About the church in Athens

Abstract Supplement Bibliography Sources and translations Abstract Translation from ancient Greek, introductory article and notes by Hieromonk Theodore (Yulaev), A.G. Pernbaum A translation of the apologetic work “On the Church in Athens” is published, which is included in the corpus of pseudepigraphic works of St. Athanasius of Alexandria and includes the prophecies of the ancient Greek sages about Christ. The text of the translation is preceded by a preface, which gives a brief overview of the parallels of this work with other monuments of Christian antiquity. The use of prophecies contained in this monument is considered in the context of the existence of prophecies in early Christian literature. The notes to the translation also note discrepancies between the various manuscripts of this monument and its parallel editions. Key words: Athanasius of Alexandria, pseudepigrapha, ancient Greek sages, prophecies about Christ, apologetics. Among the numerous controversial writings preserved under the name of St. Athanasius of Alexandria, a small work “On the Church” attracts attention, which contains the prophecies of the ancient Greek sages about the Son of God and His coming into the world 1 . At the center of the story is the meeting of the legendary seven wise men in Athens, at the altar of the unknown God, the name of which served as a convenient occasion for the Apostle Paul to begin a speech in the Athenian Areopagus about faith in Christ the Savior 2. In ancient Greece, a kind of “canon” of seven wise men developed: Thales, Solon, Pittacus, Biantus, Cleobulus, Periander and Chilon 3 . There were disputes about the names and number of wise men, so that their number reached twenty-two, and only four - Thales, Bias, Pittacus and Solon - invariably appeared in all lists 4. Other “seven wise men” participate in our prophetic “feast”: Titus, Bias, Solon, Chilo, Thucydides, Menander 5 and Plato. Apollo and Hermes Trismegistus (Hermias) are also involved in the conversation. Their prophecies are woven into one narrative fabric by the hand of a certain Christian author, who used the sayings of the sages of ancient Hellas in order to convey to us through their lips the best of what pagan thought could express about the one god. The word “About the Temple” has many parallels to a number of other monuments of Christian antiquity. The introductory section is repeated almost verbatim in the “Questions to Prince Antiochus” (chapter 136) 6, also included in the controversial works of St. Afanasia. The prophecies and sayings of the sages themselves were even more widely circulated. in particular, the oracle of Apollo is given in the Theotokos homily attributed to Theodotus of Ancyra 7 . The sayings of Hermes, in a slightly different edition, are repeated in two remarkable apologetic works: in one of the sections of the treatise “On the Trinity,” known under the name of Didymus of Alexandria, and in the treatise of St. Cyril of Alexandria “Against Julian the Apostate” 8. the same prophecies of Apollo and Hermes and several other sayings of the sages were included in two anonymous apologetic works: “Symphony” 9 and “Theosophy” 10, as well as in the “Chronography” of John Malala 11. Without going into further details regarding the prophecies collected here and their existence in Christian writing of the first centuries, 12 we will allow the present word to speak for itself. Let the Hellenic sages and Apollo and Hermes, “even against their will,” according to the word of St. Gregory the Theologian 13, like the Persian Magi, they praise the Lord Christ, glorify His Most Pure Mother and exalt the one Trinitarian God. Let us honor the lofty thoughts of the ancient sages, whom the Hypostatic Wisdom Herself honored, preserving their memory and names in the “outer sanctuary” of Her Church. Let us also accept with gratitude the work of the unknown Christian author who left us this amazing, albeit small, verbal monument. The translation is based on the text of the critical edition by A. Delyat 14. in the notes we tried to reflect the most important discrepancies in the manuscripts and parallel editions 15. As a