On the Nature of Man 1
Greek text: Matthaei.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 1
1Matthaei, 35-66
Τὸν ἄνθρωπον ἐκ ψυχῆς νοερᾶς καὶ σώματος ἄριστα κατεσκευάσθαι καὶ οὕτω καλῶς, ὡς οὐκ ἐνεδέχετο ἄλλως γενέσθαι καὶ συνεστάναι, πολλοῖς καὶ ἀγαθοῖς ἀνδράσιν ἔδοξε. τοῦ δὲ νοερὰν λέγεσθαι τὴν ψυχὴν ἀμφιβολίαν ἔχοντος, πότερον προξελθων ὁ νοῦς τῇ ψυχῇ, ὡς ἄλλος ἀλλη, νοεροὶν αὐτὴν ἐποίησεν, ἢ τὸ νοερὸν ἀφ᾽ ἑαυτῆς καὶ ψυχὴ καὶ Φύσει κέκτηται, καὶ τοῦτό ἐστιν αὐτῆς τὸ καλλιστον μέρος, ὡς ὀφθαλμὸς ἐν σώματι" τινὲς μὲν, ὧν ἐστι καὶ Πλωτῖνος, ἄλλην εἶναι τὴν ψυχὴν καὶ ἄλλον τὸν νοῦν δογμα-. τίσαντες, ἐκ τριῶν τὸν ἄνθρωπον συνεσταναι βούλονται, σώματος» καὶ ψυχῆς, καὶ νοῦ. οἷς ἠκολούθησε καὶ ᾽᾿ΑἈπολινάριος ὁ τῆς Λαοδικείας γενόμενος ἐπίσκοπος, τοῦτον γὰρ πηξάμενος τὸν θεμέλιον τῆς ἰδίας δόξης καὶ τοὶ λοιπὰ προςῳκοδόμησε κατὰ τὸ οἰκεῖον δόγμα. τινὲς δὲ οὐ διέστειλαν ἀπὸ τῆς ψυχῆς τὸν νοῦν" ἀλλὰ τῆς οὐσίας αὐτῆς Ζγεμονικὸν εἶναι τὸ νοερὸν ἡγοῦνται. ᾿Αριστοτέλης δὲ τὸν μὲν δυνάμει γοῦν συγκατεσκευάσθαι τῷ ἀνθρώπῳ, τὸν δὲ ἐνεργείᾳ θύραθεν ἡμῖν ἐπειείεναι δοξάζει, οὐκ εἰς τὸ εἶαι καὶ τὴν ὑπαρξιν τοῦ ἀνθρώπου συνγελοῦντα ἀλλ᾽ εἰς προκοπὴν τῆς. χῶν Φυσικῶν γνώσεως καὶ θεωρίας συμβαλλόμενον. κομιδὴ γοῦν ὀλίγους τῶν ἀνθρώπων καὶ μόνους τοὺς Φιλοσοφησαντας τὸν ἐνεργείο γοῦν ἔχειν. διαβεβαιοῦται. Πλάτων δὲ οὐ δοκεῖ λέγειν τὸν ἄνθρωπον εἶναι πὸ συναμφότερον, Ψυχὴν καὶ σῶς μα, ἀλλὰ ψυχὴν σώματι τοιῷδε δε κρωμένῃ; ἀξιοπρεπέστερον φανταζόμενος τὰ κατὰ τὸν ἀνθρωπόν, καὶ αὐτόθεν ὑμᾶς ἐπιστρέφων ἐπὶ τὴν τῆς ψυχῆς μόννς θειότητα καὶ ἐπιμέλείὰν, ἵνα τὴν ψυχὴν ἑαυτοὺς εἶναι πιστεύοντες τὰ τὸς ψυχῆς ὠγαθὰ μόνα διώκωμεν, τὰς ἀρετὰς καὶ τὴν εὐσέβειαν, καὶ μὴ τὰς τοῦ σώματος ἐπιθυμίας ἀγαπήσωμεν, ὡς οὐκ οὔσας ἀνθρώπου, ἥ ἄνθρωπος, ἀλλὰ ζώου μὲν προηγουμένως, ἀνθρώπου δὲ ἑπομένως, ἐπειδὴ καὶ δον ὁ ἀνθρωπος, καὶ ἄλλως δὲ κυριωτέρα τοῦ σώματος ἡ ψυχὴ πᾶσιν ἀνθρώποις εἶναι καθωμολόγηται. ὑπὸ ταύτης γὰρ» ὡς ὄργανον, κινεῖν. σαι τὸ σῶμα, δηλοῖ δὲ ὁ θάνατος.ς χωρισθείσης γὰρ τῆς Ψυχῆς ἀκήητον μένει τὸ σῶμα παντελῶς καὶ ἀνενέργητον, ὡς, τεχνίτου χωρισθέγτος, ἀκίνητα μένει τὰ ὄμγανα. γνώρίμον δὲ γν ὅτι καὶ τοῖς ἀψύχοις ποινωνεῖ, καὶ τὸς τῶν ἀλόγων ζώων μετέχει ζωῆς, καὶ τῆς τῶν λογικῶν μετείληφε νοήσεως. κονωνεῖ γῶρ τοῖς μὲν ἀψύχοις κατὰ τὸ σῶμα καὶ τὴν ἀπὸ τῶν τεσσάρων στοιχείων κρᾶσιν" τοῖς δὲ Φυτοῖς κατά τὰ ταῦτα καὶ τὴν. θρεπτικὴν καὶ σπερματικὴν δύναμιν" τοῖς δὲ ἀλόγοις καὶ ἐν τούτοις μὲν, ἐξ, ἐπιμέτρον δὲ κατά τε τὴν καθ' ὁρμὴν κόησιν καὶ κατὰ τὴν ὄρεξιν καὶ τὸν θυμὸν καὶ τὴν αἰσθητιοὴν καὶ ἀναπνευστικὴν δύναμιν". ταῦτα γὰρ ἅπαντα κοινὰ τοῖς ἀνθρώποις καὶ τοῖς ὠλόγοις ἐστὶν. εἰ καὶ μὴ πᾶσι πάντα. συνάπτεται δὲ διὰ τοῦ λογικοῦ ταῖς ἀσωμάτοις καὶ γοεραῖς φύσεσι, λογιζόμενος καὶ νοῶν καὶ κρύων ἕκαστα» καὶ τὰς ὠρετὰς μεταδιώκων, καὶ τῶν ἀρετῶν τὸν κολοφῶνα τὴν εὐσέβειαν ἀσπαζόμενος. δι᾽ ὃ καὶ ὥσπερ ἐν. μεθορίοις ἐστὶ γοητὴς καὶ αἰσθητὴς οὐσίας. συναπτόμενος κατὰ μὲν τὸ σῶμα καὶ τὰς σωματικῶς δυνώμεις τοῖς ἀλόγοις ζώοις τε καὶ τοῖς ἀψύχοις, κατὰ δὲ τὸ λογικὸν «ταῖς ἀσωμώτοις οὐσίαις.» ὡς εἴρηται πρότερον. ὁ γὰρ δημιουργὸς ἐκ τοῦ καθ οἱ ὀλίγον ἔοικεν ἐπισυνώπτειν ἀλλήλαις τὰς διαφόρους φύσεις, ὥςτε μίαν εἶναι καὶ συγγενὴ τὴν πᾶσαν κτίσιν, - ἐ οὗ μώλιστα δείκνυται εἷς ὧν αὶ πάντων τῶν ὄντων δημιουργός. αὐ γὰρ μόνον ἥνωσε τὴν ὕπαρξιν τῶν κατὰ μέρος ὠτόμων, ἐλὰ καὶ ἕκαστα πρὸς ἄλληλα συνήρμιοσεν οἰκείως. ὥσπερ γὼρ ἐν ἑκάστῳ τῶν ὦψων ἡ ἥνωσε. τὰ ἀναίσθητα τοῖς αἰσθητινκοῖς, ὀστοῦν καὶ πιμελὴν καὶ τρίχας καὶ τὸ ἀλλὰ τὰ ἀναίσθητα «τοῖς αἰσθητοιοῖς νεύροις ( καὶ σαρξὶ καὶ τοῖς ὁμοίοις)» καὶ ἐποίησεν ἐξ εἰναισθήτων καὶ αἰσθητικῶν συγκείμενον τὸ ) ζῶον; καὶ οὐ Μόνον συγκείμενον» ἀλλὰ καὶ ἕν ὃν ὠπέδειξεν᾽" οὕτω καὶ ἐπὶ τῆς ἄλλης πατὶ εἶδος κτίσεως στεποίηκε συνάπτων ἀλλήλοις τῇ εκατ᾽ ὀλίγον οἰκείοτητι καὶ “παραλλαγῆ. τὺς Φύπεῶς, ὡς μὴ κωρὰ στολὺ διεστάναι τὰ "πάντη ἄψυχα τῶν ἐχόντων Φυτῶν πὴν θρεπτινὴν δύναμιν, μηδ᾽ αὖ ταῦτα τῶν ἀλόγων καὶ αἰσθητικμῶν ζθων, μήτε μὴν τὰ ἄλογα πῶν “λογικῶν ἀπηλλοτριῶσθαι πάντῃ καὶ ἀσύμβατα καὶ ἄνευ δεσμοῦ ρος εἶναι 'συυφυοῦς καὶ, Φυσικοῦ. διαλλάττει μὲν γὰρ καὶ λίθος λίθου δυνάμει τινὶ, ἀλλ). καὶ καγνῆτις λίθες ἐξεληλυθέναι δοκεῖ τὴν τῶν ἄλλων ᾿λίθων φύσιν τε καὶ δύναμιν ἐν τῷ προφανῶς ἕλκειν πρὸς ἑαντὴν καὶ κατέχειν τὸν σδηρονν ὥςπερ, τροφὴν αὐτὸν ποιήσασθαι βουλομένη, καὶ μὴ Μόνον ἐφ' ἑνὸς σιδήρου τοῦτο ποιεῖν, ἀλλὰ καὶ ἄλλον δι᾽ ἄλλου κατέχειν τῷ μοταδιδόναι τοῖς ἐχομένοις πῶσι τῆς δυναμως ἑαυτῆς. κατέχει γοῦν καὶ ὁ σίδηρος σίδηρον, ὃ ὅταν ὑπὸ τῆς μαγνήτιδος ε ἔχηται. εἶτα πάλιν ἑξῆς πὸ τῶν φυτῶν ἐπὶ τὰ ζῶα Μετιών, οὐκ ὠὡθρόως ἐπὶ τὴν μεταβατποὴν καὶ οἰσθητοοῖν ὥρμησε φύσιν" ολλ᾽ ἐκ τοὺ κατ ᾿ ὀλέγον ἐπὶ ταύτὴν ἐμμελῶς προῦλθε. τας γῶρ πίνας καὶ τοὺς οἶκα). ύφας ὥςπερ αἰσθητροιοὶ δένδρα κατεσκεύασεν. ἐῤῥίζωσε μὲν γὰρ αὐτὸς ἐν τὴ 'θαλώσσῃ δέον Φυτῶν, καὶ ὠςπερ. -ἔνλα τὼ ὄστρακα περιόθηκε, καὶ ἔστησεν ὥςπερ Φυτα. αἰσθησν δὲ αὐταῖς ἐνέθηκε τὸν ἀπτικὴν." τὴν κορνὴν πάντων ζώων τόσθησιν; ὡς κοπιωνεῖν τοῖς μὲν- Φυτοῖς κατὰ τὰ ἡ ὑῥιζῶσθθαι καὶ ἑσταῖναι, τὸϊς δὲ ζώοις κατα τὴν ἀφὴν (καὶ φ' αἰσθάγεσθαι), τῶ γοῦν ἐξέγην ἀβαξοι προςπεφυκότα ταῖς πέτραις καὶ συστἔλλεσθαι καὶ ονοίγεοθαι καὶ μᾶλλον ἐκτείγεσθαι (καὶ ἀμύνεσθαι }. ὅταν προςιόντος αἰσθηταί τινος, ᾿Αριστοτέλης ἱστόρησε, Διὸ το τοιαῦτα πάντα ζωόφυτα καλεῖν ἔθος ἔχουσιν οἱ παλαοὶ τῶν σοφῶν, πάλιν δὲ ταῖς πίνναις καὶ τοῖς τοιούτοις συνῆψε τὴν τῶν μεταβατιιῶν μὲν ζώων γένεσιν, μακρὰν δὲ προελθεῖν μὴ δυναμένων, ἀλλ᾽ αὐτόθεν αὐτοῦ ποὺ κινουμένων. τοιαῦτα δέ ἐστι τὰ πλεῖστα οὐδὲ τοῦτο ἀθρόως κατεσκεύασεν, ἀλλὰ πρότερον καὶ τοῖς ἄλλοις ζώοις Φυσικάς τινας συνέσεις καὶ μηχανὰς καὶ πανουργίας πρὸς σωτηρίαν ἐνέθηκεν" ὡς ἐγγὺς λογικῶν αὐτὰ ᾧαίνεσθαι,) καὶ οὕτω τὸ: ᾿ἀληθῶς λογωκὸν ζῶον τὸν ἄνθρωπον προεβάλετο, τὸν αὐτὸν δὲ τρόπον καὶ ἐπὶ τῆς Φωνῆς (τὰ μέρος) ὑγτῶν εὑρήσεις » ἐξ ἁπλῆς καὶ μονοειδοὺς τῆς ἵππων καὶ βοῶν ἐκφωνήσεως κατὰ μέρος εἰς ποικίλην καὶ διάφορον παραχθεῖσαν τὴν τῶν κοράκων καὶ {ιμηλῶν ὀρνέων Φωνὴν, ἕως εἰς τὴν ἔναρθρον καὶ τελείαν τὴν ἀνθρώπου κατέληξε, σάλιν τε τὴν ἔναρθρὸν διάλεκτον ἐξὴψ ψνε τῆς διανοίας καὶ τοῦ λογισμοῦ, ἐξάγγελον