BOOK XI
CONTENTS
Preface concerning the argument. p. 507 c
I. How the philosophy of Plato followed that of the Hebrews in the most essential points p. 508 d
II. Atticus on the threefold division, of Plato's philosophy p. 509 b
III. Aristocles on the philosophy of Plato p. 510 b
IV. On the ethical doctrines of the Hebrews p. 511 d
V. On the logical method of the Hebrews p. 513 a
VI. On the correctness of Hebrew names p. 514 d
VII. On the natural philosophy of the Hebrews p. 521 a
VIII. On the philosophy of the intelligible world p. 523 b
IX. Moses and Plato on true being p. 523 d
X. Extract from Numenius, the Pythagorean, Concerning the good, Bk. ii p. 525 c
XI. From Plutarch's treatise entitled On the Εἶ at Delphi p. 527 d
XII. That the divine nature is ineffable p. 529 d
XIII. That God is One only p. 530 c
XIV. On the Second Cause p. 531 d
XV. Philo on the Second Cause p. 533 b
XVI. Plato on the Second Cause p. 534 b
XVII. Plotinus on the same p. 535 b
XVIII. Numenius on the Second Cause p. 536 d
XIX. Amelius on the theology of our Evangelist John p. 540 b
XX. On the three primary Hypostases p. 541 b
XXI. On the essence of the good p. 542 a
XXII. Numenius on the good p. 543 b
XXIII. On the Ideas in Plato p. 545 a
XXIV. Philo on the Ideas in Moses p. 546 d
XXV. Clement on the same p. 548 d
XXVI. The Hebrews and Plato on the adverse powers p. 549 c
XXVII. The Hebrews and Plato on the immortality of the soul. p. 550 c
XXVIII. Porphyry on the same p. 554 b
XXIX. That the world is created p. 557 c
XXX. On the luminaries in heaven p. 558 b
XXXI. That all the works of God are good p. 558 d
XXXII. On the alteration and change of the world p. 559 a
XXXIII. On the return of the dead to life, from the same p. 561 b
XXXIV. Again concerning the end of the world p. 562 a
XXXV. That Plato records that dead have been raised in accordance with the statements of the Hebrews p. 562 d
XXXVI. Plutarch on the like matter p. 563 d
XXXVII. That Plato describes the so-called celestial earth in like manner as the Hebrews p. 564 d
XXXVIII. That Plato agrees with the Hebrews in believing that there will be the judgement after death p. 567 b
PREFACE CONCERNING THE ARGUMENT
THE preceding Book, which is the tenth of the Evangelical Preparation, was intended to prove by no statements of my own, but by external testimonies, that as the Greeks had contributed no additional wisdom from their own resources, but only their force and elegance of language, and had borrowed all their philosophy from Barbarians, it was not improbable that they were also not unacquainted with the Hebrew Oracles, but had in part seized upon them also; seeing that they did not keep their hands clean from theft even of the literary efforts of their own countrymen. For, as I said, it was not my statement but their own that proved them to be thieves.
Moreover in the same Book we learned by the comparison of dates that they were very young in age as well as in wisdom, and fell very far short of the ancient literature of the Hebrews.
Such were the contents of the preceding Book: but in this present one we hasten on at once to pay as it were a debt, I mean the promise which was given, and to exhibit the agreement of the Greek philosophers with the Hebrew Oracles in some if not in all their doctrinal theories. Dismissing therefore those of whom it is superfluous to speak, we call up the leader of the whole band, deeming it right to adopt as umpire of the question Plato alone as equivalent to all: since it is likely that as he surpassed all in reputation he will be sufficient by himself for the settlement of our question.
But if at any point it should be necessary, for the sake of giving clearness to his thought, I shall also make use of the testimony of those who have studied his philosophy, and shall set forth their own words for the settlement of the question before us.
Let me, however, make this reservation, that not every matter has been successfully stated by the master, although he has expressed most things in accordance with truth. And this very point also we shall prove at the proper season, not in order to disparage him, but in defence of the reason for which we confess that we have welcomed the Barbarian philosophy in preference to the Greek.