He who causes suffering must also suffer.'
Π ιν
, δ αρος δ'
ε
, , ,
και αυτος ε
"Φ η' And Pindar himself said [Nem. ίν. 5 1-2] :
Έπε ι For
Ρέζοντά η και παθειν εοικεν. He who does something should also suffer. 2
36. 2 Like the preceding passage from the Sibylline Orαcles, this is a 'fragment'
36. 18ΕΙσι] Opsopoeus: add. γαρ V 19 δόλψ ήγητημς] \Vilamowitz: which originally stood ίη Book ίίί (cf. Geffcken, ορ. cit., 230-2); but cf.
δολοήτορες V 20 χείται] Castalio: ΚΕίται V 21 ας δ'] Rzach: ούδέν
Zeegers-Vander Vorst, ί. 184-91. Quotations from it are to be found not only ίη
22 = -] Geffcken : γλVΚΕρο[i Opsopoeus: om. V 23 = -]
Geffckcn : om. V Clement of Alexandria and Lactantius but also among the Gnostic Peratae
24 δ~] Gesner: δΕ; V 25 άναKλtνoις] Geffckcn: άνακλινοί V 26 τό
mentioned by Hippolytus (Ref. ν. 16. ι).
Opsopoeus: ΤΕ V 27 κληρονομο[iσι] Wolf; cf. Lact. Div. inst. ίί. 12. 19 37. ι Stob. ί. 3. 24 (Ι, 56, 23 Wachsmuth); cf. Orion νί. 6, schol. ad Pind. Nem.
(Brandt): κληρονομήσουσιν ν 28 όμως] Cast;tlio; cf. Lact. Div. inst. ίί.
ίν. 51-2, Arrian, Anαb. νί. 13· 5.
12. 19 (Brandt): om. V 2 Stob. ίν. 5. 8 (IV, 199,4-5).
94 THEOPHILUS OF ANTIOCH ΙΙ·37 11·37 Αυ AUTOLYCUM 95
ώσαύτως και Εύριπίδης· Similarly also Euripides [fr. 1090-1 Nauck]:
Ά.νάσχου πάσχων· δΡών γαρ έχαιρες. Suffer patiently, for you were glad to act.
, \,
νομου τον εχ ρον
θ \ δραν,
~ "λ'β
οπου
~
α τις, κακως.
It is lawful to mistreat an enemy when you haνe caught l1im.
και πάλιν ό αύτ6ς' And again the same [fr. 1092]:
Ι think it is a man's part to treat enemies badly.
'Εχθρουςι κακως δραν άνδρός ~γoυμαι μέρος.
όμοίως και Ά.ρχίλοχος· Similarly also Archilochus [fr. 65 Bergk]:
One great thing Ι know,
"Εν δ' έπίσταμαι μέγα,
Το repay with dire eνils him who does me harm.
τόν κακω ς 2 δρωντα δεινοί:ς άνταμε{βεσθαι κακοΙς.
Τ7 \ " 'θ \ \ , ',1. ~ \ 'δ \ , \ λ θ'
And that God oνersees eνerything and nothing escapes him, but
Λαι ΟΤΙ ο εος τα παντα εψορq. και ου εν αυτον αν ανει,
'θ δ \,.. ) Ι tI l' 1\ , Ι \ ' ,
being patient he forbears until he is about to judge, ofthis Dionysills
μακρο υμος ε ων ανεχεται εως ου μεΛΛει κρινειν, και περι τουτου
said [fr. 5 Kock] :
Δ ιovJuιor:; ε ϊρηκεν'
The eye of jllstice, how looking from a gentle
Ό της Δίκης όΦθαλμός ώς δι' ~σύxoυ Face, eνer looks at eνerything alike. 3
'
λ ευσσων "
προσωπου παν θ' ομως
~ αει , ,\ '
βλ επει.
And that t11e judgement of God is going to take place, and that
Και ΟΤΙ μέλλει ~ του θεου κρίσις γίνεσθαι και τα κακα 3 τους eνils
are suddenly going to oνertake the wicked, is aIso indicated by
πονηρους αιφνιδίως καταλαμβάνειν, και τουτο ΑΙσχύλος έσήμανεν Aeschylus, who says:
λέγων' Ενίl comes with swift step to mortals,
τ6 τοι 4 κακόν ποδωκες έρχεται βροτοις, Το him who sinfully transgresses right [fr. 22 Nallck].
κατ' άμπλάκημα Τψ περωντι την θέμιν. Υou see justice silent and lInseen;

dpfj.r:; Δ ίKrιν άναυδον, ούχ όpωμένrιν She follows obliquely after when one sIeeps, walks, sits;
είίδοντι και στείχοντι και καθημένψ'
At other times comes late [trag. adesp. fr. 493 Nauclc].
Night does not νeil the eνildoer;
έξης όπά ζει δ6χμιον, άλλο θ' ίίστερον.
Whateνer eνil you do, consider that someone sees
ούκ έγκαλύπτει νυξ κακως εΙργασμένον'
[com. adesp. fr. 148 Kockl. 4
Ο τι δ' αν ΠΟιfiς δεινόν ν6μιζ' όραν τινά.
And what of Simonides [fr. 62 Bergk]?
τί δ' 01~XΙ και ό Σιμωνίδης; There is ηο eνil
Ούκ έστιν κακόν Unexpected by men; ίη a short time
άνεπιδ6κψον άνθρώποις· όλίγψ δε χρόνψ God oνerturns eνerything.
πάντα μεταρρίπτει θεός. Again, Euripides [Bellerophon fr. 303 Nallck]:
πάλιν Εύριπίδψ' Neνer the fortune of an eνil man and his ΡΓΟΙΙΙΙ riches
' "
Ο υ'δ εποτ , καΚΟΌ~
ευτυχιαν , \ , ,
αν δρος υπερ φ'Ρονα""λ
τ β ον () Should you consider stable,
'R
β ε,.,αιον " ,
εικασαι χρεων,
Nor the generation of the wicked; [σΓ timt>, PΓOclnc{'d from
' , \ , nothing
ου'δ' α
'δ'ικων γενεαν'
'ι"ο γαρ ου'δ ενος εκ Φ υς χρονος
Shows forth t11e eνil deeds of men. 5
δείκνυσιν άνθρώπων κακότητας.5
37. ι έχθΡΟVS] Otto: έχθρου V 2 κακω,] Υ: add. με Diels 3 κακα] ννοlΓ: 37. 3 Stob. i. 3. 19 (Ι, 55, 17-18). 4 Stob. ί. 3. 26-9 (Ι, 57, 5-13).
κατα V 4 το,] 1,("11 : OIn. V 5 κακότητας] ν: add. <μο{ Stob. Nor. ίίί. 2. 13 S Stob. ίίί. 2.13 (ΠΙ, 181,2-6).
96 THEOPHILUS ΟΡ ANTlOCH 11·37 AD AUTOLYCUM 97

Ετι ό Εύριπίδψ,· Further, Euripides [Iphigen. Aul. 394a-5] :

Ού γαρ άσύνετον το θειον, άλλ' Εχει συνιέναι
The deity is not unintelligent, but has knowledge
\ _ Ι t l ' Ι
Of oaths badly established and sworn. 6
του, κακω, παγεντα, oρκου, και κατηναγκασμενου,.
And Sophocles [fr. 877 Nauck] :
και ό ΣοΦοκλη,· If you haνe giνen eνil, you must suffer eνil.7

ΕΙ δείν' ορεξας, δεινα και παθειν σε δει. Whether, then, they spoke of an unjust oath or any other fault
they νirtually predicted that God would inquire into it; and willing
"Ητοι ουν
'" περι\ α'δ'ικου ορκου η και περι\ α"λλ ου τινο,
\ πταισματο,
,
<:1 ,,'
or unwilling they made declarations about the conflagration of the
οΤι με'λλ ει ο'θ εο, ε'ξ εται"ειν,
" 'Υ
\ και, , , \ σχε δ'
αυτοι ι
ον προειρηκασιν, '" και\
η world ίη harmony with the prophets, though they were much
περι\"
εκπυρωσεως ,
κοσμου θ εl\οντες
'\ και" μη θ εl\οντε,
'\ ' 'λου θα
ακο more recent and stole these things from the law and the prophets. 8
Ε'ξ ειπαν
Λ Λ προ Φ'
Τοι, ηταις, καιπερ πο λ' , ι
υ μεταγενεστεροι ,
γενομενοι και\

κλέψαντε, ταυτα έκ του νόμου και των προφψων. Poets αnd Prophets οπ Coriflαgrαtion αnd Deαth
38. And what difference does it make whether they were last or
first? Ιη any eνent, they spoke ίη harmony with the prophets.
Τ?" \ ι λ'" Λ
38 • .n.aL , "J! ,\ \ ,....
Τι γαρ ητοι εσχατοι η και πρωτοι εγενοντο; π ην οτι γουν
"
Concerning the conflagration Malachi the prophet made this
\ , ,~ 'λ θ Λ Φ' l' ,\
και αυτοι ακο ου α τοις προ ηταις ειπον. περι μεν ουν εκπυρωσεω,
'f" ι prediction: 'Behold, the day of the Lord comes like a burning
._-, ' , Φ Ι
Maιιαxιας ο προ ητη, προεψηκεν'
Ι "'1δ \ t Ι"
ου ημεΡα εΡχεται κυρωυ
, oνen, and it will kindle all the ungodly' [Mal. 3: 19]. And Isaiah:
'For the wrath of God will come like fire and like hail borne down
'λ''β , \ "~/ι'
ω, κ ι ανο, καιομενος, και αναψει παντα, του, \'ασεβ"'"
εις. και\
with force and like "vater rushing through a raνine' [Isa. 30: '27,
'Ησαtας' ""Ηξει γαρ όργη θεου <ώ, πυρ και)1 ώ, χάλαζα συγ- 30, '28].
κατα 'β'Lq, και,t'
Φ ερομενη f'D ωρ συρον
ω, υ Λ 'Φ'
εν αραγγι. " Therefore the Sibyl and the other prophets, as well as the poets
Γf1'
1. οινυν Σ''β
ι υ λλ α και"λ
οι οιπσι' προ ΦΛ
ηται, α'λλ"α μην και" οι ποιηται,
and philosophers themselνes, also spoke about justice and judge-
ment [cf. John 16: 8] and punishment, and furthermore about
και'Φ ιλ' οσο Φ οι και" ' 2 δ ε δ ηλ'
αυτοι ωκασιν περι, δ ικαιοσυνη,
' και" κρισεω,
,λ ι ,! \ \ ' ,t/ 3 Φ 'Υ 'θ' , proνidence; God cares not only for us \vho are liνing but also for
και κο ασεω,' ετι μην και περι προνοιας, στι ρονΤιι"ει ο εο, ου the dead. ΑΙΙ of tllem said these things, for they were conνinced by
μόνον ΠεΡι των ζώντων ήμων άλλα και των τεθνεώτων, καίπερ the truth [cf. John 16: 13]. Among the prophets, Solomon said
"
ακοντες4 ε"Φ ασαν' η'λ' ,t
εγχοντο γαρ . . . α'λη θ ειας.
υπο\ τη, / \.....
και των μεν \ concerning the dead: 'There will be healing for the flesh and treat-
προΦητων Σολομων ΠεΡι των τεθνηκότων είπεν' " 'Έσται ίασι, ται, ment for the bones' [Proν. 3: 8]. Similarly Daνid: 'The humiliated
bones will rejoice' [Ps. 50: ΙΟ]. Ιη harmony with them, Timocles
' και" επιμεl\εια
σαρ ξ ιν '\ Λ"'"
των οστεων. το δ' αυτο
" και'Δ αυι'
'δ" Ά γα λ-
ι ,..... Ι"" 'λ θ" , too spoke these words :
λιασεται οστα τεταπεινωμενα. τουτοις ακο ου α εψηκεν και
For the dead,
Τιμοκλη" λέγων' Pity is a gentle god [fr. 31 Kock].1
Τεθνεωσιν ελεο, έπιεΙK~' θεό,. So eνen though the writers spoke of a multitude of gods, they ended
"vith monotheism; though they denied proνidence they also spoke
και ΠεΡι πλήθου, οδν θεων οί συγγραΦει, εΙπόντε, καθηλθον εΙ,
ι \ " 'λ' l' , Ι \
of proνidence; though they said tllere was ηο judgement they
μσναρχ ιαν , και περι απρονοησια, εγοντε, ειπον περι προνοια, και

" 'Φ'
περι ακρισια, 'λ'
ασκοντε, ωμο "θ αι κρισιν,
ογησαν εσεσ ι και\ οι( μετα, 37. 6 Stob. ίίί. 28. 2 (ΠΙ, 617, 1-2). ? 5tob. ί. 3. 48a (1,61,4).
8 The appropriate quotations from the poets οη this subject have been 10st
from the text. Perhaps one ofthem was 50phocles, fr. (fals.) 1027 Nauck, cited
38. ι <ώ, πυρ και)] Grant; cf. Isa. 30: 27: Offi. ν 2 αύτοι] ν: Offi. edd. by Clement, Str. Υ. 121.4-122. Ι, and Pseudo-]ustin, De "IOnarchiα 3.
30ΤΙ] Humphry: om. ν 4 αKOVT€S] Humphry: σ.πανT€, ν 38. ι 5tob. ίν. 57. 8 (ν, ι 139, ι WacI1smuth-,Hense).
 11.38 AD AUTOLYCUM 99
98 THEOPHILUS OF ANTIOCH
admitted that there will be a judgement; those who denied thl'!
'
θ ανατον ) ι l' " θ 'λ ι
αρνουμενοι ειναι αισ ησιν ωμο ογησαν.
"Ο ,.,.
μηρος μεν ουν existence of sensation after death also admitted it.
, ι

εΙ7Των' Homer, after saying [Od. χί. 222],2

Ψυχη δ'5 -rjUT' ονειΡος ά7ΤΟ7Τταμένη 7Τε7Τ6τηται, The soul, like a dream, takes ftight away,
Jv έτι'ρψ λέγει' elsewhere says [Il. xvi. 856 = xxii. 362],
Ψυκη'δ" 'θ εων
εκ ρε ι ,
7Τταμενη '(,1"δ'
.c:ιι οσδ ε β εβ/
ηκει,
The soul, taking ftight from the limbs, goes down to Hades,
} and again [Il. χχίίί. 7 1],3
καί 7Τάλιν'
Bury me so that swiftly r may pass the gates of Hades.
Θά7Ττε με στη τάχιστα 7Τύλας Άιδαο 7Τερήσω.
As far as the other writers whose works you have read are con-
τα. δε 7Τερί των λΟΙ7Των, oiJ, άνέγνωκας, ήγουμα{ σε άκριβως cerned, r think you have accurate knowledge of the way they
" θ
ε7Τιστασ αι
l'
Ψ
Ι
τρο7Τψ
"
ειΡηκασιν.
....
ταυτα
δ' ι ι ...
ε 7TαVΤα ΣVνησει πας ο
~ spoke. ΑΙΙ these matters will be understood by everyone who seeks
r - την
."ητων , σο Φ ιαν
' του -θ - "
εου και ευαpειrrων αυτψ -, - δ' Ι
ια 7Τιστεως και,
for the Wisdom of God and is pleasing to him through faith and
ι
δ ΙKαΙOσυVΗς "θ Ι , / '" Av,!,'" righteousness and good deeds. For a certain prophet named
και αγα οεργιας. και γαρ ης ειπεν 7ΤΡΟ","lτης ων
Hosea, one of those whom we have already mentioned, said: 'Who
''11.
προεγραψαμεν, ' ι
ονομαη 'Ωσηε'
Ι "ΤΙις σο Φ'
ος και, Ι
ΣVνησει ταυτα,
....
is wise and will understand these things, understanding and will
,
συνετος
,Ι t! 'θ Α "δ Ι
και γνωσεται; οη ευ ειαι αι ο οι του κυριου, και
\ δ'
ικαιοι
\ - know them? For straight are the paths of the Lord, and the
, '
εισελ ευσονται εν αυταις,"... οιC' δ'
ε ,
ασεβ εις
Α ασ
, θ'
ενησουσιν εν " αυταις.
,.. " righteous will come ίη by them, but the ungodly will gl'OW weak οη
χρη οδν τον Φιλομαθη και ΦιλομαθεΙν. 7ΤειΡάθψι οδν 7Τυκν6τεΡον them' [Hos. 14: 10]. He who loves learning must really love it.
Endeavour to meet with us more often, so that by hearing a living
συμβαλειν, 07Τως και ζώσης άκούσας Φωνfjς άκριβως μάθ77ς τάληθl.ς.
voice you may accurately learn w11at is true.
8. 5 δ'] Otto; cf. Hom. Od. xi. 221: om. V 2 Cf. Porpllyry, ΠΕΡΙ Σrvγ6s, ίn Stob. i. 49. 50 (Ι, 420, 14).
3 Cf. Porphyry, ορ. cit., ίn Stob. ί. 49. 53 (1,426,4).

826802
 Το γ'Ι Book ΠΙ
1. Theopl1ίlus to Autolycus, greetings.
1. ΘεόΦιλος ΑύτολύκιΡ χαΕρειν. Since historians desire to write a multitude of books for vain-
'Επειδη οί ΣVΓγpαΦεις βούλονται πληθυν βΕβλων συγγράΦειν glory's sake, some about gods and wars or chronology and others
Lt. " - και, ποl\εμων
, θ εων
προς κενην δυςαν, οι μεν περι
\, ", , δ'
η χρονων, τινες ε
\ \,.. , '1' " ,\
about useless myths and other pointless labour such as you yourself
Kα~ μύθων ανωΦελων και της Ι\οιπης ματαιοπονιας, ης ησκεις και συ have been engaged in up to the present time (you do not shrink
" , ... , ,'Λ" from enduring that labour, though after meeting us you still regard
έως του δευρο, κακεινου μεν του καματου ουκ οκνεις ανεχομενος,
ήμιν δε συμβαλων έτι ληρον ΎιΥΏ τυγχάνειν τον λόγον της αληθεΕας, the word oftruth as silly, fancying that our scriptures are new and
, \ l' , , ι.... Φ' modern), therefore Ι too will not shrink from summing up for you,
οίόμενος προσΦάτους και νεωτερικας ειναι τας παρ ημιν γρα ας,
with God's help, the antiquity of our writings. Ι will make a brief
διο δη καγω ούκ όκνήσω ανακεΦαλαιώσασθαί σοι παρέχοντος θεου memorandum for you so that you will not shrink from reading it
την αρχαιότψα των παρ' ήμιν γραμμάτων, ύπόμνημά σοι ποιού­ but will recognize the nonsense of other writers.
Ι
μενος δι' όλίγων, οπως μη όκνήσIlς εντυγχάνειν αύτψ, επιγνψς δε ,ι
των λοιπων συνΤαξάνΤων την ΦλυαρΕαν. Ι. Greek Literαture is Useless
2. Writers ought to have been eye-witnesses of the events about
2. 'Expfjv γαρ τους συγγράΦοντας αύτους αύτόπτας γεγενησθαι which they make affirmations or else they should have learned about
πεΡl 6Jv διαβεβαιουνΤαι, η ακριβως μψαθηκέναι ύπό των τεθεα­ them accurately from those who witnessed them [cf. Luke ι : 2-3]. ι
Those who write down uncertain statements are, so to speak,
μένων αύτά. τρόπιΡ γάρ -τινι οί τα άδηλα συγγράΦοντες αέρα striking the air [cf. ι Cor. 9: 26].
δέρουσιν. What did it avail Homer that he wrote the Ττο}απ Wαr and led
ΤΕ γαρ ώΦέλησεν "Ομηρον σVΓΓpαψαι
,,Ι,'
τον '1\Ι\ιακον
, 'ποl\ψον
\ και' many astray? or Hesiod, the catalogue of tlle 'theogony' of those
πολλους εξαπατησαι, η
" l J , δ ον
' Ωσιο ο' καταl\ογος
'\ - θεογονιας
της ' των- whom he called gods? or Orpheus, the 365 gods whom he himself
,
παρ' αύτψ θεων ονομα ζ'
ομενων, 'Ο Ρ Φ"
εα οι τριακοσιοι ε'ξ' ηK~νTα , rejected at the end of his life, saying ίη his Testαments that there is
, θ' " αυτος
" ' \ του- β'ιου α'θεTεL,
, , τεl\ει Α' Α Δ ι αθ7Jκαι" one god [cf. Ο. Kern, ΟrΡhίcorumjωgmentα, 255-6]? Ofwhat avail
πεντε εοι, ους επι εν ταις 'Ι ~
to Aratus was his description ofthe sphere ofthe cosnιic circle,2 or
αύτου λέγων ενα
" 'Ι'
ειναι θ'
εον; -τι'δ'ε ω'Φ'\
εl\ησεν Ά'ρατον η, σΦαιΡογραΦ'ια to those who made statements like his-except for human fame,
'\ " , \ t/ , .... , , λ'''' ,
του κοσμικου κυκl\ου, η τους τα ομοια αυτψ ειποντας, π ην της κατ which they did not rightly acquire? What truth did they speak?
"
ανθρωπον υς ης, ης ου'δ'ε αυτης
QLt.'" ,- κατ, u.ς
2t .'"
ιαν ' δ'ε κ α'ι
ετυχον,.-τι Or what did their tragedies avail for Euripides and Sophocles and
, , ",
dληθες ειΡηκaσιν; η -τι ω'Φ'\
ειιησεν Ε"δ 'r1 Φ οκl\εα η τους
υριπι ην και' LιO \'" , the other tragic poets, or their comedies for Menander and Aristo-
phanes and the other comic poets, or their histories for Herodotus
λοιπους τραγιΡδιογρα'Φ ους αι τραγιΡ δ'"
ιαι, η ,
Μ'ενανδρον και'ΆΡΙσΤΟ-
and Thucydides? Or the shrines and the pillars of Heracles
, " δΙ" (Η 'δ '
Φάνην Kal τους λοιπους κωμικους αι κωμιΡ ιαι, η ρο οτον και for Pythagoras? or the Cynic philosophy for Diogenes? or the
'ς,
Θουκυδιοην αι, ιστοριαι
, , αυ-των,
,- "Πυ θ'
η αγοραν τα'''δ
α υτα και' Ήρακ- dogmatic denial of providence for Epicurus? or the teaching of
λέους στηλαι, η'Δ ιογενην
' η, κυνικη, Φ ιl\οσο Φ'ια, η 'Επικουρον
' το, \ " atheism for Empedocles? or the oath by dog and goose and plane-
δογμα-τιζειν μη''Ι'
,
ειναι προνοιαν,
' "'Εμπε δ οκl\εα
η \' το'δ ι δ ασκειν
' α'θεο-
' tree for Socrates, not to mention his oath by the lightning-struck
'" ~ , "Ι , , \ \,.. \'
τητα, η LιωKpαTην το ομνυειν τον κυνα και τον χηνα και την
2. ι
Cf. Josephus, C. Αρ. ί. 53.
1 το γ'] ΥΒ: ΘεοΦΕλου πατριάρχου έκτου l1ντιοχεlας προς Αυτ6λυκον έλληνα περ1 Not a book tίtle, according to Ε. Maass, Arαti Phαenomenα (Berlin, 1893),
2

της των Χριστιανων πΕστεως Ρ: cf. liber de ternporibus ad Autolycurn, Lactan- Χίχ. Theophilus rnay rnention Aratus because the Orphic Testament.f irnitate the

tius, Dill. insi. i. 23· 2 Pllaenomena; cf. Maass, Aratea (BerJίn, 1892), 253-4.
 ΑΟ AUTOLYCUM ΤΗ.2
Ι11.2 ΑD AUTOLYCUM 103
102