ποιήσας αὐτὴν τῶν κατὰ νοῦν κνημάτων. καὶ οὕτω πᾶσι “πάντα μουσικῶς συνήρμοσε καὶ συνέδησε καὶ εἰς ἕν συνήγαγε τὰ τὸ νοητὰ καὶ τὼ ὁρωτὰ διὰ μέσου τῆς τῶν ἀνθρώπων γενέσεως. Διὸ καὶ παλῶς ὁ Μωύσῆς, τὴν δημιουργίαν ἐκτιθέμιενος, τελευταῖον ἔφησε τὸν ἄνθρωπον γεν γενῆσθαι» οὐ μόνον» ὅτι πάντων δέ αὐτὸν γενομένων, ἀκόλουθὸν ἢ ἣν» πρῶτον: τα πρὸς τὴν χρῆσιν αὐτοῦ ὃ παρασκευασθῆναιγ καὶ οὕτως αὐτὸν τὸν χρησόμενον παρακχ θῆναι » ἀλλ᾽» ὅτι νοητῆς γενομένης οὐσίας καὶ πάλιν ὁ ὁρατῆς.. ἔδει γενέσθαι τινα καὶ σύνδεσμον ἐμφοτέρων, ἵνα ἕν ἡ τὸ πᾶν καὶ συμπαθὲς ἑαυτῷ, καὶ μὴ ὶ ἀλλότριον αὐτὸ ἑαυτοῦ. ἐγένετο οὖν τὸ συν»δέον ἀμφοτέρας τὰς Φύσεις ζῶον, ὁ ἄνθρωπος. τὰ κ μὲν οὖν τὴς σοφίας, τοῦ δημιουργοῦ συντόμως εἰπεῖν, τοιαῦτα. ἐν μεθορίοις οὖν τῆς ἀλόγου καὶ λογικῆς Φύσεως ὁ ὁ ἄνθρωπος ταχ,θεὶς» ἐὰν μὲν ἐπὶ τὸ σῶμα ἐῥέψη καὶ τὰ τοῦ σώματος πλέον ἀγαπήσῃ τὸν τῶν ἀλόγων ἀσπάζεται βιον καὶ τούτοις συναν ριθιηθήσεται καὶ χοϊκὸς ἡληθύσεται κατὰ Παῦλον καὶ ἀκούσεται, “ΣΧ εἶ καὶ εἰς γὴν ἀπελεύση, καὶν παρασυνεβλίθη τοῖς κτάνεσι τοῖς ἀνοήτοις καὶ ὡμοιώθη αὐτοῖς" ἐὰν δὲ ἐπὶ τὸ λο- “κὸν χωρήσῃ » καταφρονήσας τῶν σωματικῶν πασῶν ἡδονῶν, τὴν θείαν τε καὶ θεοφιλεστάτην ζωὴν μετέρχεται καὶ τὴν ὡς ἀνθρώπου προηγσυμένως ᾿ καὶ ἔσται, οἷος ὁ ἐπουράνιος, κατὰ τὸ εἰρχμένον. οἷος ὃ χοϊκὸς, τοιοῦτοι καὶ οἱ χρικοὶ, καὶ οἷος ὃ ἐπουράνιος. τοιοῦτοι καὶ οἱ ἐπουράνιοι. τῆς δὲ λογικῆς φύσεως τὸ κεφάλαιόν ἐστι ᾧεύγειν μὲν καὶ ἀποστρέφεσθαὶ τὰ κακὰν μετιέναι δὲ καὶ αἱρεῖσθαι τὰ καλά. Τῶν δὲ καλῶν τὰ “μέν ἐ ἐστι κατὰ κοινωνίαν ψυχῆς καὶ σώματος. ἐχόντων καὶ τούτων ἐπὶ τὴν ψυχὴν τὴν ἀναφορὰν, οἷον ψυχῆς προςχρωμένης σώματι; ὡς αἱ ὠρεταί". τὰ δὲ τῆς ψυχῆς αὐτῆς καθ' ἑαυτὴν μένης. μὴ προςδεομένης σώματος, ὡς ἡ εὐσέβεια καὶ ἡ τῶν ὄντων θεωρία. ὅσοι τοίνυν τὸν ἀνθρώπου βίον. ὡς ἀνθρώπου, ᾧᾳν προαιροῦνται, καὶ μὴ ὡς ζώου μόνου, τὰς ἀρετὰς μετέρχονται καὶ τὴν εὐσέβειαν. τίνα δέ ἐστι τὰ τῶν ἀρετῶν καὶ τίνα τὰ τῆς εὐσεβείας, ἐν τοῖς ἑξῆς διακριθήσεται, ὅταν τὸν περὶ τῆς ψυχῆς καὶ τοῦ σώματος ἀποδῶ» μεν λόγον. οὐδέπω γὰρ ἐγνωσμένου τίποτε ἡμῶν ἐστιν ἡ ψυχὴ κατ᾽ οὐσίαν, οὐκ ἔστιν ἀμόλουθον περὶ τῆς ἐνεργείας αὐτῆς διαλαμβάνειν. ἑβραῖοι δὲ τὸν ἄνθρωπον ἐξ ἀρχὴς οὔτε ἀλλ᾽ ἐν μεθοριίοις ἑ ἑκατέρας Φύσεως, ἵνα, ἂν μὲν τοῖς σωματικοῖς ἀκολουθήση πάθεσι» περιτέση καὶ ταῖς σωματικαῖς μεταβολαῖς" ἂν δὲ τὰ τὴς ψυχῆς προτιμήσῃ καλὰ, τῆς ὠθανασίας ἀξιωθῆ. εἰ γὰρ ἐξ ὠρχῆς αὐτὸν θνητὸν ἐπούχεεν ὁ Θεὸς, οὐκ ἂν ἁμαρτόντα θανάτῳ κατεδίκασε " τοῦ γὰρ θνητοῦ θνητότητα οὐδεὶς καταδικάει" εἰ δ᾽ αὖ πάμν ἀθάνωτον, οὐδ᾽ ὧν τροφῆς αὐτὸν ἐνδεᾶ κατεσκεύασεν" οὐδὲν γὰρ τῶν ἀθανάτων τροφῆς σωματικῆς δεῖται" οὐδ᾽ ὧν οὕτω ῥωδίως μετενόησε, καὶ τὸν γενόμενον ὀθαάνατον θγητὸν εὐθέως ἐποίησεν" οὐδὲ γῶὼρ ἐπὶ τῶν ὡμαρτησάντων οὐγγέλων τοῦτο Φαίνεται πεποιηκὼς ὠλλαὰ κατὸ τὴν ἐξ οἰρχῆς φύσιν ὠθανατοι διέμειναν», λλην τῶν ἡμαρτημένων οἰπεκδεχόμενοι δύτην, ἀλλ᾽ οὐ τὸν θώνατον. βῶτιον οὖν ἢ τοῦτον τὸν τρόπον νοεῖν τὸ προκείμενον. ἢ ὅτι θνητὸς μὲν κατεσκεύασθη » δυνάμενος δὲ, ἐκ προκοπῆς τελειούμενος, ὐθανατος γενέσθαι,. τουτέστι, δυνάμει οὐθοίνατος. ἐπειδὴ δὲ οὐ συνέφερεν αὐτῷ πρὸ τῆς τελειώσεως γνῶναι τὴν φύσιν ἑαυτοῦ, ἀπηγόρευσεν αὐτῷ μὴ. γεύσασθαι τοῦ ξύλου τῆς γνώσεως. ἦσαν γὰρ, μᾶλλον δέ εἶσιν ἔτι καὶ νῦν δυνάμεις ἐν τοῖς Φυτοῖς μέγισται" τότε δὲ, εἰς ἐν ἰρχὴ τῆς κοσμοποιΐας. ἀκραιφνεῖς οὖσαι, ἰσχυροτοίτην εἶχον τὴν ἐνέργειαν. ἣν οὖν καὶ ὠπόγεύσις τινος καρποῦ, γνῶσιν ἐμποιοῦσα τῆς οἰκείας Φύσεως. οὐκ γἡβούλετο δὲ αὐτὸν ὁ Θεὸς πρὸ τῆς τελειώσεως γγῶναι τὴν οἰκείαν (ύσιν... ἵνα μὴν γνοὺς ἑαντὸν ἐνδεᾶ πολλῶν ὄντα, τὴς σωματικῆς ἔπιμεληθὴ χρείας, καταλιπὼν τὴν τῆς ψυχὺς πρόνοιαν. καὶ διοὶ ταύτην τὴν αἰτίαν ἐκώλυσεν αὐτὸν μεταλαβεῖν τοῦ καρποῦ τῆς γνώσεως. “παρακούσας δὲ καὶ γνοις ἑαυτὸν, τῆς μὲν τελειώσεως ἐξέπεσε, τὰς δὲ σωματικῆς χρείας ἐγένετο. σκέπασμα γοῦν εὐθέως ἐπεζήτει, (ησὶ γορ ὁ Μωύσης, ὅτι γυωνὸς ὧν ἔγνω. πρότερον δὲ ἐν ἐκστάσει αὐτὸν ἐποίησε καὶ ἐν ἀγνωσίῳ ἑαυτοῦ. ἐκπεσὼν οὖν τὴς τελειώσεως, ἐξέπεσεν ὁμοίως καὶ τῆς ἀθανασίας, ἣν ὕστερον ἀναλήψεται χοριτι τοῦ ποιήσανε τὸς αὐτόν, μεταὶ δὲ τὴν ἔκπτωσιν καὶ καὶ τῶν κρεῶν ὠπόλαυ» σι: αὐτῷ συνε χωρήθη, πρότερον μὲν γορ τοῖς οἰπὸ τῆς ἧς μένοις ὀνοκευσεξὴ αὐτὸν ἀρκεῖσ' ΕΝ ταῦτα γορ Ἢ χν ἐν τῷ παρῶδείσῳ" πεγνωσμένης. δὲ τῆς τελειώσεως, τὴ συγκαταβάσει λοιπὸν συνεχωρθη τὰ πῆς ἀπολαύσεως. ἐπειδὴ δὲ ἐκ σώματός ἐστιν ὁ ᾿ἄνθρωπος, πᾶν δὲ σῶμα ἐκ τῶν τεσσάρων στοιχείων συνέστηκεν, αναγκὴ τούτοις. τοῖς πάθεσι περιπέττειν αὐτὸν, οἷς καὶ τὰ στοιχεῖα, τομὴ καὶ μεταβολὴ καὶ ῥεύσει, ἀπέρ ἐστι μόνου τοῦ σώματος. μεταβολὴ μὲνν τῇ κατὰ ποιότητα" ῥεύσει δὲν τῇ κατὰ κένωσιν. κενοῦται γάρ, ἀεὶ τὸ ζῶον διά τὸ τῶν τ προδήλων πόρων καὶ " τῶν ἀδήλων, περὶ ὧν ὕστερον ἐροῦμεν. ἀνάγκη τοίνυν ν ἡ τοῖς κενουμένοις ἀντειςφέρεσθαι τὰ ἴσα, ἢ διαλύεσθαι τὸ ζῶον ἐνδείῳ τῶν ἐπειςιόντων, ξηρῶν δὲ ὄντων καὶ ὑγρῶν καὶ πνεύματος τῶν κενουμένων ». ἀναγκη καὶ ξηρᾶς καὶ ὑγρᾶς τροφῆς δεῖσθαι τὸ ζῶον καὶ πνεύματος. ἐστι δὲ ἡμῖν ἡ τροφὴ καὶ τὸ ποτὸν διὰ τῶν στοιχείων, εξ ὧν καὶ συνέστημεν. ἕκαστον γὰρ τῷ μὲν οἰκείῳ καὶ ὁμοίῳ τρέφεται" τῷ δὲ ἐναντίῳ θεραπεύοται. -« ΓΙ τῶν δὲ στοιχείων τὰ μὲν προςεχῶς τε ἄμα, τὰ δὲ καὶ διὰ βε : μέσου τινῶν προς φερόμεθα, ὡς ὑδωρ ποτὲ μὲν καθ᾽ ἑαυτὸ, ποτὲ δὲ καὶ δια μέσου τοῦ οἴνου καὶ τοῦ ἐλαίου καὶ πάντων τῶν καλουμένων ὑγρῶν καρπῶν. οὐδὲν γὰρ δτερόν ἐστιν αἶνος, ἢ ὕδωρ ὑπ᾽ ἀμπέλου πεποιωμένον᾽ ὁμοίως δὲ καὶ πυρὸς μετ ἄνομεν, ποτὲ μὲν προζεχῶς ὑπ᾽ αὐτοῦ θαλπόμενοι, στοτὲ δὲ δια μέσου ὧν ἐσθίομεν ἢ πίνομεν. ἐν πᾶσι γὰρ ἡ πλείων ἢ ἐλώττων μοῖρα τοῦ πυρὸς ἐγκατέσπαρται. τὸν αὐτὸν τρόπὸν καὶ τοῦ ἀέρος" προςεχῶς μὲν ἀναπνέοντες καὶ περριεχυμένεν ἡμῖν ἔχοντες, καὶ ἐν τῷ ἐσθίειν καὶ πίνειν ἕλκον: τες διὰ μέσου δὲ τῶν ἄλλων πάντων, ὧν προςφερόμεθα.