supplement, we present the end of the essay “On the Church” according to the edition of A. von Premerstein 16. about the church and about the schools and spectacles in Athens of Athanasius the Great. Interpretation of the Church in Athens We must convince those who do not know 17 the Divine Scriptures regarding the knowledge of God 19 from the very nature of things. For we see among created things some entities that, not by nature, but above nature, serve each other mutually. For example, the nature of water is a fluid and downward-flowing entity; how then do we see the so-called typhons (whirlwinds) lifting water from the sea to the clouds? Even more amazing 20 is that, rising salty, it falls to the ground in the falling rain. and how, in turn, the nature (substance) (φύσις) of bodies, which by nature tends to sink, is seen, however, not sinking or plunging into the waters of Marmarika of Pentapolis? 21 and more. Although the nature of water and fire is opposite, they were once together on a mountain (in) Lycia called Olympus, which was observed by a great many people, and to this day those who live there see it 22. But among created things there are many other observable and marvelous things that should not have happened in such a way, above nature, if there had not been a certain essence of God ruling over them and commanding them so that they would not oppose each other. O 23 children of the Hellenics! When mighty thunder is heard, while the nature of all people trembles, is horrified and goes into a frenzy, visibly revealing that it is from the Lord Who creates thunder. and these are the examples that assist 24 in the knowledge of God the more coarse 25 of the Hellenes. As for their sages, some Greek sages from among the influential ancient philosophers expressed many testimonies about the worship of God, and also vaguely foreshadowed 26 about Christ’s economy. After all, 27 even a long time before the coming of Christ, 28 a certain sage named Apollo, prompted from above, as I believe, founded a church in Athens and wrote on its altar: “To the unknown God” 29. So, the first Greek philosophers gathered in it to ask him about the church, and about prophecies, and about worship of God, whose names we will call 30 the following: the first Titus, the second Bias, the third Solon, the fourth Chilon, the fifth Thucydides, the sixth Menander, the seventh Plato. These 31 seven philosophers said to Apollo: “Prophesy to us, prophet 32, O Apollo, what kind of church is this and whose after you can this altar be?” 33 To them Apollo said: “Whatever you urge 34 to do pertaining to virtue and propriety, do 35 For I foretell 36 the Triune Exalted 37 Whose ineffable 38 Word will be conceived in an unmarried 39 maiden. Like a fiery arrow, having captured the whole world 40, It will bring a gift to the Father. Mary is Her name" 41. For prophecy, such permission about the church is the first word. Everything, he says, that can be done for you to arrange and decorate the church, pleasing to God and people, is . For I believe that there is a Trinitarian great King in heaven. His beginningless God and Word will incarnate in a celibate maiden and, like a fiery arrow 42, or as the strongest, will appear throughout the world, catching 43 people like fish from the depths of unbelief and ignorance, 44 whom 45 will lead to His Father as a gift. Mary is Her name.” And this, prophesying, said Apollo. Titus said: “The Maiden will come, having 46 a child for us (γό νος) 47 heavenly, God and Father of the Youth; The husbandless Maiden carries in her womb" 48 . Biant said 49: “This is the most excellent flame, the immortal 50 fire that came down from heaven, before which heaven, earth and sea, the underworld and the deep demons tremble, His own Father (αὐτοπάτωρ), blessed 51.” Solon said 52: “Later, one day, God will rush to this fragmented earth and become flesh without sin; 53 of the inexhaustible Divinity He will resolve the corruption of 54 inhealable passions. And the people will have bitter 55 envy towards Him; and being hanged on high, as if condemned to death, He will endure everything that happened with meekness” 56. Chilo said: “The inexhaustible