πλάτανον και τ6ν κεραυνωθ.f.vrα Άσκλήπιον και τα δαιμόνια ά

Asclepius and his invocation of the demons? For what purpose was
he willing to die? What kind of reward did he hope to receive
έπεκαλειτο; πρ6ς τί δε και έκων dπ.f.θVΎjσκεν, τίνα και όποιον μισθόν
after death? And what did Plato's form of education avail him?
μετα θάνατον απολαβειν έλπίζων; τ{ δε ώΦέλησεν Πλάτωνα γι κατ'
What did their doctrines avail the other philosophers-not to list
αυτον παι δ'"
" 'λ οιπους
εια, η τους 'Φλι οσο'Φ ους τα
'δ' ,~'"
ογματα αυτων ινα μη
the whole number, since there are so many?3 We say these things
,
τον αρι θ' ,
,~ καταλ'
μον αυτων εγω πολλ~" ~
ων οντων; ταυτα δ'Φ
ε αμεν "
εις το
to demonstrate their useless and godless notions.
,
επι δ ει~αι
~/: την ανω Φ ε λ η
~ και'''θ "
α εον δ'
ιανοιαν ~
αυτων. ,
The Inconsistency and Immorality ΟΙ Greek Authors
3. ΔόξΊ)'> γαρ Kενijς και ματαίου πάντες οΌτοι έρασθέντες ούτε 3. Αιl
these, as lovers of empty and useless fame, neither knew the
αυτοι τ6 αληθε, εγνωσαν ούτε μην άλλου, έπι την αλήθειαν προ-
truth themselves nor impelled others toward the truth. The very
ετρεψαντο.
'./, \,
και γαρ
~
α
"Φ
ε ασαν αυτα
, , 'λ ι
ε εγχει
,Ι
αυτους,
1\'
η ασυμ
Ι Φ
ωνα
things they said convict them: their statements are inconsistent and
most of them demolished their own doctrines. They not only
είρήκασιν, και τα ϊδια δόγματα οί πλε{ους αυτων κατέλυσαν' OV γαρ
refnted one another bnt ίη some instances even nnllified their own
α'λλη'λους μονον ανετρεψαν,
,Ι. ' " 'λλ' η"δ η τινες και τα εαυτων
α ~ ' '" δ'
ογματα
" " ,ι t δ 'i: ,..... , ,ι , ,
doctrines 80 that their fame ended ίη dishonour and foolishness;
ακυρα εποιησαν, ωστε η O~α αυτων εις ατιμιαν και μωριαν
for they are condemned by intelligent persons.
έχώρησεν' ύπό γαρ των σvνεTων καταγινώσκονται. If tllcy spoke abont thc gods, they later tanght atheism; if abollt
"Ητοι '
γαρ περι'θ εων
~ εψασαν,
"Α.. "δ'ι υστερον α'θ εοτητα ε'δ'δ
αυΤΟΙ ι α ξ αν, " ' the creation of the world, they said that everything came abollt
'" , \ ,Ι '1" 1" Ι " .,
η ει και περι κοσμου γενεσεως, εσχατον αυτοματισμον ειπον ειναι spontaneously; and ifthey spoke about providence, at another time
των πάντων, αλλα και περι προνο{ας λέγοντε, πάλιν άπρονόψον they decreed that the world is without providence [cf. π. 4, 8]. And
είναι κόσμον έδογμάτισαν. τ{ δ' ; ουχι και περι σεμνότψος πειΡώ- more-undertaking to wl'ite about purity, did they not advocate
μενοι γρα'Φ ειν 'λ'
ασε γεια, και , πορνειας , και , "δ'δ
μοιχεια, ε ι α ξ αν ,
επι-
lascivions acts and fornication and adllltery and even introdnce
τελεισθαι, ετι μ,ην και τα, σTVΓηTας dΡΡψοποιtα, είσηγήσαντο; και
abominable obscenities? They proclaim that their gods were the
first to unite ίη nnspeakable unions and unlawfnl meals. What poet
πρώτου, γε τους θεους αυτων KYJpVaaOvatv έν αρρήτοι, μ{ξεσιν
does not sing of Kronos the child-eater [ι. 9] and Zens, who con-
συγγινεσ θ"
αι εν , τε 'θ'
α εσμοις β'
ρωσεσιν. "γαρ,
τι, "δ ει Κ'
ουκ 'f ρονον
sumed his daughter Metis I and prepared disgusting banquets for
τεκνο Φ, αγον,
'
Δ ια δ"
ε τον
'δ
παι α
' ~
αυτου
,
την
M~ ,
ητιν καταπινειν και
,
the gods at which, they say, a certain lame smith, Hephaestus,
~
δ ειπνα μιαρα τοις
,~ θ ~,
εοι, ετοιμα",ειν' εν
'Υ " θ
α και χω
' λ'" ΤΤ.)..
ον Ωψαιστον τινα
'
served them. 2 Hera, his own sister, ηοΙ only married Zeus but
χαλκέα Φασιν διακονειν αυτοις' τήν τε 'Ήραν ίδ{αν αδελφην αυτου acted obscenely with impnre mouth [πι. 8J. Υοιι probably know
μη μόνον τ6ν Δ{α γαμειν, αλλα και δια στόματος ανάγνου αρρψο­ the rest of his deeds about which the poets sing. Why should Ι list
ποιειν; τά, τε λοιπας περι αυτου πράξει" οποσα, ~δoυσιν οί the stories about Poseidon, Apollo, Dionysus, Heracles, the dance-
ποιηταί, είκ6, έπίστασαι. τί μοι λοιπόν καταλέγειν τα περι Ποσει­ loving Athena and the shameless Aphrodite, when we have given
δωνος και Άπόλλωνο, 1] JΙOVVUOV και 'Ηρακλέου" Άθrινα, Tfj, a more detailed account of them elsevvhere [ι. 9-1Ο]?
Φ ιλομο'λ που 2 Kat.t:1 '
"ΛΦρο δ ιτης ~,
της αναισχυντου, ακρι
, , ,
β εστερον πεποιη-

κότων Τιμων έν έτέρ'Ρ τόν περι αυτων λόγον; Ηοω Can Learned Men Believe Charges against Clzristians?
4. There wonld be ηο need for llS to refute these notions weΓe ίι nοΙ
that Ι see you still ίη donbt about the word of trιιth. For being wise,
4. ουδε γαρ έχρήν Τιμας ταυτα ανασκευάζειν, εί μη ΟΤΙ σε θεωρω
For a similar list of writings stuclied by graInmarians cf. Sext. Emp. Adv.
νυνι'δ ιστα."οντα περι
'r '
" τον λογον ~'λ
τη, α η θ'
εια,. Φ'
ρονιμο, γαρ' "ων 3
math. i. 57-8.
3. ι Hesiod, Theog. 886-900; cf. SVF ίί. 908-9.
3. ι δ'] Maran: om. ν 2 Φ,λομόλπου] Roscher; cf. Nonn. Diorl.Ys. χΧίν.
2 Homer, Il. ί. 568-61 ι.
36: Φ,λοκόλπου ν
104 THEOPHILUS OF ANTIOCH 111·4 105

ήδέω:; μωρών άνέχυ' έπεί τοι ουκ αν έκινήθη:; υπο ανόψων you .5lff!Ίπ.fοοls gladly [2 Cor. 1 Ι: 19]; oLherwise YOl! would nοΙ haνe
'θ'
αν "λ'"
ρωπων κενοι:; ογοι:; απαγεσ θαι και'Φ'
ημrι πει'θθ
εσ αι προκατε- been influenr;ed lJY llnintelligent men so that you were led astray
σχηκυίΌ' στομάτων άθέων ψευδώ:; συκοΦαντούντων ήμά:;, του:; by pointless vvords and believed a prejl!diced rumour when godless
θεοσεβ ει:;
"' και 'λ'
χριστιανου:; κα ουμενου:;, ,
Φ ασκοντων ω:;
t 't Ι
κοινα:; απαν- mouths falsely accused us, the godly who are called Christians.
των ούσα:; τα:; γυναίκα:; ήμών και άδιαΦόρψ Ι μίξει ζώντα:;, έτι μ~ν They said that our \viνes are the common pΓOperty of all and liνe ίη
και , "'δ'
ται:; ι ιαι:; α'δ ελΦ αι:;" 'θ αι,
συμμιγνυσ "'θ
και, '
το α εωτατον και , promiscuity, that \ve haνe interconrse with onr οννη sisters, and-
, ,
ωμοτατον ~,
' 2 σαρκων
παντων, αν θρωπινων ' ,
ε'Φ απτεσ θ αι ημα:;.
,~ α'λλ'
α
most godless and savage of all-that we partake of human flesh.
,, , ' " They also say that our message has been made public οηlΥ recently,
και ω:; προσ Φ ατου ο'δ' ~ κα θ" ημα:;
ευοντο:; του ~ λ'
ογου, και'δ
μη εν εχ ειν
and that we haνe nothing to say ίη proof of our truth and ΟΙΙΓ
ήμα:; λέγειν ει:; άπόδειξιν άληθεία:; τψ καθ' ήμα:; και διδασκαλία:;,
teaching; they call our message .foolishness [ι Cor. ι : 18]. Ι marvel
μωρίαν δε είναι τον λόγον ήμών Φασιν. έγω μεν οδν θαυμάζω especially ίη yonr case. Ιη otller matters you are diligent and
μάλιστα έπι σοί, ο:; έν μεν τοί:; λοιποί:; γενόμενο:; σπουδαίο:; και inνestigate all snbjects, bnt ΥΟΙΙ listen to llS with indifference. For if
έKζψητ~:; άπάντων πραγμάτων, άμελέστερον ήμώι) άκούει:;. ει ΥΟΙΙ conld, ΥΟΙΙ wonld not hesitate to spend even the night ίη
, σοι δ υνατον,
γαρ ' και'Ινυκτωρ ουκ' "ωκνει:; δ ιατρι'β ειν εν
'ββλ
ι ισ θ ηKαι~;.
' libraries.

Carιrιibalism
in Greek Eiteratllre
5. 'Eπειδ~ οδν πολλα άνέγνω:;, τί σοι έδοξεν τα Ζήνωνο:; ~ τα
ι
Δ ισγενου:; Κλ εαν
ι θ ου:; ,Ι
5. Since ΥΟΙΙ haνe read so mnch, \Vllat do ΥΟΙΙ think of the ideas of
και, οποσα ,
περιεχουσιν αι'β'βλ'
ι ~
οι αυτων,
Zeno or Diogenes and Cleanthes as contained ίn their books which
δ ι δ ασκουσαι
ι , θρωπο β'
αν ορια:;, Ι
πατερα:; μεν
'"
υπο ι'δ' ι
ιων τεκνων "./.
Εψεσ θ αι Ι
adνocate cannibalism and the cooking and eating of fathers by
και , β ιβρωσκεσ
ι θ αι, '"
και ει τι:; ου'β ου'λ οιτο η
"'λ ~ μυσερα:;
με ο:; τι τη:; ~
their ο\νη c11ίΙdΓen, and teach that if anyone refnses to eat or rejects
τρο ~'
Φ η:; './.
απορριψειεν, ' ,
αυτον κατεσ θ'
ιεσ θ αι 2 '
τον μη'Φ'
αγοντα; ,
προ:; some part of the abominable food, he who does not eat is to be
ι
τουτοι:; α'θ εωτερα
ι τι:; Φ"
ωνη ,
ευρισκεται, η'~Δ
του ι
ιογενου:;, '
δ ι δ ασκοντο:; eaten [SVl? ί. 254 = 584 = ίίί. 750]? Ιn addition to these, a more
τα τέκνα του:; έαυτών γονεί:; ει:; θυσίαν αγειν και τούτου:; κατεσθίειν. godless νoice is heard, that of Diogenes, who teaches that children
, δ' ; ουχι
τι
" και
, 'LΤ 'δ ', 'Φ θ ι 'ΤΤ β ι
προ οτο:; ο ιστοριογρα ο:; μυ ευ ει τον nαμ υσην τα
, shonld lead tlleir ο\νη parents to the slanghter and eat them [cf.
~
του Ά'
ρπαγου ,
τεκνα σΦ.! t.
u.ςαντα και' './.'
εψησαντα παρατε θ'
εικεναι ~
τψ Diog. Laert. νί. 73]. And mΟΓe-dοes not the historian Herodotns
πατρι'βοραν;
Ι ετι
" δ ε' ,
και παρα " [ν δ"
οι:; μυ θ ευει
ι κατεσ θ'
ιεσ θ αι 3 του, ' relate how Cambyses slew the chίldΓeη Ι of Harpagns and after
πατέρα:; ύπο τώι' ίδίων τέκνων. cooking them placed them before their father as food [ί. 119]?
Fnrther, he tells the story tllat among the Indians fathers are eaten
"Ω τη:; άθέου διδασκαλία:; τών τα τοιαύτα άναγραψάντων μαλλον
δ ε' δ ι δ- t. ' ,,~, β' , 'θ ' ,~" ~ δ ιανοια:;
' by their οννη children [ίίί. 99].
u.sαντων, ω τη:; ασε εια:;
και α εοτητο:; αυτων, ω τη:;
Ο the godless teaching of those vvho described or rathel' adνo­
~
των "
ουτω:; , β~
ακρι ω:; Φλ
ι οσο Φ ησαντων
ι και'Φλ
ι οσο Φ'
ιαν επαγγε λ
, - cated snch actions ! Ο the impiety and godlessness of those men ! Ο
λ ομενων.
ι ι (',
οι γαρ ταυτα
,. . δ ι
ογματισαντε:; τον
,Ι
κοσμον
'β"
ασε εια:;
ι
ενε- the ιιndeΓstandίng of those who thLlS accllrately pllrslled and ΡΓΟ­
πλησαν. fessed philosophy ! Those vvho laid do\vn snch doctrines have filled
the \vorld with impiety.
6. Και γαρ περι άθέσμου πράξεω:; σχεδον πασιι) συμπεΦώι)ηκεν τοί,
περι τον χορον τη, ΦιλοσοΦίας πεπλανημένοις. και πρώτό:; γε PJzilosop!ters G'orιtτadict Eaws on Sexual Behaviour
4. ι αδιαΙΡόρψ] Ducaeus; cf. πι. ι 5. ι: διαΙΡόρψ V 2 πάντων] Maran; cf. 6. Also ίn
the case of llnlawflll action there is agreement among
πι. 15. 2 : πασων V ΡΓactίcaΙΙΥ all those who haνe gone astray witll the chorιιs of
5. ι έψεσθαι] Ducaeus: όψεσθαι V 2 κατεσθίεσθαι] Wolf': κατεσθέσθαι V

3 κατεσθίεσθαι] Wolf: κατεσθέσθαι V 5. ι According to Herodotus, Astyages slew one child of Harpagus.
106 THEOPHILUS OF ANTIOCH Ill.6 111.6 AD AUTOLYCUI\l
Πλσ.των, ό δοκων Εν αυτοις σεμνότερο ν πεΦιλοσοΦηκέναι, διαρρήδην philosophy. First Plato, who is thought to have philosophized most
Εν Tfj πρώττι βίβλφ των πολιτειων επιγραΦομέντι, τρόπφ τινι chastely among them, gives explicit legislation, so to speak, ίη the
first book ofthe Republic [Rep. v. 457 d]. He holds that the wives of
νομοθετει χρην είναι κοινας άπσ.ντων τας γυναικας, χρώμενος παρα­ all ought to be common property and uses as a model the son of
δε{γματι Τψ Διος και κρψων νομοθέττι, όπως δια προΦάσεως Zeus who was legislator for the Cretans-so that οη this 'pretext'
παιδοποιtα πολλη ytVYJTaL εκ των τοιούτων, και ώς δηθεν τους [460 b] there might be much procreation of offspring from such
women and so that, ηο doubt, men who grieve might be consoled
λυπουμένους δια τοιούτων όμιλιων χρην παραμυθεΙσθαι. Έπ{κουρος
by such occasions for intercourse. Λnd Epicurus, along with his
δ ε\ \ ,\
και αυτος συν τφ
\ ~'θ'
α εοτητα
δ δ'
ι ασκειν συμ
β λ'
ου ευ ει
\
και μητρασι
, teaching of atheism, recommends interconrse with mothers and
και αδελΦαις συμμtγνυσθαι, και πέρα l των νόμων των τόδε 2 sisters [cf. Η. Usener, Epicureα, ρ. 323] ίη spite of the laws which
κω λυοντων. ' ,γαρ
ο\ Σ'λ
ο ων 3 και\ περι\ '
τουΤΟΌ σα Φ-'
ως ενομο θ'
ετησεν,
forbid this. For Solon [cf fr. 19 Diehl] gave clear legislation οη this
very subject, so that children might be lawfully produced from the
όπως Εκ του γήμαντος οί παιδες νομ{μως γ{νωνται, προς το μη Εκ hnsband and so that the offspring might not be prodnced from
μοιχε{ας τους γεννωμένους είναι, ίνα μη τον ουκ όντα πατέρα τιμήστι adultery. He intended t.hat ηο one wonld honour someone not his
τις ώς πατέρα, 1j τον όντως πατέρα ατιμάστι τις αγνοων υΊς μη πατέρα. father as his father or sIight his real father, not knowing him to be
his father. Things of this sort are forbidden by the other laws of
όπόσα τε οί λοιποι νόμοι κωλύουσιν 'Ρωμα{ων τε και' 'Ελλήνων τα
Romans and Greeks alike.
τοιαυτα πράσσεσθαι. WllY then do Epicnrus and the Stoics [SVF' ίίί. 750] deaee incest
n \
ρος τι' 'ουν
i' 'Επικουρος ' και \ οι'Στωικοι .. \ δ ογματι,:>ουσιν
Ύ α'δ ε λΦ0- and homosexual acts and filllibraries with their teachings, so that
unlawful interconrse can be learned from childhood? Why should
κοιτ{ας και αρρενοβασ{ας Επιτελεισθαι, εξ J)v διδασκαλιων μεστας
Ι waste any more time οη them, \vhen they have made similar
ββλ
ι ιο θ ηκας
,
πεποιηκασιν,
, ,
εις το
\,εκ \ "θεσμον
παι
'δ
ων μαι!
θ'
ανειν ΤΊ)ν α
statements abont those whom they call gods?
,
κοινωνιαν; και τι μοι
\' λ \ '/:1 θ \, -" \
οιπον κατατρι/-,εσ αι περι ανΤων, οπου γε και

περί των θεων παρ' αυτοις λεγομένων τα όμοια κατηγγέλκασιν; TIze Contrαdictions ΟΙ Philosophers αnd Poets
7. After saying that gods exist, once more they reduced them to
7. Θ \
"εους γαρ
\ Φ'ησαντες ειναι
"'λ"δ \ , \ , ,
πα ιν εις ου εν αυτους ηγησαντο. οι
, nothing. For some said that they were composed of atoms, or οη the
, , 'ί: ~, , \ )ιφ "'ι δ' 1" ...,
other hand that they retιιrn to atoms [DieIs, Dox. 589, 8] ; and they
μεν γαρ εs ατομων αυτους ε ασαν συνεσταναι, η αυ χωρειν εις
say that the power of the gods is ηο greater than that of men.
, ,
ατομους, \
και μη δ'
εν πλ ειον
~ 'θ'
αν ρωπων δ'
υνασ θ αι \
τους θ εους ' ΨUσιν.
-'-- Plato, who said that gods exist, wanted them to consist of matter.
Πλ ατων
' δ'
ε,
\
θ εους ειπων
, \ ..
ειναι,
\ , ,
'λ ικους αυτους βου'λ εται συνισταν.
υ
- And Pythagoras, who went through such great labours over the
gods and made his way up and down,I finally defines their natιιre
Πυθαγόρας δέ, τοσαυτα μοχθήσας περι θεων και την άνω κάτω
and says that everything was produced spontaneonsly [ibid., 589,
,
πορειαν ποιησαμενος, εσχατον ορι,:>ει
ι tI ~ 'Υ Φ'
υσιν και
\,
αυτοματισμον ειναι
" ι
9-ΙΟ: Epicnrus]; the gods do not take thought for men [ibid., 572,
Φησιν των πάντων' θεους ανθρώπων μηδ~ν Φροντtζειν. όπόσα δ~ 6 : Epicurus]. Furthermore, Clitomachns the Academic philosopher
introdnced many argnments for atheism. And what of Critias, and
Κλιτόμαχος ό Άκαδημαϊκος περί αθεότψος εΙσηγήσατο. Τ{ δ' ουχι
Protagoras the Abderite who said: 'Whether or not there are gods,
\ nριτιας
και 17' ,
και n ρωταγορας o.t:ι'
"Λβδ'ηριτης '
λ εγων' "Ε"
ιτε ,
γαρ 2 εισιν
'
Ι cannot say anything abont them or explain their natιιre; for
θεο{, ου δύναμαι περι αυτων λέγειν, ούτε όποιο{ εισιν δηλωσαι' there are many things that hinder me' [cf Sext. Emp. Adv. mαth. ίχ.
πολλα γσ.ρ εστιν τα κωλύοντά με"; τα γαρ περι Ευημέρου του
56] ? Ι t would be pointless for us to speak of tlle theories of the most
godless Enhemerus. For after ventιιring to make many statements
αθεωτάτου περισσον ήμιν και λέγειν. πολλα γαρ περι θεων about the gods lle finally denied their existence entircly [ibid., ix.
6. ι πέρα] Gesner: περ, V Ζ τόδε] Οιιο: τό.,.. V 3 Σόλωμ] WοIΓ: 53: Diagoras], and held that evcrything is govcrned by spontaneity.
Σολομων V 7. ι 'Up and down' is actual1y related to the Pythagorean definition of bodies;
7. ι ή] V j (;f. Diels, Dox. 589, 8: οΙ vz Ζ είτε γαρ] Υ: ειπερ Wilarno\vitz cf. Sext. Emp. Adv. mαth. ίχ. 367; Diels, Dox. 339 b 9-10.
108 THEOPHILUS ΟΙ" ANTlOCH ΙΙΙ·7
ι ΙΙ.7 AD AUTOI,YCUM 109

τολμήσας Φθέ.γξασθαι εσχατον και το έξόλου μ~ είναι θεούς, άλλα το, And did ηοΙ Plato, wll0 said so many things about the sole rιIle of
πάντα αύτομαησμψ δισικεισθαι βούλεται. Πλάτων 3 δέ, ό τοσαυτα God and about the human soul, saying that the soul is imrnortal,
, \
ειπων περι μοναρχιας
\ , θ ~ .1, ~ , θ'
εου και ψυχης αν ρωπου,
Φ\ 'θ
ασκων α ανατον
, ' Iater contradict hίωseΙf and say that sonls pass into other men and,
... './, / , ., \ tl Ι!' , " r .... λ'
είναι την ψυχην, ουκ αυτος υστερον ευρισκεται ενανηα εαυτιΡ εγων,
ίη some cases, into irrational animals? Ηονν is it possible that his
, '.1.
τας μεν ψυχας μεΤΕΡχεσ
\ , θ ., t ,
αι εις ετερους αν ρωπους, ενιων
., θ' " 13\ε \'
και εις
teaching will not seem evil and nnlawfnl for those who possess
αλογα ζωα χωρειν; πως ού δεινον και άθέμιτον δόγμα αύτου τοις γε
reason, when he holds that one formerly a hnman being will be-
νουν εχουσι Φανήσεται, ϊνα Ο ποτε ανθρωπος πάλιν εσται λύκος η
κύων η ονος η αλλο η αλογον κτηνος; τούτιΡ άκόλουθα και Πυθα- come a wolf ΟΓ dog ΟΓ ass ΟΓ some other irrational animal? Pytha-
,
γορας ευρισκεται
" Φλ.....
υαρων, προς τιρ και προνοιαν εκκοπτειν.
,....., Ι ., ι
goras also spoke nonsense which agrees with Plato, ίη addition to
Τ{νι οδν αύτων πιστεύσωμεν, Φιλήμονι τψ κωμικ(ρ λέγονη' rejecting providence [Diels, Dox. 589, 7: Epicnrns].
Οί γα ρ 4 θεον σέβοντες έλπίδας καλας Whicll of them, then, sllall we believe [cf. ΙΙ. 8]? Philemon llle
εχουσιν5 εΙς σωτηρίαν,
comic poet, WllO says [fr. 181 Kock] :
.\ ~ Ε" ,
η οις προειΡηκαμεν <υημεριΡ και
'Ε
'πικουριΡ και
\ ' \ 17υ θ' \-
αγορq, και τοις
"',αρνουμενοις
, ,..... , Those who worship God llave good hopes
λ οιποις '?
ειναι
θ'β
εοσε
,ι
ειαν και προνοιαν αναιΡουσιν. περι
Ofsafety,
μεν οδν BEOV και προνοίας Άρίστων εΦη'
Θάρσει, βοηθειν πασι μεν6 τοις άξίοις ΟΓ tlle previonsly mentioned Enhemerns and Epicurns and Pytha-
ε'ίωθεν ό θεός, τοις δε τοιούτοις σΦόδρα. goras and the rest who deny the existence of religion and destroy
εΙ μ~ πάρεσται προεδρ{α ης κειμένη providence?
τοις ζωσιν άις δει, τί πλέον έστιν εύσεβειν;
Of God and providence, then, Ariston said :2
ειη γαρ οϋτως, άλλα και λίαν όρω
τους εύσεβως μεν έλομένους διεξάγειν Be of good cheer, for God is accnstomed to aid all who are worthy,
πράττοντας άτόπως, τους δε μηδεν ετερον η and indeed especially snch men. If there is ηο reward avvaiting
το λυσιτελες το κατ' αύτους μόνον, those who ΙίνΕ as they onght, what nse ίδ religion?
Εντιμοτέραν εχοντες ήμων διάθεσιν.
1t may l)e so; bnt Ι clearly see those who \vish to ΙίVΕ ρίΟΙΙδΙΥ
Επι του παρόντος· άλλα δει πόρρω βλέπειν
, , (Ι ., Ι Φ' experiencing misfortιιne, while those who look for nothing bnt their
και την απαντων αναμενειν καταστρο ψ'.
., t\ Ι , ') ." }/ ,
ο.νη advantage have a more hononrable state than we do .
ουχ ον τροπον γαρ παρ ενιοις ισχυσε ης

δόξα κακοήθης τψ β{ιΡ τ' άνωΦελής, For the present; bnt οηΕ mnst look fnrther and wait for the final
Φορα' τις εστ "',' Ί'ββ'
αυτοματος η ρα ευεται
ending of all. Not trιιe, thongh prevalent among some, is the wicked
r" ..... \, Ι "
ως ετυχε' ταυτα γαρ παντα κρινουσιν εχειν
ορίηίοη, nseless for living, that there is a certain spontaneons
ε'Φ'δ
ο ια προς τον ι"δ ιον οι'Φ~λ \
αυ οι τροπον. \ '
ιηοιίοη, or that chance is ίη control. Wicked men snppose they
εστιν δε και τοις ζωσιν όσίως προεδρ{α, 11

llave all these things as snpports of their ways. Bnt there is a reward
και τοις πονηροις άις προσηκ' Επιθυμία'
for those who ΙίVΕ pionsly, and for the evil a fitting pnnishment;
χωρις προνοίας γ{νεται γαρ ούδε εν.
for nothing at all takes place apart [ωιn providence.
3 Πλάτων] Fell: πάντων V 4 γαρ] Υ: ενα Epipl1anius, Ancol"atus civ. 3
5 ελπlδα<; καλα<; εχουσιν] Υ: έλπlδα<; εχουσι καλα<; Epiphanius 6 μεν]
2 Cf, Α. Meineke, FI"agmentα COmiCOYllm grαecorum ί (Berlin, 1839), ίχ-χ.
Meineke: om. V
Ι ΗΙ THEOPHILUS OF ANTIOCH ΙΙΙ. 'Ι 111. AD AUTOLYCUM 111

οποσα τε και άλλοι και σχεδόν γε οί πλείους είπον περι θεου και And whateνer the others, though practically a majority, said about
, ,-
προνοιας, οραν εσΤιν πως ανακοιιου
~ -, '\ θ ' \ \ '\"'/"
α αιιιιηιιοις εψασαν' οι μεν γαρ
'" God and proνidence, jt is easy to see how they contradicted one
το έξόλου θεον και πρόνοιαν είναι άνείλον, οί δ' αδ συνέστησαν θεον another; for some absolutely rejected the existence of God and
proνidence, while others gaνe proof of God and admitted that
και πάντα 'TTpOVOLq. διοικείσθαι ώμσλόγησαν. τον οδν συνετον
) , \, Ι " β_ .. \ ι eνerything is goνemed by proνidence. The intelligent listener and
ακροατην και αναγινωσκοντα προσεχειν ακρι ως τοις ιιεγομενοις

-7 ' reader must pay close attention ιο what they say, as Simylos
δ ει, κα θ ως και"Τ"' '\
ο .:.ιμυιιος "'/"
εψη'
obserνes: 3
Κοινως ποιψας έθος έστιν καλείν, 1t is the custom to call poets equally
\,
και τους περιττους ΤΤ!
\ .. φ Ι , \
υσει και τους κακους'
Ι 8
Those of exceptional nature and those who are bad;
έδει δε κρίνειν. One must differentiate.
καθάπερ έν τόπψ Τινι9 και ό Φιλήμων' 1η the same νein, Philemon [fr. 143 Kock] says somewhere:
Χαλεπον άκρoαT~ς άσύνετος καθήμενος· Α bad thing is an unintelligent listener ίη his seat,
f' , , ,ι

υπο γαρ ανοιας ουχ εαυτον μεμ

,t , Ι φ

εται. For because of his stupidity he does not blame himself.

xρ~ οον προσέχειν και νοείν τα λεγόμενα κριτικως έξετάζοντα τα One must therefore pay attention and understand what is said,
ύπο των φιλοσόφων και T(VV λοιπων ποιψων εΖρημένα. critically examining the remarks of philosophers and of poets as well.