᾿ τὴν δὲ γὴν προτεχῶς μὲν ἡμεῖς οὐδαμῶς διὰ μέσου δέ τινων. Ὑἢ μὲν γὰρ σῖτος γίνεται" σῖτον δὲ ἑμεῖς ἐσθίομεν. κόρυδοι μὲν γὰρ καὶ περιστεραὶ πολλάκις καὶ πέρδικες τὴν Ὑὴν σιπ τοῦνται' ἀνθρωπος δὲ διὰ μέσου τῶν σπερμάτων καὶ τῶν ἰκπροδρύων καὶ τῶν σαρκῶν. ἐπειδὴ δὲ οὐ μόνον δι᾿ εὐπρέθημεν, τῆς ἀναπληρούσης ἐν ἡμῖν, ὅπερ ἡ Φύσις τοῖς ἄλλοις ἐδωρήσατο. διὰ ταῦτα μὲν οὖν τροφῆς καὶ ἐσθῆτος διόμεθα" οἰκήσεως δὲ καὶ διὰ ταῦτα μὲν, δι᾽ ἃ καὶ τροφῆς. καὶ ἐσθῆτος, ἐδεύθημεν, οὐχ, ἥκιστα δὲ καὶ διὰ τὰς τῶν θηρίων ἀποφυγαάς" διὰ δὲ τὰς δυςκρασίας τῶν ποιοτήτων καὶ τὴν λύσιν τὴς συνεχείας τοῦ σώματος ἰατρῶν καὶ εραπείας ἐν χρείᾳ κατέστημεν᾽ τῆς δὲ μεταβολὴς κατὰ στοιότητα γινομένης, ἀνάγκη διὰ τῆς ἀντικειμένης ποιότητος εἰς τὸ σύμμετρον ἀγαγεῖν τὴν κατάστασιν τοῦ σώματος. οὐ γῶὼρ» ὡς οἴονταί τινες, τὸ θερμανθὲν σῶμα καταψύξαε ἡ φτρόκειται τοῖς ἰατροῖς, ἀλλ᾽ εἰς τὸ εὔκρατον μεταστῆσαι. οἱ γὰρ καταψύξειαν, εἰς τὴν ἐναντίαν περιίσταται νόσον ἡ τῷ. διώθεσις. χρείας τούυν ἀνθρώπῳ τροφῆς μὲν καὶ ποτοῦ, διὼ τὰς κενώσεις καὶ διαφορήσεις" ἐσθῆτος δὲ, διὸ τὸ μηδεμίαν ἔχειν ἐκ Φύσεως ἰσχυρὰν περιβολήν" οἴκου δὲ, ἢ διά τε τὰς δυςκρασίας τοῦ περιέχοντος καὶ δμὲ τὰ θηρίκ" θεραπείας δὲ, διὰ τὰς μεταβολὰς τῶν ποιοτήτων καὶ τὴν αἴσθησιν τὴν ἐνδοθεῖσαν τῷ σώματι, εἰ γὰρ μὴ προςὴν ἡμῖν αἰσθησις, οὔτ᾽ ἂν ἡλγοῦμεν, οὔτ᾽ ἂν θεραπείας ἐδεήθημεν μὴ ὶ ἀλιγοῦντες, καὶ διεφθάρημεν ἃ ἂν, ἐν ἀγνωσίᾳ, τοῦ κακοῦ τὸ πάθος οὐκ ἰώμενοι. διὰ δὲ τὸς τέχνας καὶ τὰς ἐπιστήμας καὶ τὰς ἀπὸ τούτων χρείας ἀλλήλων δεόμεθα, διὰ δὲ τὸ δεῖσθαι ἀλλήλων» εἰς ταὐτὸ πολλοὶ συνελιθόντες κοινωνοῦμεν ἀλλύλοις κατὰ τὰς τοῦ βίου χρείας ἐν τοῖς συναλλάγμασιν., ἥντινα ὀύνοδον καὶ συνοικίαν πόλιν ὠνομάσαμεν, ἕνα ἐγγύθεν καὶ μὴ πόῤῥωθεν τὰς πὰρ ἀλλήλων ὠφελείας καρπώμεθα. Φύσει γὰρ συναγελαστικὸν καὶ πολιτικὸν ζῶον γέγονεν ὁ ἄνθρωπος. εἷς γῶὼρ οὐδεὶς αὐτάρκης ἑχυτῷ πρὸς ἅπαντα. δῆλον οὖν, ὡς αἱ πόλεις διὰ τὰ συναλλάγματα καὶ τὰ μαθήματα συνέστησαν. δύο δὲ τούτων πρεσβείων ὁ ἀν» θρωπος ἑξαιρέτων ἔτυχρ. καὶ γὰρ μόνος οὗτος συγγνώμης τυγχάνει μετανοῶν, καὶ τὸ σῶμα τούτου μόνου θνητὸν ὃν ἀπαθανατίεται, καὶ τοῦ μὲν σωματικοῦ. δι τὴν ψυχὴ, τοῦ δὲ ψυχριοῦ, διὰ τὸ σῶμα. μόνος γὰρ ὁ ἄνθρωπος τῶν λογρκῶν ἐξαίρετον ἔσχε τὸ συγγνώμης. ἐν τῷ μετανοεῖν ἀξιοῦσθαι, οὔτε γὰρ δαίμονες, οὔτε ἄγγελοι μετανοήσαντες συγγνώμης ὠξιοῦνται. καὶ ἐν τούτῳ μάλιστα καὶ δύιαιος καὶ ἐλεήμων ὁ Θεὸς δείκυυταί τε καὶ λέγεται. τοῖς μὲν γὰρ ἀγγέλοις» μηδὲν ἔχουσιν ἐπαναάγκασμοι περιέλκον εἰς ἄμαρτίαν, ἀλλ᾽ ἐλευθέροις. οὖσιν ἐκ Φύσεως τῶν σωματικῶν πὰ θῶν τε καὶ χρειῶν καὶ ἡδονῶν, εἰκότως οὐδεμία δίδοται σνγ»" Ὑνωμὴ μετανοοῦσιν᾽ ὁ ὃ ἀνθρωπος, οὐ μόνον ἐστὶ λογικὸν, ἀλλὰ καὶ ζῶον. αἱ δὲ χρείχι τοῦ ζώου καὶ τὰ πάθη πολλάκις περιέλκουσι τὼ λογισμόν. ὅταν οὖν ἀνανήψας ἀποφύγη μὲν ταῦτα, χωρήσῃ δὲ ἐπὶ τὰς ἀρετὰς, ἐλέου δικαίου τυγχάνει, τῆς συγγνώμης. καὶ ὠςπερ ἢ Ἰδιόν ἐστι τῆς οὐσίας αὐτοῦ τὸ γε) «στικὸν, ἐπειδὴ καὶ μόνῳ τούτῳ πρόςεστι καὶ παντὶ καὶ ἀεί" οὕτως ἐν ποῖς κατὰ χάριν ἥδιον ἀνθρώπου παρὰ πᾶσαν τὴν λογικὴν κτίτιν, τὸ διὸ τὸς μετανοίας ἀποδύεσθαι τῶν προημαρτημένων τὰς αἰτίχς, καὶ γὰρ μόνῳ ἀνθρώπῳ τοῦτο δεδώρηται καὶ παντὶ καὶ ἀεὶ παρὸ τὸν καὶρὸν τῆς ἐγκοσμίου ζωῆς" μετὰ δὲ τὸν θάνατον οὐκέτι, οὕτω δέ τινες καὶ τοὺς ἀγγέλους βούλονται μηκέτι μετὰ τὴν ἔκπτωσιν τυγχάνειν τῆς ἐκ μετανοίας συγγνωμὴς " θάνατος γὰρ τούτων ἡ ἔκπτωσις" πρὸ δὲ τῆς ἐκπτώσεως, καθ' ὁμοιότητα τὴς ζωῆς τῆς τῶν ἀνθρώπων, καὶ αὐτοὺς ἀξιοῦσθαι συγγνώμης " ὅπερ μὴ ποιήσαντες, ἀσύγγνωστον καὶ διαιωνέφουσαν ε ἔχουσι τὸ λοιπὸν τῆς τιμωρίας τὴν προζήκουσαν δίκην. δῆλον οὖν ἐκ τούτων, ὡς οἱ [ τὴν μετάνοιαν οἱ δεχό-μενοι τὴν ἐξαίρετον δωρεὰν καὶ τὴν ἰδίαν ἀνθρώπου περιγράφουσιν. ἴδιον δὲ αὐτοῦ καὶ ἐξαίρετον καὶ τὸ μόνον τῶν αἵ ἄλλων. ζῴων τὸ τούτου σῶμα μετὰ θάνατον ἀνίστεσθαι καὶ εἰς ἀθανωσίαν χωρεῖν" τυγχάνει δὲ τούτου, διὼ τὴν τῆς ψυχῆς ἀθανασίαν, ὥςπερ ἐκείνου, δια τὴν τοῦ σώματος ἀσθένειαν τε καὶ πολυπάθειαν. ἴδια δὲ αὐτοῦ καὶ τὰ τῶν τεχνῶν τὲ καὶ ἐπιστημῶν μαθήματα, καὶ αἱ κατὰ τὰς τέχνας ταύτας ἐνέργειαι. δι᾽ ὃ καὶ τὸν ἄνθρωπον ὁρίζον ται, ζῶον «λογικὸν, θνητὸν, νοῦ καὶ ἐπιστήμης δεκτικόν". ζῶον͵ μὲν» ὅτι καὶ ὀ ἀνθρωπὸς οὐσία ἐστὶν ἔμψυχος» αἰσθης. τικής οὗτος γὰρ ὅρος ζώου. λογικὸν δὲν ἃ ἵνα χωρισθῇ τῶν ἀλόγων" καὶ θυητὸν, ἥα χωρισθὴ τῶν ἀθανάτων λογικῶν. τὸ δὲν νοῦ καὶ ἐπιστήμης δεκτικὸν, ὅτι διὰ μαθύήσεως «ροφγίνοντιαι ἡμῖν αἱ τέχναι καὶ αἱ ἐπιστῆμαι, ἔχουσι μὲν δύναμιν δεκτικὴν καὶ τοῦ νοῦ καὶ τῶν τεχνῶν, τὴν δὲ ἐνέρτ᾽ ἡείαν κτωμένοις ἐκ τῶν μαθημάτων, λέγουσι δὲ τοῦτο τῷ τούτου τὸν δρον᾽ ἀλλ᾽ ἐπειδὴ καὶ νύμφας καὶ ἀλλά τινα γἔνη δαιμόνων τινὲς εἰώγουσι, “τολυχρόνια μὲν» οὐ μὴν ἀθάνχτα, ἕα καὶ ἀπὸ τούτων διαστείλωσι τὸν ἄνθρωπον, πρεςέθηκαν τὸ, νοῦ καὶ ἐπιστήμος δεκτικόν, οὐδὲν γὰρ ἐκείνων μανθάνει., ἀλλὰ Φύσει οἶδεν. ἃ οἶδεν. Ἑβραίων δὲ δόγμα, τὸ πᾶν τοῦτο διὰ τὸν ἄνθρωπον γεγενῆσθαι" προςεχῶς μὲν δὲ αὐτὸν. οἷον γωτοίόρα καὶ βόας τοὺς πρὸς γεωργίαν" χόρτον δὲ, διὰ ταῦτα. τῶν γὰρ γενομένων τοὶ μὲν δὲ ἑαυτὰ γέγονε» τὰ δὲ δὲ ἄλλα. δὲ ἑαυτὰ μὲν» «τοὶ λογικὰ πάντα" δι ἕτερα δὲ, τά τε ἄλογα καὶ τὰ ἄψυχα. εἰ δὲ ταῦτα δ ἀλλα γέγονε, διὰ ποῖα γέγονε» σκοπήσωμεν. ἀρ’ ὧν δὲ ἀγγέλους; ἄλλ᾽ οὐκ ἂν τις εὖ Φρονῶν εἴποι μὰ ἀγγέλους αὐτὰ γεγενῆσθαι. τὰ γὰρ δὲ ἄλλα γενόμενα, πρὸς σύστασιν ἐκείνων καὶ διαμονὴν καὶ ἄνεσιν γέγονεν. ἢ γὰρ τῆς διαδοχῆς τοῦ γένους ἕνεκεν, ἢ τροῷῆς, ἢ σκέπης, ἢ θεραπείας, ἢ διωγωγὴς αὶ ἀναπαύσεως. ἄγγελος δὰ τούτων οὐδενὸς δεῖται. οὔτε γὰρ διαδοχὴν ἔ ἔχει γένους, οὔτε τροφῆς ἐνδεής ἐστὶ σωματικῆς, οὔτε σκέπης. οὔτε τῶν ἀλλων" εἰ δὲ μὴ ἄγγελος, δῆλον, ὡς οὐδὲ ἄλλη τις Φύσις ὑπεραναβεβηκυῖε τὸν ἄγγελον. - ὅσῳ γάρ ὑπέρκειται» τοσούτῳ μᾶλλον αὐτὴ καὶ τὸ ἀνενδεὲς “τρόςεστι. ὀπητέον οὖν φύσιν, "λογοκὴν ἢ μὲν, ἐνδεῶ δὲ τῶν τ προειρημένων, τίς οὖν ἑτέρα τοιαύτη Φανείη παραλυπόντων ἡμῶν τὸν᾿ ἄνθρωπον; συκοῦν συνάγεται, διοὸὶ τοῦτον τά τε ἄλογα καὶ τὰ ἄψυχα γεγενῆσθαι, ἐπειδὴ τοίνυν δὲ αὐτὸν, εἰς ἐδείχθη. γέγονε, διὼ τοῦτο καὶ ἄρχων αὐτῶν. κατέστη. ἄρχοντος δὲ᾽ εἰ ἐργον, πρὸς μέτρον χρείὰς τοῖς ἀρχομένοις κεχρῆσθαι, καὶ μὴ πρὸς ῥάέθεαν ἀκολάστως ἀρβρίν, μηδὲ φορτικῶς καὶ ὅσοι τοῖς ἀλόγοις οὐκ εὖ κέχρηνται. οὐ γὰρ ποιοῦσιν ἂρ- Χοντος ἔργον, οὐδὲ δικαίου, κατὰ τὸ γεγραμμένον, δίκαιος οἰκτείρει ψυχὰς κτηνῶν αὐτοῦ. ἀλλ᾽ ἰ ἰσως ἐρεῖ τιν ὡς οὐδὲν δ ἀλλο, ἀλλ᾽ ἕκαστον δὲ ἑαυτὸ γέγονεν, οὐκοῦν, χωρίσαντες πρῶτον τὰ ἔμψυχα ὠπὸ τῶν ἀψύχων; ἴδωμεν, εἰ δύναται τὰ ἄψυχα δι ἑαυτὰ γεγενῆσθαι. εἰ [] ταῦτα δὲ ἑαυτὰ, πῶς ἡ πόθεν τραφήσεται τὸ ζῶα; ὁρῶμεν γαρ τὴν Φύσιν ἐπιχορηγοῦσαν τοῖς ζωοις τροφὰς ἐκ τὴς γῆς καρπῶν τε καὶ ἱ φυτῶν, πλὴν