nature of God will be born 57; from Him His Word is realized” 58 . Thucydides 59 said: “Honor and know God; do not seek what He is and how 60 for He is or is not 61 how He is, honor Him and know Him; for a pious 62 mind is one that desires to know God” 63 . Menander said: “The old is new and the new is ancient; Father - Child and Child - Father; 64 One – Three and Three – One; ethereal - fleshy; the earth gave birth to the Heavenly King.” Plato said: “Because God is good, He is not the cause of everything, contrary to what many say. In many ways He is innocent. And although we say to the good and to nothing else: “He is the cause,” but only to the good, but not to the evil” 66. And these seven also spoke and said: “Let (this) 67 be about Christ’s economy and about the Holy Trinity.” And another certain sage from the Hellenes, called Asclepius, together with others asked Hermias 68 that he, as the wisest of all philosophers, would teach them the doctrine (λόγος) about the nature of God. Hermias, taking a cane (σιφέριον) 69, wrote this: “If there had not been some providence of all the Lord, then He, of course, would not have wanted to reveal 70 this teaching, and he would not have gripped you with such anxiety 71 that you would ask about it. After all, it is impossible to transmit such sacraments to the uninitiated 72 . But, listening 73 with your mind, listen. There was only one: 74 Smart Light before Smart Light. And there was in him unity from the Mind by Light and Spirit 75; all things are from Him and in Him; the fertile from the fertile, having descended 76 on the fertile water, he created the fertile water" 77 . You see how the children of the Hellenes prophesied both the beginningless God and His co-beginning Son and Word, they foreshadowed the co-throne and consubstantial spirit with Him, and they foreshadowed the honest sufferings of the Cross. To Him be glory and power with the beginningless Father and the Holy Spirit forever and ever. Amen. The ending of the word “About the church” according to Cod. Bodleianus Roe 5. So, pay attention, reader and listener, that even the sages of the Hellenes, some of them, prophesied well, and proclaimed the pre-beginning God, and the co-beginning Son, and the consubstantial and co-throne Spirit with Him, and named the Most Holy Virgin, and predicted the most honest suffering of Christ, which was on the cross. Other prophecies of the Hellenic Hermias about the Divinity 78: Eye of unquenchable fire, stay awake 79, life-giving the ethereal path, dominating the heat of the sun, carrying clouds like a whirlwind, a name that is not inferior in the world, imperishable, eternal, all-watching, terrible name 80. Another prophecy of Apollo in Delphi, in which there is a certain question of King Jason when he founded the church of Apollo in Pytho, in Argos. The only one who compels me is the heavenly Light. And He is God who suffered, but it was not the Divinity who suffered. He is both, mortal and at the same time immortal; The same is God or man, possessing everything from the Father, but also having everything from the Mother, from the Father - the strength of the living, from the mortal Mother - the cross, the coffin, the shame (as) of a villain; from whose eyes warm tears once flowed. (He is) the One who fed five thousand with five loaves, immortal by willful power. In the same way, Christ, God, was stretched out on a tree, He who died, who was buried, rose to the vault of heaven. Gasparov 2000 – Gasparov M. L. Entertaining Greece. M., 2000. [Gasparov M. L. Zanimatel’naja Grecija (The interest of Greece). Moscow, 2000.] Kazakova 1961 – Kazakova N. A. “Prophecies of the Hellenic sages” and their images in Russian painting of the 16th–17th centuries. // TODRL. 1961. T. 17. pp. 358–368. [Kazakova N. A. “Prorochestva ellinskih mudrecov” i ih izobrazhenija v russkoj zhivopisi XVI–XVII vv. (“Prophecies of Hellenic sages” and their images in Russian paintings of the XVI–XVII centuries) // Trudy otdelv ancient Russian literature (Publications of the Department of Ancient Russian Literature). 