8. For after denying the existence of gods they admit it once more,
8. Άρνούμενοι γαρ θεους είναι πάλιν όμσλογουσιν αυτοί, και τούτους and haνe said that they perform unlawful actions. Notably ίη the
.υ:. 'θ' , \ Α "φ "
πρι.u;,εις α εσμους επιτειιειν ε ασαν. και πρωτου γε
\,
Δ ιος οι ποιηται
\
case of Zeus the poets sing of his wicked deeds most etιphoniously.
ευ'φ' ωνοτερον q. ' χαιιεπας
"δ ουσι τας \ ' πραςεις.
, Ι:. Χ'
ρυσιππος δ" \\ '
ε, ο ποιιιια And did not Chrysippus, who uttered so much nonsense, indicate
φιιυαρησας,
\' πως -, \ " ουχι ευρισκεται ""Η'
σημαινων την ραν στομαΤι that Hera with impure mouth had intercourse with Zeus [SVF ίί.
μιαρψ συγγίνεσθαι τψ JLt; τί γάρ μοι καταλέγειν τας άσελγείας της 1Ο73]?Ι Why should Ι list the lasciνious acts ofthe so-called Mother
μψρος θεων λεγομένης ~ Διος του Λατεαρίου διψωντος αίματος of the gods, or of Zeus Latiaris, thirsty for human blood, or of
άνθρωπείου, ~ Άττου του άποκοπτομένου, ~ όΤι ό Ζευς ό καλούμενος castrated Attis? Why should Ι relate that the Zeus called Tragedian,
Τραγψδός, κατακαύσαςΙ T~ν εαυτου χείρα, ώς φασιν, νυν παρα after burning his ο\νη hand, as they say, is now worshipped among
'Ρωμαίοις θεος τιμαται; σιγω τα ΆνΤινόου τεμένη και τα των λοιπων
the Romans as a god ? Ι do not mention the temples of Antinous and
those of the other so-called gods, for descriptions of them result ίη
καλουμένων θεων. και γαρ ίστορούμενα τοίς συνετοίς καταγέλωτα
ridicule from intelligent people.
φέρει.
The persons who philosophized ίη this way are conνicted by their
''Ήτοι οδν περι άθεότψος αυτοι ύπο των ΖδΙων δογμάτων έλέγχον- own teaching either of atheism or of promiscuity and unlawful
ται "
οι τα τοιαυτα - \
φ ιιιοσο φ'
ησαντες, ""
η και περι πο λ υμιςιας
1:.' και,
intercourse. Furthermore, cannibalism exists alnong them, accord-
'θ' "ι \ \ , θ β ι " .... '"
α εσμσυ κοινωνιας' εΤι μην και αν ρωπο ορια παρ αυτοις ευρισκεται ing to their writings, and they describe the gods they haνe honoured
δ ι ,..
ων
'./. ,/,.,~. ~ "
συνεγραψαν γραψu-'ν, και πρωτους γε ους τεΤιμηκασιν
θ'
εους
, as being the first to perform such actions.
....
ταυτα
ι,
πεπραχοτας αναγρα
'φ
ουσιν.
TIιe Ten Divine Commandments

9. Ήμείς δε και θεον όμσλογουμεν, άλλ' ένα, τον κτίστην και 9. We acknowledge a god, but only one, the Founder and Maker
ΠOΙΨ~II και δημιουργον TOίJδε του παντος κόσμου, και 'TTpOVOlq. τα
and Demiurge of this whole uniνerse. We know that eνerything is
3 Cf. Τ. Kock, Comicorum graecorumfragmenta ϊί (Leipzig, 1884),444.
7 δΕΙ] Ρ: om. V 8 κακούς] Wolf: καλούς V 9 Εν τ6π'Ρ τ,ν,] Grant:
8. ι Chrysippus allegorized not only this story but also the story of Metis
ες 00 τιν, Υ:om. Ρ
(ίίί. 4).
8. ι κατακαύσας] Otto; cf. Epipllan. Ancor. cvi. 2: κατακλύσας V
 112 THEOPHILUS OF ANTIOCH 111. Cj 1Ι1·9 AD AUTOLYCUM 113

παντα
, δ ιοικεισ
Α θ αι '
επισταμε
'θ α, 'λλ'"
α υπ
,
(ωτου
-μονου,
, ι,
καιIJομον
governed by providential care, bnt by him alone. We have learned
αγιον μεμαθήκαμεν, αλλα νΟμΟθl.τΗV έχομεν τον οντως θεόν, ας και a holy law, bnt we have as legislator the real God, who teaches ns
δδ ' 'Α
ι ασκει ημας
δ Α Ι, β Α Ι λ
ικαιοπραγειν και ευσε ειν και κα οποιειν. Ι
- to practise jnstice and piety and beneficence.
Τ7 , \ \ 'β' λ εγει' "Ο υκ εσονται σοι θ εσιι" λι' '" , Concerning piety he says, Ύοιι shall have ηο other gods bnt me.
ΙΊ.αι περι μεν ευσε ειας ετεροι 71' Ψ'
Υ ου shall not make for yonrself an idol or the likeness of anything
Εμου. ου ποιήσεις σεαυτψ είδωλον ουδε παντος όμοίωμα όσα έν
ίη the heaven above or ίη the earth below or ίη the waters nnder the
τψ ουρανψ ανω η σσα Εν Tfj γΤί κάτω η όσα Εν τοις ύδασιν ύποκάτω
earth. Υου shall not worship them or serve them, fo1' Ι am the Lord
της γης. ου προσκυνήσεις αυτοις, ουδε μ~ λατρεύσεις αυτοις' Εγω
yonr God' [Exod. 20: 3-5].
γάρ εΖμι κύριος ό θεός σου."
Cοnceωίng beneficence he said, 'Hononr yonr father and yonr
Περιι δΙ
ε του
Α
κ
aλ
οποιειν
Α "'ι'
εψη'
"Τ'
ιμα τον
\πατερα
, σου και
, Ι
την
mother, so that it may be well for ΥΟΙΙ and that ΥΟΙΙ may live long
μητέρα σου, ίνα εΟ σοι γl.νψαι και ίνα μακροχρόνιος έστι έπι τη, ΙιΡοη the land vvhich Ι, the Lord God, give ΥΟΙΙ' [Exod. 20: Ι2].
γη" -η, έγω δίδωμί σοι κύριο, ό θεός'." And Conce1'ning jllstice: Ύοιι shall not commit adnltery; YOll
"Ετι περι \ δ ικαιοσυνης'
' "ο'
υ μοιχευσεις, ου , 1,, ,
ψονευσεις, ου'λ "ι,
κ εψει" , shall not kill; YOll shall not steal; YOll shall not beal' false witness
ου ψευδομαρτυρήσεις κατα του πλησίον σου μαρτυρίαν ψευδη, ουκ against YOllr neighbonr; YOll shall not covet YOllr neighbonr's wife,
'θ'
επι υμησει, την , Α
γυναικα Αλ'
του 71' ησιον σου, "θ'
ουκ επι υμησεις ι
την ΥΟΙΙ shall not covet his hOllse or his field or his servant or his
') ι ').... 'δ 'δ' \ , 'δ ι
οικιαν αυτου ου ε τον αγρον αυτου ου ε τον παιόα αυτου ου ε την
, \ ') ,... \ ... " ').... \ servant gi1'l or his οχ or his ass or any ofhis animals or anything that
παι δ ισκην
' 'Α ου'δ ει του
αυτου Α β00,
Ι αυτου
, -
ου'δ ει του
Α' Υ'
υποι"υγισυ 'Α ου'δ ει
αυτου belongs to ΥΟΙΙ1' neighbonr [Exod. 20: ι 3- ι 7; cf. π. 35], YOll shall
παντο, κτήνους αυτου, ούτε όσα έστιν τψ πλησίον σου. ου δια­ not ΡerveΓt the jlldgement of the ΡΟΟΓ man ίη jndging him: from
στρέψει, κριμα πl.νητος έν κρίσει αυτου, απο παντος ρήματο, αδίκου eveΓΥ nnjnst WΟΓd ΥΟΙΙ shall stand aloof. YOll shall not kill the
διαποστήσει, αθψον και δίκαιον ουκ αποκτενεις, ου δικαιώσεις τον innocent and 1'ighteons lnan. Υοιι shall not vindicate the llngodly
ασεβη και δωρα ου λήψτι' τα γαρ δωρα αποτυφλοι σφθαλμους man and ΥΟΙΙ shall not take bΓίbes, for bΓίbes blind the eyes of tllose
'
βλ εποντων καιι λ'
υμαινεται "
ρηματα δ'ικαια. " who see and they do ha1'm to jnst WΟΓds' [Exod. 23: 6-8].
Τούτου μεν οΟν του θείου νόμου διάκονος γεγένηται Μωση" ό Of this divine law the ministel' was Moses, the seΓvant of God,
και θεράπων του θεου, παντι μεν Τψ κόυμψ, παντελω, δε τοις not only to all the WΟΓΙd bllt especially to the Hebrews (also called
'E'R' - καιΙ 'Ιου δ αισις
t'ραισις, τοι, ' κα λ'
ουμενοι" ~
ους κατε δ ου λ'
ωσατο .Jews), whom the king ofEgypt had ΟΓίgίnaΙΙΥ enslaved thollgh they
, Αθ εν β ασι λ ευς
αρχη ι Α'ιγυπτου, , ,
'δ"ικαιον αν δρων
τυγχανοντα, σπερμα Α weΓe the righteolls seed of pions and holy men, Abraham, Isaac,
θ εοσεβων
Α 'Λ βρααμ
και οσιων, .Γ1 ι\"
και"Ισαακι '.R'"
καιι 'ΙUKWt" ων 2 ο'θ εος
ι andJacob. God Γemembered them and deΙίveΓed them from Egypt,
μνησ θ εις και ποιησας
ι ι , 3 θ' ι,
αυμασια και τερατα
δ ια
ι ιγ1ωσεως
nff' 'δ ξ
παρα ο α WΟΓkίng mi1'acles and stΓange wonders throngh Moses, and took
Ερρύσατο αυτού" και έξήγαγεν έκ τη, ΑΖγύπτου, αγαγων αυτου, them throngh what is called the desert. He restored them to the
δια της Ερήμου καλουμένης· ους και απεκατέστησεν εΖς T~ν Χανα- land of Canaan, afterwaΓds called Jndaea, and gave the law and
ναιαν γην, μετεπειτα
, Α , δΙ 'Ι
ε
δ' , λ
ου αιαν επικ η εισαν, και νομον 4 παρε ετο
θ Α ι, 'θ tanght them these things. The ten chapters l of this great and
και έδίδαξεν αυτου, ταυτα. του μεν οΟν νόμου μεγάλου και θαυ- marvellons law, \vhich snffices for all righteonsness [cf. Matt. 3:
μασιου
,
προ,
\ Α
πασαν δ ικαιοσυνην
' "
lJ7I'apXOVTO') δ εκα
' ,ι, 'λ αια
κεψα α" Ι5],2 are those vve have jnst mentioned.
, ,.... Ι ,
προειρηκαμεν, τοιαυτα εστιν.
9. ι Theophilus' ten commandments thus do not include the third (taking
God's name ίn vain) or the fourth (Sabbath observance), though allusions Ιο
9. ι καΙ καλοπο"ίν] ΒΡ: om. καί V 2 ών] HUIηpl1rY: om. V 3 μνη­
both occur ίn ΙΙ. 10 and 12. He may regard the first two commandments as
σθεις καί ποιήσας] ΒΡ: 'Ποιήσας και μνησθεις ν 4 και νόμον] Gesner: κατa
a unity and therefore adds three 'judgeIηents' from Exod. 23.
νόμοιι ν • TheophilllS' predecessor Ignatius also alltIdes to this ver's" (8myrrI, ί. ι).
 THEOPHILUS ΟΡ ANTIOCH ]11. ]0 11]. ]Ο
AD AUTOLYCUM ]]5

10. 'Επει δ''''

η ουν πpOσΎj'λ υτοι εγενη
"θ ησαν εν
'~A"
γ'[) "
ιγυπτψ οντε, το, Procre(ytes αnd the Lαzv
γένο, Έβραιοι άπο γη, τη, Χαλδαϊκψ (κατ' Εκεινο καιΡου λιμου 10. Since, tllen, they had become sojol1rners I ίn the land of Egypt,
γενομένη, ανάγκψ έσχον μετελθειν εί, Αϊγυπτον σιτίων Εκει thol1gh by birth they were Hebrews from the land of'Chaldaea-at
, ~ θ
πιπρασκομενων, εν
\, , ~ δ \ ,~ 'R
α και χρονψ παρψκησαν' ταυτα ε αυτοι, aVVEtJT) that time \vhen there was a famine they had Ιο migrate Ιο Egypt
because grain was sold there, and they stayed there for a time;
κατα. προαναφώνησιν θεου), παροικήσαντε, ουν Εν Αίγύπτψ έτεσι these things happened to them ίη accordance with God's predic-
, \, 'ι: '
τετρακοσιοι,
,~\ nιr ~
και τριακοντα, εν τψ τον ,γ1ωσην με
'λλ
ειν εςαγειν ιίοη [Gen. 15: ι 3]-when tlley had stayed ίη Egypt for 430 years
, \
αυτου, ει, την ερημον ο
, \', 'θ \
εο, ε
'8'δ
ι
Ι:
αςεν αυτου,
,\ δ' ~,
ια του νομου
λ ~ ων'
εγ
[Exod. 12: 40], as Moses was about Ιο lead them forth into the
desert, God tal1ght them through the law and said: 'You shall not
"Προσήλυτον ου θλίψετε' ύμει, γαρ οϊδατε Τ7)ν ψυχ,,)ν του προσηλύ­
oppress the sojourner, for you know the life of the sojourner; you
του' αυτοι γαρ προσ1}Λυτοι -ητε Εν Tfj γΤί Αίγύπτψ." yourselνes ,vere sojourners ίη the land of Egypt' [Exod. 23 : 9].

11 • 'Τ" , -, '" ~ θ ~ 8ε δ' ,~, ~ ThTOllgh the Prophets God Tαught Repentαnce
1 ον μεν ούν νομον, τον υπο του εου ομενον αυτοις, εν Τψ
παρα βηναι
~ τον \ λ'
αον, ,
αγα θ'"
ος ων και"Ι
ΟΙΚΤιΡμων ο'θ εος,
ι μη'β ουλ'
ομενος
11. Now when the people transgressed the law which God had
" \ Τψ~ giνen them, because God is good and merciful and did not want ιο
8ιαφθειραι αυτου" προς δ δ ι
ε ωκεναι τον
,
νομον
'"
υστερον και, destroy them he not only gaνe the law but later sent prophets
προφήτα, Εξέπεμψεν αυτοις Εκ των άδελφων αυτων, προς το {rom αmong their brothers [Deut. 18: 15] to teαch αnd remind them []olln
8 Ι δ ασκειν ι
και
, ,
αναμιμνησκειν
,
τα
,.-
του
Ι
νομου
"
αυτους και
\
14: 26] of the content of the law and to conνert them to repentance
,
επιστρε
ιφ ,
ειν Ει, μετανοιαν του μηκετι αμαρτανειν'
, ,. Ι (' Ι 'δ"
ει ε επιμενοιεν
ι so that they would ηο longer sin. But tlle prophets predicted that
ταί, φ αυ'λ αι, 'ι:
πρα",εσιν, προανε φ ωνησαν
ι , ι
υποχειριους ,\
αυτους
if they continued ίη their eνil deeds they would be deliνered under
the lιαnd qf αll tJle kingdoms [Baruch 2: 4] ι of the earth; and it is
παραδοθηναι πάσαις ταις βασιλείαις τψ γης και ότι ταυτα obνious that these things haνe already happened Ιο them.
, Λ
αυτοις 1)01) απεtJη,
,'''- ) ~Q φ
ανερον μεν εστιν.
\ " Concerning repentance, then, Isaiah the prophet speaks generally
Περι μεν ουν της μετανοίας' Haata> ό προφήτης κοινως μεν προς Ιο all men but especially Ιο the people: 'Seek the Lord and when
,
παντας,
δ
ιαρρη
Ιδ
ην
δ '
ε προς τον
\ \ λ
αον
\ λ ι
εγει'
"Ζ ι ,ι
ητησατε τον κυριον,
you find him call upon him; but after he has approached you, let
, , t Ι , \, λ Ι θ ,ι δ'" , 'Υ t Α. the impious man leaνe his ways and the lawless man his counsels,
και εν Τψ ευρισκειν αυτον επικα εσασ ε' ηνικα αν εγγιι,,'[) υμιν,
and let him be converted to the Lord 11iS God, and he will obtain
, λ' "β~ , 'δ \ ,.... ",,, \ β λ'
απΌ ιπετω ο ασε ης τας ο ους αυτου, και ανηρ ανομος τας ου ας
mercy because he will abundantly forgiνe your sins' [Isa. 55 : 6-7].
αυτου, και επιστρα φ'" Ι,,
ητω επι κυριον τον
\ θ' , ..
εον αυτου, και"λ
ε εη θησεται,
Ι
And another prophet, Ezekiel, says: 'Ifthe lawless man is conνerted
t:1
οτι
"
επι 71'0
λ'
υ
'φ Ι
α ησει τας
\ ('
αμαρτιας
Ι t,...",
υμων.
\~,
και ετερος προ
φ ι
ητης from all the lawless deeds he has done and keeps my command-
Έζεχιη'λ φ ησιν' " 'Ε"αν αποστρα φ....
'[) οt ανομος
" απο
" πασων
..... των
,... ments and performs my ordinances, he will truly liνe and will ηοΙ
Ι φ A/t ' 'λ' \ Ι die; all his iniquities which he has done will ηοΙ be remembered,
ανομιων ών εποιησεν και υ αι,,'[) τας εντο ας μου και ΠΟΙ1)U'[) τα
, -, \ \

ι r r ι , , \) θ ι ,.., ('δ ι
but by the righteousness which he has done he will liνe; for Ι do
δικαιώματα μου, ι"ωΤί ι"ησεται και ου μη απο αν'[)' πασαι αι α ικιαι ηοΙ desire the death of the lawless man, says the Lord, so much as
αυτου ας Εποίησεν ου μη μνησθωσιν, αλλα Tfj δικαιοσύν'[) Τι Εποίησεν that he may be conνerted from tlle eνil way and liνe' [Ezek. 18:
c"YjaETat,
yl r:I
οτι ου
'βΙλ
ου ομαι τον
\θ' ... "
ανατον του ανομου,
λ' ι ,
εγει κυριος, ως 21-3]· Again Isaiah: 'Be conνerted, you who take deep and lawless
, './,'απο\ της
επιστρεψαι
. . ο('δ......... . - , r'"
ου της πονηρας και ι"ην αυτον.
" " πα'λ ιν ο' counsel [Isa. 31: 6], 80 that you may be saνed' [45: 22]. And
another, jeremiah: 'Be conνerted to the Lord your God, as the
Ήσαtας· " Έπιστράφψε οί την βαθειαν βουλην βουλευόμενο ι και
harvester of grapes Ιο his basket [jer. 6: 9], and you will obtain
~
ανομον, ινα σω θησεσ
ι θ"
ε."και ετερος, '" 'Ιερεμιας'
ι " 'Ε ιφ ητε επι
πιστρα " mercy.'
και,
'θ' ι ..... ι λλ ,~
κύριον τον εον υμων, ως οt TPvγων επι τον καρτε ον αυτου,
t ... )"

10. ι The Greek word means both 'sojourners' and 'proselytes'.

Ελεηθήσεσθε ."
11. ι This was a penalty for cannibalism (Baruch 2: 3).
826802 Κ
116 THEOPHILUS OF ANTIOCH ΙΙ Ι. Ι Ι
ΙΙΙ. Ι Ι ΛΩ AUTOLYCUM 117

n \
ολλ α
\ ".
μΕν ουν μα
-λλ
ον οε αναρι
ς,\' 'θ "
μrιTα Εατιν
\ , , ,
τα εν αγιαις γρα
Φ -
αις 'fhere are many other passages, or rather innumerable other
"
εψημενα περι μετανοια<;,
, ",
αει του
-θ
εου
-β ~ \ ιφ
ου"ομενου επιστρε ειν
' το
. passages, ίη the holy scriptures concerning repentance, for God
γένος των ανθρώπων απο πασων των άμαρτιων. always wants the human race to tιιrn away frorn all its sins.

