Chapter III.—Plagiarism by the Greeks of the Miracles Related in the Sacred Books of the Hebrews.

And now they are convicted not only of borrowing doctrines from the Barbarians, but also of relating as prodigies of Hellenic mythology the marvels found in our records, wrought through divine power from above, by those who led holy lives, while devoting attention to us. And we shall ask at them whether those things which they relate are true or false. But they will not say that they are false; for they will not with their will condemn themselves of the very great silliness of composing falsehoods, but of necessity admit them to be true. And how will the prodigies enacted by Moses and the other prophets any longer appear to them incredible? For the Almighty God, in His care for all men, turns some to salvation by commands, some by threats, some by miraculous signs, some by gentle promises.

Well, the Greeks, when once a drought had wasted Greece for a protracted period, and a dearth of the fruits of the earth ensued, it is said, those that survived of them, having, because of the famine, come as suppliants to Delphi, asked the Pythian priestess how they should be released from the calamity. She announced that the only help in their distress was, that they should avail themselves of the prayers of Æacus. Prevailed on by them, Æacus, ascending the Hellenic hill, and stretching out pure1413    i.e., washed.    The sentence has been thus rendered by Sylburgius and by Bp. Kaye. Lowth, however, suggests the supplying of ἐνεργεῖ, or something similar, to govern πεποιθησιν, confidence.    [This book is a mere fragment, an imperfect exposition of logic, and not properly part of the Stromata. Kaye, 22.] hands to heaven, and invoking the common1414    Eusebius reads, “invoking the common Father, God,” viz., Πανελλήνιος Ζεύς, as Pausanias relates.    Αναδεδειγμένῳ. Instead of this, ἀναδεδεγμένῳ, “ having received,” has been suggested by Sylburgius.    Matt. vii. 7.; Luke xi. 9. [Elucidation I.] God, besought him to pity wasted Greece. And as he prayed, thunder sounded, out of the usual course of things, and the whole surrounding atmosphere was covered with clouds. And impetuous and continued rains, bursting down, filled the whole region. The result was a copious and rich fertility wrought by the husbandry of the prayers of Æacus.

“And Samuel called on the Lord,” it is said, “and the Lord gave forth His voice, and rain in the day of harvest.”1415    1 Sam. xi. 18.    By omitting “him” (τόν), as Sylburgius does, the translation would run this: “for He compels no one to receive salvation from Him, because he is able to choose and fulfil from himself what pertains to the laying hold of the hope.” Do you see that “He who sendeth His rain on the just and on the unjust”1416    Matt. v. 45.    Deut. xxxii. 8, 9, Septuagint, quoted already more than once. by the subject powers is the one God? And the whole of our Scripture is full of instances of God, in reference to the prayers of the just, hearing and performing each one of their petitions.

Again, the Greeks relate, that in the case of a failure once of the Etesian winds, Aristæus once sacrificed in Ceus to Isthmian Zeus. For there was great devastation, everything being burnt up with the heat in consequence of the winds which had been wont to refresh the productions of the earth, not blowing, and he easily called them back.

And at Delphi, on the expedition of Xerxes against Greece, the Pythian priestess having made answer:—

they having erected an altar and performed sacrifice to the winds, had them as their helpers. For, blowing violently around Cape Sepias, they shivered the whole preparations of the Persian expedition. Empedocles of Agrigentum was called “Checker of Winds.” Accordingly it is said, that when, on a time, a wind blew from the mountain of Agrigentum, heavy and pestiferous for the inhabitants, and the cause also of barrenness to their wives, he made the wind to cease. Wherefore he himself writes in the lines:—

And they say that he was followed by some that used divinations, and some that had been long vexed by sore diseases.1417    Instead of νοῦσον σιδηρόν, the sense requires that we should, with Sylburgius, read νούσοισι δηρόν.    Prov. viii. 30. They plainly, then, believed in the performance of cures, and signs and wonders, from our Scriptures. For if certain powers move the winds and dispense showers, let them hear the psalmist: “How amiable are thy tabernacles, O Lord of hosts!”1418    Ps. lxxxiv. 1.    [So called from Heraclea in Lydia.] This is the Lord of powers, and principalities, and authorities, of whom Moses speaks; so that we may be with Him. “And ye shall circumcise your hard heart, and shall not harden your neck any more. For He is Lord of lords and God of gods, the great God and strong,”1419    Deut. x. 16, 17.    The magnet. [So called from the Lydian Magnesia.] and so forth. And Isaiah says, “Lift your eyes to the height, and see who hath produced all these things.”1420    Isa. xl. 26.    Lowth here reads ἐκτεινομένῳ, agreeing with πνεύματι, instead of ἐκτεινομένη, as in the Oxford text.