1961. T. 17. P. 358–368.] Frolov 2004 – Frolov E. D. Paradoxes of history - paradoxes of antiquity. St. Petersburg, 2004. [Frolov Je. D. Paradoxy istorii – paradoksy antiquity (Paradoxes of history – paradoxes of antiquity). Saint Petersburg, 2004.] Yarkho 1982 – Yarkho V. Menander – a poet born again // Menander. Comedy. Fragments. M., 1982. pp. 380–435. [Jarho V. Menandr – pojet, rozhdennyj zanovo (Menander – poet, born anew) // Menandr. Comedy. Fragmenty (Menander. Comedy. Fragments). Moscow, 1982. P. 380–435.] Beatrice 2000 – Anonymi Monophysitae theosophia: an attempt at reconstruction / Ed. P. F. Beatrice. Leiden – Boston – Köln, 2000. Boulnois 1994 – Boulnois M.-O. Le paradoxe trinitaire chez Cyrille d’Alexandrie: Hermeneutique, analyzes philosophiques et argumentation théologique. P., 1994. Buresch 1973 – Buresch K. Ἀπόλλων Κλάριος: Untersuchungen zum Orakelwesen des späteren Altertums nebst einem Anhange, das Anecdoton Χρησμοὶ τῶν ἑλληνικῶν enthaltend. Leipzig, 1889 (r Aalen, 1973). Delatte 1923 – Delatte A. Le déclin de la Légende des VII Sages et les Prophéties théosophiques // Le Musée Bèlge. 1923. Vol. 27. P. 97–111. Grant 1964 – Grant R. M. Greek literature in the treatise “De Trinitate” and Cyril’s “Contra Julianum” // JTS. 1964. Vol. 15. P. 265–279. Premerstein 1935 – Premerstein A. von. Ein pseudo-athanasianischer Traktat mit apokryphen Philosophensprüchen im Codex Bodleianus Roe 5 // Εἰς μνήμην Σπυρίδωνος Λάμπρου. Ἀθ., 1935. Σ. 182–186. Malley 1978 – Malley W. J. Hellenism and Christianity: The conflict between hellenic and Christian wisdom in the Contra Galilaeos on Juliam Apostate and the Contra Julianum of st. Cyril of Alexandria. R., 1978. Sophocles 1914 – Sophocles E. A. Greek lexicon of the novel and byzantine periods. Cambridge–Leipzig, 1914 (r 1992). Barsanuphius the Great, John, St. 1905 – Rev. Fathers Barsanuphius the Great and John guide to spiritual life in answers to questions from disciples. St. Petersburg, 1905. [Prepodobnykh ottsev Varsonofiia Velikago i Ioanna rukovodstvo k dukhovnoi zhizni v otvetakh na voproshaniia uchenikov (A guide to the spiritual life of students in questions and answers composed by the Holy Fathers Barsonuphius the Great and John). Saint Petersburg, 1905.] Grabar-Passek, Smyki 1988 – Hymns of Synesius. Hymn I (III) / Trans. M. E. Grabar-Passek, O. v. Smyky // Ancient hymns. M., 1988. pp. 281–353. [Gimny Sinezija (Hymns of Synesius). Hymn I (III) / Per. M. E. Grabar–Passek, O. V. Smyki // Antichnye gimny (Ancient Hymns). Moscow, 1988. P. 281–353.] Gregory the Theologian, St. 2007 – Gregory the Theologian, St. creations. M., 2007. vol. 2. [Grigorii Bogoslov, svt. Creation (Works). Moscow, 2007. Vol. 2.] John Climacus, St. 1898 – Ladder. STSL, 1898. [Lestvitsa (Ladder). Sviato Troitskaia Sergieva Lavra, 1898.] Istrin 1994 – Istrin V. M. Chronicle of John Malala in Slavic translation. M., 1994. [Istrin V. M. Hronika Ioanna Malaly v slavjanskom perevode (Chronicle of John Malala in Slavonic translation). Moscow, 1994.] Lovyagin 1905 – Methodius, St. On the Resurrection against Origen // St. Methodius, Bishop and Martyr. Complete collection of his works / Trans. E. Lovyagina. St. Petersburg, 1905 [r. m., 1996]. pp. 192–271. [Mefodij, svt. O Voskresenii protiv Origena (On the Ressurection against Origen) // Sv. Mefodij, episkop i muchenik. Complete sobranie ego tvorenij (St. Methodius, bishop and martyr. His collected works) / Per. E. Lovjagina. Saint Petersburg, 1905 [r Moscow, 1996]. P. 192–271.] Plato 1994 – Plato. Collected works. M., 1994. vol. 3. [Platon. Sobranie sochinenii (Collection of works). Moscow, 1994. Vol. 3.] McCollum 2013 – A Greek Christian Text on the Seven Sages: Ps.