12. "Εη μ~ν Kα~ περ~ δικαιοσύνης, -ης ό νόμος εϊρηκεν, ακόλουθα CΌnsίsfent G'hristiαn Teαclting on ]Ζωίce

εύρίσκεται και τα των προφψων Kα~ των ευαγγελίων έχειν, δια το 12. Furthermore, concerning the justice ofwl1icl1 the la\v spoke, tlIe
\
τους παντας πνευματο
, Φ'
ορους ενι πνευμαη
,\ , θ
εου
-λλλ'
ε α ηκεναι.
,-
ο γουν
teaching of the propllets and the gospels is consistent with it
because all the inspired men made utterances by means of the one
Ήσαtας ούτως έΦη' " ΆΦέλετε τας πονηρίας απο των ψυχων ύμων, Spirit of God. For Isaiah thus spoke: 'Tal(e away wickedness from
μάθετε καλον ποιείν, εκζψήσατε κρίσιν, ρύσασθε αδικούμενον, your souls, learn to do good, seek judgement, free the oppressed,
κρινατε
, 'Φ ανιΡ
ορ
... και
\ς:> Ι
οικαιωσατε
ι""εη
χηραν.
r αυτος'
ο
" "Δ ια'λ υε, judge for the orphan, and vindicate the widow' [Isa. Ι: 16-17].
Φησίν, πάντα σύνδεσμον αδικίας, λύε στραγγαλίας βιαίων συναλλαγ- And again the same: 'Dissolve', he says, 'every bond οΓ iniquity,
ματων, αποστε λλ ε τε θραυσμενους εν
, " "Φα εσει, και πασαν συγγρα Φ ην ' , \ - \ loosen the knots of violent dealings, send away the wounded with
forgiveness, and tear asunder every unjust contract, break your
αδικον διάσπα, διάθρυπτε πεινωνη τον αρτον σου και πτωχους bread for the hungry, and bring the homeless poor into your
"
αστεγους , ,
εισαγαγε "τον
εις 1" ,
οικον σου' ""δ
εαν ι Τις γυμνον, περι'β α λλ ε, ' house; if you see someone naked, clothe him, and do not despise
και απο των οίκείων του σπέρματός σου ουχ ύπερόψTl. τότε your ο\νη relatives. Then your light will break forth ίη the morning
ραγήσεται πρώϊμον το φως σου, και τα ίμάηα σου ταχυ ανατελεί Kα~ and your healings will swίΓtΙΥ rise, and your righteousness will go
προπορεύσεται έμπροσθέν σου ~ δικαιοσύνη σου." όμοίως και
forth before you' [Isa. 58: 6--8]. Similarly also J eremiah: 'Stand',
'J,ερεμιας'
, "Σ - Φ , ,\ - '''' - \ "ς, \ , ,
he says, 'ίη the roads and see, and ask what is the good way of the
τητε, ησιν, επι ταις οοοις και ιοετε, και επερωτησατε
, , \ r f'5;::' , ..... θ ... t: ,... Ι" θ' \ β αΟΙι"ετε
~ '1 '
Lord our God, and walk ίη it, and you will find rest for your sou]s
ποια εσην η Ουος κυριου του εου ημων η αγα η, και εν
[Jer. 6: 16]. Judge a just ,judgement [Zech. 9: 9], for ίη this is the
aiJTfj, και εύρήσετε ανάπαυσιν ταίς ψυχαίς ύμων. κρίμα δίκαιον will οΓ the Lord your God [cf. Jer. 9: 23].' So also Hosea says:
κρίνετε, ση εν τούτοις εστιν το θέλημα κυρίου του θεου ύμων." 'Keep jndgement and approach the Lord your God, \vho made
ώσαύτως και 'Ωσηε ι λέγει' "Φυλάσσεσθε κρίμα και εγγίζετε προς
firm the heaven and established the earth' [Hos. 12: 7; 13: 4]. And
another, Joel, said ίη agreement witll these: 'Assemble the people,
κύριον τον θεον ύμων, τον στερεώσαντα τοιι ουρανον και κτίσαντα
sanctify tl1e congregation, assemble the elders, gather infilnts at the
την
\ γην.
-" IcaL\ ετερος
t/ 'Τ 'λ
Lωη '
ακο'λ ου θ α τουτοις ' ε"Φ η' "Συναγαγετε ' breast; let the bridegroom come out of his chamber and the bride
λ αον,
, "
αγιασατε εκκ
, λ'
ησιαν,
,
εισοε",ασ
ς, 'c θ
ε πρεσ
β'
υτερους, συναγαγετε
, out of'her room[Joe12: 16]; and pray constantly to the Lord your
νήπια θηλάζοιιτα μαστούς· εςελθέτω νυμΦίος εκ του κοιτωιιος αυτου God [Joel 1 : 14] so that he Illay have mercy οη Υοη, and he will blot
και νυμ
\ , Φ''''''
η εκ του παστου αυτης.
,. ." .. και ευ",ασ
\ "c θ \'
ε προς κυριον τον
\ θ \
εον
out your sins [cf. Isa. 43: 25].' Similarly also another, Zechariah:
f' ......, ..... ιl 'λ Ι ι...... \ 'C λ './, 'f' , 'Thus says the Lord Almighty, Judge a judgement of truth, and
υμων εκτενως, οπως ε εησTl υμας, και ε",α ειψει τα αμαρτηματα
show mercy and pity each to his neighbour, and do not ΟΡΡΓess the
ύμων." όμοίως και ετερος Ζαχαρίας· "Τάδε λέγει κύριος παντο­ widow and the orphan and the sojourner, and let each one not
κράτωρ' Κρίμα άληθείας κρίνετε, και έλεος και οίκτιρμον ποιείτε ))ear Illalice to llis brother ίn Υσιι!' IIeal'ts rZe(:!l. 7: 9- ι σ Ι says the
t/ \ ,
εκαστος προς τον π ησιον αυτου, και χηραν και ορ
λ ι ,..... \ Ι \ 'Φ \ •
αιιον και προση-
, I,ol,d Alrnig'hty.'1 '
λυτον μ~ καταδυναστεύσητε, και κακίαν έκαστος μΥ) μνησικακείτω
Τψ αδελΦψ αυτου εν ταίς καρδίαις ύμωιι, λέγει κύριος παντοκράτωρ." (,'onsistent GΊzri,l'liαn TeachiTl/!, on GΊιastίιΥ
13. Concerning chastity tlle holy WOl'd teaches lIS not to sin eitlIer
ίη deed or even ίη thonght, not Ισ imagine any evil ίη our heart or
13. Και περι σψιιότψος ου μόνοιι διδάσκει ~μας ό ({γιος λόγος το μ~
άμαρτάνειν έργιΡ, αλλα και μέχρις εννοίας, το μηδε Tfj Kapstq. 12. 1 The gospel passages dealing with justice (righteolIsηess) 11ave l)een lost
from this chapter, but pl'esumably they came [1'Om Matthew. 1"or Mattllew 3 :
12. 1 ΏσΤ}ε] Wolf (cf. 11. 35. 11): Μωσης V 15 "f. πι. 9.
118 THEOPHILUS Οfl ANTIOCH 111. 13 111. 13 AD AUTOLYCUM 119

'θ Λ Λ "θ εασαμενον

εννΟ1) 1)ναι περι τινος κακου, 1)
, ι ~
τοις ο
'φθ-αιιμοις
~ α'λλ οτριαν
ι \ to covet anotller person's wife when we see her with our eyes.
γυναικα επι
Λ , θ υμΊjσαι.
Λ ΣΑ' 'i'
ο ομων μεν ου}', ο
,
'β ασι λ' φ'
ευς και προ rιτψ;
, Solomon, who was a king and a prophet, said, 'Let your eyes look
γενομενος, ε"φ1]'
, "ο"φθλ'
ι ο α μοι 'θ'βλ'
σου ορ α ''''βλ'φ'
επετωσαν, τα οε ε αρα
straight and let your eyelids incline justly [cf. ΙΙ. 35] ; make straight
σου νευΕτω δίκαια' όρθας ποίει τροχιας σοις ποaίν." ~ οε ευαγγέλιος paths for your feet' [Prov. 4: 25 f.]. The gospel voice provides
"
φ ωνη επιταΤικωτερον οι δ ασκει
' ' ,
αγνειας λ εγουσα'
περι'" "ΠΛ' "
ας ο ι'δ ων
' a stricter teaching about purity when it says, 'Everyone ,vho looks
γυναικα άλλοτρίαν προς το έπιθυμfjσαι αυT~ν ηδ1) έμοίχευσεν αυT~ν
upon another person's wife to desire her has already committed
,
εν
~ ι
TV...... KapOlq. ,....
αυτου. και
\ t:
ο γαμων,
,..." φ , " ')
1)σιν, απο
λ λ'
ε υμεν1)ν
"
απΌ
adulterywith her ίη his heart' [Matt. 5: 28]. 'And he who marries',
it says, 'a woman divorced by her husband commits adultery, and
άνδρος μοιχεύει, καΙ δς άπολύει γυναικα παρεκτος λόγου πορνείας
Λ whoever divorces his wife except for fornication makes her a partner
ποιειΛ αυΤ1)ν
, ,
μοιχευ θ 1)ναι. " ετι
, Ι ο'Σο λ ομων
'φ 1)σιν' "'Λ,,'
.t-1ΠΟΟ1)σει τις
ίη adultery' [Matt. 5: 32]. Further, Solomon said, 'ννίΙΙ anyone
πυρ έν [ματίψ, τα δε ίμάΤια αυτου ου κατακαύσει; 1) περιπατήσει Τις
bind up fire ίη his cloak without burning it? Or will anyone walk
έπ' άνθράκων πυρός, τους δε πόδας ου κατακαύσει; ουτως ό
οη coals without burning his feet? So 11e who approaches a married
εΖσπορευόμενος προς γυναικα υπανορον ουκ άθψωθ~σεTαι."
woman will not be guiltless' [Prov. 6: 27-9].

14. Και του μ~ μόνον ~μας ευνοειν τοις όμοφύλοις,Ι ώς οιονταί Τινες, Other Examples qf Consistent Christian Teac/zing
'Ε"
σαιας ο προ φ 1)Τ1)ς ε , ,
"φ1)' "Ε"ιπατε τοις μισουσιν υμας
t ""'
και, τοις
.... .. ,..
14. And concerning the good will which we exercise not οηlΥ
βΟελυσσομένοις· άδελφοι ~μων €σTε, ινα το όνομα κυρίου οοξασθπ toward our own people, as SOlne suppose, Isaiah the prophet said :
, 'φθVΛ'εν TVΛ ευψpoσυΝV
και ο
, ,J. , 'Λ'"
αυτων. το
δ" 'λ
ε ευαγγε ιον'
" .t-1γαπατε,
'Λ Λ
'Say to those who hate you and to those who abominate you, 'Ύou
L '
ψ,ισιν,
"θ' C'''' \ Ι θ γι
τους εχ ρους υμων και προσευχεσ ε υπερ των εΠ1)ρεα",οντων
t' .. ,
are our brothers", so that the name of the Lord may be glorified
ύμας. έαν γαρ άγαπατε τους άγαπωντας ύμας, ποιον μισθον εχ ετε ; and may be seen ίη their gladness' [Isa. 66: 5], And the gospel:
τουτο καΙ οί λΊΙσται καΙ οί τελωναι ποιουσιν." 'Love', it says, 'your enemies and pray for those who insult you.
τους δε πoιoυνrας το άγαθον διδάσκει μ~ καυχασθαι, ινα μ~ For if you love those who love you, what reward do you have?
θ , ι
αν ρωπαρεσκοι
'i'
ωσιν.
"Μ' ι Ι"
η γνωτω γαρ,
φ Ι
1)σιν,
"
1)tχειρ
' σου 1)( Brigands and tax-collectors do this' [Matt. 5: 44, 46].
άριστερα τί ποιει ~ χείρ σου ~ δεξιά." €Tι μ~ν καΙ περι του ύπο­ It teaches those who do good not to boast, lest they be sycophan-
τάσσεσθαι άρχαις και έξουσίαις ιcαι είlXεσθαι ύπερ αυτων tic. For it says: 'Let not your left hand know what your right hand
κελεύει ~μας ό θειος λόγος, σπως ηρεμον και ~σύxιoν βίον is doing' [Matt. 6: 3]. Furthermore, the divine Word gives us
διάγωμεν. καΙ διδάσκει άποοιδόναι πασιν τα πάντα, Τψ οrdeΓS about subordination to pl"incipalities and powers [Rom. 13: 1-3]

Τ1)ν
,
τιμ1)ν
, \
Τ1)ν
Ι
τιμ1)ν, Τψ
....,
τον
φ'β
ο ον
'φ 'β
τον ο ον,
Λ'
Τψ τον and prayer Jor them, 50 thαt we may lead α quiet and tranqllillife [ι Tim.
φόρον τον φόρον, μ1)δένι μ1)δεν όφελειν 1) μόνον το άγαπαν 2: 1-2]; and it teaches us to render αΙΙ things to all men, honour to
, whom honour ί5 due, Jear to whom Jear, tribute to whom tribute; to owe no
παντας.
nzαn αnything except to Ιουε all [Rom. 13: 7-8].

'
15 . Σκοπει , '" Λ
τοινυν ει οι τα τοιαυτα μαν θ ανοντες ' '
δ υνανται '0 ιαφ'ορως
α

γΛ και, συμ φ' ," το ' , The Conduct ο] Chl'istians

",1)ν υρεσ θ αι ταις
Λ'θ'
α εμιτοις μι'ξ εσιν, 1) α'θ εωτατον παντων,

Λ αν
σαρκων 'θρωπειων ε'φ'
απτεσ θ" 'θ'
αι, οπου γε και τας Λ μονο-
εας των ' , 15. CοnsίdeΓ, therefore, whether tllose who learn such teachings
ι t '" " ι.... r/, ,\ Ι φ' can live promiscuously and be united ίη unlawful intercourse or,
μαχων rιμιν απειΡ1)ται οραν, ινα μ1) κοινωνοι και συνιστορες ονων
most godless of all, partake ofhuman flesh, when we are forbidden
γενώμεθα. άλλ' ουοε τας λοιπας θεωρίας όραν xp~, ινα μ~ μολύνωνται
even to \vitness gladiatorial shows lest we should become ΡaΓtί­
13. ι <'Τι] Otto: δ·Τι V 14. ι όμοΦύλοι, Clauser: άλοΦύλοις V cipants and accomplices ίη murders. And we are not allowed to
120 THEOPHILUS OF ANTIOCH 111. 15 111. 15 AD ΑUΊΌLΥCUΜ 121

ημων οι
, ο
'Φθ λ'
α μοι και
\ τα
\ l'
ωτα, γινομενα
' ι
συμμετοχα
.......,
των εκει
.... witness the other spectacles, lest our eyes and ears should be defiled
Φωνων iδομένων. ει γαρ είποι τις πεp~ άνθρωποβορ{ας, εκει τα by taking part ίη the songs which are sung there. If anyone should
mention cannibalism, there the children ofThyestes and Tereus are
Θ Ι
"υεστου
'Τ
και
Ι Ι , θ Ι , δ' Ι "
ηρεως ΤΕκνα εσ ιομενα' ει ε περι μοιχειας, ου μονον
\
eaten; if adultery, it is the subject of their tragedies not οηlΥ as
πεp~ άνθρώπων άλλα και περι θΕων, ών καταγγέλλουσιν εύΦώνως regards men but also as regards the gods whom they euphoniously
proclaim for honours and prizes. Far be it from Christians to think
μετα τιμων καί άθλων, παρ' αύτοις τραγφδΕΙται. μακραν δε άπείη
of doing any such thing, for among them temperance is present,
χρισΤιανοις ενθυμηθηναί Τι τοιουτο πραξαι, παρ' ο[ς σωΦροσύνη continence is exercised, monogamy is preserved, purity is guarded;
, ." .,,.. ι,.. ( 'Φ λ Ι injustice is driven out, sin is uprooted, righteousness is practised,
παρεσΤιν, εγκρατεια ασκειται, μονογαμια τηρειται, αγνΕια υ ασ-
'δ ι, θ Α ι, Α δ ι λ r law is the guiding principle, piety is performed, God is acknow-
σεται, α ικια εκπορ ειται, αμαρηα εκρι."ουται, ικαιοσυνη με ε-
,

ledged; truth controls, grace preserves, peace protects; holy Logos

Ι πο λ ιτευεται,
Ι θEOaEjJELa
'R Ι θ"
εος ομο λ ογειται,
Α
ταται, νομος πρασσεται, leads, Sophia teaches, Life controls, God reigns. 1
α'ληΙθ εια βραβ Ευει,
Ι Ι
χαρις Α ειΡηνη
συντηΡΕΙ, Ι Ι
περισκεΠΕΙ, '
λ ογος "
αγιος , Although we have many things to say about our way of life and
the ordinances of the God and Fashioner of the whole creation, we
όδηγει, σοΦία διδάσκει, ζωη βραβεύει, θεος βασιλεύει. consider that we have now made sufficient mention of them that
Πολλα μεν οδν έχοντες λέγειν περί της καθ' ήμας πολιτείας και you too may know them from what you have read thus far, so that
των δικαιωμάτων του θεου Kα~ δημιουργου πάσης κτίσεως, τα νυ,ι as you have hitherto been a lover of learning, you may become
." (Ι θ' Α θ'" Ιλ , , ... (a real) one [cf. ΙΙ. 38] .
αυταρκως ηγουμΕ α επιμεμνησ αι, εις το και σε επιστησαι μα ιστα

εξ ών άναγινώσκεις εως του δευρο, ίνα ώς Φιλομαθης έγεν~θης εως Chronology

του δευροl οϋτως και Φιλομαθης έστι· The Question ΟΙ the Deluge
16. Now r 'vvish with God's help to demonstrate the chronology [οι
you more exactly, so that you may recognize that our doctrine is
16. Θέλω δέ σοι και τα των χρόνων θεου παρέχοντος νυν άκρι- neither modern nor mvthical but more ancient and true than all
" επιγνφς
, , προσ the poets and hίstοria{ιs who wrote οη what they knew nothing
β ΕσΤΕρον
ι ,
επι δ ΕΙ_ξ αι, ινα Α" οη ου 'Φ ατος ου'δ'Ε μυ θ ωΙδ ης
about. For some declared that the world was not created and went
εστίν ό καθ' ήμας λόγος, άλλ' άρχαιότερος και άληθέστερος άπάντων off into endless time; others called it created and said that 153,075
Α' Φ Ι .....,
ποιητων και συγγρα εων, των επ
, 'δ Ιλ
α η φ
~/~ ι
συγγραψαντων.
f
οι μεν
\ years had already passed. This statement is made by Apollonius
\ ,Ι ,Ι ., Ι ." Ι ., , ., ι the Egyptian. 1 And Plato, who is thought to have been the wisest of
γαρ τον κοσμον αγενητον ειποντες εις το απεραντον εχωρησαν,
the Greeks-to 'Iyhat nonsense did he not attain! For ίη his book
ετεροι δε γενψον Φήσαντες είπον ώς ηδη μυριάδας ετων πεντε- entitled Republic it says explicitly [Leg. ϊίϊ. 677 c-d]: 'Η these
και'δ εκα ε'λλθ'
η υ Εναι και τρισχι'λ ια
, ε'βδ ομηκοντα
Ι Ι"
πεντε ετη. Α
ταυτα
things had remained for all time jnst as they are now arranged,
Ί how would anything new ever be found? Οη the one hand, they

Ι
μεν σον Άπολλώνιος ό Αιγύπτιος ίστορεΙ. Πλάτων δέ, ό δοκων must have escaped the knowledge of those who lived then for
'Eλλ~νων σοΦώτερος γεγενfjσθαι, εις πόσην Φλυαρίαν εχώρησεν! a myriad myriad years; οη the other, one or two thousand years
εν γαρ ταις Πολιτείαις αύτου επιγραΦομέναις ρψως κειται' "πως ago, some things have been discovered from the time of Daedalus,
some from that of Orpheus, and some from that of Palamedes.'
γrιp άν,2 εί γε έμενε τάδε οϋτως πάντα χρόνον ώς νυν διακοσμειται, When he says that these things took place, he indicates that his
\, Ι , ~ _ _ (/ \ Ι , ,/
καινσν ανευρισκετο ποτε οτιουν τσυτο; οη μεν μυριακις μυρια ετη
15. ι Οη this passage cf. Grant, After the New Testament (Phi!ade!phia, 1967),
Ι θ ανεν
δ ιελαν αρα τους τοτε' χι'λ ια
" " δ' α'Φ' Ι
"'3 γεγονΕν
ου η
" δ'ις τοσαυτα - 60-1.
16. ι The figllre, \v!lich bears ηο l'e!ation to the Egyptian 'Sothic period' ο
15. ι <ως 'Ι"ου δ€υpO post CΥενήθ'ί"l Olto: post εaπ ν 1,461 years, is given as ιε. ,γο. ίη πι, 26. Conceivab!y this is an errOl' for the
16. ι η>] Ρ: τον V 2 1Τως γ,ιρ αν] Otto: Μγοντο,> Υ: Μγων Ρ 3 x tλια figure ροε. ,γα' (1,753,200) provided by Lydus, De mensibus ίίϊ. 16, equa! to
δ' ά4,' 00] Fell: εχειν αδελφου> ν 1,200 Sothic periods.
122 THEOPHILUS OF ANTIOCH 111. 16 111. 16 AD ΑUΊΌΙ,ΥCUΜ 123

,Ι
ετη' τα μεν απΌ
" " Δ
αι
δ 1\
αl\ου κατα
φ Α Ι
ανη γεγονεν, τα
, δ'
ε
, "0Ρφ εως,
απΌ
ι 'myriad myriad years' are from the delnge [cf. Leg. ίίί. 677 a] to the
τα δε άπο Παλαμήδους." και ταυτα ειπων γεγενfjσθαι, τα μεν time of Daedalns. And when he makes many statements abont the
μυριάκις μυρία έτη άπο κατακλυσμου εως Δαιδάλου δηλοΙ. και varions cities ίη the world and the habitations and nations, he
πο λλ α
' φ' '\" Α 4 και"θ
ησας περι ποl\εων και κατοικισμων
Α Α
ε νων, ομοl\ογει
• \
admits that these statements are made by conjecture. For he says
εικασμψ ταυτα εΙρηκέναι. λέγει γάρ' ''Ει γουν, ώ ξένε, τις ήμιν [Leg. ίίi. 683 b-c]: 'If, then, stranger, some god should promise llS
• ι
υποσχηται θ"'" ,
εος ως, αν επιχειΡησωμεν <το'β') 5 τυΑ της
Α νομο θ εσιας
ι that if we conld undertake for a second time ΟΙΙΓ examination of the
Α Α'
'./. ι (\ ' ,Ι 'δ'
σκεψΗ, των νυν ειΡημενων Ι\ογων ου χειΡους ου εl\αττους ακουσο-
'\' , , laws, we shonld hear discourses not inferior ΟΓ shorter than the
με θ α, '"
μακραν αν "\θοιμι
εl\ "
εγωγε )"6
. \
δ ηl\ονοΤι
ι , Α εψη'
Ηκασμψ ".Ι. ει' δ'
ε discourses so far spoken, Ι should go a great way.' ObViOllSly he
εικασμψ, ούκ άρα άληθη εσΤιν τα ύπ' αύτου εΙρημένα. spoke by conjecture; and if by conjecture, then his statements are
not true.
17. Δει οδν μαλλον μαθΎJT~ν γενέσθαι τψ νομοθεσίας του θεου,
κα '
θως και "" αυτος ι \
ωμοl\ογηκεν "\ \
αl\l\ως μη '
'δ υνασ θ αι "
το ακριβ'
ες
17. One must, instead, become a student of the legislation of God,
μαθειν, εαν μ~ ό θεος διδάξυ δια του νόμου. τί δέ; ούχι και οί as Plato himself admitted when he said that accurate learning
ποιηται , "Ομηρος και ' •Ωσιο
ΤΤ ι δ ος ' '0Ρ φ'
και ευς ".Ι.
εψασαν ' "
εαυτους ,
απΌ
cannot be obtained nnless God teaches it throngh the law [Meno
θείας προνοίας μεμαθηκέναι; εΤι μ~ν μάντεις και προγνώσΤας 99 e]. Did not the poets Homer, Hesiod, and Orpheus say that they
γεγενησ
Α θ "
αι κατα τους συγγρα
φ Α , \
Ης, και τους παρ
"Α θ'
αυτων μα οντας
llad been instrllcted by divine providence? Fllrthermore, it is said
άκριβως συγγεγραφέναι φασ{ν. πόσψ οδν μαλλον ήμεις Τι}. άληθη that there were diviners and seers at the time of the historians, and
, ,
εισομε
θ •
α οι μαν
θ' , \
ανοντες απΌ των αγιων προ
Α ,Ι φ Α
ητων, των χωρησαν-
Α ,
that people who learned from them wrote accurate histories. How
των το
,
αγιον
" Α
πνευμα Α
του θ εου;
Α δ ιο \ 'φ ωνα
συμ και'φ'\'λλ
ιl\α α ηl\οις '\ οι • mllch more, then, shall we know the truth, since we learn it from
ι
πανΤες προ
φΑ
ηται
~
Ηπον, και
\ προεκηρυ<οαν
, C
τα
\ 1\ \
μεl\l\Οντα
"θ
εσεσ αι
the holy prophets, who were filled with the holy Spirit of God ? For
παντι τψ κόσμψ. τους γαρ φιλομαθεις μαλλον δε φιλαληθεις this reason all the prophets spoke harmoniollsly and ίη agreement
'
δ υναται αυτη
, , η
t
εκ
,/ β
ασις
Α
των προαναπε
φ'
ωνημενων πραγματων
" και
\Vitll one another when they predicted what was going to happen
ήδη άπηΡΤισμένων εκδιδάσΚΗν οντως άληθη ειναι τα δι' αύτων to the \vhole \vorld. The very outcome of the previously predicted
κεκηρυγμένα περί τε χρόνων και' καιΡων των προ κατακλυσμου, άφ' and fulfilled events can teach those \vho love learning-or rather,
ov εΚΤισται ό κόσμος εως του δευρο, ώς συνέστηκε τα ετη, εις το love trllth-that their proclamations are really trne, those which
επιδειξαι T~ν φλυαρίαν του ψεύδους των συγγραφέων, όΤι ούκ were made concerning the times and seasons before the deluge and
άληθij εσΤιν τα δι' αύτων ρηθέντα. the number of years from the creation of the world ιιρ to the
present. This will demonstrate the nonsensical falsehood of the
18. Πλάτων γάρ, ώς προειΡήκαμεν, δηλώσας κατακλυσμον γεγενη­ historians and show that their statements are not true.
σθαι, έφη μ~ πάσης της γης άλλα των πεδίων μόνον γεγενησθαι, και
τους , δ ιαφ'
υγοντας " \'
Α υ'ψ ηl\οτατοις ορεσιν αυτους
επι τοις " " δ ιασεσωσ
Α θ αι. 18. Plato, as we l1ave already said [ΙΙΙ. 16], showed that there was
ετεροι δε λέγουσι γεγονέναι ΔευκΜ{ωνα και Πύρραν, και τούτους εν a deluge, bllt he says that it took place not over the entire earth bllt
λάρνακι διασεσωσθαι και τον Δευκαλίωνα μετα το ελθειν εκ της only over tlle plains, and that tllOse ""ho fled to tlle highest moun-
\'
Ι\αρνακος Ι\ι
'
\'θους Ης τα οπισω πεπομ φ' ", \'θ' Α
εναι και αν ρωπους εκ των
, tains were saved [Le[j. ίίί. 677 a-b]. Otl1ers say that there were
: Ί persons named Deucalion and ΡΥπΙΗl and that tlley \vere saved ίη
4 καί. κaτοιιασμων]
Einarson: κατακοσμών και οίκήσεων ν 5 (T<J β')]
Einarson; cf. Plat. Leg. 683 b (des Places); om. V 6 (λόγων-Εγωγε)] an ark, and that after Deucalion came out of tlle ark he cast stones
Einarson; cf. Plat. Leg. 683 c (des Places) : om. V behind llim, and that men came into existence ont of the stones
124 THEOPHILUS 011 ANTIOCH 111. 18 ΣlI. 18 AD ΑUΊΌLΥCUΜ 125

λίθων γεγενησθαι· όθεν Φασιν λαους προσαγορεύεσθαι το πληθος (lithoi). For tllis reason, they say, the multitude of men is called
ανθρώπων. άλλοι δ' αΟ Κλύμενον είπον εν δευτέρψ κατακλυσμψ 'peoples' (Ιαοί). Still others mention Klymenos, who was ίη a second
γεγονέναι.
deluge. I
"Ο Τι ' "θλ ωι και"δ '" , From what we haνe already said it is obνious that those who
l'
μεν ουν α πανυ υσσεβ εις
~ και ανοητοι ευρισκονται
Ι οι,
wrote and pointlessly speculated οη such matters were wretched,
τα τοιαυτα συγγράψαντες και ΦιλοσοΦήσαντες ματαίως, εκ των
exceedingly ungodly, and stupid. Moses, our prophet and the
προειΡημενων , δ~λ"
η ον εσΤιν. ο'δ'"
ε ημετερος προ Φ'
ητης και'θ' ~
εραπων του
minister of God, ίη his account of the creation of the world narrated
θεου Μωσης περι της γενέσεως του κ6σμου εζιστορων διηγήσατο not οηlΥ the way ίη which the deluge took place upon the earth
τίνι τΡόπψ γεγένψαι ό κατακλυσμος επι της γης, ού μ~ν αλλα και τα but also the way ίη which the eνents accompanying the deluge
του κατακλυσμου ι[ι τΡόπψ γέγονεν, ού Πύρραν ούτε Δευκαλίωνα η occnrred. He tells ηο myth about a Pyrrha or a Deucalion or a
Κλύμενον μυθεύων, ούδε μην τα πεδία μόνον κaTακ€κλύσθαι, και Klymenos, nor does eh say that οηlΥ the plains were inundated or
'δΦ'
τους "~,,
ια υγοντας επι ι
τοις ορεσι μονους δ ιασεσωσ
~θαι. tllat those who fied to the mountains were saνed.