And some say that plagues, and hail-storms, and tempests, and the like, are wont to take place, not alone in consequence of material disturbance, but also through anger of demons and bad angels. For instance, they say that the Magi at Cleone, watching the phenomena of the skies, when the clouds are about to discharge hail, avert the threatening of wrath by incantations and sacrifices. And if at any time there is the want of an animal, they are satisfied with bleeding their own finger for a sacrifice. The prophetess Diotima, by the Athenians offering sacrifice previous to the pestilence, effected a delay of the plague for ten years. The sacrifices, too, of Epimenides of Crete, put off the Persian war for an equal period. And it is considered to be all the same whether we call these spirits gods or angels. And those skilled in the matter of consecrating statues, in many of the temples have erected tombs of the dead, calling the souls of these Dæmons, and teaching them to be worshipped by men; as having, in consequence of the purity of their life, by the divine foreknowledge, received the power of wandering about the space around the earth in order to minister to men. For they knew that some souls were by nature kept in the body. But of these, as the work proceeds, in the treatise on the angels, we shall discourse.

Democritus, who predicted many things from observation of celestial phenomena, was called “Wisdom” (Σοφία). On his meeting a cordial reception from his brother Damasus, he predicted that there would be much rain, judging from certain stars. Some, accordingly, convinced by him, gathered their crops; for being in summer-time, they were still on the threshing-floor. But others lost all, unexpected and heavy showers having burst down.

How then shall the Greeks any longer disbelieve the divine appearance on Mount Sinai, when the fire burned, consuming none of the things that grew on the mount; and the sound of trumpets issued forth, breathed without instruments? For that which is called the descent on the mount of God is the advent of divine power, pervading the whole world, and proclaiming “the light that is inaccessible.”1421    1 Tim. vi. 16.    1 Tim. i. 9.

For such is the allegory, according to the Scripture. But the fire was seen, as Aristobulus1422    [Of this Aristobulus, see 2 Maccab. i. 10, and Euseb., Hist., book vii. cap. 32. Elucidation II.]    Instead of ἐπίγησιν, the corrupt reading of the text, ἐπίκτησιν (as above), ἐπίδοσιν, and ἐπ᾽ ἐξήγησιν have been proposed. says, while the whole multitude, amounting to not less than a million, besides those under age, were congregated around the mountain, the circuit of the mount not being less than five days’ journey. Over the whole place of the vision the burning fire was seen by them all encamped as it were around; so that the descent was not local. For God is everywhere.

Now the compilers of narratives say that in the island of Britain1423    [See the unsatisfactory note in ed. Migne, ad locum.]    Eph. iv. 13. there is a cave situated under a mountain, and a chasm on its summit; and that, accordingly, when the wind falls into the cave, and rushes into the bosom of the cleft, a sound is heard like cymbals clashing musically. And often in the woods, when the leaves are moved by a sudden gust of wind, a sound is emitted like the song of birds.

Those also who composed the Persics relate that in the uplands, in the country of the Magi, three mountains are situated on an extended plain, and that those who travel through the locality, on coming to the first mountain, hear a confused sound as of several myriads shouting, as if in battle array; and on reaching the middle one, they hear a clamour louder and more distinct; and at the end hear people singing a pæan, as if victorious. And the cause, in my opinion, of the whole sound, is the smoothness and cavernous character of the localities; and the air, entering in, being sent back and going to the same point, sounds with considerable force. Let these things be so. But it is possible for God Almighty,1424    [See interesting remarks of Professor Cook, Religion and Chemistry (first edition), p. 44. This whole passage of our author, on the sounds of Sinai and the angelic trumpets, touches a curious matter, which must be referred, as here, to the unlimited power of God.]    The text has ὅτε but the sense seems to require, as Sylburgius suggests, ὅθεν or ὥστε. even without a medium, to produce a voice and vision through the ear, showing that His greatness has a natural order beyond what is customary, in order to the conversion of the hitherto unbelieving soul, and the reception of the commandment given. But there being a cloud and a lofty mountain, how is it not possible to hear a different sound, the wind moving by the active cause? Wherefore also the prophet says, “Ye heard the voice of words, and saw no similitude.”1425    Deut. iv. 12.    [The salvability of the heathen through Christ, is everywhere conspicuous in our author’s system; but there is a solemn dignity in the concluding paragraphs of this chapter, which deserves reflection. It would not be becoming for me to express my own views upon the subject here, but it is one assuming fresh importance in our day.] You see how the Lord’s voice, the Word, without shape, the power of the Word, the luminous word of the Lord, the truth from heaven, from above, coming to the assembly of the Church, wrought by the luminous immediate ministry.