–Athanasius, On the Church at Athens (2013) / Transl. A. C. McCollum // Electronic resource: http://www.tertullian.org/fathers/legend_of_the_seven_sages.htm (access date: 06/26/2015). St. Athanasius of Alexandria. About the church in Athens (Translated from Greek, introduction and notes by hieromonk Theodore (Yulaev), A. G. Pernbaum) This is a publication of the translation of an apologetic work called “On the church in Athens”, which is part of the body pseudepigraphical works by st. Athanasius of Alexandria and includes Ancient Greek sages’ prophecies about Christ. The translation is preceded by a preface, which provides a brief overview of this work parallels with other works of Christian antiquity. Using the prophecies contained in this work, we considered the context of the existence of the tradition of prophecy in early Christian literature. The notes to the translation also note discrepancies in various manuscripts of this work and its parallel editions. Keywords: Athanasius of Alexandria, Pseudepigrapha, the Ancient Greek sages, the prophecies of Christ, apologetics. Athanasius Alexandrinus. Commentarius de templo Athenarum [Sp.] (CPG 2289) // PG 28, 1428–1432; Delatte 1923. P. 97–111; Premerstein 1935. Σ. 182–186. The so-called “Sayings of Menander” became widespread from the 2nd century. along the river X. (in addition to Byzantine manuscripts, there are also Old Slavonic translations). There are very few authentic fragments from Menander's comedies in these collections (Yarkho 1982, p. 381). Athanasius Alexandrinus. [Sp.]. Quaestiones ad Antiochum ducem 136 (CPG 2257) // PG 28, 681D–684B. Theodotus Ancyranus. [Dub.]. Homilia in S. Deiparam et in navitatem Domini (CPG 6136) (Ed. M. Jugie. P., 1926 (PO 19). P. 334). Didymus Alexandrinus. [Sp.]. De Trinitate (CPG 2570) 2, 6 // PG 39, 756B–757A; Cyrillus Alexandrinus. Contra Julianum (CPG 5233) 1, 46, 48–49 // PG 76, 552D, 556BC. A comparative analysis of the use of ancient sources in these two treatises is presented in the article: Grant 1964. See also: Malley 1978; Boulnois 1994. Συμφωνία // Pitra J.-B. Analecta sacra et classica spicilegio Solesmensi parata. T. 5/2. R., 1888. P. 305–308. This shows the agreement of the sayings of the pagan sages with Holy Scripture, hence the name of this small work. Θεοσοφία (Theosophia). This rather extensive treatise was compiled in the 6th century. in a Monophysite environment. its initial section, “Oracles of the Hellenic Gods” (Χρησμοὶ τῶν ἑλληνικῶν θεῶν), was published in 1889 by K. Buresch, in an appendix to his study of oracles in late antiquity (Buresch 1973. p. 87–131). There is also a recent reconstruction of the text of the entire monument (Beatrice 2000). Johannes Malalas. Chronographia (CPG 7511) (I. Thurn. B., 2000 (CFHB 35)). Slav. lane parts of this monument were published by V. Istrin (Istrin 1994). The parallel passages to the word “About the Church” that we discovered in the “Chronography” are noted in the notes to the translation. A. Delatte, in the introductory article to the publication of the word “About the Church,” gives an overview of its manuscript tradition and parallel passages in other works (Delatte 1923. P. 97–107). An interesting article by N. Kazakova examines the Slavic manuscript tradition of the monument (Kazakova 1961, pp. 358–368). The latest research, including the sayings contained in our word, is given in the introductory article to the publication of “Theosophy” (Beatrice 2000). There is also a modern bibliography (Ibid. P. li–lvii). Gregorius Nazianzenus. Carmina ad Nemesium (CPG 3037) // PG 37, 1570A. rus. trans.: Gregory the Theologian, St. 2007. P. 360. Delatte 1923. In addition, after preparing the publication, we became acquainted with the latest English translation of the monument, made according to the edition of A. Delatte: McCollum 2013. At the same time, we preserve the designations of his sources accepted by the publisher: V = copy of the Vatican manuscript 1198 (XVI century) = PG 28, 1428–1432; A = Athens manuscript B. N. 431 (XVIII century), ff. 79R; Q = “Questions to Antiochus” (Quaestiones ad Antiochum ducem) (see above); Θ = “Theosophy” (Θεοσοφία) (see above); Σ = "Symphony" (Συμφωνία) (see above); B = Athens manuscript B. N. 1070 (XIII century), f. 186; P = Patmos manuscript (XIV century) (Sakkelion // Bulletin de Correspondance Hellénique. 1877. Vol. 1. P. 6); C = Athens manuscript B. N. 355 (XV century), f. 52V; Did. = Didymus Alexandrinus. [Sp.]