19. Άλλ' ούδε δεύτερον κατακλυσμον γεγονέναι δηλοι, αλλα μεν 19. He does not state that a second deluge took place. Οη the
Τ"Φ
ουν ε
,~,
η μηκεΤι τψ κοσμψ κατακ
λ '''δ
υσμον υ
,ι
ατος εσεσ
θ
αι, οων
1'1"
ουτε
contrary, he said that there would not be another deluge of water
, 'f'" ,\ δ' Φ ησιν τας
,ι ~/. ' 'θ ' upon the world [cf. Gen. 9: ι ι] ; this has not taken place and neνer
γεγονεν ουτε μην εσται. οκτω ε πασας ψυχας αν ρωπων
will take place. He says that eight was the total number of human
εν Tfj κιβωτψ διασεσωσθαι, εν Tfj κατασκευασθείστι προστάγμασι
liνes saνed ίη the ark [cf. ι Pet. 3: 20], which was constructed at
~
θεου, ουχ
, ,
υπο
'Δ ευκα λ ιωνος,
' 'λλ' υπο του
α
~ Ηωε
7\T~ 'Q .. "
ι "
ε/-,ραισΤι, ος
δ ιερ-
God's command not by Deucalion bnt by Noah, whose Hebrew
μηνεύεται Tfj έλλάδι γλώσστι ανάπαυσις, Kαθιlις και εν έτέρψ λ6γψ name is translated ίη Greek as 'rest'. (We haνe explained ίη another
εδηλώσαμεν ώς Νωε, καταγγέλλων τοις τοτε ανθρώποις μέλλειν treatise how Noah, proclaiming the coming of a deluge to the men
κατακλυσμον εσεσθαι, προεΦήτευσεν αύτοις λέγων' Δευτε, καλει of that time, prophesied to them, saying; 'Come (deute), God calls
ύμας ό θεος εΙς μετάνοιαν' διο οΙκείως Δευκαλίων εκλήθη. τούτψ δε (kαlei) you to repentance.' For this reason he is fittingly called
Τψ Νωε υίοι τρεις ησαν, Kαθιlις και εν Τψ δευτέρψ τ6μψ εδηλώσα- Dencalion.) This Noah had three sons, as we haνe explained ίη the
.. "
μεν, ων τα ονοματα εσΤιν
Ι , , Σ'
ημ και
Χ' ,
αμ και
, '"
'Ια'Φ ε θ ,οις και γυναικες
~ , second νolume [ΙΙ. 30-1]; their names are Sem and Cham and
τρεις ησαν το καθ' ένα αύ7'ων, και αύτ6ς, και ~ γυν~ αύτου. Τουτον 1apheth. They had three wives, one for each, and there were Noah
τον άνδρα ενωι Εύ1ιουχον προσηγορεύκασιν. όKTιlι οον αί πασαι
himself and his wife. (Some persons call this man a eunuch.)
Eight hnman liνes, then, were saved ίη all-those who were ίη
ψυχαι ανθρώπων διεσώθησαν, οί εν Tfj κιβωτψ εύρεθέντες.
the ark.
Τον δε κατακλυσμον εσήμανεν ό Μωσης επι ~μέpας τεσσαρά­
Moses indicated that the deluge lasted for 10rty dαys and 10rty
κοντα και νύκτας τεσσαράκοντα γεγενησθαι, από του ούρα­ nights, when cαtαrαcts fiowed from heαven and all the springs ΟΙ the
νου των καταρακτων ρυέντων και πασων 2 των πηγων της αbyss gllshed.forth [Gen. 7: ι ι f.] so that the water was raisedfi.fteen
αβύσσου βλυσάντων, ώστε το ύδωρ ύψωθfjναι επάνω παντος cubits αbove even the highest Inountαin [Gen. 7: 20]. Thus the whole
όρους ύψηλου πεντεκαίδεκα πήχεις. και ούτως διεΦθάρη το hnman race then existing was destroyed; the οηlΥ ones saνed
, , ~
γενος παντων των τοτε αν ρωπων, μονοι
Ι , θ ' 'δ' ς- 'θ
ε οιεσω ησαν οι
' Φ υ λ αχ- were those who were preserνed ίη the ark, the eight already men-
θέντες εν Tfj κιβωτψ, ούς προειΡήκαμεν όκτώ· ης κιβωτου τα tioned. The remains of tlle ark are to be seen to this day ίη the
λείψανα μέχρις του δευρο δείκνυται είναι εν τοις Άραβικοις Ορεσιν. Arabian mountains.
1η summary, this is the story of the delnge.
τα μεν σον του κατακλαυσμου κεΦαλαιωδ(vς τοιαύτην εχει την
ίστορίαν. 18. ι Tlte fath(,I' u!' PI,aetllon, fil'st l(ing after the delllge, was Klymenos
19. ι οΙον] Gesner: δι' ον V 2 πασών] Οιιο; cf. Gen. 7: i i : άπα V (Hyginns, Fαb. 154)'
 THEOPHILUS OF ANTIOCH 111.20 ΙΙΙ. 20 AD Α UTOL YCUM 127

20 • 'Ο δ'ε "γ1.ωσψ;

πιr ~ ο'δ'
ηγησα, "Ιου δ'
του, αιου" '''Φθ
ω, ε ημεν ειΡηκεναι, " The Testimony ιif Mαnetho
,
εκ β εβλ'
ημενου, "
απΌ γη, ~ Α"ιγυπτου υπο
"βασι λ' ' .ου
εω, Φ αραω, . τουνομα" 20. Now Moses \vas the leader oftheJews, as we have already said
'Τ"θ
1. ε μωσι" ι"
ο,, Φ'
ασιν, ",
μετα την εκβ ο λ' ~
ην του λ αου
~'{3
ε ασι'λ ευσεν "
ετη
" ,~"", , 'Φ ~ιr θ ι , , , ~ [πι. 9-10], vV}lo \\'ere cxpelled from the land of Egypt by king
εικοσι πεντε και μηνα, ο ω, υ Ί/ρηται ιγιαναι ω,. , και μετα τουτον

Χεβρων 2 έτη ιγ'. μετα δε τουτον ΆμένωΦι, έτη κ', μηνα, έπτά. Pha1'aoh, \V110Se nanle was Tethmosis. This king is said to have
μετα
, \ ..
δ ~ 'δ λΦ \
ε τουτον η α
ε η
, ,. , 'Λ
αυτου rtμεσση ετη κα
ι " ,....
, μηνα, "3
εννεα. μετα
'
reigned for 25 years and 4 montl1s afte1' the expulsion ofthe people,
δ ε' ,
ταυτην Μ'Φ "
η ρη, ετη ιβ' ,μηνα,
~ θ' . μετα , δ'ε ~
τουτον Μη Φραμ-
as Manetho counts it [Josephus, C. Αρ. ί. 94-7]. And after him
μούθωσι, έτη κε',4 μηνα, ι'. και μετα τουτον Τυθμώση, έτη θ',
~ Λ 'Λ' Φ 5" λ' Λ δ' Cheb1'on for 13 years; afte1' hiIll Amenophis fo1' 20 yea1's, 7 Illonths;
μηνα,
,
η. και μετα
, ,
τουτον rtμενω ι, ετη , μηνα, ι.
,
μετα
,
ε

τουτον "Ώρο, έτη λ5", μηνα, πέντε. τούτου δε θυγάτηρ Άκεγχερη, after him his sister Amesse for 2 Ι years, 9 months; after her
"
ετη ιβ' ,μηνα
Λ α.
, 6 '
μετα δ'
ε ,
ταυτην 'Ρα θ ωτι,
Λ "θ'
ετη . μετα , δ'ε ~
τουτον
Mephres for 12 years, 9 months; after him Mephrammouthosis for
ΆκεγΧ'τίρης έτη ιβ', μηνα, ε'. μετα δε τουτον 7 ΆκεγΧ'τίρη,8 έτη ιβ',
μηνα, γ'. του δε Άρμαϊ, έτη δ', μηνα α'. και μετα τουτον 'Ραμέσση,
25 years, 10 Illonths. And after him Tuthmoses for 9 years, 8
ενιαυτόν, μηνα, δ'. μετα δε τουτον Άρμέσση, Μιαμμου έτη ζ5" και months. And after him Amenophis for 30 years, ΙΟ months; after
μηνα, β'.9 και μετα τουτον ΆμένωΦι, έτη ιθ', μηνα, 5''. του δε him Oros fo1' 36 yea1's, 5 Illonths; his daughter Akenche1'es fo1' 12
Σέθω,ΙΟ και 'Ραμέσση, έτη ζ',Ι1 ου, Φασιν εσχηκέναι πολλην δύνα­
years, ι month; after her Rathotis for 9 years; after him Aken-
μιν ίππικη, και παράταςιν ναυτικη, κατα του, ίδΕου, χρόνου,.
cheres for 12 years, 5 months; afte1' him Akencheres [ΟΓ 12 years,
Οί μεν Έβραιοι, κατ' εκεινο καιΡου παροικ'τίσαντε, εν γυΙ2
, ,
Α ιγυπτψ ,
και κατα
δ ουλ ω θ' "βασι λ'"
εντε, υπο εω, ο,
,
προειΡηται
'Τ"θ
1 ε μω-
3 months; his son Armais fo1' 4 years, ι month. And afte1' him
σι" ψκοδόμησαν αύτψ πόλει, οχυρά" τ'τίν τε Πειθω και 'Ραμεσση Ramesses for a yea1', 4 months; afte1' him Armesses 1-fiammou for
και "Ων, -ητι, εστιν ΉλΕου πόλι,' ώστε και των πόλεων των τότε 66 yea1's and 2 months. And after him Amenophis for 19 yea1's, 6
σνομαστων κατ' ΑίγυπτΕου, δεΕκνυνται προγενέστεροι οί Έβραιοι
" ι\ \ , ι.... 'Φ' "i" "Ι \ βφλ
months. His sons Sethos and Ramesses for 60 years; they say these
οντε" οι και προπατορε, ημων, α ων και τα, ιερα, LJ-' ου,
"
εχομεν
,
αρχαιοτερα,
,
ουσα,
" (Ι
απαντων συγγρα
Φ'
εων, κα
θ'
ω, προειΡη-
, kings had great caval1'Y st1'ength and naval forces ίη their time.
καμεν. The Hebrews, who at that time sojou1'ned ίη Egypt and had been
"
Α ιγυπτο, δ""
ε η χωρα εκ λ'θ
η η "
απΌ Λβασι λ'
του εω, Σ'θ
ε ω,' ο' 1 3 '
γαρ
enslaved by king Tethmosis, already mentioned, built fortified
Σε'θω" Φ'
ασιν, Α"ιγυπτο, κα λ ειται. " Λ
τψ δ'ε Σ'θ
ε ω, Ί'
ην 'δ ελΦ'ο,
α Ψ..
cities fo1' him; these were Peitho and Ramesses and Οη, which is
20. ι Τέθμωσ,,] Clauser; cf. JOS. C. Αρ. i. 94: Μωσης V 2 τουτον Χεβρων]
Heliopolis [cf. Exod. ι : ι ι]. The Hebrews, therefore, are shown to
Gesner: τον Χεβρων V 3 μηνας έννέα] Grant; cf. J os. C. Αρ. ί. 95: μηνα α '
be older than the cities which we1'e then famous ίη Egypt. These
(= ένα) V 4 έτη κε'] Grant; cf. JOS., ibid.: Ετη κ' V 5 Άμένωφις]
Grant; cf. JOS. C. Αρ. i. 96: Δαμφενοφις V (του δ' Άμένοφις, J08.) 6 Άκεγ- ΗebΓews were our forefatllers, and fΓOm them we possess tl1e sacred
χερης-α/] Grant; cf. J 05., ibid.: έτη " μηνας γΙ V 7 'Ραθ,οης-τουτον]
Grant; cf.Jos., ibid.: orn. V 8}Ικεγχήρης] Grant; cf.Jos. C. Αρ. ί. 97:
books which are oldel" than all other wrίteΓS, as we have already
Μερχερης V 9 και με.,.α τουτον-μηνα, βΊ Otto; cf. J08. C. Αρ. ί. 97: μετα
said [ΠΙ. ι].
δε τουτον Μέσσης Μιαμμ,ου ΕτΤ] ς' καί μ€Tα ταυτον 'Ραμ,fσσης ένιαυτόν, μηνας δ'
και μηνας β' V 10 Σέθως] Grant; cf. J05. C. Αρ. i. 98: θοίσσος V 11 ξ'] The land ofEgypt receiνed its name from king Sethos; for Sethos,
Grant; cf. JOS. C. Αρ. ί. 231 : ,Ι V 12 γπ) V: "'π Gesner 13 ό] Humphry;

cf. J08. C. Αρ. i. 102: το V they say [Josephus, C. Αρ. i. 102], is called 'Egypt'. The brother of
 THEOPHILUS OF ANTIOCH ΙΙΙ. 20 11.20 AD AUTOLYCUM 129

σνομα Άρμαϊς·Ι4 ουτος Δαναος κ/.κλψαι ό εΙς Άργος απΌ ΑΙγύπτου Sethos was named Armais; he was called Danaus and came to
, .,. Ι (λ \ ,.ι.... ~ , ') ι
Argos from Egypt. Other writers mention him as being exceeding!y
παραγενομενος, ου μεμνηται οι ΟΙΠΟΙ συγγραψεις ως πανυ αρχαιου

η;-Υχάνοντος. ancient [ϊ. I031.

21 . lYlavaL
~If θ'
ως δ"
ε ο κατ , Α'ιγυΠΤιους , πο λλ'
αψ-"λ υαρησας, εΤι μην και ' " , , Manetho' s Errors and AdlniSSiOllS
ι ,./.,.
βλασψημα ""
ειπων εις τε
Ι 118 /
lYlwaEa \
και τους
, ,
συν αυτιΥ
, .... ΙΕ'(.Ι'
,.,ραιους, ως
,
δ η'θ εν δ' , , ' ' 'ευρεν
' , 21. Manetho, who expressed much nonsense ίη Egyptian fashion
ια λ'
επραν εκβλη θ'
εντας 2εκ
' ~
της Α'ιγυπτου, ουχ το
,
ακρι
β'
ες
...
των
Ι
χρονων
,
ειπειν.
.... 3
ποιμενας
ι ,\
μεν γαρ αυτους
, \ ,\
ειπων και
\ and actually uttered outrageous s!anders about Moses and the
πολεμίους ΑΙγυπτίων, το μεν 4 ποιμ/.νας ακων ε[πεν, ελεγχ6μενος Hebrews with him by claiming that they were expelled from Egypt
ύπο Tfjς dληθείας· ήσαν γαρ σντως ποιμένες οί προπάτορες ~μ(7Ίι', because of leprosy, was unab!e to make an exact chronological
οί παpOΙKrισανTες εν ΑΙγύπτιΥ, dλλ' ου λεπροί. παραγενόμενοι γαρ statement. He called them shepherds and enemies ofthe Egyptians,
είς την γην Ti)v καλουμένην 'IovSalav,S ένθα και μεταξυ κατψκησαν, for he was forced by the truth; ουΓ forefathers who sojourned ίη
δηλουται ιJΊ τρ6πιΥ οί ίερεις αυnΖιν δια ΠΡΟσΤάγματος θεου προσ­ Egypt actually were shepherds, but not lepers. When they reached
καρτερουντες τψ ναψ, τ6τε εθεΡάπευον πασαν ν6σον ώστε και the land called Judaea, where they afterwards settled, it is well
λεπρωντας και πάντα μωμοl' ~ωνTO. ναον <ρκοδόμησεν Σολομων ό known how their priests, devoting themselves to the temple by
βασιλευς της 'Ιουδαίας.
God's command, at that time cured every disease [cf. Matt. 4: 23]
Περι δε του πεπλανησθαι τον Μαναιθω ΠεΡι των χρ6νων εκ των
" , ~, , δ ~λ " 'λλ ' , , ~ β λ ' ~
so that they healed !epers and every blemis!l.! Solomon, king of
υπ αυτου ειρημενων η ον εσΤιν' α α και περι του ασι εως του

, " \τουνομα.
" ... .Judaea, built the temp!e.
εκβ α λ'
οντος αυτους, Φ αραω ,Ι"
ουκεΤι γαρ αυτων ε''β ασι'λ ευσεν'

' t γαρ ' The chrono!ogica! error of :Manetho is evident fl'Om his o,vn
κατα δ
"Ε'(.ι ,~, 'θ
twsa, ,
fJpaιov> μετα του στρατευματος κατεποντισ η εις

, ερυ
την , θραν' θ'λ ""
α ασσαν. εΤι n εψη
μΎJν και ους "-" '
ποιμενας πεπο λ'
εμηκεναι
statements. It is also clear ίn the case ofthe king who expelled theln,
τους ΑΙγυπτίους ψεύδεται' προ ετων γάρ λLιγ'6 εξηλθον εκ της Pharaoh by name. For he ηο longer reigned over thenJ; ίη his pur-
ΑΙγύπτου και ιρκησαν έκτοτε τ,ην χώραν, την έΤι και νυν καλουμένην suit ofthe Hebre'-\'s he and his army were drowned ίn the Red Sea.
'Ιου δ αιαν, ' ,~, Δ αναον
προ του και
' "Μ
Ης ""ψγος αψικεσ
' -" ' θ αι. "δ ε
οτι
\ τουτον
~ Furthermore, he false!y says that those whom he called shepherds
dpXaL6TEPOV ~γoυνTαι των λοιπων κατα 'Έλληνας οί πλείους, σαφές were warring against the Egyptians; they had left Egypt and were
,
εστιν. inhabiting the land which is still called J udaea, 393 years before
'Ώστε ό Μαναιθως δύο τάξεις ακων της dληθε{ας μεμrινυKεν Danaus came to Argos. It is well known that most writers consider
~μιν δια των αυτου γραμμάτων, πρωτον μεν ποιμένας αυτους him more ancient than other persons among the GΓeeks. 2
6μoλoγrισας, δεύΤΕρον είπων και το εξεληλυθέναι αυτους εκ γης Therefore Manetho has involuntarily admitted two points of
' ,
Α ιγυπτου' " "
ωστε και εκ τουτων των αναγραψων
, ~, -" ~ δ'
εικνυσ
θ
αι προγενε-
'
truth for us ίη his writings: first, he admitted that they were
στεΡΟΙ' ε[ναι τον Μωσην και τους συν αt)T<{} ()'αιωσ{ους 7) και χιλίους
shepherds, and second, he said that they came out ()f the !and ()f
Ενιαυτου ς 7 προ TOV 'Ιλιαιωυ πολέμου.
Egypt. Therefore from these chronicles it is proved that Moses and
Ι4 ,,1ρμαϊ,] Otto; cf. J08. C. Λρ. ί. 102: Ά.ρμαΙν V those with him are nine hundΓed or even a tll0tIsand years prior to
21. ι εϊ, τε] vVolf: ώστε V 2 εκβληθέντα,] Ducaeus: εκβληθέΥΤΟ, ΥΒ:
έκβληθηναι Ρ 3 ουχ-εΙπειν post Αιγύπτου] transp. Maran: post ΑΙγυπτ{ων V the Trojan war. 2
4 'Τ() μεν] Humphry: add. γάρ V 5 Ίουδα{αν] Grant; cf.l. 21; ΠΙ. 22. Ι:
Ίεροσ6λυμα V 6 λ'ιγ'] Grant; cf. J08. C. Λρ. ί. 103; Tert. Αρο/. xix. 3: 21. ι Cf. Clement, Hypot. [ι·. ! 2 Stiihlin.
τριακοσ{ω,' δαατριCιv (= λ,γ') V 7 ,νιαυτου,] Ρ: om. ΥΒ 2 ]osephlIs, C. Αρ. ί. 104.
 1ΉΕΟΡΗαus OF ANTIOCH 111. 22
ΙΙ.22 AD AUTOLYCUM
22. Άλλα και περι του ναου της οίκοδομης του εν 'Ιουδαίl!, δι'
, δι 'β λ \ Σ λ \ \ ετη
., "l; ,
The Temple in Jerusαlem: Phoeniciαn Chronology
ψκο ομησεν ο ασι ευς ο ομων μετα ΠΕντακοσια ε~ ηκοντα

εξ Tfjς ΑίγΙJπτου εξοδίας τω}, 'Ιουδαίων, παρα Τυρίοις αναγέγραπται 22. But as regards the building ofthe temple inJudaea which king
t
ως ο ναος
t ,
ψΚΟ
., δ' \'''''''''''''
Φ'λ
ομη'Ται, και εν 'Τοις αρχειαις αυτων πε υ ακ'Ται 'Τα
\ Solomon built 566 years after the exodus of the Jews from Egypt,1
ι ., 1" Φ..... t Ι \ C' , , .....
γραμματα, εν αις αναγρα αις ευρισκεται γεγονως ο ναος προ του
it is recorded among the Tyrians how the temple was built, and ίn
'Τους Τυρίους T~ν Καρχηδόνα κτ[ααι θα'Ττον έτεσιν έκατον 'Τεσσαρά-
their archives the records have been preserved. Ιn these we find
κοντα ι ι
τρισιν, "Ι
μησιν οκτω' (ανεγρα
' 'Φ η ,\ 'J,'
V7TO ερωμου "
'Τουνομα
that the temple was built 143 years and 8 months before the
βασιλέως Τυρίων, υίου δε Άβειβάλου, δια το εκ πατρικης συνηθείας
τον Ίέρωμον γεγενησθαι Φίλον 'Του Σολομωνος, αμα και δια T~ν Tyrians founded Carthage [cf. Josephus, C. Αρ. ί. 108]. These
ύπερβάλλουσαν σοΦίαν, ην έσχεν ό Σολομών. εν γαρ προβλήμασιν records were made by a certain Hieromos, king of Tyre, son of
'λλ η'λ ους συνεχως
α
~ γ 'δ ε
εγυμνα",ονο 'Τεκμηριαν
" \TOV'TOV,
, και
\αντιγρα
' , Φα Abeibalos; because of his father's friendship with Solomon, Hiero-
Ε.πιστολων αυτων Φασιν 2 μέχρι του δευρο παρα 'Τοις Τυρίοις πεΦυλαγ- mos "\"as also his friend, especially because of the extraordinary
,
μενα' γραμμα'Τα τε α
, , 'λλη'λ οις δ' θ Π"-' )
ιεπεμπον. -κα ως μεμνη'Ται ιγιεναν-
\,
"visdom which Solomon possessed. They constantly exercised each
δρος ό ΕΦέσιας, ίστορων περι 'Της Τυρίων βασιλείας, λέγων ούτως'
1 ε λ'
"'1' 'Λβ ειβ α'λ ου "β ασι λ εως
ευτησαντος γαp.Γl \ ' Τ'
υριων "δ ιε δ' l;
ε~αTO \
την
other ϊn solving problems (the proof of this is found ίn the copies οΕ
β ασι λ ειαν
ι
ο
C'
υιας
(\ .,
αυτου
..... (1'ερωμος, ~
ος
3 β Ι
ιωσας
"
ετη
Ι
πεν'Τ1)κοντα 'Τρια
ι their letters, said to be preserved even now ίn Tyre) and sent letters
(έβασίλευσεν έτη 'ΤΡιάκοντα 'Τέσσαρα).4 'Τουτον δε διεδέξα'Το Βαλεά- to each other [cf. Josephus, C. Αρ. i. 109, 111].
γ
",ωρος, 5 β'
ιωσας "
ετη μγ, ' "ος ~R'λ ευσεν
Et'aaL "
ετη γ'
ι",. <με'Τα\ ~
'Τουτον
As Menander of Ephesus observes ίn his history of the Tyrian
Άβδάσ'ΤΡα'Τος, δς βιώσας έτη κθ' έβασίλευσεν έτη θ'.> 6μετ α δε
kingdom, speaking thus [Josephus, C. Αρ. i. 117, 121-6]:
τουτον Μεθουάσταρτος, βιώσας έτη νδ" έβασίλευσεν έ'Τ1) ιβ" με'Τα
δε 'Του'Τον ό αδελΦος αύ'Του Άθάρυμος, βιώσας έτη ν1)', έβασίλευσεν 'At the death of Abeibalos (king of the Tyrians) his son Hieromos
"
ε'Τ1) θ' . ~
'Τουτον , Αλ εν
ανει ο"δ
α ελΦ ος \ ,
Α
αυτου Λ ης7
"Ε'\λ "
'Τουνομα, "
ος succeeded to the throne; he lived 53 years and reigned 34 years.
βιώσας έτη ν' έβασίλευσεν μηνας όκτώ. τουτον ανειλεν 'Ιουθώβαλος, His successor was Beleazoros, who lived 43 years and reigned 17
ίεΡευς της Άστάρ'Τψ, δς βιώσας έ'Τη μ' έβασίλευσεν έ'ΤΥ] λβ"8 'Τουτον
years. Mter him, Abdastratos, who lived 29 years and reigned 9
δ ιε Qε~α'TO
'l; ο' υιας
" , ~
αυτου Βα λ'γ " β'
ε",ωρος, 9 ος ιωσας "
ετη με "ρ
ε ασι'λ ευσεν