Ἤδη δὲ οὐ μόνον ὑφαιρούμενοι τὰ δόγματα παρὰ τῶν βαρβάρων διελέγχονται, ἀλλὰ καὶ προσέτι ἀπομιμούμενοι τὰ παρ' ἡμῖν ἄνωθεν ἐκ τῆς θείας δυνάμεως διὰ τῶν ἁγίως βεβιωκότων εἰς τὴν ἡμετέραν ἐπιστροφὴν παραδόξως ἐνεργούμενα, Ἑλληνικῇ μυθολογίᾳ τερατευόμενοι. καὶ δὴ πευσόμεθα παρ' αὐτῶν ἤτοι ἀληθῆ ταῦτα εἶναι ἃ ἱστοροῦσιν ἢ ψευδῆ. ἀλλὰ ψευδῆ μὲν οὐκ ἂν φήσαιεν (οὐ γὰρ ἂν καταψηφίσαιντο ἑαυτῶν, οὔκουν ἑκόντες, τὴν μεγίστην εὐήθειαν, τὸ ψευδῆ συγγράφειν)· ἀληθῆ δ' εἶναι ἐξ ἀνάγκης ὁμολογήσαιεν. καὶ πῶς ἔτι ἄπιστα αὐτοῖς καταφαίνεται τὰ διὰ Μωσέως καὶ τῶν ἄλλων προφητῶν τεραστίως ἐπιδεδειγμένα; πάντων γὰρ ἀνθρώπων ὁ παντοκράτωρ κηδόμενος θεὸς τοὺς μὲν ἐντολαῖς. τοὺς δὲ ἀπειλαῖς, ἔστιν δ' οὓς σημείοις τεραστίοις, ἐνίους δὲ ἠπίοις ἐπαγγελίαις ἐπιστρέφει πρὸς σωτηρίαν. πλὴν ἀλλ' οἱ Ἕλληνες, αὐχμοῦ ποτε τὴν Ἑλλάδα πολυχρονίως φθείροντος καὶ ἐπεχούσης ἀγονίας καρπῶν, οἱ καταλειφθέντες, φασί, διὰ λιμὸν ἱκέται παραγενόμενοι εἰς ∆ελφοὺς ἤροντο τὴν Πυθίαν πῶς ἂν ἀπαλλαγεῖεν τοῦ δεινοῦ. μίαν δ' αὐτοῖς ἔχρησεν ἀρωγὴν τῆς συμφορᾶς, εἰ χρήσαιντο τῇ Αἰακοῦ εὐχῇ. πεισθεὶς οὖν αὐτοῖς Αἰακὸς ἀνελθὼν ἐπὶ τὸ Ἑλληνικὸν ὄρος, τὰς καθαρὰς χεῖρας ἐκτείνας εἰς οὐρανόν, κοινὸν ἀποκαλέσας [πατέρα] τὸν θεόν, ηὔξατο οἰκτεῖραι αὐτὸν τετρυμένην τὴν Ἑλλάδα. ἅμα δὲ εὐχομένου βροντὴ ἐξαίσιος ἐπεκτύπει καὶ πᾶς ὁ πέριξ ἀὴρ ἐνεφοῦτο, λάβροι δὲ καὶ συνεχεῖς ὄμβροι καταρραγέντες ὅλην ἐπλήρωσαν τὴν χώραν· ἐντεῦθεν ἄφθονος καὶ πλουσία τελεσφορεῖται εὐκαρπία, ταῖς Αἰακοῦ γεωργηθεῖσα εὐχαῖς. καὶ ἐπεκαλέσατο, φησί, Σαμουὴλ τὸν κύριον καὶ ἔδωκεν κύριος φωνὰς καὶ ὑετὸν ἐν ἡμέρᾳ θερισμοῦ. ὁρᾷς ὅτι ὁ βρέχων ἐπὶ δικαίους καὶ ἀδίκους διὰ τῶν ὑποτεταγμένων δυνάμεων εἷς ἐστι θεός; πλήρης δὲ ἡ γραφὴ πᾶσα ἡ καθ' ἡμᾶς κατὰ τὰς τῶν δικαίων εὐχὰς ἐπακούοντός τε καὶ ἐπιτελοῦντος τοῦ θεοῦ ἕκαστον τῶν αἰτημάτων. Πάλιν ἱστοροῦσιν Ἕλληνες ἐκλειπόντων ποτὲ τῶν ἐτησίων ἀνέμων Ἀρισταῖον ἐν Κέῳ θῦσαι Ἰκμαίῳ ∆ιί· πολλὴ γὰρ ἦν φθορά, φλογμῷ διαπιμπραμένων πάντων καὶ δὴ καὶ τῶν ἀναψύχειν τοὺς καρποὺς εἰωθότων ἀνέμων μὴ πνεόντων· [ὃ δὲ] ῥᾳδίως αὐτοὺς ἀνεκαλέσατο. ∆ελφοὶ δὲ Ξέρξου ἐπὶ τὴν Ἑλλάδα στρατεύσαντος, ἀνειπούσης τῆς Πυθίας· ὦ ∆ελφοί, λίσσεσθ' ἀνέμους καὶ λώιον ἔσται, βωμὸν καὶ θυσίαν ποιήσαντες τοῖς ἀνέμοις, ἀρωγοὺς αὐτοὺς ἔσχον· πνεύσαντες γὰρ ἐρρωμένως περὶ τὴν Σηπιάδα ἄκραν συνέτριψαν πᾶσαν τὴν παρασκευὴν τοῦ Περσικοῦ στόλου. Ἐμπεδοκλῆς τε ὁ Ἀκραγαντῖνος Κωλυσανέμας ἐπεκλήθη. λέγεται οὖν ἀπὸ τοῦ Ἀκράγαντος ὄρους πνέοντός ποτε ἀνέμου βαρὺ καὶ νοσῶδες τοῖς ἐγχωρίοις, ἀλλὰ καὶ ταῖς γυναιξὶν αὐτῶν ἀγονίας αἰτίου γινομένου, παῦσαι τὸν ἄνεμον· διὸ καὶ αὐτὸς ἐν τοῖς ἔπεσι γράφει· παύσεις δ' ἀκαμάτων ἀνέμων μένος οἵ τ' ἐπὶ γαῖαν ὀρνύμενοι θνητοῖσι καταφθινύθουσιν ἀρούρας· καὶ πάλιν, εὖτ' ἐθέλῃσθα, παλίντιτα πνεύματα θήσεις. παρακολουθεῖν τε αὑτῷ ἔλεγεν τοὺς μὲν μαντοσυνῶν κεχρημένους, τοὺς δ' ἐπὶ νούσοισι δηρὸν δὴ χαλεπῇσι πεπαρμένους·. ἄντικρυς γοῦν ἰάσεις τε καὶ σημεῖα καὶ τέρατα ἐπιτελεῖν τοὺς δικαίους ἐκ τῶν ἡμετέρων πεπιστεύκασι γραφῶν· εἰ γὰρ καὶ δυνάμεις τινὲς τούς τε ἀνέμους κινοῦσι καὶ τοὺς ὄμβρους διανέμουσιν, ἀλλ' ἀκουσάτωσαν τοῦ ψαλμῳδοῦ· ὡς ἀγαπητὰ τὰ σκηνώματά σου, κύριε τῶν δυνά μεων. οὗτός ἐστιν ὁ τῶν δυνάμεων καὶ τῶν ἀρχῶν καὶ τῶν ἐξουσιῶν κύριος, περὶ οὗ ὁ Μωυσῆς λέγει, ἵνα αὐτῷ συνῶμεν· καὶ περιτεμεῖσθε τὴν σκληροκαρδίαν ὑμῶν καὶ τὸν τράχηλον ὑμῶν οὐ σκληρυνεῖτε ἔτι· ὁ γὰρ κύριος [ὁ θεὸς ὑμῶν οὗτος κύριος] τῶν κυρίων καὶ θεὸς τῶν θεῶν ὁ θεὸς ὁ μέγας καὶ ἰσχυρὸς καὶ τὰ ἐπὶ τούτοις. ὅ τε Ἡσαΐας ἄρατε εἰς ὕψος τοὺς ὀφθαλμοὺς ὑμῶν λέγει καὶ ἴδετε· τίς κατέδειξεν ταῦτα πάντα; Λέγουσι δ' οὖν τινες λοιμούς τε καὶ χαλάζας καὶ θυέλλας καὶ τὰ παραπλήσια οὐκ ἀπὸ τῆς ἀταξίας τῆς ὑλικῆς μόνης, ἀλλὰ καὶ κατά τινα δαιμόνων ἢ καὶ ἀγγέλων οὐκ ἀγαθῶν ὀργὴν φιλεῖν γίνεσθαι. αὐτίκα φασὶ τοὺς ἐν Κλεωναῖς μάγους φυλάττοντας τὰ μετέωρα