ἐλαχίστων τῶν σαρκοφαγων. καὶ αὐτὰ δὲ ταῦτα τὼ σαρκοφάγα τροφὴν ποιεῖται τῶν ζώων τὸ τὴν Ὑν νεμόμενα» ὡς λύκοι μὲν καὶ λέοντες ἃ ἄρνας καὶ αἶγας καὶ σύας καὶ ἐλάφους" ἀετοὶ δὲ πέρδριας καὶ Φάσσας καὶ λωγωοὺς καὶ τὰ ὅμοια, ὥτνα τοὺς καρποὺς τῆς γὴς νέμεται.. καὶ γὰρ τῶν ἰχθύων ἡ Φύσις, οἀλληλοζφώγος οὖσα ᾿ οὐ. μέχρι παντων διήκει σαρκοζφαγοῦσα, ἀλλὰ κατέληξεν ἐν τοῖς νεμομένοις Φυκία καὶ ἄλλα τινα ἐν τῷ ὕδατι Φυόμενα. εἰ γὰ ἦν πάντα τὰ γένη τῶν ἰχθύων σαρκοφάγα, καὶ μηδὲν ν ἐκφεῦγον τὴν τῆς σαρκὸς σίτησιν, οὐκ ὧν οὐδὲ ἐπ ᾿ ἀλῆγον ἐπήρκεσεν, οἰλλὰ διεφθαίρη, τὰ μὲν ὑπ᾽ ἀλλήλων, τοὶ δὲ διὰ τροφῆς ἔνδειαν. ἵνα δὲ τοῦτο μὴ γένηται. τινὲς τῶν ἰχθύων κατεσκευάσθησαν σαρκῶν μὲν ἀπεχόμενοι, τὴν δὲ, ὡς ἂν τις εἴποι» θαλασσίαν βοτάνην νεμόμενοι, ἵνα ἐκ τούτῶν καὶ τὰ ἄλλα διωσώζγται. γίνεται γορ βορὰ, μὲν τούτων τὰ Φυκία, ἐκεῖνα δὲ τῶν ἄλλων, καὶ πάλιν ταῦτα τῶν ἄλλων, ὡς διὰ τὴν τῶν τελευταίων τροζὴν» εἰδιαλείττως ἐκ τοῦ γεώδους. τοῦ καταὶ τὴν θάλωσσαν παρεχο. καὶ τὴν τῶν ἄλλων ὑπόστασιν σώζεσθαι. ἀπέδειξεν οὺν ὁ λόγος», τὴν ! τῶν Φυτῶν γένεσιν μὴ δὲ ἑαυτὴν» ἀλλ᾽ εἰς τροφὴν καὶ σύστασιν τῶν ἀνθρώπων καὶ τῶν ἄλλων ζώων γεγενημένην. εἰ δὲ ταῦτα διὰ τὸν ἄνθρωπον καὶ τὰ ζῶα, δῆλον ὡς καὶ τὰ τῆς τούτων αὐξήσεως καὶ γενέσεως αἴτια διὰ ταῦτα γέγονεν. οὐκοὺν ἀστέρων κινήσεις καὶ οὐρανὸς καὶ ὡραι καὶ ὄμβροι καὶ πάντα τὰ τοιαῦτα διὼ ταῦτα γέγονεν, ἵνα τῶν τροφῶν, ὡς ἐν κύκλῳ, διηνεκῶς Χορηγουμένων ἀνελλιπὴς καὶ ἡ τῶν προςφερομένων τοὺς καρποὺς διαμείνῃ Φφώσις" εἰς εὐρίσκεσθαι, ταῦτα μὲν διὼ τοὺς καρποὺς, τοὺς δὲ καρποὺς διὰ τὰ ζῶα καὶ τὸν ἄνθρωπον. λοιπόν ἐστιν ἐπιδιασκέψασθαι, πὶ πότερον καὶ ἡἡὶ τῶν ἀλόγων Φύσις δὲ ἑαυτὴν γέγονεν, ἢ ἢ διὰ τὸν ἂνθρωπον. ἀλλ᾽ ἴσως ἄτοπον, τὰ Φρονήσεως ἀμοίρα, καὶ καθ' ὁρμὴν Φυσικὴν μόνην ζῶντα, καὶ πρὸς γὴν κώτω κεκυᾧότα, καὶ τὴν δουλείαν διὰ τοῦ σχήματος ἐνδεικνύμενα, λέγειν δ ἑαυτὸ παρῆχθαι. πολλῶν δὲ ὄντων τῶν ἐνδεχομένων εἰς τοῦτο ῥηθῆναι. καὶ σχεδὸν ἰδίας συγγραφῆς διὰ τὸ πλῆθος δεομένων, μὴ Χωρούσης τῆς προκειμένης ὑποθέσεως τὸ μῆκος τῶν λόγων» ἐπὶ τὰ ὶ σύντομα μὲν» καίρια δὲ καταντῆσαι προζήπει., εἰ τοίνυν. ὡς ἐν εἰκόνι. τῷ ἀνθρώπῳ, καὶ τὰ τῶν ἔξωθεν ἐσσπτρισθείημεν, δξ αὐτῆς ἂν εἴημεν τῆς τῶν ᾧγταυμένων αὐσίας τὰς ἀποδείξεις ποιούμενοι. ὁρῶμεν οὖν ἐν τῇ καθ' ἡμᾶς ψυχὴ τὴν ἀλογίαν καὶ τὰ ταύτης μέρη, λέγω δὲ τὴν ὄρεξιν καὶ τὸν θυμὸν, πρὸς ὑπηρεσία» δεδομένα τῷ λογικῷ, καὶ τὸ μὲν ἄρχον; τοὶ δὲ ἀρχόμενα, καὶ τὸ μὲν κελεῦον, τὰ δὲ κελευόμενα καὶ ὑπηρετούμενα ταῖς μένως τῶν δὲ ὑπηρεσίαν γενομένων, καὶ τὰ ἄλλα πάντα ταὶ ἐνδεχόμενα κατεσκούασται, ἵνα μηδὲν ἐλλίπη τῇ κτίσει τῶν ἐνδεχομένων γενόσθαι. οὐδὲ ταῦτα δὲ παντάπασιν ἐκπέ- Φευγα τὴν τῶν ἰνθρώπων ὁ ὄνησιν, ἀλλὰ καὶ τὰ δηλητηριώδη πρὸς οἰκείαν ὠφέλειαν ὃ λόγος καρποῦται, καταχρῆται γὰρ αὐτοῖς πρὸς θεραπείαν τῆς ἐξ αὐτῶν ἐκείνων βλάβης, καὶ τῆς τῶν ἄλλων αρῤῥωστημώτων ἰάσεως. τοιαῦταί τινές εἰσιν αἱ θηριοοιαὶ καλούμεναι κατασκευαὶ, ὃς ὃ «λόγος ἐπενόησεν, ἵνα καὶ τούτων κρατῇ δὲ αὐτῶν, καὶ ὶ ὡςπερ ὑ ὑπὸ πολεμίων κρατηθέντων ὠφελοῦτο. ἔχει δὲ μυρίας ὃ ἀνθρωπος ἀντιταθεῖς τούτων δυνάμεις, δεδομένας παραὶ τοῦ δημιουργοῦ, εἴργειν καὶ ἀμύνεσθαι καὶ διορθοῦσθαι τὰς ἐπιβολοὶς αὐτῶν δυναμένας. ἄλλα μὲν γὰρ ἄλλαις ἀρμόδι χρείαις" ᾿κοιῆ δὲ πάντα πρὸς θεραπείαν ἀνθρώπου συντελεῖν πέφυκε, καὶ τὰ μὴ ταῖς ἄλλαις χρείαις, χρήσιμα. καὶ ταῦτα μὲν, ὡς πρὸς τὴν νῦν κατάστασιν τοῦ καθ' ἡμᾶς βίου λεγέσθω" ἐπεὶ, τό γε ἀρχαῖον οὐδὲν τῶν ἄλλων ζώων ἐτόλμα καταβλάπτειν τὸν ἂνθρωπον" ἀλλ᾽ ἢ ἣν αὐτῷ πάντα δοῦλα καὶ ὑποτεταγ μένα καὶ πειθήνια, ἕως ἐκράτει. τῶν οἰκείων παθῶν καὶ τῆς ἀλογίας τῆς ἐν αὐτῷ" μὴ κρατῶν δὲ τῶν οἰκείων παθῶν, ὠλλὰ κρατούμενος ὑπ᾽ αὐτῶν, ἐκρατήθη καὶ παρὰ τῶν ἔξωθεν εὐλόγως Γ θηρίων. «συνειφῆλθε,γαρ τῇ ἁμαρτίᾳ καὶ καὶ παρὰ τούτων βλάβη. “ὅτι δὲ τοῦτό ἐστιν ἀλ ηθὲς, ὅλον ἐκ τῶν τὸν ἄριστον μετελθόντων βών. κρείττους γὰρ (ἀδηρίτως) ὠῴθησαν οὗτοι τῆς τῶν θυηρίων ἐπιβουλῆς, ὡς λεόντων μὲν. ὃ Δανιὴλ, Παῦλος δὲ, τοῦ δήγματος τῆς ἐχίδνης. τίς οὖν ἀξίως θαυμάσειε τὴν εὐγένειαν τούτου τοῦ ζώου, τοῦ συνδέοντος ἐν ἑαυτῷ τὰ θνητὰ τοῖς ἀθανάτοις, καὶ τὼ λογικοὶ τοῖς ἀλόγοις συνάπτοντας, τοῦ (έροντος ἐν τῇ καθ' ἑαυτὸν Φύσει τῆς πάσης κτίσεως τὴν εἰκόνα, δὲ ἃ καὶ μικρὸς κόσμος εἴρηται, τοῦ τοσαύτης ἠξιωμένου παροὶ τοῦ Θεοῦ προνοίας, δὲ ὃν πάντα καὶ τὰ νῦν καὶ τὰ μέλλοντα, δὲ ὃν καὶ Θεὸς ἄνθρωπος γέγονεν τοῦ λήγοντος εἰς ἀφθαρσίαν καὶ τὸ θνητὸν διαφεύγοντοςν (δ) οὐρανῶν βασιλεύει, κατ᾽ εἰκόνα καὶ ὁμοίωσιν Θεοῦ γεγόνως, Χριστῷ συνδιώγει, Θεοῦ τέκνον ἐστὶ, πώσης ἀρχῆς καὶ ἐξουσίας προκάθηται; τίς δ᾽ ἂν ἐξενπεῖν δύναιτο τα τούτου τοῦ ζώου πλεονεκτήματα; πελάγη διαβαίνει, οὐρανὸν ἐμβατεύει Τῇ θεωρίᾳ, ἀστέρων κίνησιν καὶ διαστής ματὰ καὶ μέτρα κατανοεῖ, γὴν καρποῦται καὶ θάλασσαν, θυηρίων καὶ κητῶν καταίφρονεῖ, “πᾶσαν ἐπιστήμην καὶ τέχνην καὶ μέθοδον κατορθοῖν ὑπερόριον διὰ τῶν γραμμάτων, οἷς βούλεται, προςομιλεῖ, μηδὲν ὑπὸ τοῦ σώματος ἐμποδιζόμενος προφητεύει τὰ μέλλοντα. “πάντων ἄρχει» σάντων κρατεῖ; πάντων ὠπολαύει, ἀγγέλοις καὶ Θεῷ διαλέγεται, τῇ κτίσει κελεύει, δαίμοσιν ἐπιτάττει, τὴν τῶν ὄντων Φύσιν ἐρευνᾷ, Θεὸν περιεργάφεται» οἶκος καὶ ναὸς γίνεται Θεοῦ" καὶ ταῦτα πάντα τῶν ἀρετῶν ὠνεῖται καὶ τὴς εὐσεβείας, ἀλλ᾽, ἵνα μὴ δόξωμέν τισιν ἀπειροκάλως ἀνθρώπου γράφειν ἐγκώμιον, καὶ μὴ μόνον τὴν φύσιν ἐκτίθεσθαι, καθα προεθέμεθα, αὐτοῦ που καταπαύσωμεν τὸν λόγον, εἰ καὶ μάλιστα, τὰ τῆς Φύσεως πλεονεκτήματα λέγοντες, τὴν (ύσιν αὐτὴν δεγγούμεθα. εἰδότες οὖν, ὅσης εὐγενείας μετεθήφαμεν» καὶ ὅτι Φυτέν ἐσμεν οὐράνιον, μὴ καταισχύνωμεν. τὴν φύσιν, μηδὲ τῶν τοσούτων δωρεῶν ἀποφανθῶμεν ἀνάξιοι, μηδὲ ἑαυτοὺς τοσαύτυς ἐξουσίας καὶ δόξης καὶ μακαριότητος ἀποστερήσωμεν, ὀλίγου καιροῦ καὶ βραχείας ἡδονῆς πάντων τῶν αἰωνίων καταπροδόντες τὴν ἀπόλαυσιν" ἀλλα διὰὴ τῶν καλῶν ἔργων κκὶ τῆς ἀποχὴς τῶν Φαύλων καὶ τοῦ ὀρθοῦ σκοποῦ, ᾧ μάλιστα, τὸ Θεῖον συνεργεῖν εἴωθεν, καὶ διὰ τῶν εὐχῶν τὴν εὐγένειαν διασώσωμεν. περὶ μὲν οὖν τοῦ τῶν» ἱκανὰ καὶ ταῦτα. ἐπειδὴ δὲ, τὸν ἄνθρωπον ἐκ ψυ- «ὃς εἶναι καὶ σώματος, ὁ κοινὸς ὑποβάλλει λόγος, Φέρε διελόντες πρότερον περὶ ψυχῆς διαλάβωμεν, τὰ λίαν λεπτὰ καὶ περισκελὴ καὶ τοῖς πολλοῖς δυςκατανόητα τῶν ᾧγτου- “ μένων παραλιπόντες.
Ton anthrōpon ek psychēs noeras kai sōmatos arista kateskeuasthai kai houtō kalōs, hōs ouk enedecheto allōs genesthai kai synestanai, pollois kai agathois andrasin edoxe. tou de noeran legesthai tēn psychēn amphibolian echontos, poteron proxelthōn ho nous tę̄ psychę̄, hōs allos allē, noeroin autēn epoiēsen, ē to noeron aph᾽ heautēs kai psychē kai Physei kektētai, kai touto estin autēs to kalliston meros, hōs ophthalmos en sōmati" tines men, hōn esti kai Plōtinos, allēn einai tēn psychēn kai allon ton noun dogma-. tisantes, ek triōn ton anthrōpon synestanai boulontai, sōmatos» kai psychēs, kai nou. hois ēkolouthēse kai ᾽᾿AApolinarios ho tēs Laodikeias genomenos episkopos, touton gar pēxamenos ton themelion tēs idias doxēs kai toi loipa prosǭkodomēse kata to oikeion dogma. tines de ou diesteilan apo tēs psychēs ton noun" alla tēs ousias autēs Zgemonikon einai to noeron hēgountai. ᾿Aristotelēs de ton men dynamei goun synkateskeuasthai tǭ anthrōpǭ, ton de energeią thyrathen hēmin epeieienai doxazei, ouk eis to eiai kai tēn hyparxin tou anthrōpou syngelounta all᾽ eis prokopēn tēs. chōn Physikōn gnōseōs kai theōrias symballomenon. komidē goun oligous tōn anthrōpōn kai monous tous Philosophēsantas ton energeio goun echein. diabebaioutai. Platōn de ou dokei legein ton anthrōpon einai po synamphoteron, Psychēn kai sōs ma, alla psychēn sōmati toiǭde de krōmenę̄? axioprepesteron phantazomenos ta kata ton anthrōpon, kai autothen hymas epistrephōn epi tēn tēs psychēs monns theiotēta kai epimeleian, hina tēn psychēn heautous einai pisteuontes ta tos psychēs ōgatha mona diōkōmen, tas aretas kai tēn eusebeian, kai mē tas tou sōmatos epithymias agapēsōmen, hōs ouk ousas anthrōpou, hē anthrōpos, alla zōou men proēgoumenōs, anthrōpou de hepomenōs, epeidē kai don ho anthrōpos, kai allōs de kyriōtera tou sōmatos hē psychē pasin anthrōpois einai kathōmologētai. hypo tautēs gar» hōs organon, kinein. sai to sōma, dēloi de ho thanatos.s chōristheisēs gar tēs Psychēs akēēton menei to sōma pantelōs kai anenergēton, hōs, technitou chōristhegtos, akinēta menei ta omgana. gnōrimon de gn hoti kai tois apsychois poinōnei, kai tos tōn alogōn zōōn metechei zōēs, kai tēs tōn logikōn meteilēphe noēseōs. konōnei gōr tois men apsychois kata to sōma kai tēn apo tōn tessarōn stoicheiōn krasin" tois de Phytois kata ta tauta kai tēn. threptikēn kai spermatikēn dynamin" tois de alogois kai en toutois men, ex, epimetron de kata te tēn kath' hormēn koēsin kai kata tēn orexin kai ton thymon kai tēn aisthētioēn kai anapneustikēn dynamin". tauta gar hapanta koina tois anthrōpois kai tois ōlogois estin. ei kai mē pasi panta. synaptetai de dia tou logikou tais asōmatois kai goerais physesi, logizomenos kai noōn kai kryōn hekasta» kai tas ōretas metadiōkōn, kai tōn aretōn ton kolophōna tēn eusebeian aspazomenos. di᾽ ho kai hōsper en. methoriois esti goētēs kai aisthētēs ousias. synaptomenos kata men to sōma kai tas sōmatikōs dynōmeis tois alogois zōois te kai tois apsychois, kata de to logikon «tais asōmōtois ousiais.» hōs eirētai proteron. ho gar dēmiourgos ek tou kath hoi oligon eoiken episynōptein allēlais tas diaphorous physeis, hōste mian einai kai syngenē tēn pasan ktisin, - e hou mōlista deiknytai heis hōn ai pantōn tōn ontōn dēmiourgos. au gar monon hēnōse tēn hyparxin tōn kata meros ōtomōn, ela kai hekasta pros allēla synērmiosen oikeiōs. hōsper gōr en hekastǭ tōn ōpsōn hē hēnōse. ta anaisthēta tois aisthētinkois, ostoun kai pimelēn kai trichas kai to alla ta anaisthēta «tois aisthētoiois neurois ( kai sarxi kai tois homoiois)» kai epoiēsen ex einaisthētōn kai aisthētikōn synkeimenon to ) zōon? kai ou Monon synkeimenon» alla kai hen hon ōpedeixen᾽" houtō kai epi tēs allēs pati eidos ktiseōs stepoiēke synaptōn allēlois tę̄ ekat᾽ oligon oikeiotēti kai “parallagē. tys Phypeōs, hōs mē kōra stoly diestanai ta "pantē apsycha tōn echontōn Phytōn pēn threptinēn dynamin, mēd᾽ au tauta tōn alogōn kai aisthētikmōn zthōn, mēte mēn ta aloga pōn “logikōn apēllotriōsthai pantę̄ kai asymbata kai aneu desmou ros einai 'syyphyous kai, Physikou. diallattei men gar kai lithos lithou dynamei tini, all). kai kagnētis lithes exelēlythenai dokei tēn tōn allōn ᾿lithōn physin te kai dynamin en tǭ prophanōs helkein pros heantēn kai katechein ton sdēronn hōsper, trophēn auton poiēsasthai boulomenē, kai mē Monon eph' henos sidērou touto poiein, alla kai allon di᾽ allou katechein tǭ motadidonai tois echomenois pōsi tēs dynamōs heautēs. katechei goun kai ho sidēros sidēron, ho hotan hypo tēs magnētidos e echētai. eita palin hexēs po tōn phytōn epi ta zōa Metiōn, ouk hōōthroōs epi tēn metabatpoēn kai oisthētooin hōrmēse physin" oll᾽ ek tou kat ᾿ olegon epi tautēn emmelōs proulthe. tas gōr pinas kai tous oika). yphas hōsper aisthētroioi dendra kateskeuasen. errhizōse men gar autos en tē 'thalōssę̄ deon Phytōn, kai ōsper. -enla tō ostraka periothēke, kai estēsen hōsper Phyta. aisthēsn de autais enethēke ton aptikēn." tēn kornēn pantōn zōōn tosthēsin? hōs kopiōnein tois men- Phytois kata ta hē hyrhizōsththai kai hestainai, toïs de zōois kata tēn aphēn (kai ph' aisthagesthai), tō goun exegēn abaxoi prospephykota tais petrais kai systellesthai kai onoigeothai kai mallon ekteigesthai (kai amynesthai }. hotan prosiontos aisthētai tinos, ᾿Aristotelēs historēse, Dio to toiauta panta zōophyta kalein ethos echousin hoi palaoi tōn sophōn, palin de tais pinnais kai tois toioutois synēpse tēn tōn metabatiiōn men zōōn genesin, makran de proelthein mē dynamenōn, all᾽ autothen autou pou kinoumenōn. toiauta de esti ta pleista oude touto athroōs kateskeuasen, alla proteron kai tois allois zōois Physikas tinas syneseis kai mēchanas kai panourgias pros sōtērian enethēken" hōs engys logikōn auta hǭainesthai,) kai houtō to: ᾿alēthōs logōkon zōon ton anthrōpon proebaleto, ton auton de tropon kai epi tēs Phōnēs (ta meros) hygtōn heurēseis » ex haplēs kai monoeidous tēs hippōn kai boōn ekphōnēseōs kata meros eis poikilēn kai diaphoron parachtheisan tēn tōn korakōn kai {imēlōn orneōn Phōnēn, heōs eis tēn enarthron kai teleian tēn anthrōpou katelēxe, salin te tēn enarthron dialekton exēps psne tēs dianoias kai tou logismou, exangelon poiēsas autēn tōn kata noun knēmatōn. kai houtō pasi “panta mousikōs synērmose kai synedēse kai eis hen synēgage ta to noēta kai tō horōta dia mesou tēs tōn anthrōpōn geneseōs. Dio kai palōs ho Mōysēs, tēn dēmiourgian ektithemienos, teleutaion ephēse ton anthrōpon gen genēsthai» ou monon» hoti pantōn de auton genomenōn, akolouthon ē hēn» prōton: ta pros tēn chrēsin autou ho paraskeuasthēnaig kai houtōs auton ton chrēsomenon parakch thēnai » all᾽» hoti noētēs genomenēs ousias kai palin ho horatēs.. edei genesthai tina kai syndesmon emphoterōn, hina hen hē to pan kai sympathes heautǭ, kai mē i allotrion auto heautou. egeneto oun to syn»deon amphoteras tas Physeis zōon, ho anthrōpos. ta k men oun tēs sophias, tou dēmiourgou syntomōs eipein, toiauta. en methoriois oun tēs alogou kai logikēs Physeōs ho ho anthrōpos tach,theis» ean men epi to sōma erhepsē kai ta tou sōmatos pleon agapēsę̄ ton tōn alogōn aspazetai bion kai toutois synan rithiēthēsetai kai choïkos hēlēthysetai kata Paulon kai akousetai, “SCh ei kai eis gēn apeleusē, kain parasyneblithē tois ktanesi tois anoētois kai hōmoiōthē autois" ean de epi to lo- “kon chōrēsę̄ » kataphronēsas tōn sōmatikōn pasōn hēdonōn, tēn theian te kai theophilestatēn zōēn meterchetai kai tēn hōs anthrōpou proēgsymenōs ᾿ kai estai, hoios ho epouranios, kata to eirchmenon. hoios ho choïkos, toioutoi kai hoi chrikoi, kai hoios ho epouranios. toioutoi kai hoi epouranioi. tēs de logikēs physeōs to kephalaion esti hǭeugein men kai apostrephesthai ta kakan metienai de kai haireisthai ta kala. Tōn de kalōn ta “men e esti kata koinōnian psychēs kai sōmatos. echontōn kai toutōn epi tēn psychēn tēn anaphoran, hoion psychēs proschrōmenēs sōmati? hōs hai ōretai". ta de tēs psychēs autēs kath' heautēn menēs. mē prosdeomenēs sōmatos, hōs hē eusebeia kai hē tōn ontōn theōria. hosoi toinyn ton anthrōpou bion. hōs anthrōpou, hǭąn proairountai, kai mē hōs zōou monou, tas aretas meterchontai kai tēn eusebeian. tina de esti ta tōn aretōn kai tina ta tēs eusebeias, en tois hexēs diakrithēsetai, hotan ton peri tēs psychēs kai tou sōmatos apodō» men logon. oudepō gar egnōsmenou tipote hēmōn estin hē psychē kat᾽ ousian, ouk estin amolouthon peri tēs energeias autēs dialambanein. hebraioi de ton anthrōpon ex archēs oute all᾽ en methoriiois he hekateras Physeōs, hina, an men tois sōmatikois akolouthēsē pathesi» peritesē kai tais sōmatikais metabolais" an de ta tēs psychēs protimēsę̄ kala, tēs ōthanasias axiōthē. ei gar ex ōrchēs auton thnēton epoucheen ho Theos, ouk an hamartonta thanatǭ katedikase " tou gar thnētou thnētotēta oudeis katadikaei" ei d᾽ au pamn athanōton, oud᾽ hōn trophēs auton endea kateskeuasen" ouden gar tōn athanatōn trophēs sōmatikēs deitai" oud᾽ hōn houtō rhōdiōs metenoēse, kai ton genomenon othaanaton thgēton eutheōs epoiēsen" oude gōōr epi tōn hōmartēsantōn oungelōn touto Phainetai pepoiēkōs ōllaa kato tēn ex oirchēs physin ōthanatoi diemeinan», llēn tōn hēmartēmenōn oipekdechomenoi dytēn, all᾽ ou ton thōnaton. bōtion oun ē touton ton tropon noein to prokeimenon. ē hoti thnētos men kateskeuasthē » dynamenos de, ek prokopēs teleioumenos, ythanatos genesthai,. toutesti, dynamei outhoinatos. epeidē de ou synepheren autǭ pro tēs teleiōseōs gnōnai tēn physin heautou, apēgoreusen autǭ mē. geusasthai tou xylou tēs gnōseōs. ēsan gar, mallon de eisin eti kai nyn dynameis en tois Phytois megistai" tote de, eis en irchē tēs kosmopoiïas. akraiphneis ousai, ischyrotoitēn eichon tēn energeian. hēn oun kai ōpogeusis tinos karpou, gnōsin empoiousa tēs oikeias Physeōs. ouk gēbouleto de auton ho Theos pro tēs teleiōseōs ngōnai tēn oikeian (ysin... hina mēn gnous heanton endea pollōn onta, tēs sōmatikēs epimelēthē chreias, katalipōn tēn tēs psychys pronoian. kai dioi tautēn tēn aitian ekōlysen auton metalabein tou karpou tēs gnōseōs. “parakousas de kai gnois heauton, tēs men teleiōseōs exepese, tas de sōmatikēs chreias egeneto. skepasma goun eutheōs epezētei, (ēsi gor ho Mōysēs, hoti gyōnos hōn egnō. proteron de en ekstasei auton epoiēse kai en agnōsiǭ heautou. ekpesōn oun tēs teleiōseōs, exepesen homoiōs kai tēs athanasias, hēn hysteron analēpsetai choriti tou poiēsane tos auton, metai de tēn ekptōsin kai kai tōn kreōn ōpolau» si: autǭ syne chōrēthē, proteron men gor tois oipo tēs hēs menois onokeusexē auton arkeis' EN tauta gor Ē chn en tǭ parōdeisǭ" pegnōsmenēs. de tēs teleiōseōs, tē synkatabasei loipon synechōrthē ta pēs apolauseōs. epeidē de ek sōmatos estin ho ᾿anthrōpos, pan de sōma ek tōn tessarōn stoicheiōn synestēken, anankē toutois. tois pathesi peripettein auton, hois kai ta stoicheia, tomē kai metabolē kai rheusei, aper esti monou tou sōmatos. metabolē menn tę̄ kata poiotēta" rheusei den tę̄ kata kenōsin. kenoutai gar, aei to zōon dia to tōn t prodēlōn porōn kai " tōn adēlōn, peri hōn hysteron eroumen. anankē toinyn n hē tois kenoumenois anteispheresthai ta isa, ē dialyesthai to zōon endeiǭ tōn epeisiontōn, xērōn de ontōn kai hygrōn kai pneumatos tōn kenoumenōn ». anankē kai xēras kai hygras trophēs deisthai to zōon kai pneumatos. esti de hēmin hē trophē kai to poton dia tōn stoicheiōn, ex hōn kai synestēmen. hekaston gar tǭ men oikeiǭ kai homoiǭ trephetai" tǭ de enantiǭ therapeuotai. -« GI tōn de stoicheiōn ta men prosechōs te ama, ta de kai dia be : mesou tinōn pros pherometha, hōs hydōr pote men kath᾽ heauto, pote de kai dia mesou tou oinou kai tou elaiou kai pantōn tōn kaloumenōn hygrōn karpōn. ouden gar dteron estin ainos, ē hydōr hyp᾽ ampelou pepoiōmenon᾽ homoiōs de kai pyros met anomen, pote men prozechōs hyp᾽ autou thalpomenoi, stote de dia mesou hōn esthiomen ē pinomen. en pasi gar hē pleiōn ē elōttōn moira tou pyros enkatespartai. ton auton tropon kai tou aeros" prosechōs men anapneontes kai perriechymenen hēmin echontes, kai en tǭ esthiein kai pinein helkon: tes dia mesou de tōn allōn pantōn, hōn prospherometha.᾿ tēn de gēn protechōs men hēmeis oudamōs dia mesou de tinōn. Hyē men gar sitos ginetai" siton de hemeis esthiomen. korydoi men gar kai peristerai pollakis kai perdikes tēn Hyēn sip tountai' anthrōpos de dia mesou tōn spermatōn kai tōn ikprodryōn kai tōn sarkōn. epeidē de ou monon di᾿ euprethēmen, tēs anaplērousēs en hēmin, hoper hē Physis tois allois edōrēsato. dia tauta men oun trophēs kai esthētos diometha" oikēseōs de kai dia tauta men, di᾽ ha kai trophēs. kai esthētos, edeuthēmen, ouch, hēkista de kai dia tas tōn thēriōn apophygaas" dia de tas dyskrasias tōn poiotētōn kai tēn lysin tēs synecheias tou sōmatos iatrōn kai erapeias en chreią katestēmen᾽ tēs de metabolēs kata stoiotēta ginomenēs, anankē dia tēs antikeimenēs poiotētos eis to symmetron agagein tēn katastasin tou sōmatos. ou gōōr» hōs oiontai tines, to thermanthen sōma katapsyxae hē phtrokeitai tois iatrois, all᾽ eis to eukraton metastēsai. hoi gar katapsyxeian, eis tēn enantian periistatai noson hē tǭ. diōthesis. chreias touyn anthrōpǭ trophēs men kai potou, diō tas kenōseis kai diaphorēseis" esthētos de, dio to mēdemian echein ek Physeōs ischyran peribolēn" oikou de, ē dia te tas dyskrasias tou periechontos kai dme ta thērik" therapeias de, dia tas metabolas tōn poiotētōn kai tēn aisthēsin tēn endotheisan tǭ sōmati, ei gar mē prosēn hēmin aisthēsis, out᾽ an hēlgoumen, out᾽ an therapeias edeēthēmen mē i aligountes, kai diephtharēmen ha an, en agnōsią, tou kakou to pathos ouk iōmenoi. dia de tos technas kai tas epistēmas kai tas apo toutōn chreias allēlōn deometha, dia de to deisthai allēlōn» eis tauto polloi synelithontes koinōnoumen allylois kata tas tou biou chreias en tois synallagmasin., hēntina ounodon kai synoikian polin ōnomasamen, hena engythen kai mē porrhōthen tas par allēlōn ōpheleias karpōmetha. Physei gar synagelastikon kai politikon zōon gegonen ho anthrōpos. heis gōōr oudeis autarkēs hechytǭ pros hapanta. dēlon oun, hōs hai poleis dia ta synallagmata kai ta mathēmata synestēsan. dyo de toutōn presbeiōn ho an» thrōpos hexairetōn etychr. kai gar monos houtos syngnōmēs tynchanei metanoōn, kai to sōma toutou monou thnēton hon apathanatietai, kai tou men sōmatikou. di tēn psychē, tou de psychriou, dia to sōma. monos gar ho anthrōpos tōn logrkōn exaireton esche to syngnōmēs. en tǭ metanoein axiousthai, oute gar daimones, oute angeloi metanoēsantes syngnōmēs ōxiountai. kai en toutǭ malista kai duiaios kai eleēmōn ho Theos deikyytai te kai legetai. tois men gar angelois» mēden echousin epanaankasmoi perielkon eis amartian, all᾽ eleutherois. ousin ek Physeōs tōn sōmatikōn pa thōn te kai chreiōn kai hēdonōn, eikotōs oudemia didotai sng»" Hynōmē metanoousin᾽ ho ho anthrōpos, ou monon esti logikon, alla kai zōon. hai de chreichi tou zōou kai ta pathē pollakis perielkousi tō logismon. hotan oun ananēpsas apophygē men tauta, chōrēsę̄ de epi tas aretas, eleou dikaiou tynchanei, tēs syngnōmēs. kai ōsper ē Idion esti tēs ousias autou to ge) «stikon, epeidē kai monǭ toutǭ prosesti kai panti kai aei" houtōs en pois kata charin hēdion anthrōpou para pasan tēn logikēn ktitin, to dio tos metanoias apodyesthai tōn proēmartēmenōn tas aitichs, kai gar monǭ anthrōpǭ touto dedōrētai kai panti kai aei paro ton kairon tēs enkosmiou zōēs" meta de ton thanaton ouketi, houtō de tines kai tous angelous boulontai mēketi meta tēn ekptōsin tynchanein tēs ek metanoias syngnōmēs " thanatos gar toutōn hē ekptōsis" pro de tēs ekptōseōs, kath' homoiotēta tēs zōēs tēs tōn anthrōpōn, kai autous axiousthai syngnōmēs " hoper mē poiēsantes, asyngnōston kai diaiōnephousan e echousi to loipon tēs timōrias tēn prozēkousan dikēn. dēlon oun ek toutōn, hōs hoi [ tēn metanoian hoi decho-menoi tēn exaireton dōrean kai tēn idian anthrōpou perigraphousin. idion de autou kai exaireton kai to monon tōn hai allōn. zǭōn to toutou sōma meta thanaton anistesthai kai eis athanōsian chōrein" tynchanei de toutou, diō tēn tēs psychēs athanasian, hōsper ekeinou, dia tēn tou sōmatos astheneian te kai polypatheian. idia de autou kai ta tōn technōn te kai epistēmōn mathēmata, kai hai kata tas technas tautas energeiai. di᾽ ho kai ton anthrōpon horizon tai, zōon «logikon, thnēton, nou kai epistēmēs dektikon". zōon͵ men» hoti kai o anthrōpos ousia estin empsychos» aisthēs. tikēs houtos gar horos zōou. logikon den ha hina chōristhę̄ tōn alogōn" kai thyēton, hēa chōristhē tōn athanatōn logikōn. to den nou kai epistēmēs dektikon, hoti dia mathyēseōs «rophginontiai hēmin hai technai kai hai epistēmai, echousi men dynamin dektikēn kai tou nou kai tōn technōn, tēn de enert᾽ hēeian ktōmenois ek tōn mathēmatōn, legousi de touto tǭ toutou ton dron᾽ all᾽ epeidē kai nymphas kai alla tina genē daimonōn tines eiōgousi, “tolychronia men» ou mēn athanchta, hea kai apo toutōn diasteilōsi ton anthrōpon, presethēkan to, nou kai epistēmos dektikon, ouden gar ekeinōn manthanei., alla Physei oiden. ha oiden. Hebraiōn de dogma, to pan touto dia ton anthrōpon gegenēsthai" prosechōs men de auton. hoion gōtoiora kai boas tous pros geōrgian" chorton de, dia tauta. tōn gar genomenōn toi men de heauta gegone» ta de de alla. de heauta men» «toi logika panta" di hetera de, ta te aloga kai ta apsycha. ei de tauta d alla gegone, dia poia gegone» skopēsōmen. ar’ hōn de angelous? all᾽ ouk an tis eu Phronōn eipoi ma angelous auta gegenēsthai. ta gar de alla genomena, pros systasin ekeinōn kai diamonēn kai anesin gegonen. ē gar tēs diadochēs tou genous heneken, ē troǭēs, ē skepēs, ē therapeias, ē diōgōgēs ai anapauseōs. angelos da toutōn oudenos deitai. oute gar diadochēn e echei genous, oute trophēs endeēs esti sōmatikēs, oute skepēs. oute tōn allōn" ei de mē angelos, dēlon, hōs oude allē tis Physis hyperanabebēkuie ton angelon. - hosǭ gar hyperkeitai» tosoutǭ mallon autē kai to anendees “trosesti. opēteon oun physin, "logokēn ē men, endeō de tōn t proeirēmenōn, tis oun hetera toiautē Phaneiē paralypontōn hēmōn ton᾿ anthrōpon? sykoun synagetai, diooi touton ta te aloga kai ta apsycha gegenēsthai, epeidē toinyn de auton, eis edeichthē. gegone, diō touto kai archōn autōn. katestē. archontos de᾽ ei ergon, pros metron chreias tois archomenois kechrēsthai, kai mē pros rhaethean akolastōs arbrin, mēde phortikōs kai hosoi tois alogois ouk eu kechrēntai. ou gar poiousin ar- Chontos ergon, oude dikaiou, kata to gegrammenon, dikaios oikteirei psychas ktēnōn autou. all᾽ i isōs erei tin hōs ouden d allo, all᾽ hekaston de heauto gegonen, oukoun, chōrisantes prōton ta empsycha ōpo tōn apsychōn? idōmen, ei dynatai ta apsycha di heauta gegenēsthai. ei [] tauta de heauta, pōs hē pothen traphēsetai to zōa? horōmen gar tēn Physin epichorēgousan tois zōois trophas ek tēs gēs karpōn te kai hi phytōn, plēn elachistōn tōn sarkophagōn. kai auta de tauta tō sarkophaga trophēn poieitai tōn zōōn to tēn Hyn nemomena» hōs lykoi men kai leontes ha arnas kai aigas kai syas kai elaphous" aetoi de perdrias kai Phassas kai lōgōous kai ta homoia, hōtna tous karpous tēs gēs nemetai.. kai gar tōn ichthyōn hē Physis, oallēlozphōgos ousa ᾿ ou. mechri pantōn diēkei sarkozphagousa, alla katelēxen en tois nemomenois Phykia kai alla tina en tǭ hydati Phyomena. ei ga ēn panta ta genē tōn ichthyōn sarkophaga, kai mēden n ekpheugon tēn tēs sarkos sitēsin, ouk hōn oude ep ᾿ alēgon epērkesen, oilla diephthairē, ta men hyp᾽ allēlōn, toi de dia trophēs endeian. hina de touto mē genētai. tines tōn ichthyōn kateskeuasthēsan sarkōn men apechomenoi, tēn de, hōs an tis eipoi» thalassian botanēn nemomenoi, hina ek toutōn kai ta alla diōsōzgtai. ginetai gor bora, men toutōn ta Phykia, ekeina de tōn allōn, kai palin tauta tōn allōn, hōs dia tēn tōn teleutaiōn trozēn» eidialeittōs ek tou geōdous. tou katai tēn thalōssan parecho. kai tēn tōn allōn hypostasin sōzesthai. apedeixen oun ho logos», tēn ! tōn Phytōn genesin mē de heautēn» all᾽ eis trophēn kai systasin tōn anthrōpōn kai tōn allōn zōōn gegenēmenēn. ei de tauta dia ton anthrōpon kai ta zōa, dēlon hōs kai ta tēs toutōn auxēseōs kai geneseōs aitia dia tauta gegonen. oukoun asterōn kinēseis kai ouranos kai hōrai kai ombroi kai panta ta toiauta diō tauta gegonen, hina tōn trophōn, hōs en kyklǭ, diēnekōs Chorēgoumenōn anellipēs kai hē tōn prospheromenōn tous karpous diameinę̄ Phphōsis" eis euriskesthai, tauta men diō tous karpous, tous de karpous dia ta zōa kai ton anthrōpon. loipon estin epidiaskepsasthai, pi poteron kai hēēi tōn alogōn Physis de heautēn gegonen, ē ē dia ton anthrōpon. all᾽ isōs atopon, ta Phronēseōs amoira, kai kath' hormēn Physikēn monēn zōnta, kai pros gēn kōtō kekyǭota, kai tēn douleian dia tou schēmatos endeiknymena, legein d heauto parēchthai. pollōn de ontōn tōn endechomenōn eis touto rhēthēnai. kai schedon idias syngraphēs dia to plēthos deomenōn, mē Chōrousēs tēs prokeimenēs hypotheseōs to mēkos tōn logōn» epi ta i syntoma men» kairia de katantēsai prozēpei., ei toinyn. hōs en eikoni. tǭ anthrōpǭ, kai ta tōn exōthen essptristheiēmen, dx autēs an eiēmen tēs tōn hǭgtaumenōn ausias tas apodeixeis poioumenoi. horōmen oun en tę̄ kath' hēmas psychē tēn alogian kai ta tautēs merē, legō de tēn orexin kai ton thymon, pros hypēresia» dedomena tǭ logikǭ, kai to men archon? toi de archomena, kai to men keleuon, ta de keleuomena kai hypēretoumena tais menōs tōn de hypēresian genomenōn, kai ta alla panta tai endechomena kateskouastai, hina mēden ellipē tę̄ ktisei tōn endechomenōn genosthai. oude tauta de pantapasin ekpe- Pheuga tēn tōn inthrōpōn ho onēsin, alla kai ta dēlētēriōdē pros oikeian ōpheleian ho logos karpoutai, katachrētai gar autois pros therapeian tēs ex autōn ekeinōn blabēs, kai tēs tōn allōn arrrhōstēmōtōn iaseōs. toiautai tines eisin hai thēriooiai kaloumenai kataskeuai, hos ho «logos epenoēsen, hina kai toutōn kratę̄ de autōn, kai i hōsper hy hypo polemiōn kratēthentōn ōphelouto. echei de myrias ho anthrōpos antitatheis toutōn dynameis, dedomenas parai tou dēmiourgou, eirgein kai amynesthai kai diorthousthai tas epibolois autōn dynamenas. alla men gar allais armodi chreiais" ᾿koiē de panta pros therapeian anthrōpou syntelein pephyke, kai ta mē tais allais chreiais, chrēsima. kai tauta men, hōs pros tēn nyn katastasin tou kath' hēmas biou legesthō" epei, to ge archaion ouden tōn allōn zōōn etolma katablaptein ton anthrōpon" all᾽ ē hēn autǭ panta doula kai hypotetag mena kai peithēnia, heōs ekratei. tōn oikeiōn pathōn kai tēs alogias tēs en autǭ" mē kratōn de tōn oikeiōn pathōn, ōlla kratoumenos hyp᾽ autōn, ekratēthē kai para tōn exōthen eulogōs G thēriōn. «syneiphēlthe,gar tę̄ hamartią kai kai para toutōn blabē. “hoti de touto estin al ēthes, holon ek tōn ton ariston metelthontōn bōn. kreittous gar (adēritōs) ōǭthēsan houtoi tēs tōn thyēriōn epiboulēs, hōs leontōn men. ho Daniēl, Paulos de, tou dēgmatos tēs echidnēs. tis oun axiōs thaumaseie tēn eugeneian toutou tou zōou, tou syndeontos en heautǭ ta thnēta tois athanatois, kai tō logikoi tois alogois synaptontas, tou (erontos en tę̄ kath' heauton Physei tēs pasēs ktiseōs tēn eikona, de ha kai mikros kosmos eirētai, tou tosautēs ēxiōmenou paroi tou Theou pronoias, de hon panta kai ta nyn kai ta mellonta, de hon kai Theos anthrōpos gegonen tou lēgontos eis aphtharsian kai to thnēton diapheugontosn (d) ouranōn basileuei, kat᾽ eikona kai homoiōsin Theou gegonōs, Christǭ syndiōgei, Theou teknon esti, pōsēs archēs kai exousias prokathētai? tis d᾽ an exenpein dynaito ta toutou tou zōou pleonektēmata? pelagē diabainei, ouranon embateuei Tę̄ theōrią, asterōn kinēsin kai diastēs mata kai metra katanoei, gēn karpoutai kai thalassan, thyēriōn kai kētōn kataiphronei, “pasan epistēmēn kai technēn kai methodon katorthoin hyperorion dia tōn grammatōn, hois bouletai, prosomilei, mēden hypo tou sōmatos empodizomenos prophēteuei ta mellonta. “pantōn archei» santōn kratei? pantōn ōpolauei, angelois kai Theǭ dialegetai, tę̄ ktisei keleuei, daimosin epitattei, tēn tōn ontōn Physin ereuną, Theon periergaphetai» oikos kai naos ginetai Theou" kai tauta panta tōn aretōn ōneitai kai tēs eusebeias, all᾽, hina mē doxōmen tisin apeirokalōs anthrōpou graphein enkōmion, kai mē monon tēn physin ektithesthai, katha proethemetha, autou pou katapausōmen ton logon, ei kai malista, ta tēs Physeōs pleonektēmata legontes, tēn (ysin autēn dengoumetha. eidotes oun, hosēs eugeneias metethēphamen» kai hoti Phyten esmen ouranion, mē kataischynōmen. tēn physin, mēde tōn tosoutōn dōreōn apophanthōmen anaxioi, mēde heautous tosautys exousias kai doxēs kai makariotētos aposterēsōmen, oligou kairou kai bracheias hēdonēs pantōn tōn aiōniōn kataprodontes tēn apolausin" alla diaē tōn kalōn ergōn kki tēs apochēs tōn Phaulōn kai tou orthou skopou, hǭ malista, to Theion synergein eiōthen, kai dia tōn euchōn tēn eugeneian diasōsōmen. peri men oun tou tōn» hikana kai tauta. epeidē de, ton anthrōpon ek psy- «hos einai kai sōmatos, ho koinos hypoballei logos, Phere dielontes proteron peri psychēs dialabōmen, ta lian lepta kai periskelē kai tois pollois dyskatanoēta tōn hǭgtou- “ menōn paralipontes.
Many good men have held that man is excellently constructed of an intellectual soul and a body, and so well that he could not have come to be and been composed otherwise. But calling the soul “intellectual” is ambiguous: did mind come to the soul, as one thing to another, and make it intellectual, or does the soul possess the intellectual from itself and by nature, as its finest part, as the eye is in the body? Some, among them Plotinus, teach that the soul is one thing and the mind another, and hold that man is composed of three: body, soul, and mind. Apollinarius, who became bishop of Laodicea, followed them; he laid this as the foundation of his own opinion and built the rest on it according to his own doctrine. Others did not distinguish the mind from the soul, but consider the intellectual to be the ruling part of its substance. Aristotle holds that the potential mind was constructed together with man, but that the actual mind comes into us from outside, contributing not to man's being and existence but to the advance of knowledge and contemplation of natural things; indeed he affirms that very few men, only those who have pursued philosophy, have the actual mind. Plato seems to say that man is not the two together, soul and body, but a soul using such a body. He forms a more dignified notion of man and at once turns us toward the divinity and care of the soul alone, so that, believing ourselves to be the soul, we may pursue only the soul's goods, the virtues and piety, and not love the desires of the body, since they do not belong to man as man but to the living creature primarily and to man secondarily, because man too is a living creature. In any case all agree that the soul is more sovereign than the body. For the body is moved by it as an instrument, as death shows: when the soul is separated, the body remains wholly motionless and inactive, as the tools lie motionless when the craftsman has gone.
It is well known that man shares something with soulless things, partakes of the life of the irrational animals, and has received the understanding of rational beings. He shares with soulless things through the body and its mixture of the four elements; with plants through these and through the nourishing and generative power; with the irrational animals in these and, besides, in movement by impulse, in appetite and anger, and in the powers of sensation and breathing; for all these are common to men and irrational animals, even if not all to all. Through reason he is joined to bodiless and intellectual natures, reasoning, understanding, judging each thing, pursuing the virtues, and embracing piety, the crown of the virtues. Therefore he stands, as it were, on the border between intelligible and sensible substance, joined by the body and the bodily powers to the irrational animals and to soulless things, and by reason to bodiless substances, as was said before.
For the Creator seems to have joined the different natures to one another little by little, so that the whole creation is one and akin; and from this it is most clearly shown that the Creator of all things is one. For he not only united the existence of individual things, but fitted each to the others suitably. As in each living creature he united insensible parts with sensitive ones, bone, fat, hair and the like, which are insensible, with sensitive nerves and flesh and the like, and made the creature composed of insensible and sensitive parts, and showed it to be not only composite but one, so he did with the rest of creation, kind by kind, joining them to one another by a gradual kinship and variation of nature, so that wholly soulless things are not far removed from plants that have the nourishing power, nor these from irrational sensitive animals, nor are the irrational animals entirely estranged from the rational, without contact and without a natural bond of kinship. Stone differs from stone by some power, but the magnet seems to go beyond the nature and power of other stones in visibly drawing iron to itself and holding it, as if it wished to make it its food; and it does this not only to one piece of iron, but holds one through another, imparting its power to all that touch it; for iron holds iron when it is held by the magnet. Again, passing from plants to animals, he did not leap all at once to the nature that moves from place to place and has sensation, but advanced to it fittingly by degrees. He made the pinnae and the sea-nettles like sensitive trees: he rooted them in the sea like plants, put shells round them like wood, and set them fast like plants; but he gave them touch, the sense common to all animals, so that they share with plants in being rooted and fixed, and with animals in touch. Aristotle records that sponges, though grown fast to the rocks, contract and open and stretch out further when they perceive something approaching. Therefore the ancient wise men are accustomed to call all such things zoophytes. Next to the pinnae and the like he joined the race of animals that move from place to place but cannot go far, moving only about the spot where they are; such are most of the shellfish. Nor did he do this all at once either, but first put into the other animals certain natural intelligences, contrivances and cunning for their preservation, so that they appear close to rational beings; and so he brought forth the truly rational animal, man. In the same way you will find it with the voice: from the simple and uniform cry of horses and oxen it was led on by degrees to the varied and diverse voice of crows and of mimicking birds, until it ended in the articulate and perfect voice of man. And he joined articulate speech to thought and reasoning, making it the messenger of the movements of the mind. So he fitted all things to all harmoniously, bound them together, and brought into one the intelligible and the visible through the coming into being of man.
Therefore Moses rightly, in setting out the creation, said that man came to be last. This was not only because, all things being made for him, it was fitting first to prepare what he would use and then to bring in the one who would use it, but because, when intelligible substance had come into being, and again visible substance, there had to be some bond of both, so that the whole might be one, in sympathy with itself and not estranged from itself. So the creature that binds both natures came into being: man. Such, to speak briefly, are the marks of the Creator's wisdom.
Placed, then, on the border of irrational and rational nature, man, if he inclines to the body and loves the things of the body more, embraces the life of the irrational creatures and will be numbered with them; he will be called earthy, as Paul says, and will hear, “You are earth, and to earth you will depart,” and “He was compared to the senseless cattle and became like them.” But if he advances to reason, despising all bodily pleasures, he follows the divine life most dear to God, the life proper to man as man, and will be like the heavenly one, as it is said: “As is the earthy, so are those who are earthy; and as is the heavenly, so are those who are heavenly.” The chief thing of rational nature is to flee and turn away from evil things and to pursue and choose good ones. Of goods, some belong to soul and body in common, though these too refer to the soul, as when the soul makes use of the body, such as the virtues; others belong to the soul by itself, without need of the body, such as piety and the contemplation of beings. Whoever, therefore, chooses to live the life of man as man, and not merely as an animal, pursues the virtues and piety. What belongs to the virtues and what to piety will be distinguished in what follows, when we have given our account of soul and body; for while it is not yet known what the soul is in its substance, it is not consistent to treat its activities.