ι 10 δ' ι Ίίlf ι β'" " years. Mter him, Methouastartos, who lived 54 years and reigned
ετη
)f
ς. (',
υιας ε 'Τουτου ΙΥ1Εττηνος, ιωσας ετη λβ' , ~Π'λ Ευσεν
Et'aaL ετη

κθ"ΙΙ 'Του'Τον διεδέξατο Πυγμαλίων,12 δς βιώσας έτη νς' έβασί­ 12 years. After him, his brother Atharymos, who lived 58 years and
λευσεν έ'Τ1) μζ'.ο έν δε 'Τψ έβδόμψ έτει της βασιλείας αυτου (~ reigned 9 years. He \vas killed by his brother named Helles, who
lived 50 years and reigned 8 months. He was killed by Iouthobalos,
22. 1 τεσσαράκοι'τα 'Γρισίν] Fell; cf.JOS. C. Αρ. i. 126 (μγ'): τριάκοντα τέσσαρσιν
priest of Astarte, who lived 40 years and reigned 32 years. He was
ΥΗ: τεσσαράκοντα τέσσαρσι Ρ 2 φασιν] Οιto: φησιν V 3 Ίέρωμος δς]
Fell; cf. JOS. C. AjJ. i. 117: ίερωμέ"ος V 4 (lβασίλευσεν-τέσσαΡα)] Fell; succeeded by his son Balezoros, who lived 45 years and reigned 6
cf.Jos. C. Αρ. i. 117: om. V 5 Βαλεάζωρος] Grant; cf.Jos. C. Αρ. i. 121:
Βάζωρος V 6 (μετα τοΟτον-<τη Ο')] Grant; cf. Jos. C. Αρ. i. 122: om. V
years. His son "vas Mettenos, who lived 32 years and reigned 29
7 Έλλης] V: Φέλλης Wolf; cf.Jos. C. Αρ. i. 123 8 λβ'] f'ell; cf.Jos. C. Αρ. years. He was succeeded by Pygmalion, who lived 56 years and
i. 123: ιβ' V 9 Βαλέζωρος] Grant; cf. J os. C. Αρ. i. 124: Βάζωρος V
10 ς' Grant; cf. J os. C. Αρ. i. 124: ζ' V 11 κΟ'] Υ: εννεα. (= Ο') J os. C. Αρ.
22. 1 It is difficult to tell what number Theophilus may have written, [or
i. 124 12 Πυγμαλίων] Otto: εν πυγμαλίων Φυγμαλίουμ V; cf. Φυγμαλίου

Jos. C. Αρ. i. 125 (cod. L) 13 μζ'] Fell; cf. Jos. C. Αρ. i. 125: ζ' V
Josephus provides nοΙ only 612 (C. Αρ. ii. 19; Ant. ΧΧ. 230) but also 592 (Ant.
viii.61).
826802 L

,
Ι:
 THEOPHILUS OF ANTIOCH ΠΙ. 22 III.22 AD AUTOLYCUM 133

αδελφη αύτου) 14 εΙς Λιβύψ Φυγουσα πόλιν φKOδόμrισεν την μέχρι reigned 47 years. Ιn the seventll year of his reign Ilis sister fled to
του δευρο Καρχηδονίαν καλουμένψ. συνάγεται οΟν ό πας χρόνος Libya and fonnded a city still known as Carthage. The total period
, ,
απο της
~ '[ ' β λ'
ερωμου. ασι ειας
,
μεχρι Δαρχη
Τ7 δ '
ονος
, "
ΚΤισεως ετη ρνε
,, of time from the reign of Hieromos to the fonnding of Cartllage is
~
μηνες "
οκτω. ~
τφ δ'ε δ ω δ'
εκατφ "
ετει ~
της 'Ι'
ερωμου β ασι λ'
ειας εν , 155 years and 8 months. Ιn the t\velfth year of the reign of
(Ιι::ροσολύμοις ό ναος ΨKoδoμ~θη, ώσΤΕ 'ίόν πάντα χρόνον Hieromos the temple inJernsalem was bnilt, 80 that the vvhole time
γεγενησθαι απο της του ναου οΙκοδομης μέχρι Καρχηδόνος from the bnilding of the tenΊple to tlle fonndation of Cartllage is
κτίσεως έτη ρμγ',15 μηνες ΥιΌ" 143 years and 8 months.'

23. της μεν οΟν Φοινίκων και ΑΙγυπτίων μαρτυρίας, ώς ίστορή­ History αnd Legislαtion; the True Chronology
κασιν περι των καθ' ήμας χρόνων οι συγγράψαντες Μαναιθως ό 23. As for the testimony of the Phoenicians [cf. J osephns, C. Λρ. i.
, ,
Α ιγυπτισς , ο, nιr' <:- , 'ΕΦ' "δ' "Ι' ,
και Π1ενανορος ο εσισς, εΤι ε και ωσηππος ο Ι27] and the Egyptians, as related concerning ΟΙΙΓ chrollology by
αναγράψας τον ' lουδαϊκον πόλεμον τον γενόμενον al:TOL, ύπο the historians Manetho the Egyptian and Menander the Ephesian
Ψωμαίωιι , αρκετως -ητω -ήμίν τα εΙρημένα. εκ γαρ τούτω ι' των -and fnrther by Josephus, who desaibed the Jewish war Vvllicll
αρχαίων δείκνυται και τα τωι! λοιπων συγγράμματα έσχατα Elvat was bronght ιφοn them by the Romans-vvhat we have said
των δια Μωσέως ήμίν δεδομένων γραμμάτων, έτι μην και των shonld snffice. For from these ancient aιιthΟΓS it is proved tJΊat the
μεταξυ προφψων' ό γαρ υσrεpoς των προφψων γενόμενος Ζαχαρίας writings of the οtheΓS arc later tllan the saiptιιres given llS throllgh
, ,,,
ονομαΤι 1)κμασεν κατα την
, 'Δ
αρειου
' β
ασι
λ'
ειαν. Moses, as well as those of tlle pΓOphets after hίω. (The last of the
Άλλα και οι νομοθέται πάντες μεταξυ εύρίσκονται νομοθετουντες. prophets, Zacharias by name, flonrislled in the Γeίgn of DarillS.)
εΙ γάρ Τις ει7ΤΟΙ Σόλωνα τον Άθψαίον, οί5τος γέγονεν ι,ατα τους Again, all the legislators tιιrn ont to have Iegislated afterwards.
,
χρονους Κ'
υρου και'Δ' ~
αρεισυ των β ασι λ'
εων, \',
κατα τον χρονον Ζαχαριου ' For if anyone shonld m.ention Solon the Athenian, he lived in the
του προειρημένου προφήτου, μεταςυ γεγενημένου πάνυ Τ.'ολλοίς
times of the kings Cyrns and Darins and in the tίωe of the propllet
ZacllaΓias, jnst ωentiοned, who was ωanΥ years latel' than Moses.
ετεσιν' -ητοι και Τ.'ερΙ Λυκούργου ~ Δράκοντος ~ Μίνω Τύ7;ι, νομο-
θ ετων,
..... ι ,
τουτων αρχαιοτηΤι
ι Ι ι
προαγουσιν αι ιεραι
(t, β 'βλ
ι
"
οι, οπου γε και
, Or if anyone shollld speak of the legislators LΥCΙΙΓgιιs or Draco or
Minos, ι the sacred bool,s are mΟΓe ancient tllan they, since the
του Διος του Κρητων βασιλεύσαμτος, αλλα μην και του Ίλιακου
scriptιιres of the divine law given ns throngh Moses actιιally
πολέμου δείκνυται προάγοηα τα γράμματα του θείου μόμου του δια
antedate not only tlle reign ofZens ίn Crete bnt also the Trojan \var.
Μωσέως ήμίν δεδομένου.
Ιn order for ns to give a more accllrate demonstration of periods
"Ινα δ"ε ακριβ εστεραν
Ι Ι
ποιησωμεν "
την (;
απο'δ ει!,ιι! ~
των καιΡων - και ,
and times, by God's help--not only recording the events after the
χρόνων, θεου ήμίν παρέχοντος o-v μόνον τα μετα ιωτακλυσμον delnge bllt also those before the delnge, so tllat \ve can state the
ίστορουντες αλλα και τα προ κατακλυσμου εις το και τιαν άπάντων
total nnmber of all thc years as well as possible-we now proceed
κατα το δυνατον εΙπείν ήμίν τον αριθμόν, νυν ι ποιησόμεθα, dt'a- to do so, going back to the fiΓst beginning of the aeation of
δραμόντες επι την ανέκαθεν αρχΤιν της του κόσμου κτίσεως, 7)ν ανέ- the \vorld, \Vllich l\foses the 11linister ofGod desaibcd tllΓOllgll tlle
./.
γραψεν
Μωσης
~ ο'θ' ~ θ εου
ερατ.ων του
~ δ ια πνευματος
~ αγιου.
\ " "
Ηπων γαρ
, Holy Spirit. For vvhen he spoke of tlle aeation and origin οί' the
τα περι κτ{σεω> και γενέσεως κόσμου, του τ.ρωτοπλάστου ανθρώπου, \vorld, of tlle first-fΟΓnιed ωan, and οί' tlle eνents that came next
και τα των έξης γεγεΙJημένων, εσήμανεν και τα προ KαTαKλυσμOιJ [ΙΙ. 10-30], he also indicated the years vVllicll passecl !Jefore the
14 (ή άδελΦiι αυτο;:;}] Maran; cf. Jos. C. Αρ. i. 125: om. V is ρμγ'
Wolf; cf. Jos. C. Αρ. i. 126: ρλγ' V 23. ι SoIon and Lycurgus are Illt'ntioned by JoseJJln!s, C. Αρ. ii. 154; [οι· ])'-;1('0
23. ι τούτων άρχαιότ1)ΤΙ] Otto: γράΦων Μγ" το., VB, γράΦων τί, Μγει έ" ΤΟ<, Ρ sc<' i. 21 ; for Minos, ii. 161.
 '34 THEOPHILUS OF ANTIOCH πι. 23 ΣΗ. 23 AD AUTOLYCUM '35
έτη γενόμενα. εγω δ' αιτουμαι χάριν παρα του μόνου θεου, εΙς το deluge. Ι ask favour from the only God that Ι may speak the whole
τάληθη κατα το θέλημα αύτου πάντα άκριβως εΖπειν, όπως και' συ truth exactly, in accordance with his will, so that you and everyone
και πας ό τούτοις εντυγχάνων όδηγf)Tαι ύπα της άληθέιας και who reads thesc books may be led by his truth and grace. Ι shall
χάριτος αύτου. αρξομαι δ~ πρωτον άπα των αναγεγραμμένων
begin, then, frOIn the recorded genealogies, starting from tl1e
γενεαλογιων, λέγω δε άπο του πρωτοπλάστου ανθρώπου T~ν άpx~ν
first-fonned man.
ποι ησάμενος .
Biblical Cll1'onology
24. JcΙδαμ εως οί5 έτέκνωσεν έζησεν έτη σλ', υίος δε τούτου Σ~θ έτη From AdαιIl to Sαmuel
σε', υίος δε τούτου Ένως έτη pL;', υίας δε τούτου Καί'ναν έτη
24. Adan1 until he 11a.d issuc lived 230 years, his son Seth 205 years,
ρο', υίας δε τούτου Mαλελε~λ έτη ρξε',! υίο ό' δε τούτου 'Ιάρεθ
"
ετη ρς
t.β'"
,υιος
\
δ ε τουτου 'Ενωχ ετη
,ι ,
ρςε ,υιος
\
δ ε τουτου lY1a
~H" θουσα'λ α t.'" \ , his son Enos 190 years, his son Kainan 170 ΥeaΓS, his son Maleleel
έτη ρξζ', υίος δε τούτου Λάμεχ έτη ρπη" τούτψ δε υίος εγενήθη ό 165 years, his son ΙaΓeth 162 years, his son Enoch 165 years, his
προειΡημη'ος Ηωε,
f 7\ Τ -. ~} ,
ος ετεκνωσεν
Ι ,
''-011
Σ'
ημ ωl ι
., ).....
ετων
Φ'
. επι
)\ τουτου
Ι
son Mathousala 167 ΥeaΓS, his son Lamech 188 years. His son vvas
εγέιιετο ό κατακλυσμος σντος αύτου ετων χΌ τα πάντα οδν μέχρι the previously mentioned Noah [ιπ. 19], "Iho begot Sem at thc age
κατακ λ υσμου
~ γεγενηται ετη,
"β σμβ' , .
of 500. Ιη the time of Noah was the deluge, \Vl1Cn lle \\Tas 600 ΥcaΓS
ΝΙετα δε τον κατακλυσμον ευθέως ό Σημ ών Ετων ρ' έτέκνωσεll
,
ΤΟΙΙ .'-1ρ
'Α Φαξ'θ 'Α Φαξ α θ δ ε
α, np
\ \ ετεκμυ)σειι
, , \"
Υ' λ α
~α
, ~
ων ετων Ρ
λ'
ε ,ο
'δ ε " λ α\
\ L.a old. Tl1e total to the dcluge, then, is 2,242 years.
, , ~ Ρ λ' ,τουτου
ετεκνωσεν ων ετων ", , \ υιος
δε " ετων
""Ε'β ερ ων , ~ Ρ λδ' ,α'Φ' ου '" Immediately after thc deluge Sem, who was 100 years old, begot
και το γένος αύτων Έβραιοι προσηγορεύθησαμ, τούτου δε υίος Arphaxath; Arphaxatll, 135 years old, begot Sala; Sala, 130 yeal's
Φ αΛεγ \\ " , ων ετων Ρ
~ λ'
,τουτου
, δ \
ε υως
"'Ρ ~"
αγαυ ω~' ετων Ρ
, ~ λβ'
,του"Γου
, δ \
ε old, }lad issue ; his son Hcber, from \\Thom the Hebre\\T race tool;: its
υίος Σερουχ ών ετων ρλ', τούτου δε υίο ς Ναχωρ ών έτων οε', namc, was 134 years old. His son Phaleg was 130 years old, his son
τουτου
, δ \ "
ε υιος
Θ' Ι ι ""
"αρρα ων ετων ο ,τουτου
δ' t' \ )Λβ
ε υιος Ι:1 ρααμ ο πατρι-
\ ,
Ragau 132, his son Serιιch 130, Ι1ί' son Nacllor 75, 11is son Thana
άρχης ήμων ετέκνωσεν τον 'Ισαακ ών ετων ρ', ΓLνOνTαι οδν μέχρι
'Αβ \" , 70; his son ΑbΓaham, our ΡatΓίarch, was 100 yeal'S old when he
Ι:1 ρααμ ετη ι γσοη .

'Ισαακ ό προειρημένος εως τεκνογον/ας έζησεν έτη ξ', Ο, εγέν­ begot Isaac. Up to Alxaham, then, theι-e \\Terc 3,278 years.
νησεν τον 'Ιακώβ' έζησεν ό 'Ιακωβ εω, τψ μετοικησ/ας της ει· TllC Isaac just mentioned lived 60 years nntil he had issne and

ΑΖγύπτψ γενομένης, 1j., επάνω προειΡήκαμεν, έτη ρλ', ή δε παρο/κη- begot Jacob; Jacob !ived r 30 years before tlle mίgΓatίοn to Egypt
σι, των
~ ,
'Ε'βραιων ειι Α" ,
ιγυπτψ εγενη η ετη υιι
, '8" \' , \ \ \'ξ λθ ~ και μετα το ε ε €ιιι
wl1ich we have already nιentioncd [πι. 20-1]. The sojourning of
αυτους εκ γη, ΑΙγύπτου εν Tfj ερήμψ καλουμέντι διέτριψωl έτη μΌ
the ΗebΓe\\Τs ίη Egypt lasted 430 years, and after their exodns fΓOl11
γ/νεται οί5ν τα 7Τάντα έτη γ ~λη',2 ί{Ί καιΡΨ του Μωσέω, τελευτΥι­
σαντο, διεδέξατο αρχειν 'Ιησου, υίος Nαυrι, Ο, προέστη αύτων
the land of Egypt they livcd ίη what is called the desert ίο!' 40
έτεσιν κζ" years. The total, then, is 3,938 years to tl1e time \vhen Moses dicd
Μετα δε ταιι Ίησουν του λαού παραβάντος άπο των εντολων του and Jesus the son of Nave succeeded him.
θ εου~ ε'δ ου'λ ευσαν β ασι λ ει~ ΙV1εσοποταμια,
~H" , ΧουσαΡα'θ"
ων ονομα "
ετεσιν He was their leadel' for 27 years. Aftcr Jesus, the people trans-
οκτώ. εΖτα μετανοήσαντο, του λαου κριται εγενήθησαν αύτοΙ,.
gΓessed fΓOm tl1e commandments of God and were s!aves ο[ the

24. Ι ρξε'] Ρ; cf. Gen. 5: Σ5: ρξ' V 2 ,γ qλη'] Fell: γλη' V king of Mesopotamia, Chousarathon by name, for 8 years. Tl1en,
 THEOPHILUS OF ANTIOCH ΙΙΙ. 23 ΙΙΙ.24 AD AUTOL YCUM 137

ΓοθονεΎιλ ετεσιν τεσσαράκοντα, 'Εκλων έτεσιν ιη', Άωθ ετεσιν ηΌ when the people repented, they were ruled by judges: Gothoneel
" Ι,,..., 'λλ 'Φ λ ,ι " , " [σΓ 4σ years, Eklon for 18 years, and Aoth [σΓ 8 years. Then, when
επειτα πταισαντων αυτων α ο υ οι εκρατησαν ετεσιν κ . επειτα

Δ εβ8 , , ,εκρινεν ,,, " , 'ετεσιν

",1 " δ ~ they sinned, foreigners governed them [σΓ 2σ years. Then Debbora
, ωρα . επειτα ΙΗα
αυτους μ
ιανιται εκρατησαν

, Α" Υ' ",'

τι δ'" ,, .L':1
'Λβ ιμε'λ εχ
judged them [σΓ 40 years. Then the Midianites governed them for
αυτων ετεσιν .,.
7
ειτα L ε εων εκρινεν αυτοvς ετεσιν μ
7 years. Tllen Gideon judged them for 4σ years, Abimelech for 3
"
ετεσιν γ ,, Θ "ω λ' "
α ετεσιν κγ , , 3 '1αειρ "
' "ετεσιν Ι(β' • επειτα Φ vλ ιστιειμ ' και, years, Thola [σΓ 23 years, Iaeir [σΓ 22 yea1's. Then the Phylistieim
'Λ ,.., ,Ι , '" "
.L':1μμαVLται εκρατησαν αυτων ετεσιν ιη . ειτα
ι l' '1ε Φθ αε ι " "
εκρινεν αυ-τους
and the Ammanites governed them [σΓ 18 years. Then Jephthah
"
ε-τεσιν "(; 'Εσ,8
Ε'ο, ων' "ετεσιν ."Υ' Α'λ' ,ι
ι ων ετεσιν ι , ,.L':1 ων ε-τεσιν η , .
'Λβδ'"
judged them [σΓ 6 years, Esbon [σΓ 7 years, Ailon [σΓ !Ο years,
" 'λ' ' 1 ' " , Α
εΠΕιτα α iιοφυιιοι εκρατησαν αυτων ετεσιν μ. ειτα
ΟΙ 7 Σαμψων
.1. ' εκρινεν
" ,
Abdon [σΓ 8 years. Then foreigners gσveιηed them for 40 years.
, \ " / ,! ,Ι,) "" ,Ι " ι l'
αυτους Ετεσιν κ. Επειτα ειρηνη Εν αυτοις εγενετο ετεσιν μ . ειτα Then Samson judged them for 20 years. Then there was peace
Σαμ:ηρα' εκρινεl
,ι } 'Α'
αυτους , 'Ηλ'ις
ενιαυτον, "
ετεσιν , Σαμουη'λ ετεσn
κ, ,ι
' ι
β' . among them for 40 years. ι Then Samera judged them [σΓ one
year,2 Eli for 20 yea1's, Samuel for 12 years.

25. Μετα δε τους κρι-τας εγενοντο βασιλεις εν αυτοις, πρωτος From the Kings through the Exile
όνόματι Σαούλ, ος εβασ[λευσεν έτη κ', έπειτα Δαυιδ ό πρόγονος 25. Mter the judges there were kings among them; the first was
-ήμων έτη μΌ γίνεται οδν μέχρι -της του Δαυιδ βασιλείας τα πάντα named Saul, who reigned 20 years; then David our ancestor, 40
ετη υ~ηΌ ι years. The total to the reign of David, then, is 498 years.
,
"5 ' δ'ε τουτους
,Υιετα
'β λ'
ε ασι ευ ει
' ο, και" τον ναον
Σο λ ομων, , τον
, εν
, After these Solomon, who first built, in accordance with the will
Ίεροσολύμοις κατα βουλην θεού πρωτος οίκοδομήσας,2 δι' ετων μ', of God, the temple in J erusalem, reigned 40 years, and after him
μετα υε τουτον
, '" Α 'Ρο, 8 '"
οαμ ετεσιν
Υ"
ι., , και μετα
, Α 'ΛβΙ"
TOVTOJJ.L':1 Υ'
ιας ετεσιν ., ,
Roboam for 17 years, and after him Abias for 7 years, and after
\ ,
και μετα τουτον Ωσα ετεσιν μα
.... 'Λ " '"
, και μετα τουτον
\ .... 'Ι
ωσα
Φ , ,ι
ατ ετεσιν
him Asa for 41 years, and after him Iosaphat for 25 years, and
after him Ioram for 8 years, and after hilll Ochozias for a year,
κε', μετα δε τούτον Ίωραμ έτη η', μετα δε τούτον Όχοζ[ας ενιαυτόν,
and after him Gotholia for 6 years, and after her Ioas for 40
και μετα τούτον Γοθολ[α 3 έτεσιν ες, μετα δε ταύτην Ίωα ς 4 έτεσιν
years, and after him Amesias for 39 years, and after him Ozias
μ', και μετα τούτον Άμεσlας έτεσιν λθ', και μετα τούτον Όζlας for 52 years, and after him Ioatham for 16 years, and after him
"
ετεσιν ν {3' ,μετα'δ'ε Α
τουτον 'Ιωα θ'"
αμ ετεσιν ,
'δ'ε
Ις' ,μετα Α
τουτον Achaz for 17 years, and after him Ezekias for 29 years, and after
Άχαζ ετεσιν ιζ', και μετα τούτον 'Εζεκίας ετεσιν κθ', μετα δε him Manasses for 55 years, and after him Amos fo1' 2 years, and
-- 71 ιr ", Ι \
τοvτον ,nανασσης ετεσιν νε ,μετα
δ \ .. 'Λ \"
ε τουτον .L':1μως ετεσιν
β' ,
,μετα after him Iosias for 31 years, and after him Ochas for 3 months,
δε τούτον Ίωσlας έτεσιν λα', μετα δε τούτον Ώχας μηνας γ', μετα and after him Ioakeim for 11 years; then another Ioakeim for 3
δε τούτον '1ωακειμ έτη ια', έπειτα' 1ωακειμ ετερος μfjνας γ' -ήμέρας months and !Ο days; and after him Sedekias for 11 years. After
, 'δ'
ι ,μετα Α
ε τουτον Σε δ εκιας
ι" ετη ια , . 'δ"
μετα 'β ασι λ εις,
ε τουτους τους ~ these kings, since the people remained in their sins and did not
διαμένοντος τού λαού επι τοις άμαρτήμασιν και μη μετανοούνΤος,
repent, in accordance with the prophecy of Jeremiah [6: 22; 16:
15] a king ofBabylon named Nabouchodonosor went up to J udaea.
κατα προΦψε/αν Ίερεμ[ου άνέβη είς την 'Iovijalav βασιλευς Βαβυ­
He transferred the people oftheJews to Babylon and destroyed the
λωνος, όνομα Ναβουχοδονόσορ. 015τος μετφκησεν τον λαον των
temple which Solomon had built. The people remained in the
'τ
.lOVδ αιων
Ι
εις
'Β β λ Α
α υ ωνα και τον ναον κατεστρεψεν,
" , , .1. ~ ,
ον ψΚΟ
δ
ομηκει
'
'
Σο λ ομων. 'δ'ε ΤΊΙ
Α μετοικεσιq. , ΒαβυλΑ " ,. 24. ι This period of 'peace' seems necessary to reach a total for Joshua and the
εν ωνος, ο'λ'"
αος εποιησεν ετη ο
judges (438 years) comparable to the '450 years' οΓ Acts 13: 19. The forty
3 κγ']
Fell; cf. Iudic. ιο: 2: κβ' V years may come from the years missing from ΕΙί and Saul (see page xxiν).
25. ι υι,η']
Fell: υλς' V 2 οlκοδομήσας] Humphry: εν Ίεροσολύμοις • Samera may be the Samegar οΓ J udges 3 : 3 ι, assigned a year in the Chrorιo­
ώκοδομήσεν (οlκοδομήσα, V2) V 3 Γοθολία] Fell; cf. 4 Regn. ι ι: ι: grαphy ofjulius Mricanus; cf. M.J. Routh, ReliquiαeSαcrαe (ed. 2, Oxford, 1846),
Γoθoνι~λ V 4 TαύTΗV Ίωα,] Fell: τουτον Ίωσίας V ii. 281.
 THEOPHILUS OF ANTIOCH 111. 25 ΙΗ.25 AD AUTOLYCUM 139
Ι ... Ι
γινεται ουν μεχρ' της παροικεσιας εν ΎTJ
~ Ι, ~ Β
α
fJ υ
λ-
ωνος
"
τα παντα ετη
Η Babylonian captivity for 70 years. The total, then, to the sojourning
δ~νδΙ μηνες ς' ήμέραι ι'. ίη the land of Babylon is 4,954 years, 6 months, and 10 days.
Just as God foretold tllrough the prophet Jeremiah that thc
"ο ν τροπον ' δ"ε ο θ εος
' προειπεν - δ'
ια 'Ιερεμιου
' ~ προψ,ιτου
του L!. τον '
people would be led captive to Babylon, so he indicated ίη advance
λαον αίχμαλωΤισθηναι είς Βαβυλωνα, ούτως ΠPOεcrήμανεν και το that they would come back again to their own land after 70 ycars.
πάλιν έπανελθειν αύτους είς T~ν γην αύτων μετα ο' έτη. τελειου- When 70 years weΓe past, Cyrus was king of the Persians, and ίη
Ι
μενων " "ο5
ουν ' ~,
ετων γινεται - "ος κατα" την
Κ'
υρος β ασι λ'
ευς Περσων,
a.ccordancc with tlle prophecy ofJeremiah he issued written deaees
.ι.. "Ιερεμιου
'δ' ,-" CΗ ~βλ' ίη the second year o[his Γeίgη, commanding all theJews who ,,:cre
προψητειαν ευτερψ αυτου ετει
εκηρυ<,εν της ασι ειας
ίn his kingdom to return to tllcir own land and rebuild for God
κελ ευων
, δ" '.ι.. "Ι δ ' , '
, εγγραψων τους ου αιους παντας, τους οντας εν " ,-
ΤΤ/
",..., , \ 6 - the temple \vhich the previously mentioned king of Babylon had
λ ' '"ι
β ασι ELq. αυτου επιστρεψειν εις την εαυτων χωραν και Τψ , . . . . t ..... ι θ
εψ demolished. Ιη addition to these decrees, ίη accordance with the
,ανοικο δ ομειν
- τον
, ναον, ' βασι λ'
,,,ον κα θΤ/ρηκει ευς Β fJ λ- ,
α υ ωνος ο προειΡη- injunction of God CΥΓUS cOl11l11anded Sabessaros and Mithridates
μένος. προς τούτοις δε ό Κύρος κατ' έγκέλευσιν του θεου προσέταξεν [cf 2 Esd. ι: 8], his bοdΥguaΓds, to Γestore the vessels taken οnt ο[
Σαβ εσσαρψ
' και\ ινΗ
7\". θρι δ' - ι'δ'ιοις αωματοψυ
ατΤ/, τοις .ι..'λ·' ,
αζιν, τα ακευη
the tel11ple ofJudaea by Nabouchodonosor and replace them ίη the
tel11ple. lη the second yeal' of CΥωs, then, the 70 years predicted
τα έκ του ναου του της 'Ιουδαίας ληφθέντα &ΙΟ του Ναβουχοδονόσορ
by Jeremiah weΓe cOl11pleted.
άποκομισθηναι και άποτεθηναι είς τον ναόν. έν τψ οΟν δευτέρψ έτει
Κύρου 7 πληρουται τα ο' έτη, τα προειΡημένα ύπο του 'Ιερεμίου. The Sαπed BooJ,s αI"e 8upel"ior to t!lOse oJ Historiαns
26. It is obvious how oul' saaed \vritings aΓe pΓOved to
be m.ore
ancicnt and more true than the \vritings of Gree],s and Egyptians
26. 'Εντευθεν όραν εαΤιν πως άρχαιότερα και άληθέατερα δε[κνυται or any other hίstοrίοgraΡheΓS. Fol' 1110st writers, such as HeΓOdotus
τα ίερα γράμματα τα καθ' ήμας είναι των καθ' 'Έλληνα, και and Thucydides or Xenopllon and the other historiographers,
Α ιγυπτιους,
' ι οι,"
η ει και
Ι
τινας
t,
εΤεΡους
t
ιaτopιoγpαψoυς.
''''/''
ητοι
)/
γαρ
\
begin theil' accounts at about the Γeigηs of Cyrus and DaΓius,
'Ηρο'δ οτος και Θ
'" ουκυ δ'δ \ ~ .ι.. - η
ι ης η και .!:!ιενοψων α "
,'"οπως οι'''λλ' \
οι ιστοριο-
since they are unable to make accurate statel11cnts about the ancient
, .ι.. • λ ειους ' "Λ/: '
δ ον , \ - Κ' \ Δ αρειου' til11es priol' to thel11.! What ΓemaΓkabΙe ίη[ΟΓmatίοn did they pro-
γραψοι, οι π TJr.oaVTO σχε απο της υρου και

\ 'c' - - \ , vide ί[ they spoke of the barbaΓίan kings Darius and Cyrus or, οη
βααιλ ειας
" '.ι.. λ
αναγραψειν, μη ε<,ισχυσαντες των πα αιων και προτερων
the Greek side, of Zopyrus and Hippias,2 or the wars of Athenians
, β' \,
χρονων το ακρι ες ειπειν.
,.... Ι \ ι "..ι... "'Δ'
Τι γαρ μεγα εψασαν ει περι αρειου και
, and SΡaΓtaηs, or the deeds of Xeγxes or of Pausanias, who all110st
Ι
Κυρου των
- κατα
, β αρβ'
αρους β ααι λ'
εων '\'
ειπον, "
η '"Ε'''
κατα ΛΛηνας died of hunger ίη the shrine of Atrlena,3 or the events related to
Ζωπύρου και Ίππίου, .η τους Άθηναίων και Λακεδαιμονίων πολέ­ Themistocles and the Peloponnesian waΓ, 01' those concerning
μους, .η τας Ξέρξου πράξεις -i) Παυσανίου του έν τψ τεμένει της
Alcibiacles and ThrasybnlUS?4
Our concern is not with l11ateΓίal for loquacity but \vith setting
Άθηνας λιμψ κινδυνεύσαντος διαφθαρηναι, .η τα ΠεΡι Θεμιστοκλέα [ΟΓth the numbel' of yea1's from the creation of the world and \vith
και \ "λ
τον πο εμον 'Πλ
τον ε οποννησιων, , ,η ,
τα, ,
περι Άλ κιβ'δ
ια ην και ' exposing the pointless labour and nonsense of these writers. There
Θρασύβουλον; are not two myriads of myriads ο[ years, even though Plato said
Ού γαρ προκειται ήμιν ύλη πολυλογίας, άλλα είς το φανεΡωσαι that such a ΡeΓίοd had elapsed betvveen the deluge and his o\vn
, "'" Ι ,,\ β λ..... ι , , 'λ' C '
την των χρονων απο κατα ο ης κοσμου ποσοτητα και ε εγςαι την 26. ιTheophi!us' mode! isJosephus (C. Λρ. i. 66), who says that neithe!' I!ero-
, \.ι..λ
ματαιοπονιαν και Ψ υαριαν των συγγραψεων,
Ι.... ;/..' tI "
οτι ουκ ειαιν ετων ουτε
,\ ,,.., " dotιιs no!' Thucydides mentioned Rome, a!ready ροw(τ[u!; cf. πι. 27·
2 Τherψhίlus apparently has ίη mind the Zopyrus who deserted ΓrOll1 the
δ ' ' 8 ' π",'
ισμυριαι μυρια "L \
ες, ως Λατων εψ,ι, και ταυτα - απο,\ κατακ λ υσμου -
Pel"SianS to Athens (Herodotιιs ίίί. 160) and the Greek tyrant Hippias (Thncy-
εως των αύτου χρόνων τοσαυτα ετη γεγενησθαι δογματΙζων, οϋτε didcs νί. 59).
3 })ansanias was starved ίn the temple but ta!,en outside Ιο die (ThtIcydides
5 ο'] Fell: v' VB: πεντήκοντα Ρ: λ Ι Otto 6 έaυτων] Ρ: έαυτοU νΒ ί. 134).
7 Κύρου] Fell: ΔαρεΙου νΒΡ 4 A!cibiades and Thrasybulus are mentioned togethcl' ίη Thucydides νίίί. 81.
 THEOPHILUS OF ANTIOCH ΙΙΙ. 26 IIl,26 AD AUTOLYCUM
μ~ν ιε ' μυρίαδες Kα~ ,γοε ' έτη, κατα προειρήκαμεν Άπολλώνιον τον time; nor are there 153,075 years, as vve have already stated to be
Αίγύπτιον ίσTOpεΙV' ούδε άγένψος 6 κόσμος εστιν και αύτοματισμος the view οΓ Apollonius the Egyptian [πι. 16]. The \vorld is not
~ παντων,
των ι κα θ'
ως n υ θ αγορας
ι και" οι λ οιποι' πε Φλ υαρηκασιν,
ι α'λλ α ' uncreated ηΟΓ is there spontaneous pI'Oduction οΓ everything, as
μεν οδν γενητος Kα~ ΠΡΟνΟίq. διοικειται ύπο του ποιήσαντος τα Pythagoras and tlle otlIers have babbled [πι. 7] ; instead, the world
ι
παντα
θ~
εου'
"~ Ι ""
και ο πας χρονος και τα ετη
δ'
εικνυται τοις
~lβλ ι
ου ομενοις is created and is providentially governed by the God who made
πείθεσθαι τυ άληθείq.. μήπως οδν δόξωμεν μέχρι Κύρου δεδηλω­ everything [πι. 9]' And the whole period οΓ time and the years can
κέναι, των δε μεταζυ χρόνων άμελειν, ώς μ~ έχονΤΕς άποδειξαι, be dernonstrated to those who wish to learn the truth. So that it
θεου παρέχοντος και των έξης χρόνων T~ν τάξιν πειΡάσομαι κατα το may not be thought that Ι have presented matters down to Cyrus
δυνατον εξηγήσασθαι. but am neglecting the subsequent periods as being unable to
provide evidence, by God's 11elp Ι shall try to set forth as \vell as
possibJe an orderly acconnt of the rest οΓ the times.
27 . Κυρου
ι ".
ουν β ασι λ ευσαντος
ι "
ετεσιν κη Ί"
και αναιΡε θ εντος ' "
υπο

Τομύριδος εν MaaaaYETlq.,2 τότε ούσης ολυμπιάδος έξηKOσTf)ς Romαn Cllronology

δευτέρας· έκτοτε ήδη οί 'Ρωμαιοι εμεγαλύνοντο του θεου κρατύνον­ 27. After Cyrns }lad Γeίgηed for 28 ΥeaΓS he \vas killed by Tomyris
τος αύτούς, εκτισμένης της 'Ρώμης ύπο 'Ρωμύλου, του παιδος ίη λ'fassagetίa [cf. HeI'Odotns ί. 214]; it \vas then the 62lld Olym-
ίστορουμένου Άρεως Kα~ Ιλίας, ολυμπιάδι ζ', τυ προ ι ' και α '3 piad. At that time the Romans \veΓe already becoming powerful
καλανδων Matwv, του ενιαυτου τότε δεκαμήνου αριθμουμένου' του because God was making them stI'Ong. Rome had been founded
οδν Κύρου τελευτήσαντος, ώς έΦθημεν είρηκέναι, ολυμπιάδι έξη­ by Romulus, said to have been the son of Ares and Ilia, ίη the 7th
κοστυ και δευτέρq., γίνεται 64 καιΡος άπο κτίσεως 'Ρώμης έτη σκΙ, Olympiad and οη the ι ι tll day befΟΓe the Kalends of May οη t}le
Ψ Kα~ 'Ρωμαίων ?Jρξεν Ταρκύνιος ΣούΠεΡβος τούνομα, ος πρωτος basis οΓ a ten-month caΙeηdaΓ. When Cyrns died, as \ve have jnst
'cΙ
ε<"ωρισεν 'Γωμαιους
n' , και, παι~δ ας δ ιε'ΦθειΡεν και"δ
τινας σπα οντας said, ίη t.he 62lld Olympiad, two hundred and twenty years had
,εγχωριους
, " " , και" τας παρ θ'ενους δ ιαΦθ'
εποιησεν' ετι μην ,
ειΡων προς elapsed from the fotIlldation of Rome to the beginning of the Γeίgη
γάμον εδίδου. διο οίκείως Σούπερβος εκλήθη τυ ρωμαϊκυ γλώσστι' over the Romans by Tarqnin, SUΓηamed Snperbus, who was the
,
ερμηνευεται
Ι δ"
ε υπερη
'Φ ανος. "\
αυτος γαρ πρωτος
"'" ε
'δ ογματισε
Ι ,
τους first Ιο exile Romans and corrupt boys and make ennuchs of
, r ι ,\ Ι \ (ι , 'Υ θ "'β 'λ
ασπα",ομενους αυτον υπο ετερου αντασπα",εσ αι. ος ε ασι ευσεν natives; ίη addition, lIe wonld defile virgins and marry them off.
"ετεσιν κε ,.
For this Γeasοn he \vas rightly called Superbns, which ίη Latin
Jlιlεθ' σν ?Jρξαν ενιαύσιοι ύπατοι, χιλίαρχοι η άγορανόμοι έτεσιν means 'haughty' : !Ie \vas the first to decree that those who saluted
υξγ',S ών τα ονόματα καταλέγειν πολυ Kα~ ΠεΡισσον ~γoύμεθα. εί him should have their salutation answered by someone else. He
γάρ ης βούλεται μαθειν, εκ των αναγραφων εύρήσει ών άνέγραψεν reigned [or 25 years.
Χρύσερως 6 νομεγκλάτωρ, απελεύθερος γενόμενος Μ. Αύρηλίου After him came the rule of consuls appointed annually \vith
Ούήρου, σς απο κτίσεως 'Ρώμης μέχρι TελευTf)ς του ίδίου πάτρωνος tribunes and aediles and this lasted for 463 ΥeaΓS; we regard listing
,
αυΤοκρατορος
, Ο" Α...ι":', ι " Ι.
VΗpOυ σαΨ"'ς πανΤα ανεγραψεν και τα ονοματα και
\ \ , , ,
their names as time-consuming and unnecessary, If anyone wants
τους χρόνους. to learn them, he can find them ίη the records compiled by
ChΓΥserοs the Nomenclator, a freedman of Μ. Aurelius Veγus.
26. ι τοίς] Maran: τούτοις V He lucidly compiled a record οΓ everything, with names and dates,
27. ι κη'] Jacoby: κθ' F'ell: τριάκοντα όκτώ V 2 Τομύριδος έν MaaaaYET{q.]

Fell: μυριάδος έν μεσσαγγίαι V 3 ι' και α'] Fell: ι' και ζ' V • ό] from the foundation of Rome to the deatll οΓ his patI'OIl the
Grant: οτε ΥΡ: om. Β 5 υςγ'] Jacoby: υνΥ' V emperor Verus.
 THEOPHILUS OF ANTIOCH ΠΙ. '27 [JI. ~η AD AUTOLYCUM
'Ε ι
KpαTrισαν
l'
ουν
'Ρ, ,
ωμαιων
,ι
ενιαυσιοι,
rι
ως
Φ
αμεν,
"
ετεσιν υ
ξ '6
γ . \1agistl"ates appointed annually rulecl the Romans, as we are
Επειτα ούτως ήρξαν οί αύτοκράτορες καλούμενοι' πρωτος Γάϊος
saying, fol" 463 years. Then came the reigns of those who are called
'Ιούλιος, ος εβασίλευσεν έTrι γΙ μηνας ζ'7 ήμέρας έξ. έπειτα
Α υγουστος
" ,ι
ετrι νς'
Ι μrινας
- δΙ' ι ι
rιμεραν μιαν.
'f'β ι
.1 ι εΡιος "
ετη /(β' (μrινας
- empt'rors: first Gaius Julius, who reigned for 3 years, 7 months, 6
ς'
, t ι
rιμερας Κς'
')
. 8 l'
ειτα.l αιος
rr 1'0 t, "
ετερος ετη γ
Ι....
μηνας ι
'9 t, '/'
ημερας '" . days. Then Angustus for 56 years, 4 months, ι day. Tiberius for
Κλαύδιος έτη ιγ'10 μηνας rι ' ήμέρας κΌΙΙ Νέρων έτrι ιγΙ μηνας ζ'
• Ι γι 12 ." Ιλβ 13' \ • Ι - ι "Οθ - ι
22 years, 6 months, 26 days. Then another Gaius for 3 years, ΙΟ
rιμεpας κ",. .1 α ας μrινας επτα rιμερας ς' • ων μηνας γ

ήμέρας εΙ. Ούϊτέλλιος μηνας η' ήμέρας β'.14 Ούεσπασιανος ετη θ' months, 7 days. Claudius for 13 years, 8 months, 20 days. Nero for
μrινας ια
..... Ι t Ι
ημερας κ
β'
. ΤΙ " β' μrινας
ιτος ετη
- βι t Ι ι 15 Δ
ημερας κ .
\
ομετιανος 13 years, 7 months, 27 days. Galba for 7 months, 6 days. Otho for
έτη ιε' ήμέρας εΌΙ6 Νερούας ενιαυτον μηνας δΙ 1]μέρας ιΌ Τραϊανος
3 months, 5 days. νiteΙΙίus for 8 months, 2 days. Vespasian for 9
έτη ιθ ' μηνας ες ?]μέρας ιδΌΙ7 Άδριανος έτη κ' μήνας ι ' ήμέρας κηΌ
Άντωνινος έτη κβ' μηνας ζ' ήμέρας Κς'ΌI8 Oi3fjpor; έτη ιθ' ήμέρας ιΌ years, ιι months, 22 days. Titus for 2 years, 2 months, 20 days.
γίνεται οδν ό χρόνος των Καισάρων μέχρι Ού-ήρου αυτοκράτορος Dornitian for 15 years, 5 days. NeIva for ι year, 4 months, ΙΟ days.
τελευτης έτη σκεΌ Ι 9 απο οδν της Κύρου αρχης μέχρι τελευτη ς 2Ο
Trajan for 19 years, 6 months, 14 days. Hadrian [Ο1' 20 years,
αύΤοκράτορος Ούήρου, ου πpoεΙP~Kαμεν, ό πας χρόνος συνάγεται
έτη ψμαΌ 21 ΙΟ Π10nths, 28 days. Antoninus [οτ 22 years, 7 months, 26 days.
Verus for 19 years, ΙΟ days. The pcIiod ο[ the Caesars to the deatll

28. Άπα δε καταβολης κόσμου ό πας χρόνος κεΦαλαιωδως ο{;'τως O[tllC emperOl' Verus is thus 225 Υea1'S, and from tlle Ieign ofCYIus
κατάγεται. απα κτίσεως κόσμου έως κατακλυσμου εγένοντο έτrι ιο the death of the afΟ1'ementίοned emperor Verus the total is
,βσμβ'. απα δε του κατακλυσμου έως τεκνογονίας Άβρa.αμ 'Του
741 Υea1'S.
προπάτορος ήμων έτrι ,αλς'Ό άπα δε 'Ισαακ του παιδας Άβρααμ έως
ου
.,. ο• λ αος
\ \ 1I/Ίωσπ
συν
f -, -"
Εν rn ερημψ
δ' β ,ι
ιετρι εν ετη
(;"'" •
Χ",. απο οε της
-

Μωσέως τελευτης, αρχης 'Τησου υίου Ναυη, μέχρι τελευτής Δαυι.δ SιιmmωΥ

του πατριάρχου ετη υ~ηΌ απα δε της τελευτης Δαυίδ, βασιλείας δε

28. From the cIeation of tlle world the whole time may be sumnIed
Σολομωνος, μέχρι της παροικίας του λαου εν yfj Βαβυλωνος έτη
Φ ιη
ι.....
μηνες ς'
/1 t
ημεραι ι.
ι ι)
απΌ
\ δ \ -
ε της
Κ ι ,,...
υρου αρχης μεχρι αυτοκρα-
Ι ., ι
ιφ as follows: from the cγeation of the WΟ1'Ιd to the deluge, 2,242
τορος ΑiJρηλίου ου-ήρου τελευτης ετη ψμαΌ2 Όμοί] (ιπα κτ{σεως Υea1'S; fl'Om the deluge to the time when oul" foIefathel" Abraham

6 υξγ']
Jacoby: υνγ' V 7 μηνας ζ'] Gl"ant: μή"ας δ' V 8 (μη"ας
lIad issue, 1,036 years; fl'Om Isaac the child of Abrallam until the
ς' 1)μέρας κς')]Grant: om. V 9 μη,-α, ι'] C;r<ιnt: μijvαs η' V 10 ί!τη
people stayed ίn the desert with Moses, 660 years; fl'Om tlle death
ιγ'] Otto: ετη κγ' V 11 ήμέρας κ'] Grant: ήμέρας κδ' V ΙΖ μ,)νας
ζ' ήμέρας κζ'] Grant: μηνας ς' ήμέρας κη' V 13 Γάλβας μηνας] Οιιο: Γάλβας of Moses and the reign of Jesus son of Nave to tlle death of the
έτη β' μηνα, V 14 μηνα, η' ήμέρας β'] Grant: μήνας ς' ήμέρα; κβ' V
15 μηνα, β' ήμέρας κ'] Grant: ήμέρας κβ' V 16 ήμέρας ε'] Grant: μ;Ίνας patriarch David, 498 years; from the death of David and the reign
ε' ήμέρα, ς' V 17 ήμέρας ,δ'] Grant: ήμέρας ις' V 18 ήμέρας κ;;,']
Grant: ήμέρας ς' V 19 σκε'] Otto: Kr!' ΥΒ: τκς' Ρ 20 άρχή, μέχρι
01' Solomon to the sojouIning of the people ίn the land οΓ Babylon,
τελευτης] Gl'ant: τελΕυΤ1]ς 'Ρωμαίων δε άρχής Ταρκυνίου Σουπέρβου μέχρι τελευτής
5ι8 ΥeaΓS, 6 months, ΙΟ days; {"l'Om the reign οΓ Cyrus to the death
V 21 ψμα'] Otto: ψμδ' V

28. ι μήν., ς'] Otto: μήνες γ' V 2 ifIμa'] Otto: ψμδ' V ο[ ttle emperol" ΑUΓeΙίus Veγus, 741 Υea1'S. The total number οΓ
 THEOPHILUS OF ANTIOCH IlΙ. 28 ΙΙΙ. 28 AD AUTOLYCUM 145
κόσμου συνάγονται τα πάντα έτη ,εx~ε'3 και οί επιτρέχοντες μηνε:; years from the creation of the world is 5,695, with the additional
και ήμέραι. months and days.