τῶν χαλαζοβολήσειν μελλόντων νεφῶν παράγειν ᾠδαῖς τε καὶ θύμασι τῆς ὀργῆς τὴν ἀπειλήν. ἀμέλει καὶ εἴ ποτε ἀπορία ζῴου καταλάβοι, τὸν σφέτερον αἱμάξαντες δάκτυλον ἀρκοῦνται τῷ θύματι. ἥ τε Μαντινικὴ ∆ιοτίμα θυσαμένοις Ἀθηναίοις πρὸ τοῦ λοιμοῦ δεκαετῆ ἀναβολὴν ἐποιήσατο τῆς νόσου, καθάπερ καὶ τοῦ Κρητὸς Ἐπιμενίδου αἱ θυσίαι αὐτοῖς Ἀθηναίοις τὸν Περσικὸν πόλεμον εἰς τὸν ἴσον ὑπερέθεντο χρόνον. διαφέρειν δ' οὐδὲν νομίζουσιν, εἴτ' οὖν θεοὺς εἴτε καὶ ἀγγέλους τὰς ψυχὰς ταύτας λέγοιμεν. αὐτίκα οἱ ἔμπειροι τοῦ λόγου κατὰ τὰς ἱδρύσεις ἐν πολλοῖς τῶν ἱερῶν καὶ σχεδὸν πᾶσι τὰς θήκας τῶν κατοιχομένων ἐνιδρύσαντο, δαίμονας μὲν τὰς τούτων ψυχὰς καλοῦντες, θρῃσκεύεσθαι δὲ πρὸς ἀνθρώπων διδάσκοντες ὡς ἂν ἐξουσίαν λαβούσας διὰ καθαρότητα τοῦ βίου τῇ θείᾳ προνοίᾳ εἰς τὴν ἀνθρώπων λειτουργίαν τὸν περίγειον περιπολεῖν τόπον· ἠπίσταντο γὰρ ψυχάς τινας κρατουμένας φύσει τῷ σώματι. ἀλλὰ περὶ μὲν τούτων ἐν τῷ περὶ ἀγγέλων λόγῳ προϊούσης τῆς γραφῆς κατὰ καιρὸν διαλεξόμεθα. ∆ημόκριτος δὲ ἐκ τῆς τῶν μεταρσίων παρατηρήσεως πολλὰ προλέγων Σοφία ἐπωνομάσθη. ὑποδεξαμένου γοῦν αὐτὸν φιλοφρό νως ∆αμάσου τοῦ ἀδελφοῦ τεκμηράμενος ἔκ τινων ἀστέρων πολὺν ἐσόμενον προεῖπεν ὄμβρον. οἱ μὲν οὖν πεισθέντες αὐτῷ συνεῖλον τοὺς καρπούς (καὶ γὰρ ὥρᾳ θέρους ἐν ταῖς ἅλωσιν ἔτι ἦσαν), οἱ δὲ ἄλλοι πάντα ἀπώλεσαν ἀδοκήτου καὶ πολλοῦ καταρρήξαντος ὄμβρου. Πῶς δὲ ἔτι ἀπιστήσουσιν Ἕλληνες τῇ θείᾳ ἐπιφανείᾳ περὶ τὸ ὄρος τὸ Σινᾶ, ὁπηνίκα πῦρ μὲν ἐφλέγετο, μηδὲν καταναλίσκον τῶν φυομένων κατὰ τὸ ὄρος, σαλπίγγων τε ἦχος ἐφέρετο ἄνευ ὀργάνων ἐμπνεόμενος; ἐκείνη γὰρ ἡ λεγομένη κατάβασις ἐπὶ τὸ ὄρος θεοῦ ἐπίφασίς ἐστι θείας δυνάμεως ἐπὶ πάντα τὸν κόσμον διηκούσης καὶ κηρυττούσης τὸ φῶς τὸ ἀπρόσιτον. τοιαύτη γὰρ ἡ κατὰ τὴν γραφὴν ἀλληγορία. πλὴν ἑωράθη τὸ πῦρ, ὥ φησιν Ἀριστόβουλος, παντὸς τοῦ πλήθους μυριάδων οὐκ ἔλασσον ἑκατόν, χωρὶς τῶν ἀφηλίκων, ἐκκλησιαζόντων κύκλῳ τοῦ ὄρους, οὐχ ἧττον ἡμερῶν πέντε τῆς περιόδου τυγχανούσης περὶ τὸ ὄρος. κατὰ πάντα τοίνυν τόπον τῆς ὁράσεως πᾶσιν αὐτοῖς κυκλόθεν, ὡς ἂν παρεμβεβληκόσι, τὸ πῦρ φλεγόμενον ἐθεωρεῖτο, ὥστε τὴν κατάβασιν μὴ τοπικὴν γεγονέναι· πάντῃ γὰρ ὁ θεός ἐστιν. Λέγουσι δὲ καὶ οἱ τὰς ἱστορίας συνταξάμενοι ἀμφὶ τὴν Βρεττανικὴν νῆσον ἄντρον τι ὑποκείμενον ὄρει, ἐπὶ δὲ τῆς κορυφῆς χάσμα· ἐμπίπτοντος οὖν τοῦ ἀνέμου εἰς τὸ ἄντρον καὶ προσρηγνυμένου τοῖς κόλποις τοῦ ὀρύγματος κυμβάλων εὐρύθμως κρουομένων ἦχον ἐξακούεσθαι. πολλάκις δὲ καὶ ἀνὰ τὰς ὕλας κινουμένων τῶν φύλλων ἀθρόᾳ πνεύματος προσβολῇ ὀρνίθων ᾠδῇ παραπλήσιος προσπίπτει ἠχή. ἀλλὰ οἱ τὰ Περσικὰ συνταξάμενοι ἐν τοῖς ὑπερκειμένοις τόποις κατὰ τὴν τῶν Μάγων χώραν τρία κεῖσθαι ὄρη ἐφεξῆς ἱστοροῦσιν ἐν πεδίῳ μακρῷ· τοὺς δὴ διοδεύοντας τὸν τόπον κατὰ μὲν τὸ πρῶτον γενομένους ὄρος φωνῆς ἐξακούειν σύγκλυδος, οἷον βοώντων οὐκ ὀλίγων τινῶν μυριάδων, καθάπερ ἐν παρατάξει· κατὰ μέσον δὲ ἥκοντας ἤδη πλείονος ὁμοῦ καὶ ἐναργεστέρου ἀντιλαμβάνεσθαι θορύβου· ἐπὶ τέλει δὲ παιωνιζόντων ἀκούειν ὡς νενικηκότων. αἰτία δ', οἶμαι, πάσης ἠχοῦς ἥ τε λειότης τῶν τόπων καὶ τὸ ἀντρῶδες. ἀποβαλλόμενον γοῦν τὸ εἰσφοιτῆσαν πνεῦμα πάλιν εἰς τὸ αὐτὸ χωροῦν βιαιότερον ἠχεῖ. Καὶ ταῦτα μὲν ταύτῃ· θεῷ δὲ τῷ παντοκράτορι καὶ μηδενὸς ὄντος ὑποκειμένου φωνὴν καὶ φαντασίαν ἐγγεννῆσαι ἀκοῇ δυνατόν, ἐνδεικνυμένῳ τὴν ἑαυτοῦ μεγαλειότητα παρὰ τὰ εἰωθότα φυσικὴν ἔχειν τὴν ἀκολουθίαν, εἰς ἐπιστροφὴν τῆς μηδέπω πιστευούσης ψυχῆς καὶ παραδοχὴν τῆς διδομένης ἐντολῆς. νεφέλης δ' οὔσης καὶ ὄρους ὑψηλοῦ πῶς οὐ δυνατὸν διάφορον ἦχον ἐξακούεσθαι, πνεύματος κινουμένου διὰ τῆς ἐνεργούσης αἰτίας; διὸ καί φησιν ὁ προφήτης· φωνὴν ῥημάτων ὑμεῖς ἠκούετε, καὶ ὁμοίωμα οὐκ εἴδετε. ὁρᾷς, ὅπως ἡ κυριακὴ φωνὴ λόγος ἀσχημάτιστος· ἡ [γὰρ] τοῦ λόγου δύναμις, ῥῆμα κυρίου φωτεινόν, ἀλήθεια οὐρανόθεν ἄνωθεν ἐπὶ τὴν συναγωγὴν τῆς ἐκκλησίας ἀφιγμένη, διὰ φωτεινῆς τῆς προσεχοῦς διακονίας ἐνήργει.