. De Trinitate (see above); Cyr. = Cyrillus Alexandrinus. Contra Julianum (see above). The publication by A. Delyat is eclectic, and he often gives his own reading, not substantiated by the existing manuscripts; We denote such variants: D. discrepancies in the manuscript Bodleianus Roe 5, f. 149V–157V (Premerstein 1935); the text, which was published after the publication of A. Delyat, is designated: Bodl. About the knowledge of God: about Theology (Q). Even more surprising: it’s amazing (AV). A desert region in North Africa, currently divided between the states of Libya and Egypt. The famous fiery Mount Olympus in Asia Minor (in the territory of modern Turkey) still attracts travelers. Sschmch. Methodius of Patara testifies that he once saw a “blooming, green, and shady” plant “agnos” there in close proximity to the fire emanating from this mountain. To his surprise, the fire did not cause any harm to the plant (Methodius Olympius. De resurrectione 23 (GPG 1812) (G. N. Bonwetsch. Leipzig, 1917 (GCS 27). S. 377–378). Russian translation: Lovyagin 1905. P. 261). Oh, what will they tell us again (Q). contributors: I bring (Bodl.). more rude: + that is, ignorant (AV); less judicious (Bodl.). foretold: they said (AV). + one of their sages (Q). + said that the Young Lady would come, bearing a heavenly child for us (Q). that is, in the “questions to Antiochus” a prophecy is immediately given here, which Titus pronounces in the essay “On the Church” (see below), and the other text is missing. we will call it: essence (Bodl.). + titanium, phoebus (“radiant”) (BΘΣ). what kind of church is this and whose after you could this altar be (D): what is this, tell me, whose else after you is this altar (AV); whose house will this be after you (Bodl.). ὀρώρετε (D): ὄρωρε (PΘ = Bodl.), ὤρορε (B), ὀῤῥωδεῖτε (fear) (AVΣ). Compare: “Some people who carelessly live in the world asked me, saying: “How can we, living with our wives and entwined with worldly cares, imitate the monastic life?” I answered them: “Every good thing that you can do, do...” (Iohannes Climacus. Scala paradisi 1, 21 // PG 88, 640C. Russian translation: John Climacus, Rev. 1898. P. 7. + one only (ΘΣ = Bodl.). ineffable (= Bodl.): imperishable (BPΘ). unmarried: unknown (BPΘ). In the Mother of God homily attributed to St. Theodotus of Ancyra, this prophecy is also associated with the church of the unknown God in Athens. The question and the oracle, according to the homily, were carved in the church in memory of descendants (Theodotus Ancyranus. Homilia in sanctam Deiparam et in navititatem Domini [Dub.] (CPG 6136) / Ed. M. Jugie. P., 1926 (PO 19.3). P. 334). According to the “Chronography” of John Malala, this prophecy of Apollo was received by the Argonauts when they asked about the church they founded in Cyzicus after the involuntary murder of the local king. The heroes carved a prophecy on the stone, dedicating the said church to “Rhea, the mother of the gods.” Under Emperor Zeno (474-491), this church was converted into the Church of the Virgin Mary (Iogannes Malalas. Chronographia 4, 8 (I. Thurn. B., 2000. P. 54-55). Slavic translation: Istrin 1994. P. 107-108). Theosophy also reports that this prophecy was discovered in a pagan temple at Cyzicus, dating this event to the time of Emperor Leo I (457-474) (Theosophia. 10, 54 (Beatrice 2000. P. 26 = Buresch 1973. P. 111)). Having captured the whole world and like a fiery arrow: < (Bodl.). that is, in this code there is no repetition of the prophecy. or how the strongest in the whole world will appear, catching: having passed, he will catch (Bodl.). The Possessing Maiden will come (Q): the ascendant has come (AV); the husbandless Maiden (Bodl.) rising within us will come. Child (Q): intending (to give birth) (AV). The Maiden will come in her womb: the husbandless Virgin ascending into us will come, Who will give birth to God and the Father, a heavenly Child (Bodl.). + it is impossible to say this to the unreasonable, but you - listen with your mind that (Bodl.). most excellent immortal: having put immortal (AV), having put eternal (Bodl.). According to the “Chronography” of John Malala, a similar prophecy was given in Memphis to Pharaoh, who, frightened by the miracles of Moses, asked about the God of Israel: “There will be a most excellent flame descending across the great sky, clear, eternal, immortal, before Whom everything trembles: heaven, earth and sea - and before Whom the deepest demons of the underworld