29. Των οδν χρόνων και των είρημένων άπάντων συνηρασμένων,Ι Chronologicαl Epilogue
όραν έσην την αρχαιότψα τωι, προΦΎ"Jηκ(vν γραμμάτων και την 29. From the compilation of the periods of time and from all that
θειότψα του παρ' ήμιν λόγου, όη ου πρόσΦατο, ό λόγο" ούτε μην has been said, the antiquity of the prophetic writings and the
\
τα κα
θ" ημα:;,
~ ,Ι ι , θ 'δ δ~
ω:; οιονται ηνε:;, μυ ω η και ψευ η εσην, α
'λλ α μεν \ ./. , \ \
diνine nature of our message are obνious. This message is not
οδν αρχαιότερα και αληθέστερα.
ΤΤ \ \ Β 'λ ~'A , β λ' \
ΤΤ , ~
recent ίη origin, nor are our writings, as some suppose, mythical
ι:..αι γαρ η ου του .ι-iσσυpιων ασι ευσαντο:; και Δρονου του
and false. They are actually more ancient and more trustworthy.
Τιτανο:; Θάλλο:; μέμνηται, Φάσκων τον Βηλον πεπολεμηκέναι συν
1η fact, Thallus mentioned Belos, who reigned oνer the Assyrians,
τοι:; τιτασι προ:; τον Δία και του:; συν αυτψ θεου:; λεγομένους, ένθα
Φ ησιν,
ι "ΤΤ'''Ω 2' θ'''Φ 'Τ' " , ,~ and the Titan Kronos, and said that with the Titans Belos waged
Δαι γυγος ηττη εις ε υγεν ει:; .ι αρτησσον, τοτε μεν τη:;

χώρα:; εκείνψ Άκτη:; κληθείση:;, νυνι δε Άττικη:; προσαγορευομένη:;, war against Zeus and the so-called gods οη his side. Then he says:
'<'''Ωγυγο, 3
η:; τοτε
' ηρ<:,εν.
'" C " 'λ οιπα,
και\ τα, 'δ ε χωρα:; και πο'λ Ει:; α'Φ'
" \ 'And Ogygos ίη defeat fled to Tartessus ; the country which Ogygos
ών τα:; προσωνυμία:; έσχον, ουκ αναγκαιον ήγούμεθα καταλέγειν, then ruled was at that time named Akte and is now called Attica.'
μάλιστα προ:; σε τον επιστάμενον τα:; ίστορία,. όη με:· οδν [FGrHist ΙΙ Β 256, 2.] We do not consider it necessary to list the
, ,
αρχαιοτερο, ο'πκ ~ δ εικνυται απαντων
ΙΗωση:; ,Ι συγγρα Φ'
εων ' (' , \ δ'ε
ουκ αυτος other lands and cities and the persons from whom they receiνed
,
μονο, \
α'λλ α και"λ ι
οι π ειου:; μετ' "
αυτον προ Φ......
ηται ι"
γενομε;;οι) και their names, especially for you who know the history. But it is
Κρόνου και Βήλου και του' Ιλιακου πολέμου, δηλόν εσην. κατrl γαρ obνious that 1ιfoses proves to be more ancient than all writers (not
την Θάλλου ίστορίαν ό Βηλος προγενέστερο:; εύρίσκεται του' Ιλαιωυ οηlΥ he, but also most of the prophets after him) and Kronos and
,,,
πο λ εμου ετεσι τκ
β'"
οη
δ
. \, λ ~~"" ι
ε προ, που ετεσι 'Ί η και ,α προαγει ο
('
Belos and t11e Trojan war; for according to the history of Thallus,
Μωση, της του 'Ιλίου άλώσεω" εν τοι, επάνω δεδηλώκαμειι.
Belos antedated the Trojan vvar by 322 years, while we haνe
Του δε Κρόνου και του Βήλου συνακμασάντων όμόσε, οί πλείου:;
, ., Ι Ι., (' Κ' B~λ ." (' " "β already shown that Moses antedates the capture ofTroy by 900 or
ουκ επιστανται η, εστιν ο ρονο:; η Τι:; ο η ο:;. ενιοι μεν σε ονται
ι ,000 years [πι. 2 ι].
τον Κρόνον και τουτον αυτον όνομάζουσι Βηλ και Βάλ, μάλιστα οί
οίκουντε, τα ανατολικα κλ{ματα, μη γινώσκοντε, μήτε τί:; εσην ό Since Kronos and Belos were contemporaries, most people do not
Κρόνο:; μήτε τί, εστιν ό Βηλο,. παρα δε 'Ρωμαίοι:; Σατουρνο, know which is Kronos and which is Belos. Some worship Kronos
όνομάζεται' ουδε γαρ αυτοι γινώσκουσιν τ{:; εσην αυτων, πότερον and call him Bel and Bal, especially those \vho inhabit the eastern
ό Κρόνο:; η ό Βηλο:;. regions; they do not know which is Kronos and which is Belos.
'Η \ ~'λ
'"
μεν ουν αρχη των ο υμπια'δ ων απο
, , " Ε'Φ ι
ι (του, Φ'"
aaLJ', εσχεκεν Among the Romans he is cal1ed Saturn; they too do not know
την θρησκε{αν, κατα δέ τινα, απο ΑΖμονο,,4 ο, και 'Ηλειο,5 whicll of them he is, whether Kronos or Belos.
επεκλήθη. ό μεν οδν αριθμο:; των ετων και όλυμπιάδων ώ, έχει την The foundation of the Olympiads, they say, receiνed religious
τάξιν, εν τοι:; επάνω δεδηλώκαμεν.
obserνance from the time of1phitus, alt110ugll according to sOll1e it
3 ,εχι,ε'] Υ: ,εχι,η' Fell was from Haimon, who was also cal1ed 'of Elis'. The number of the
29. ι αυl,ηρααμένων] Υ: αυνηθροιαμένων Ρ 2 'Ώγυγος] Jacoby: ό Γύγο, V

'"Ωγυγος] 'Volf: όΓύγος V 4 Αίμονος] Grant; cϊ. Pausan. ν. 4. 6: Λψου

yeaIs and the sequence of the Olympiads we haνe explained
V 5 Ήλεϊο,] Wolf'; cf'. Pausan. ν. 4. 6: Ίλιο, V aboνe [πι. 27].
 THEOPHILUS OF ANTIOCH IlΙ. 29 ΙΙ 1.29 AD AUTOLYCUM 147

της μεν οδν αρχαιότψος των παρ' ~μιν πραγμάτων καί των χρόνων Ι
think that Ι lJave no\v accurately set fortll, as well as possil>le,
τόν πάντα αριθμόν κατα τό δύνατον οιμαι τα νυν ακριβως Eipfjaeat. tlle cornplett~ accollnting οΙ' thc antiCIlIity of 0\11' l'CligiOIl ,tJtcl οΙ' lllc
periods of tiIllC. ΙΓ sornc period l1<lS (:sc:apcc! OU1' H()ιία~, say 50 or
ει γαρ και έλαθεν ~μας χρόνος, ει τύχοιειπειν έτη ν' η ρ' η και σ', ού
J 00 ΟΓ even 200 years, αΙ any Iatc ίι is ηοΙ Il1yriads ΟΙ' lllOllsanll', 01'
μέντοι μυριάδες η χιλιάδες έτων, καθως πpoεΙP~Kασιν Πλάτων και
years as it was [Ο1' Plato and Apolloni\ls [ΙΙΙ. 16, 26] anc! thc ΓCSΙ οΙ'
Ά. πο λλ ωνιος
' και"λ'
οι ./.
οιποι 'Ι'ευ δ ως αναγρα,l,αντες.
',Ι. '"
οπερ -, Α το" ακρι-
ημεις
J' , .... c, .....,.....,-' ' ια\ το, μη\-'ανα- those \vho \v1'Otc falsehoods. 1t Il1ay be tlJat \ve do nοΙ know the exal'l
β ες
' θ δ
ισως αγνοουμεν, απαντων των ετων τον αρι μον,
total οΓ αll the yeal's simply becaHse tl1e additiona! Il10ntl1s and C!;ΙΥS
γεγρα
'φθ ' ..
αι εν ταις
ι
ιεραις
.... β 'Rλ
ι{'
\ , Ι ,t Ι
οις τους επιτρεχοντας μηνας και ημερας.
.....
aΓe not ΓeCΟ1'ded ίη the saC1'ed books.
"Ε
. Τι 6 δ'ε περι '..
ων φ αμεν χΡονων , avvq.'δ'
ει και Β'
ηρωσος, "
ο παρα Furtlιe1'Il101'e, we find agreeIl1ent cοnce1'nίng the tiIl1es οΙ' whicll
Χαλδα{οις φιλoσoφ~σας και μηνύσα, "Ελλησιν τα χαλδαϊκα γράμ­ we speak with tlle words of Be1'Osslls, who studied philosophy
ματα, ος ακολούθως Τινα εϊρηκεν τψ Μωσει περί τε κατακλυσμου aIl10ng the Chaldaeans and infoΓlned the G1'eeks abollt Chaldaean
καί έτέρων πολλων έξΙσΤορων. έτι μ~ν και τοις ΠPO~Tαις 'IεpEμlq. Ιίte1'atuΓe [cf. ]osepl1Hs, C. Αρ. ί. 129], He Il1ade SOIl1e stateIl1ents ίη
και
'Δ
ανιη
'λ
συμ
' φ
ωνα
,
εκ
Ι
μεΡους
"
ειΡηκεν' τα
, \
γαρ συμ
β ,
αντα
Α
τοις
agIeeIl1ent with Moses about the deluge and Il1any othe1' Il1atters
'Ιου δ'
αιοις "
υπο του -β ασιλ'
εω, Βαβ υ λ ωνιων, ον
~ ' '" 'f
αυτος ονομαι"ει Ίι.Τ β0-
1να , [ibid., 130]. Furthe1'Il101'e, his stateIl1ents ag1'ee ίn paIt with the
pΓOphets ]e1'eIl1ίah and Daniel: [Ο1' exaIl1ple, as to what happened
παλάσσαρον, κέκλψαι δε παρα Έβραίοις Ναβουχοδόνοσορ. μέμνη­
to the ]ews unde1' tlle king of the Babylonians whoIl1 hc calls
ται και περι του ναου έν Ίεροσολύμοις ώς Υιρημωσθαι ύπό του
ΝabΟΡaΙassa1'ΟS (the Ηeb1'ews call hiIl1 Nabouchodonosor). He also
Χα λδ αιων
' β ασι λ'
εως, '"
και οτι, Κ'
υρου το 'δ' "β ασι λ'
ευτερον ετο, ευσαντο,
refe1'S to the teIl1ple in]erusaleIl1 and how it was Iazed by the king
Α ναου
του -
των
- θ εμε λ'ιων τε θ'
εντων, Δ'
αρειου πα'λ ιν βασιλ'
ευσαντος το , ofthe Chaldaeans and how, afte1' the Γoundations ofthe teIl1ple had
SEUTEPOV έτος ό ναο, έπετελέσθη. been laid ίη the second year of Cyrus' 1'eίgn, late1' οη the teIl1ple was
coIl1pleted ίη the second yeal' οfDa1'ίus' reign [cf. ι Esd. 2: 32].
30. των δε της αληθε{ας ίστοριων "Ελληνες ού μέμVΗνTαι, πρωτον
μεν δια το νεωστι αυτους των γραμμάτων της έμπειΡ{ας μετόχους Conclusion αnd Finαl Appeαl 10r Conversion
γεγενησθαι καί αύτοι όμολογουσιν φάσκοντες τα γράμματα εύρησθαι, 30. The G1'eeks made ηο Il1ention of the tΓHe hίstΟ1'ίcal nanatives,
οί μεν παρα Χαλδαίων, οί. δε παρα Αιγυπτίων, άλλοι δ' αδ απο first because they becaIl1e faIl1ilia1' with W1'ίtίηg οηlΥ 1'eceηtΙΥ, as
Φοινίκων' δεύΤΕΡον οτι έπταιον καί πτα{ουσιν περι θεου μ~ ποιού- they theIl1selves adIl1it when SOIl1e of theIl1 say that the alphabet
μενοι την
, μνειαν
, α
'λλ'
α περι
, ματαιων
, και
"φ λ-
ανω ε ων πραγματων.
, was discovered by Chaldaeans, οthe1'S by Egyptians, still οtlιe1'S by
οϋτως μεν γαρ και Όμ~poυ και Ήσιόδου και των λοιπων ποιψων Phoenicians, and second because they went astΓaΥ and still go
φιλοτ{μως μέμνηνται, της δε του αφθάρτου και μόνου θεου astIay by speaking not of God but of pointless and nseless Il1atte1'S.
δόξης ού μόνον έπελάθοντο αλλα και κατελάλησαν' έτι μ~ν και Thus they a1'e eager to speak of HOIl1eI and Hesiod and the other
, σεβ'
του, "'δ
ομενους αυτον ι t
ε ιω~αν και"θ'"
το κα ημεΡαν δ'
ιωκουσιν. ,
ου
poets, bnt they not on1y neglect but even slande1' the glory ΟΙ the
, 'λλ' , Α 'φ' 'β''! 'θ' "'θλ α ' ilnperishαble and οηlΥ God [RoIl1. Ι: 23]; ίη addition, they have
fLYJV α α και τοις ευ ωνως υ ρι."ουσι τον εον α και
persecnted those WllO worship hiIl1 and daily do Ρe1'secute theIl1.
ημας ηθέασιν, τους δε σπεύδοντα, προς αpεT~ν και ασκουντας
ΜΟ1'eοve1', they have αppointed prizes αnd honours 10r those who
β ιον
," '"
ους μεν ε'λ ι θοβ'λ " δ"θ ' , εως
" του-
οσιον, ο ησαν, ους ε ε ανατωσαν, και
euphoniously insIIlt God [] ustin, Apol. i. 4. 9], while they have sto~ed
οευρο
,,- Α'
ωμοις
• Α
αικισμοις περιβ α'λλ ουσιν. ""
οιο οι τοιουτοι - , ,
αναγκαιως
and killed those who are zealolls [ΟΓ viItιιe and Ρ1'actιse a holy 1lfe,
"λ εσαν την
απω
'φ'σο ιαν του
- θ εου - , 'λ'θ
και την α
,
η ειαν ουχ ευρον.
, .. and to this day they afflict theIl1 Witl1 cγuel tΟΓtιιΓes. Such Il1en
Ει' '"
ουν β'λ
ου ει, ' - "
α/φιβως εντυχε τουτοις, οπως σXΊl'
Α' ,,,
συμβ ου λ ον και ' necessaIily 10st the wisdoIl1 of God and did not discove1' the truth.
αρραβωνα της αληθείας. If ΥΟΙΙ \νίΙΙ, Iead these books carefll11y so that you Il1ay have
6 έΤι] Maran: όΤι ν a counsellor and pledge of the t1'uth.
826802 Μ
 BIBLICAL QUOTATIONS AND ALLUSIONS 149

134: 7 1.6 Hosea

12: 7 *111. ι C!
134: 15 ι. 10, ΙΙ. 34
ι. 10 13: 4 *π. 35, *ΠΙ. 12
134: 18
1.6 14: 10 *π. 38
146: 4
BIBLICAL QUOTATIONS AND 146: 8 1·4 Joel
12
ALLUSIONS Proverbs Ι: 14
2: 16
πι.

*ΠΙ. 12
3:8 Π·3 8
Explicit qιlOtations are marked witl1 an asterisk ι. 7
3: 19-20 Ηabakkιιk
4: 25 *11. 35 2: 18-19 *11. 35
4: 25-6 *ΙΙΙ. 13
OLD TESTAMENT (SEPTUAGINT) Zechariah
6: 27-9 *ιιι. 13
Quotations and allusions frοΠ1 the long passages qιιοted by Theophilus are 7: 9-10 *ΠΙ. 12
8: 22 11. 10
noted only once. For the sourC(~s of his clIronology, see Introduction, ρρ. χχ ff. 9:9 πι. ]2
8: 27-9 *ιι. 10
24: 21-2 *1. ι ι Malachi
Genesis 18: 15 ΠΙ. Ι Ι
*ΠΙ. 12
Ι: 9
Ι: 1-2 *π. 10
4 Regn. Ecclesiastes 3: 19 (4: ι) *π. 38
Ι: 3-2: 3 *11. Ι Ι
15: 29,17: 3,18: 13 Π. 31 ι Ι: 7 1.6
2: 4-7 *Π. 19 Baruch
2: 8-3: 19 *π. 20-1 2:4 ΠΙ. ι Ι
Job Isaial1
4: 1-2 *π. 29 9:8 *ιιι. 12
1·7 Ι: 16-17 ι Esdras
4: 9-14 *ιι. 29 ι. 6 17 29
9:9 Ι1: 6-9 ιι.
2: 32 ΙΠ.
4: 17-22 *π. 30 12: 15 1.6 *π. 38
30: 27, 30, 28 2 Esdras
7: 11-12 πΙ. 19 7 *ΙΙΙ. Ι Ι
34: 14-15 ι. 31: 6 25
7: 20 πι. 19 Ι: 8 πι.
37: 15 1.6 40: 22 *11. 13
9: ι π. 32 1.6 ι. 4
38: 10 40: 28 *Π·35 2 Macc. 7: 28
9: ι ι πι. 9 7
38: 18 ι. 42: 5-6 *Π. 35
10: 5 11. 32 NEW ΊΈSΤΑΜΕΝΤ
38: 22 1.6 43: 25 πι. 12
10: 10-14 11. 3 ι 38: 31 1.6 1.6 Μattheν,
45: 3
Ι Ι: ι, 4, 7 11. 3 ι 1.6 πι.9
38: 35 45: 12 *ΙΙ. 35 3: 15
Ι Ι: 31 π. 31 *πι. Ι ι 4: 23 πι. 2Ι
45: 22
14: 1-6 π. 31 Psalms *ΠΙ. Ι ι 5:8 ι. 2 (note)
55: 6-7
14: 18 π. 31 13: ι, 3 *11. 35 111. 5: 28 *πι. 13
58: 6-8 Ι ι
I,'i: 13 πι. 10 23: 2 ι. 7 60: 21 π. 15 5: 32 *ΠΙ. 13
20: 2 π. 31 32: 6 ι. 7 66: ι ι. 4, 11. 22 5: 44, 46 *ΠΙ. 14
23: 10 11. 31 32: 7 1.6 6:3 *πι. 14
66: 5 *πι. 14
26: ι π. 31 44: 2 11. 10 13: 32 π. 14
50: 10 *11. 38 Jeremiall 19: 17,25 π. 27
Exodus 54: 20 11. 10 6:9 *ΙΙΙ.11
Ι: ι ι πι. 20 Luke
64: 8 Ι. 7 6: 16 *ΙΙΙ. 12
4: ΙΙ ι. 14 Ι: 2-3 πι. 2
88: 10 ι. 7 6: 22 πΙ. 25
12: 40 πι. ιΟ Ι: 35 π. 10
93: 9 ι. 14
20: 3-5 *ΙΙΙ. 9 6: 29 *Π·35 18: 27 π. 13
94: 4 1·4 9: 23 12
πι.
20: 7 π. 10 ι. 10
95: 5 10: 12-13 ι. 6, *Π. 35 John
20: 12-17 *ιιι. 9 *ιι. 22
103: 5 1·4 10: 14-15 *11. 35 Ι: 1-"3
20: 13-17 Π·35
103: 14 1·4 Ι: 3 π. 10
16: 15 πι. 25
23: 6-8 *ΠΙ. 9
109: 3 11. 10 28: 15-16 *Π. 35 14: 26 πι. ι ι

23: 9 *ΠΙ. Ι ο
113: 9 ι. 14 15: 26 π. 38
Deuteronomy 113: 12-14 ι. ι, Ι. 10, ιι. 34 Ezekie! 16: 3, 13 π. 38, πι. 15
4: 19 11. 35 ι 13: 16 ι. 10 18: 21-3 π. 17, *ιπ. Ι ι 20: 27 ι. 14
Σ5 0 BIBLICAL QUOTATIONS ΑΝΟ ALLUSIONS
Acts Philippians
Σ5: 20, 29 ιι. 34 Σ: 10 ι. 2
Romans 3: 19 ΙΙ. 17
Ι: 22 π. 35 4:8 Π·3 6 NON-BIBLICAL SOURCES AND
Ι: 23 πι. 30 Colossians
Ι: 30 ι. 2 Ι: 15 π. 22
PARALLELS
2: 6--9 ι. 14 5:2 π. 17
2: 18 ι. 7
ι Thessalonians Adespoton comicum 14.8 Kock (ίίί. 437) = Stob. ί. 3. 29 11.37
5: 18-19 π. 22
4:8 ΙΙ. 15 Adespoton tragicum 493 Nauck = Stob. ί. 3· 27 11.37
ι Ι: 33 π. 12 Aeschylus tragicus fr. 22 Nauck = Stob. ί. 3. 26 π. 37
13: ι ι. ι Ι ι Timothy fr. 456 = Stob. ί. 3. 24 11·37
13: 1-3 πι. 14 Ι: 10 1.2 Apollonides Horapius, 8eιncnouthi (FGrHist ΠΙ C 661) 11.6
13: 7-8 *ΙΙΙ. 14 2: 1-2 Ι. Ι ι, *πl. 14 Apollonius Aegyptius (FHG ίν. 310) ΙΙΙ. 16 (26)
Ι Corinthians 2 TimotlJY Aratus Stoicus, Phαen. 1-9 = Stob. ί. ι. 3 11.8
ι: 18 ΠΙ·4 3: 2 Sphaerographia πι. 2
Ι. 2
Σ: 24 ΣΙ. 22 3:8 ι. ι
Archilochus lyricus fr. 65 Bergk 11. :37
2:9 Σ. 14 Ariston comicus (cf. Meineke, FCG ί, ρρ. ίΧ-Χ) 111. 7
2: 10 Tίtιι' Aristophanes comicus, Aves 695 (cf. Kern, Orph . .fragrιzellta ι) Π. 7
Π·34
ι: 7
3: 18 π. 35 1.2 Berossus historicus (cf. Josephus) πι. 29
6: 8-10 Ι. 2
3: ι *ιιl. 14 Chryseros nomenclator (FGrHist ΙΙ Α 96) 111. 27
6: 9-10 ι. 14 3:5 ιι. 16 Chrysippus Stoicus (SVl" ίί. 1073) πι. 8
8:4 ιι. Σ Philemon Cleanthes Stoicus (SVF i. 584) πι. 5

9: 17 ι. ι Ι Ι Ι Ι. ι
Clitomachus AcadeIl1icus (cf. Sext. Emp. Adv. rnath. ίχ. 182-90) πι. 7
9: 26 πι. ι Diogenes Cynicus (c[ Diog. Laert. νί. 73) 111. 5
12: Ι Ι ι. Σ3, π. 35 Hebre\vs Dionysius tragicus ιτ. 5 Nauck = Stob. ί. 3· 19 π. 37
15: 50 ι Ι: 35 11. 27 DωcοgrαΡhί graeci, ed. Η. Diels, 567, 13
ΙΙ. 27 Π·4
15: 53-4 Σ. 7 ι Peter 572,6 πι. 7
2 Corinthians 2: 15, 17 ι. ι ι
588, 17-18 Π·4

7: ι 3: 20 πι. 19 589, 7-10 πι. 7

ι. Ζ

ιι: 6 4:3 Epicurea, ed. Η. UseneI', 323, 7-13 πι. 6

ιι. Ι ι. 14, 11. 34
Euhemerus historicus (FGrHist 163) πι. 7
11: 19 πι. 4 Revela Ι.ίοη Euripides tragicus, Iphigeniα in Aulis 394-5 = Stob. ίίί. 28. 2 ιι. 37
Galatians 12: 9 ΙΙ. 28 fr. 303 Nauck = Stob. ίίί. 2. 13 π. 37
4: 19 π. 35 Ιί-·39 Ι π.8
5: 22 Ι. 14 ι Clement fr.397 = Stob. i. 2. 19 π.8
14: 3 π. 14 fr. 1089 π.8
Ephesians
fr. 1090'-2 11. 37
Σ: 19 Σ. 3, π. 12 Kerygrιza Petri Herodotιιs historicus ί. 199, ίίί. 99 πι. 5
3: ΣΟ Ι. 6, ΣΙ. Σ6 fr·3 1.14 ίίί.60 111. 26
Hesiodus poeta, Theog. 73-4, 104-10, 112-15 11. 5
116-23, 126-33 π.6
ι 39, 185, 207 11. 6
Homerus poeta, Ilias ν. 31, 340,455 π. 9
χίν.201 = 302 ΙΙ. 5
χνί. 856 = χχίί. 362 11. 38
ΧΧ. 242 = Stob. i. ι. 4 11. 8
ΧΧί.19 6 π. 5
ΧΧίίί. 71 11. 38
 NON-BIBLICAL SOURCES ΑΝΩ PARALLELS
NON-BIBUCAL SOURCES ΑΝΩ PARALI.EI.S
Ηοωcωs jJoeta (cσηI.)
ίί. 1073 111.11
Od)'ss. χί. 108 11. 38
ίίί·75 0 111. Ι,. ,Ι
χί.221 11. 38
'fhallns historicus (N.rHist Il Β 256) 111. ')1)
.Josephus historicus, Con.trα Αρίοηεπι ί. 94-7, 102 ΠΙ. 20
'fhncydides historicns ί. 134, νί. 59 111. ·,Ι.
103-4 111. 2 Ι
'fiιnocles cοωίcus fr. 31 Koc], = Stob. ίν. 57. 8
109-26 ΠΙ. 22
11. '\11
Zeno Stoicus (SΤΨ ί. 254)
129-32 29
ΠΙ.

154 111. 25, 29

ίί. 154 ΠΙ. 23

]ustinus apologeta, AjJol. i. 4. 9 πι. 30

Manetho historicus (cf. ]oser,llUS) ΠΙ. 20-1
Menander conlicus [r. 75'2 Kock = Epitrepontes 734 π. 8
Menander Ephesius 11ίstorίcus (cf. ]osepllUs) ΠΙ. 22-3
Menαndri Senlelltiae, ed. S .•Taekel, 81, 107 π. 4
Orpheus lllCOlOgus fr. 62 Kern (ρρ. 145-6) ΠΙ. ! 7
fr. 245 (ρρ. 255-6) πι. 2
test. Ι (ρρ. 1-2) 11. 30
Philenlon conlicus fl'. 143 Kock πι. 7
fr. 181 ΠΙ. 7
I'indarus lyricl1s, Νιπι. ίν. 51-2 = Stob. ίν. 5. 8 ΙΙ. 37
Plato ΡtιίlΟ50μJιus, Le!;. ίίί. 677 a-b πι. 18
677 c-d, 683 b-c πι. 16
Ι'ι[ειιο 99 e πι. 17
Phaedo 81 e, 82 a, 88 d 111. 7
Rep. v. 457 c, 460 b 11I. 6
Protagol'as Abderites philosophus (cf. St~xt. Eιnp. Adv. ιιιαΙΙι. ίχ. 56) πι. 7
Pythagoras philosophl1s 11ι. 2, 7, 26
S;Jtyrus histor.icus (f'C'rHist ΠΙ C 63 ι) π. 7
Sextus EnΊpiΓicns, Adv. IΙlαlίι. ίχ. 56, 182--90 πι. 7
χ_ 18-19 ιι. 6
SibvJla vates, Οι-αclιla ίίί. 97-103, 105; νίίί,
5 ΙΙ.31
ο fl,. Ι Ωeffcken (ρρ. 227-9) π. 36
fr. 2 (ρο 229) τι. 3
fr. 3 (ρρ. 230-2) π. 36
SiInonicles lyricus ΙΤ·. 61 Bet'gk ~~ Stob. ί. ι. ΙΟ IJ.8
fr.62 π. 37
Siιnyll1s coιnicns ii-. falsιHn 143 Kock (ίi. 414.) 1ΙΙ. 7

Solon legislator πι. 23

SofJhocles tTagicιlS, ΟεΓΙίρ. rex 978-9 (c[. Stob. ί. 7· 5) π. 8

fr. 876 Nanck = Stob. ί. 3· 7 11.8
[1'. 877 = Stob. ί. 3. 4Ba 11. 37
Stobaens anthologns, Ecl. ί_ 1.3,4, 10; ίο 2. 19; ί. 3· 7 11.8
i. 3. 19, 24, 26, 27, 29, 48a π. 37
ϊίί. 2. 13, 28. 2; ίν. 5. 8 11. 37
ί\'. 57. 8 π. 38
Stoicol'nnl veterunl fragmenta, ed. Η. νοη Arninl, ί. 254 = 584 πι. 5

ίί. 1033 ιι. 4

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