The Hebrews say that from the beginning man was made neither plainly mortal nor immortal, but on the border of each nature, so that if he followed bodily passions he would also fall into bodily changes, but if he preferred the goods of the soul he would be counted worthy of immortality. For if God had made him mortal from the beginning, he would not have condemned him to death when he sinned, since no one condemns a mortal to mortality. If, on the other hand, he had made him wholly immortal, he would not have made him in need of food, for none of the immortals needs bodily food; nor would he so readily have changed his mind and at once made mortal the one who had been made immortal; for he is not seen to have done this with the angels who sinned, but they remained immortal according to their original nature, awaiting another penalty for their sins, not death. It is better, then, to understand the matter in this way, or else that he was made mortal but able, if perfected through progress, to become immortal, that is, immortal in potency. And since it was not to his advantage to know his own nature before he was perfected, God forbade him to taste of the tree of knowledge. For there were, or rather there still are, very great powers in plants; but then, at the beginning of the world's making, they were unmixed and had a very strong effect. So there was also the taste of a certain fruit that produced knowledge of one's own nature. God did not wish him to know his own nature before he was perfected, lest, knowing himself to be in need of many things, he should attend to bodily needs and abandon the care of the soul; for this reason he forbade him to partake of the fruit of knowledge. But having disobeyed and come to know himself, he fell from perfection and came into bodily need. At once he sought a covering, for Moses says that he knew he was naked; before, God had kept him in ecstasy and in ignorance of himself. Having fallen from perfection, he fell likewise from immortality, which he will regain later by the grace of his Maker. After the fall the enjoyment of meat too was granted him; before, God wished him to be content with what grows from the earth, for these were in paradise; but once perfection was lost, the things of enjoyment were then granted him by condescension.
Since man is of a body, and every body is composed of the four elements, he must suffer what the elements suffer: cutting, change, and flux, which belong to body alone; change in quality, and flux by emptying. For the living creature is always being emptied through the visible pores and the invisible ones, of which we will speak later. So either equal amounts must be brought in to replace what is emptied, or the creature dissolves for want of what comes in; and since what is emptied is dry, moist, and breath, the creature needs dry and moist food and breath. Our food and drink come by way of the elements of which we are composed; for each thing is nourished by what is akin and like it, and healed by its contrary. Some elements we take directly, others through intermediaries: water sometimes by itself, sometimes through wine, oil, and all the so-called moist fruits (for wine is nothing but water given its quality by the vine). Likewise we partake of fire, sometimes directly, warmed by it, sometimes through what we eat or drink; for in all things a greater or lesser portion of fire is sown. In the same way we take air directly by breathing it and having it poured round us, and by drawing it in as we eat and drink, and indirectly through everything else we take. Earth we take in no way directly, but through intermediaries: earth becomes wheat, and we eat wheat. Larks, pigeons, and partridges often eat earth; man eats it through seeds, fruits and flesh. And since we were made not only … [, we need clothing as well]. For these reasons, then, we need food and clothing; and a dwelling both for the same reasons as food and clothing and not least to escape wild beasts. Through bad mixtures of the qualities and the breaking of the body's continuity we came to need physicians and treatment. When a change in quality occurs, the condition of the body must be brought back to balance by the opposite quality. For the physicians' task is not, as some think, to cool a heated body, but to bring it to a good temperament; for if they chill it, the condition turns into the opposite disease. Man therefore needs food and drink because of emptyings and evaporations; clothing because he has by nature no strong covering; a house because of the bad mixtures of the surrounding air and because of wild beasts; treatment because of the changes of the qualities and the sensation given to the body. For if we had no sensation, we would feel no pain; and not feeling pain we would not seek treatment, and would perish, not curing the disease in ignorance of the evil. Because of the arts and the sciences and the needs that arise from them we need one another; and because we need one another, many of us come together into one place and share with one another in the exchanges of life's needs. This assembly and dwelling together we have called a city, so that we may enjoy the benefits we give one another from near and not from afar. For man has come to be by nature a herding and political animal; no one by himself is sufficient for everything. It is clear, then, that cities were formed for exchanges and for learning.
Man has received two special privileges: he alone obtains pardon when he repents, and his body alone, though mortal, is made immortal; the bodily privilege because of the soul, the soul's because of the body. For man alone among rational beings has the special gift of being counted worthy of pardon when he repents; neither demons nor angels are granted pardon when they repent. In this especially God is shown and called both just and merciful. To the angels, who have nothing compelling them and dragging them into sin, but are by nature free from bodily passions, needs, and pleasures, no pardon is reasonably given when they repent. But man is not only rational but also an animal, and the needs and passions of the animal often drag his reasoning away. So when he comes to his senses, flees these, and advances to the virtues, he obtains a just mercy: pardon. And as the ability to laugh is a property of his substance, since it belongs to him alone, to all of them, and always, so among the gifts of grace it is proper to man, beyond all rational creation, to put off through repentance the guilt of earlier sins; for this has been given to man alone, to all, and always, during the time of life in the world, but after death no longer. Some hold accordingly that the angels too no longer obtain pardon by repentance after their fall, since their fall is their death; but before the fall they too, as with the life of men, were counted worthy of pardon; and since they did not repent, they have henceforth an unpardonable and everlasting punishment as their fitting penalty. It is clear from this that those who do not accept repentance cut away the special gift that belongs to man.
It is also proper and special to man, alone of the animals, that his body rises after death and passes into immortality. He obtains this because of the immortality of the soul, as the soul shared the other condition because of the body's weakness and many sufferings. Proper to him too are the learning of the arts and sciences and the activities that follow these arts. Therefore they define man as “a rational mortal animal, receptive of mind and knowledge”: “animal,” because man is an animate, sentient substance, for that is the definition of an animal; “rational,” to separate him from the irrational; “mortal,” to separate him from the immortal rational beings; and “receptive of mind and knowledge,” because the arts and sciences come to us by learning: we have the power to receive mind and the arts, but acquire the activity by learning. They say this last was added to the definition later; for since some posit nymphs and certain other kinds of spirits that are long-lived though not immortal, they added “receptive of mind and knowledge” to distinguish man from these too; for none of them learns, but each knows by nature what it knows.
The doctrine of the Hebrews is that this whole universe came to be for the sake of man: some things directly for him, such as beasts of burden and oxen for farming, and grass for the sake of these. For of things that came to be, some came to be for their own sake, others for the sake of others: all rational beings for their own sake, the irrational and the soulless for the sake of others. If these came to be for others, let us consider for whom. For angels? No sensible person would say they came to be for angels. For things made for others are made for their constitution, continuance, and rest: for the succession of the race, or for food, or shelter, or healing, or recreation and rest. An angel needs none of these: it has no succession of race, needs no bodily food, nor shelter, nor any of the rest. And if not for angels, then clearly not for any other nature surpassing the angel; for the higher it is, the more freedom from need belongs to it. We must seek, then, a nature that is rational yet in need of the things named. What other such nature could be found if we leave man aside? It follows that the irrational and the soulless came to be for him. And since they came to be for him, as has been shown, he was appointed their ruler. It is a ruler's task to use those he rules according to the measure of need, not to abuse them licentiously for indulgence or oppressively, as do those who do not use the irrational creatures well. For they do not do the work of a ruler, nor of a just man, according to what is written: “The righteous man pities the lives of his beasts.”
But perhaps someone will say that nothing came to be for another, but each for its own sake. Let us first separate the animate from the soulless and see whether soulless things can have come to be for their own sake. If these were for their own sake, how and from where will the animals be fed? We see nature supplying the animals with food from the fruits and plants of the earth, apart from the very few carnivores. And even these carnivores make their food of the animals that graze on the earth: wolves and lions of lambs, goats, pigs and deer; eagles of partridges, doves, hares and the like, which feed on the fruits of the earth. The nature of fish too, though they eat one another, does not go on eating flesh all the way down, but ends in those that feed on seaweed and other things growing in the water. If all kinds of fish ate flesh and none escaped the eating of flesh, they would not have lasted even a little while, but would have perished, some by one another, some for want of food. To prevent this, some fish were made that abstain from flesh and feed, so to speak, on the grass of the sea, so that by these the others might be preserved: the seaweeds become food for these, these for others, and those again for others, so that through the food of the last, supplied without interruption from the earthy matter in the sea, the existence of the others too is preserved. The argument has shown, then, that plants came to be not for their own sake but for the food and constitution of men and the other animals. And if these are for man and the animals, it is clear that the causes of their growth and generation came to be for them too. So the movements of the stars, the heaven, the seasons, the rains, and all such things came to be for these, so that, food being supplied continually as in a cycle, the nature of the things that bring forth fruit may continue without failing. So it is found that these are for the sake of the fruits, and the fruits for the sake of the animals and man.
It remains to consider whether the nature of the irrational animals came to be for its own sake or for man. But perhaps it is absurd to say that beings without any share in understanding, living only by natural impulse, bent down toward the earth and showing their servitude by their very shape, were brought forth for their own sake. Many things could be said on this, enough almost to need a treatise of their own; but since the present subject does not allow lengthy discussion, we must come to what is brief but to the point. If, then, we look at man as an image of the things outside, we will draw our proofs from the very nature of the things in question. We see in our own soul the irrational part and its parts, I mean appetite and anger, given for the service of reason: the one rules and the others are ruled; the one commands and the others are commanded and serve … [So the irrational creatures were made for the service of the rational,] and all the other things that could exist were constructed as well, so that creation might lack nothing that could come to be. Nor have even these entirely escaped being of use to men; reason turns even poisonous creatures to its own benefit, using them to treat the harm done by those very creatures and to heal other diseases. Such are the preparations called theriacs, which reason devised in order to master even these and to benefit by them, as by enemies taken captive. Man has countless powers set against them, given by the Creator, able to ward off, repel, and correct their attacks; different powers fit different needs, but all together are by nature able to contribute to man's healing, even those that are of no use for other needs. Let this be said with respect to the present state of our life; for in the beginning none of the other animals dared to harm man, but all were his slaves, subject and obedient, as long as he mastered his own passions and the irrationality within him. But when he no longer mastered his own passions but was mastered by them, he was reasonably mastered also by the beasts outside him; harm from them came in together with sin. That this is true is plain from those who have lived the best life: they were shown, without a struggle, to be stronger than the plots of beasts, as Daniel was stronger than the lions and Paul than the bite of the viper.
Who then could worthily admire the nobility of this creature, which binds together in itself mortal things with immortal and joins rational things to irrational; which bears in its own nature the image of all creation, for which reason it has been called a little world; which has been counted worthy of such providence from God that for its sake are all things, both present and to come, and for its sake God even became man; which ends in incorruption and escapes mortality, reigns in the heavens, is made after the image and likeness of God, lives with Christ, is a child of God, and sits above every rule and authority? Who could declare the advantages of this creature? He crosses seas; he walks the heavens by contemplation; he understands the motion, distances, and measures of the stars; he reaps the earth and the sea; he despises beasts and sea monsters; he succeeds in every science, art, and method; by letters he converses with whom he wishes beyond the frontiers, unhindered by the body; he foretells the future; he rules all, masters all, enjoys all; he converses with angels and with God, commands creation, gives orders to demons, searches the nature of beings, busies himself to know God, and becomes a house and temple of God; and all this he purchases by the virtues and by piety. But lest we seem to some to be writing a tasteless encomium of man, and not simply setting out his nature, as we proposed, let us stop the discussion here, although in stating the advantages of his nature we are in fact describing that nature itself. Knowing, then, of how great a nobility we have been made partakers, and that we are a heavenly plant, let us not shame our nature, nor show ourselves unworthy of such great gifts, nor rob ourselves of so much authority, glory and blessedness, betraying the enjoyment of all eternal things for a short time and a brief pleasure; but by good works, by abstaining from evil, by a right intention, with which the divine is especially wont to cooperate, and by prayers, let us preserve our nobility. Of man's nature in general this is enough. Since common reason suggests that man is of soul and body, come, let us first divide the subject and discuss the soul, passing over the questions that are very subtle, intricate, and hard for most to grasp.
Textual problem in this passage: see the notes.
Gen 3:19 (quotation, high confidence) · Ps 49:12 (48:13 LXX) (quotation, high confidence) · 1 Cor 15:47 (allusion, high confidence) · 1 Cor 15:48 (quotation, high confidence) · Gen 3:7 (allusion, high confidence) · Gen 2:17 (allusion, high confidence) · Gen 9:3 (allusion, medium confidence) · Prov 12:10 (quotation, high confidence) · Dan 6:22 (allusion, high confidence) · Acts 28:3 (allusion, high confidence) · Gen 1:26 (allusion, high confidence) · Eph 1:21 (allusion, medium confidence) · 1 Cor 3:16 (echo, medium confidence)
Notes and citation
Summary: Nemesius sets man on the border of the intelligible and the sensible, the bond of all creation, made neither plainly mortal nor immortal, for whom the irrational world was made, and praises his dignity.
- The text is a new OCR of Matthaei's edition (1802); the printed apparatus and Latin notes that the OCR ran into the Greek have been removed. Where lines of the Greek are lost or garbled in the OCR (e.g. after “we were made not only”, and after “commanded and serve”), the translation follows the sense of the passage and marks the gap with “…”; words in square brackets are supplied by sense.
- Plotinus (e.g. Enn. 5.3) distinguishes mind from soul; Apollinarius built his Christology on a three-part man. Aristotle's mind “from outside” (θύραθεν): Gen. an. 2.3, 736b; cf. De an. 3.5. Plato: Alc. 1, 129e–130c. Sponges: Aristotle, Hist. an. 5.16. The view that man was made neither mortal nor immortal is also in Theophilus, To Autolycus 2.27.
- “The ability to laugh” (τὸ γελαστικόν) is the stock example of a property (ἴδιον) in the logic textbooks.
- “Hebrews” here means the biblical tradition (Scripture and its Jewish and Christian interpreters).
Notes on the original text
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Extrabiblical texts: Plotinus (Plotinus, Enneads; allusion); Aristotle (Aristotle (works); allusion); Plato, Alc. 1.129e–130c (Plato (works); allusion); Theophilus, Autol. 2.27 (To Autolycus; echo)
Cite (SBL): Nemesius, Nat. hom. 1 (Matthaei, 35-66; trans. Sophia Scriptura, https://sophiascriptura.com/p/nemesius-natura-hominis/1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/nemesius-natura-hominis/1
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Translation: Translated by Claude from the Greek of a re-OCR of the printed edition (corrections logged). No public-domain English translation was available, so each batch was re-read against the Greek.