stand frozen. This god is his own Father, without a father; The Father is His Son Himself, blessed..." Pharaoh ordered this prophecy to be engraved on stone tablets (Iogannes Malalas. Chronographia III, 13–14 (I. Thurn. B., 2000. P. 46–47)). This passage from John Malala is repeated by Georgius Cedrinus. Compendium historiarum (I. Bekker. Vol. 1. Bonn, 1838 (CSHB). P. 73–74). Let us note that similar definitions of the Deity are found in one of the hymns of Synesius of Cyrene: “Τί γὰρ οὐ σόν, ἄναξ / Πατέρων πάντων, / πάτερ αὐτοπάτωρ, / προπάτωρ ἀπάτωρ, / υἱὲ σεαυτοῦ..." (Synesius Cyrenensis. Hymnus I (III):144–155 (CPG 5639) (C. Lacombrade. P., 1978. P. 49)). Rus. Translation: “Is there anything that is not yours, O king? You are your own father, the father of all fathers, without knowing your father, you are the forefather of everyone, you are your own son...” (Grabar-Passek, Smyki 1988. P. 286). Solon said: the wisest Sibyl (Bodl.). It will enable smoldering (BCP): resolution carrier (AV). bitter (D): small (AV); < (Bodl.). + Solon said: The Seed (γόνος), descending from the Seed of the parent, created with fertile water (proper) the earth (Bodl.). will be born: birth (BPΣ) + having no beginning (Σ). it is realized by the Word (BP): the same – essence and Word (AV = Bodl.). for there is (that) or not (B): for there is no (time) when it is not (AV). pious (D = Bodl.): wicked (AVBPΘ). + and this was said by Thucydides (Bodl.). Father - Child (γόνος) and Child - Father (BP = Bodl.): Father - only (μόνος) and only - Father (AV). they say: consider (Bodl.). This is a fragment from Plato's Republic, somewhat abridged and paraphrased. Compare: “This means that God, since he is good, cannot be the cause of everything, contrary to the assertion of the majority. He is the reason for only a little for people, but in many ways He is innocent: after all, we have much less good than bad. No one else can be considered the cause of good, but for evil we must look for some other reasons, just not God” (Plato. Respublica 379 c: 2–7. Russian translation: Plato 1994. P. 143). Wed. also: “If you want to know what is not at all necessary for you, that is, who gave the devil leadership and power, then learn this from the following and, due to your foolishness, do not consider God the author of evils” (Barsanuphius et Iohannes. Quaestiones et responses 127 (CPG 7350) (F. Neyt, P. de Angelis-Noah. P., 1998 (SC 427). Russian translation: Barsanuphius the Great, St. 1905 (Answer 62). in code. Bodl. after Plato’s saying, the ending of the work is given (see below). Let it be (εἶεν) (D): if (εἰ μεν) (AV). Hermias asked (D): let them ask for interpretation (AV). Apparently, this is a hapax legomenon. G. Lampe (PGL P. 1234) understands this word as a writing instrument (English: “pen”), which is what A. Delyat is inclined to do. e. Sophocles (Sophocles 1914. P. 991) presumably derives it from the Hebrew רפס and offers a translation: “book” (βιβλίον). then He, of course, would not want to reveal: so that He would reveal to me (Cyr., Did.). would be covered by such anxiety (τοιούτοις ἔργοις): would be covered by such aspiration (τοιοῦτος ἔρως) (Cyr., Did.). such to transmit the sacraments: say it or leave it open (BP). listening (D): let them listen (AV), < (Cyr., Did.). There was only one: He is (BP). And there was in him unity from the Mind with Light and Spirit: and He is eternally the Mind of the Mind shining; and He was none other than His unity. Being eternally in Himself, He eternally embraces everything with Mind, Light and Spirit (Cyr., Did.). fertile from the fertile descended: for, having come into being, His Word, since It is all-perfect, fertile and creative, fell in the fertile nature (Cyr.). This prophecy of Hermes Trismegistus is also given in the Chronography of John Malala. It is obvious that it is borrowed here from St. Cyril of Alexandria, to which a direct link is given just below (Iohannes Malalas. Chronographia 4, 8 (I. Thurn. B., 2000. P. 19–20). Slav. transl.: Istrin 1994. P. 71–72). also found in Theosophy (Theosophia. 2, 36 (Beatrice 2000. P. 38)). eye, watch: with the eye He kept watch (Θ). You might be interested in: