{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/002/0020388.htm","path":"chr/ecf/002/0020388.htm","source_url":"https://sacred-texts.com/chr/ecf/002/0020388.htm","text":"Let us add in completion what follows, and exhibit now with greater clearness the plagiarism of the Greeks from the Barbarian philosophy.\nNow the Stoics say that God, like the soul, is essentially body and spirit. You will find all this explicitly in their writings. Do not consider at present their allegories as the gnostic truth presents them; whether they show one thing and mean another, like the dexterous athletes. Well, they say that God pervades all being; while we call Him solely Maker, and Maker by the Word. They were misled by what is said in the book of Wisdom: \u201cHe pervades and passes through all by reason of His purity;\u201d 3108 since they did not understand that this was said of Wisdom, which was the first of the creation of God.\nSo be it, they say. But the philosophers, the Stoics, and Plato, and Pythagoras, nay more, Aristotle the Peripatetic, suppose the existence of matter among the first principles; and not one first principle. Let them then know that what is called matter by them, is said by them to be without quality, and without form, and more daringly said by Plato to be non-existence. And does he not say very mystically, knowing that the true and real first cause is one, in these very words: \u201cNow, then, let our opinion be so. As to the first principle or principles of the universe, or what opinion we ought to entertain about all these points, we are not now to speak, for no other cause than on account of its being difficult to explain our sentiments in accordance with the present form of discourse.\u201d But undoubtedly that prophetic expression, \u201cNow the earth was invisible and formless,\u201d supplied them with the ground of material essence.\nAnd the introduction of \u201cchance\u201d was hence suggested to Epicurus, who misapprehended the statement, \u201cVanity of vanities, and all is vanity.\u201d And it occurred to Aristotle to extend Providence as far as the moon from this psalm: \u201cLord, Thy mercy is in the heavens; and Thy truth reacheth to the clouds.\u201d 3109 For the explanation of the prophetic mysteries had not yet been revealed previous to the advent of the Lord.\nPunishments after death, on the other hand, and penal retribution by fire, were pilfered from the Barbarian philosophy both by all the poetic Muses and by the Hellenic philosophy. Plato, p. 466 accordingly, in the last book of the Republic, says in these express terms: \u201cThen these men fierce and fiery to look on, standing by, and hearing the sound, seized and took some aside; and binding Arid\u00e6us and the rest hand, foot, and head, and throwing them down, and flaying them, dragged them along the way, tearing their flesh with thorns.\u201d For the fiery men are meant to signify the angels, who seize and punish the wicked. \u201cWho maketh,\u201d it is said, \u201cHis angels spirits; His ministers flaming fire.\u201d 3110 It follows from this that the soul is immortal. For what is tortured or corrected being in a state of sensation lives, though said to suffer. Well! Did not Plato know of the rivers of fire and the depth of the earth, and Tartarus, called by the Barbarians Gehenna, naming, as he does prophetically, 3111 Cocytus, and Acheron, and Pyriphlegethon, and introducing such corrective tortures for discipline?\nBut indicating \u201cthe angels\u201d as the Scripture says, \u201cof the little ones, and of the least, which see God,\u201d and also the oversight reaching to us exercised by the tutelary angels, 3112 he shrinks not from writing, \u201cThat when all the souls have selected their several lives, according as it has fallen to their lot, they advance in order to Lachesis; and she sends along with each one, as his guide in life, and the joint accomplisher of his purposes, the demon which he has chosen.\u201d Perhaps also the demon of Socrates suggested to him something similar.\nNay, the philosophers. having so heard from Moses, taught that the world was created. 3113 And so Plato expressly said, \u201cWhether was it that the world had no beginning of its existence, or derived its beginning from some beginning? For being visible, it is tangible; and being tangible, it has a body.\u201d Again, when he says, \u201cIt is a difficult task to find the Maker and Father of this universe,\u201d he not only showed that the universe was created, but points out that it was generated by him as a son, and that he is called its father, as deriving its being from him alone, and springing from non-existence. The Stoics, too, hold the tenet that the world was created.\nAnd that the devil so spoken of by the Barbarian philosophy, the prince of the demons, is a wicked spirit, Plato asserts in the tenth book of the Laws, in these words: \u201cMust we not say that spirit which pervades the things that are moved on all sides, pervades also heaven? Well, what? One or more? Several, say I, in reply for you. Let us not suppose fewer than two\u2014that which is beneficent, and that which is able to accomplish the opposite.\u201d Similarly in the Ph\u0153drus he writes as follows: \u201cNow there are other evils. But some demon has mingled pleasure with the most things at present.\u201d Further, in the tenth book of the Laws, he expressly emits that apostolic sentiment, 3114 \u201cOur contest is not with flesh and blood, but principalities, with powers, with the spiritual things of those which are in heaven;\u201d writing thus: \u201cFor since we are agreed that heaven is full of many good beings; but it is also full of the opposite of these, and more of these; and as we assert such a contest is deathless, and requiring marvellous watchfulness.\u201d\nAgain the Barbarian philosophy knows the world of thought and the world of sense\u2014the former archetypal, and the latter the image of that which is called the model; and assigns the former to the Monad, as being perceived by the mind, and the world of sense to the number six. For six is called by the Pythagoreans marriage, as being the genital number; and he places in the Monad the invisible heaven and the holy earth, and intellectual light. For \u201cin the beginning,\u201d it is said, \u201cGod made the heaven and the earth; and the earth was invisible.\u201d And it is added, \u201cAnd God said, Let there be light; and there was light.\u201d 3115 And in the material cosmogony He creates a solid heaven (and what is solid is capable of being perceived by sense), and a visible earth, and a light that is seen. Does not Plato hence appear to have left the ideas of living creatures in the intellectual world, and to make intellectual objects into sensible species according to their genera? Rightly then Moses says, that the body which Plato calls \u201cthe earthly tabernacle\u201d was formed of the ground, but that the rational soul was breathed by God into man\u2019s face. For there, they say, the ruling faculty is situated; interpreting the access by the senses into the first man as the addition of the soul.\nWherefore also man is said \u201cto have been made in [God\u2019s] image and likeness.\u201d For the image of God is the divine and royal Word, the impassible man; and the image of the image is the human mind. And if you wish to apprehend the likeness by another name, you will find it named in Moses, a divine correspondence. For he says, \u201cWalk after the Lord your God, and keep His commandments.\u201d 3116 And I reckon all the virtuous, servants and followers of God. Hence the Stoics say that the end of philosophy is to live agreeable to nature; and Plato, likeness to God, as we have shown in the second Miscellany. And Zeno the Stoic, borrowing from Plato, and he from the Barbarian philosophy, says that all the good are friends of one another. For Socrates says in the Ph\u0153drus, \u201cthat it has not been ordained that the bad should be a friend p. 467 to the bad, nor the good be not a friend to the good;\u201d as also he showed sufficiently in the Lysis, that friendship is never preserved in wickedness and vice. And the Athenian stranger similarly says, \u201cthat there is conduct pleasing and conformable to God, based on one ancient ground-principle, That like loves like, provided it be within measure. But things beyond measure are congenial neither to what is within nor what is beyond measure. Now it is the case that God is the measure to us of all things.\u201d Then proceeding, Plato 3117 adds: \u201cFor every good man is like every other good man; and so being like to God, he is liked by every good man and by God.\u201d At this point I have just recollected the following. In the end of the Tim\u00e6us he says: \u201cYou must necessarily assimilate that which perceives to that which is perceived, according to its original nature; and it is by so assimilating it that you attain to the end of the highest life proposed by the gods to men, 3118 for the present or the future time.\u201d For those have equal power with these. He, who seeks, will not stop till he find; and having found, he will wonder; and wondering, he will reign; and reigning, he will rest. And what? Were not also those expressions of Thales derived from these? The fact that God is glorified for ever, and that He is expressly called by us the Searcher of hearts, he interprets. For Thales being asked, What is the divinity? said, What has neither beginning nor end. And on another asking, \u201cIf a man could elude the knowledge of the Divine Being while doing aught?\u201d said, \u201cHow could he who cannot do so while thinking?\u201d\nFurther, the Barbarian philosophy recognises good as alone excellent, and virtue as sufficient for happiness, when it says, \u201cBehold, I have set before your eyes good and evil, life and death, that ye may choose life.\u201d 3119 For it calls good, \u201clife,\u201d and the choice of it excellent, and the choice of the opposite \u201cevil.\u201d And the end of good and of life is to become a lover of God: \u201cFor this is thy life and length of days,\u201d to love that which tends to the truth. And these points are yet clearer. For the Saviour, in enjoining to love God and our neighbour, says, \u201cthat on these two commandments hang the whole law and the prophets.\u201d Such are the tenets promulgated by the Stoics; and before these, by Socrates, in the Ph\u0153drus, who prays, \u201cO Pan, and ye other gods, give me to be beautiful within.\u201d And in the The\u0153tetus he says expressly, \u201cFor he that speaks well (\u03ba\u03b1\u03bb\u1ff6\u03c2) is both beautiful and good.\u201d And in the Protagoras he avers to the companions of Protagoras that he has met with one more beautiful than Alcibiades, if indeed that which is wisest is most beautiful. For he said that virtue was the soul\u2019s beauty, and, on the contrary, that vice was the soul\u2019s deformity. Accordingly, Antipatrus the Stoic, who composed three books on the point, \u201cThat, according to Plato, only the beautiful is good,\u201d shows that, according to him, virtue is sufficient for happiness; and adduces several other dogmas agreeing with the Stoics. And by Aristobulus, who lived in the time of Ptolemy Philadelphus, who is mentioned by the composer of the epitome of the books of the Maccabees, there were abundant books to show that the Peripatetic philosophy was derived from the law of Moses and from the other prophets. Let such be the case.\nPlato plainly calls us brethren, as being of one God and one teacher, in the following words: \u201cFor ye who are in the state are entirely brethren (as we shall say to them, continuing our story). But the God who formed you, mixed gold in the composition of those of you who are fit to rule, at your birth, wherefore you are most highly honoured; and silver in the case of those who are helpers; and steel and brass in the case of farmers and other workers.\u201d Whence, of necessity, some embrace and love those things to which knowledge pertains; and others matters of opinion. Perchance he prophesies of that elect nature which is bent on knowledge; if by the supposition he makes of three natures he does not describe three politics, as some supposed: that of the Jews, the silver; that of the Greeks, the third; and that of the Christians, with whom has been mingled the regal gold, the Holy Spirit, the golden. 3120\nAnd exhibiting the Christian life, he writes in the The\u00e6tetus in these words: \u201cLet us now speak of the highest principles. For why should we speak of those who make an abuse of philosophy? These know neither the way to the forum, nor know they the court or the senate-house, or any other public assembly of the state. As for laws and decrees spoken or 3121 written, they neither see nor hear them. But party feelings of political associations and public meetings, and revels with musicians [occupy them]; but they never even dream of taking part in affairs. Has any one conducted himself either well or ill in the state, or has aught evil descended to a man from his forefathers?\u2014it escapes their attention as much as do the sands of the sea. And the man does not even know that he does not know all these things; but in reality his body alone is situated and dwells in the state, 3122 while the man himself flies, according to Pindar, beneath the earth and above the sky, astronomizing, and exploring all nature on all sides.\np. 468\nAgain, with the Lord\u2019s saying, \u201cLet your yea be yea, and your nay nay,\u201d may be compared the following: \u201cBut to admit a falsehood, and destroy a truth, is in nowise lawful.\u201d With the prohibition, also, against swearing agrees the saying in the tenth book of the Laws: \u201cLet praise and an oath in everything be absent.\u201d\nAnd in general, Pythagoras, and Socrates, and Plato say that they hear God\u2019s voice while closely contemplating the fabric of the universe, made and preserved unceasingly by God. For they heard Moses say, \u201cHe said, and it was done,\u201d describing the word of God as an act.\nAnd founding on the formation of man from the dust, the philosophers constantly term the body earthy. Homer, too, does not hesitate to put the following as an imprecation:\u2014\n \u201cBut may you all become earth and water.\u201d\nAs Esaias says, \u201cAnd trample them down as clay.\u201d And Callimachus clearly writes:\u2014\n \u201cThat was the year in which\nBirds, fishes, quadrupeds,\nSpoke like Prometheus\u2019 clay.\u201d\n \u201cIf thee Prometheus formed,\nAnd thou art not of other clay.\u201d\n \u201cAnd bade Heph\u00e6stus, famed, with all his speed,\nKnead earth with water, and man\u2019s voice and mind\nInfuse.\u201d\nThe Stoics, accordingly, define nature to be artificial fire, advancing systematically to generation. And God and His Word are by Scripture figuratively termed fire and light. But how? Does not Homer himself, is not Homer himself, paraphrasing the retreat of the water from the land, and the clear uncovering of the dry land, when he says of Tethys and Oceanus:\u2014\n \u201cFor now for a long time they abstain from\nEach other\u2019s bed and love?\u201d 3123\nAgain, power in all things is by the most intellectual among the Greeks ascribed to God; Epicharmus\u2014he was a Pythagorean\u2014saying:\u2014\n \u201cNothing escapes the divine. This it behoves thee to know.\nHe is our observer. To God nought is impossible.\u201d\n \u201cAnd God from gloomy night\nCan raise unstained light,\nAnd can in darksome gloom obscure\nThe day\u2019s refulgence pure.\u201d\nHe alone who is able to make night during the period of day is God.\nIn the Ph\u0153nomena Aratus writes thus:\u2014\n \u201cWith Zeus let us begin; whom let us ne\u2019er,\nBeing men, leave unexpressed. All full of Zeus,\nThe streets, and throngs of men, and full the sea,\nAnd shores, and everywhere we Zeus enjoy.\u201d\n \u201cFor we also are\nHis offspring; . . . . \u201d\n \u201cWho, bland to men,\nPropitious signs displays, and to their tasks\nArouses. For these signs in heaven He fixed,\nThe constellations spread, and crowned the year\nWith stars; to show to men the seasons\u2019 tasks,\nThat all things may proceed in order sure.\nHim ever first, Him last too, they adore:\nHail Father, marvel great\u2014great boon to men.\u201d\nAnd before him, Homer, framing the world in accordance with Moses on the Vulcan-wrought shield, says:\u2014\n \u201cOn it he fashioned earth, and sky, and sea,\nAnd all the signs with which the heaven is crowned.\u201d 3124\nFor the Zeus celebrated in poems and prose compositions leads the mind up to God. And already, so to speak, Democritus writes, \u201cthat a few men are in the light, who stretch out their hands to that place which we Greeks now call the air. Zeus speaks all, and he hears all, and distributes and takes away, and he is king of all.\u201d And more mystically the B\u0153otian Pindar, being a Pythagorean, says:\u2014\n \u201cOne is the race of gods and men,\nAnd of one mother both have breath;\u201d\nthat is, of matter: and names the one creator of these things, whom he calls Father, chief artificer, who furnishes the means of advancement on to divinity, according to merit.\nFor I pass over Plato; he plainly, in the Epistle to Erastus and Coriscus, is seen to exhibit the Father and Son somehow or other from the Hebrew Scriptures, exhorting in these words: \u201cIn invoking by oath, with not illiterate gravity, and with culture, the sister of gravity, God the author of all, and invoking Him by oath as the Lord, the Father of the Leader, and author; whom if ye study with a truly philosophical spirit, ye shall know.\u201d And the address in the Tim\u0153us calls the creator, Father, speaking thus: \u201cYe gods of gods, of whom I am Father; and the Creator of your works.\u201d So that when he says, \u201cAround the king of all, all things are, and because of Him are all things; and he [or that] is the cause of all good things; and around the second are the things second in order; and around the third, the third,\u201d I understand nothing else than the Holy Trinity to be meant; for the third is the Holy Spirit, and the Son is the second, by whom all things were made according to the will of the Father. 3125\np. 469\nAnd the same, in the tenth book of the Republic, mentions Eros the son of Armenius, who is Zoroaster. Zoroaster, then, writes: \u201cThese were composed by Zoroaster, the son of Armenius, a Pamphylian by birth: having died in battle, and been in Hades, I learned them of the gods.\u201d This Zoroaster, Plato says, having been placed on the funeral pyre, rose again to life in twelve days. He alludes perchance to the resurrection, or perchance to the fact that the path for souls to ascension lies through the twelve signs of the zodiac; and he himself says, that the descending pathway to birth is the same. In the same way we are to understand the twelve labours of Hercules, after which the soul obtains release from this entire world.\nI do not pass over Empedocles, who speaks thus physically of the renewal of all things, as consisting in a transmutation into the essence of fire, which is to take place. And most plainly of the same opinion is Heraclitus of Ephesus, who considered that there was a world everlasting, and recognised one perishable\u2014that is, in its arrangement, not being different from the former, viewed in a certain aspect. But that he knew the imperishable world which consists of the universal essence to be everlastingly of a certain nature, he makes clear by speaking thus: \u201cThe same world of all things, neither any of the gods, nor any one of men, made. But there was, and is, and will be ever-living fire, kindled according to measure, 3126 and quenched according to measure.\u201d And that he taught it to be generated and perishable, is shown by what follows: \u201cThere are transmutations of fire,\u2014first, the sea; and of the sea the half is land, the half fiery vapour.\u201d For he says that these are the effects of power. For fire is by the Word of God, which governs all things, changed by the air into moisture, which is, as it were, the germ of cosmical change; and this he calls sea. And out of it again is produced earth, and sky, and all that they contain. How, again, they are restored and ignited, he shows clearly in these words: \u201cThe sea is diffused and measured according to the same rule which subsisted before it became earth.\u201d Similarly also respecting the other elements, the same is to be understood. The most renowned of the Stoics teach similar doctrines with him, in treating of the conflagration and the government of the world, and both the world and man properly so called, and of the continuance of our souls.\nPlato, again, in the seventh book of the Republic, has called \u201cthe day here nocturnal,\u201d as I suppose, on account of \u201cthe world-rulers of this darkness;\u201d 3127 and the descent of the soul into the body, sleep and death, similarly with Heraclitus. And was not this announced, oracularly, of the Saviour, by the Spirit, saying by David, \u201cI slept, and slumbered; I awoke: for the Lord will sustain me;\u201c 3128 For He not only figuratively calls the resurrection of Christ rising from sleep; but to the descent of the Lord into the flesh he also applies the figurative term sleep. The Saviour Himself enjoins, \u201cWatch;\u201d 3129 as much as to say, \u201cStudy how to live, and endeavour to separate the soul from the body.\u201d\nAnd the Lord\u2019s day Plato prophetically speaks of in the tenth book of the Republic, in these words: \u201cAnd when seven days have passed to each of them in the meadow, on the eighth they are to set out and arrive in four days.\u201d 3130 By the meadow is to be understood the fixed sphere, as being a mild and genial spot, and the locality of the pious; and by the seven days each motion of the seven planets, and the whole practical art which speeds to the end of rest. But after the wandering orbs the journey leads to heaven, that is, to the eighth motion and day. And he says that souls are gone on the fourth day, pointing out the passage through the four elements. But the seventh day is recognised as sacred, not by the Hebrews only, but also by the Greeks; according to which the whole world of all animals and plants revolve. Hesiod says of it:\u2014\n \u201cThe first, and fourth, and seventh day were held sacred.\u201d\n \u201cAnd on the seventh the sun\u2019s resplendent orb.\u201d\n \u201cAnd on the seventh then came the sacred day.\u201d\n \u201cThe seventh was sacred.\u201d\n \u201cIt was the seventh day, and all things were accomplished.\u201d\n \u201cAnd on the seventh morn we leave the stream of Acheron.\u201d\nCallimachus the poet also writes:\u2014\n \u201cIt was the seventh morn, and they had all things done.\u201d\n \u201cAmong good days is the seventh day, and the seventh race.\u201d\n \u201cThe seventh is among the prime, and the seventh is perfect.\u201d\n \u201cNow all the seven were made in starry heaven,\nIn circles shining as the years appear.\u201d\nThe Elegies of Solon, too, intensely deify the seventh day.\nAnd how? Is it not similar to Scripture when it says, \u201cLet us remove the righteous man from us, because he is troublesome to us?\u201d 3131 when Plato, all but predicting the economy of salvation, says in the second book of the Republic as follows: \u201cThus he who is constituted just shall be scourged, shall be stretched on the rack, shall be bound, have his eyes put out; and at last, having suffered all evils, shall be crucified.\u201d 3132\nAnd the Socratic Antisthenes, paraphrasing that prophetic utterance, \u201cTo whom have ye likened me? saith the Lord,\u201d 3133 says that \u201cGod is like no one; wherefore no one can come to the knowledge of Him from an image.\u201d\nXenophon too, the Athenian, utters these similar sentiments in the following words: \u201cHe who shakes all things, and is Himself immoveable, is manifestly one great and powerful. But what He is in form, appears not. No more does the sun, who wishes to shine in all directions, deem it right to permit any one to look on himself. But if one gaze on him audaciously, he loses his eyesight.\u201d\n \u201cWhat flesh can see with eyes the Heavenly, True,\nImmortal God, whose dwelling is the poles?\nNot even before the bright beams of the sun\nAre men, as being mortal, fit to stand,\u201d\u2014\nthe Sibyl had said before. Rightly, then, Xenophanes of Colophon, teaching that God is one and incorporeal, adds:\u2014\n \u201cOne God there is \u2019midst gods and men supreme;\nIn form, in mind, unlike to mortal men.\u201d\n \u201cBut men have the idea that gods are born,\nAnd wear their clothes, and have both voice and shape.\u201d\n \u201cBut had the oxen or the lions hands,\nOr could with hands depict a work like men,\nWere beasts to draw the semblance of the gods,\nThe horses would them like to horses sketch,\nTo oxen, oxen, and their bodies make\nOf such a shape as to themselves belongs.\u201d\nLet us hear, then, the lyric poet Bacchylides speaking of the divine:\u2014\n \u201cWho to diseases dire\u00a03134\n never succumb,\nAnd blameless are; in nought resembling men.\u201d\nAnd also Cleanthes, the Stoic, who writes thus in a poem on the Deity: 3135 \u2014\n \u201cIf you ask what is the nature of the good, listen\u2014\nThat which is regular, just, holy, pious,\nSelf-governing, useful, fair, fitting,\nGrave, independent, always beneficial,\nThat feels no fear or grief, profitable, painless,\nHelpful, pleasant, safe, friendly,\nHeld in esteem, agreeing with itself: honourable,\nHumble, careful, meek, zealous,\nPerennial, blameless, ever-during.\u201d\nAnd the same, tacitly vilifying the idolatry of the multitude, adds:\u2014\n \u201cBase is every one who looks to opinion,\nWith the view of deriving any good from it.\u201d\nWe are not, then, to think of God according to the opinion of the multitude.\n \u201cFor I do not think that secretly,\nImitating the guise of a scoundrel,\nHe would go to thy bed as a man,\u201d\nsays Amphion to Antiope. And Sophocles plainly writes:\u2014\n \u201cHis mother Zeus espoused,\nNot in the likeness of gold, nor covered\nWith swan\u2019s plumage, as the Pleuronian girl\nHe impregnated; but an out and out man.\u201d\nHe further proceeds, and adds:\u2014\n \u201cAnd quick the adulterer stood on the bridal steps.\u201d\nThen he details still more plainly the licentiousness of the fabled Zeus:\u2014\n \u201cBut he nor food nor cleansing water touched,\nBut heart-stung went to bed, and that whole night\nWantoned.\u201d\nBut let these be resigned to the follies of the theatre.\nHeraclius plainly says: \u201cBut of the word which is eternal men are not able to understand, both before they have heard it, and on first hearing it.\u201d And the lyrist Melanippides says in song:\u2014\n \u201cHear me, O Father, Wonder of men,\nRuler of the ever-living soul.\u201d\nAnd Parmenides the great, as Plato says in the Sophist, writes of God thus:\u2014\n \u201cVery much, since unborn and indestructible He is,\nWhole, only-begotten, and immoveable, and unoriginated.\u201d\n \u201cFor He of the immortals all is King and Lord.\nWith God 3136 none else in might may strive.\u201d\nNay more, Tragedy, drawing away from idols, teaches to look up to heaven. Sophocles, as Hecat\u00e6us, who composed the histories in the work about Abraham and the Egyptians, says, exclaims plainly on the stage:\u2014\n \u201cOne in very truth, God is One,\nWho made the heaven and the far-stretching earth,\np. 471 The Deep\u2019s blue billow, and the might of winds.\nBut of us mortals, many erring far\nIn heart, as solace for our woes, have raised\nImages of gods\u2014of stone, or else of brass,\nOr figures wrought of gold or ivory;\nAnd sacrifices and vain festivals\nTo these appointing, deem ourselves devout.\u201d\nAnd Euripides on the stage, in tragedy, says:\u2014\n \u201cDost thou this lofty, boundless Ether see,\nWhich holds the earth around in the embrace\nOf humid arms? This reckon Zeus,\nAnd this regard as God.\u201d\nAnd in the drama of Pirithous, the same writes those lines in tragic vein:\u2014\n \u201cThee, self-sprung, who on Ether\u2019s wheel\nHast universal nature spun,\nAround whom Light and dusky spangled Night,\nThe countless host of stars, too, ceaseless dance.\u201d\nFor there he says that the creative mind is self-sprung. What follows applies to the universe, in which are the opposites of light and darkness.\n\u00c6schylus also, the son of Euphorion, says with very great solemnity of God:\u2014\n \u201cEther is Zeus, Zeus earth, and Zeus the heaven;\nThe universe is Zeus, and all above.\u201d\nI am aware that Plato assents to Heraclitus, who writes: \u201cThe one thing that is wise alone will not be expressed, and means the name of Zeus.\u201d And again, \u201cLaw is to obey the will of one.\u201d And if you wish to adduce that saying, \u201cHe that hath ears to hear, let him hear,\u201d you will find it expressed by the Ephesian 3137 to the following effect: \u201cThose that hear without understanding are like the deaf. The proverb witnesses against them, that when present they are absent.\u201d\nBut do you want to hear from the Greeks expressly of one first principle? Tim\u00e6us the Locrian, in the work on Nature, shall testify in the following words: \u201cThere is one first principle of all things unoriginated. For were it originated, it would be no longer the first principle; but the first principle would be that from which it originated.\u201d For this true opinion was derived from what follows: \u201cHear,\u201d it is said, \u201cO Israel; the Lord thy God is one, and Him only shalt thou serve.\u201d 3138\n \u201cLo\u00a03139\n He all sure and all unerring is,\u201d\nHomer also manifestly mentions the Father and the Son by a happy hit of divination in the following words:\u2014\n \u201cIf Outis,\u00a03140\n alone as thou art, offers thee violence,\nAnd there is no escaping disease sent by Zeus,\u2014\nFor the Cyclopes heed not \u00c6gis-bearing Zeus.\u201d 3141\nAnd before him Orpheus said, speaking of the point in hand:\u2014\n \u201cSon of great Zeus, Father of \u00c6gis-bearing Zeus.\u201d\nAnd Xenocrates the Chalcedonian, who mentions the supreme Zeus and the inferior Zeus, leaves an indication of the Father and the Son. Homer, while representing the gods as subject to human passions, appears to know the Divine Being, whom Epicurus does not so revere. He says accordingly:\u2014\n \u201cWhy, son of Peleus, mortal as thou art,\nWith swift feet me pursuest, a god\nImmortal? Hast thou not yet known\nThat I am a god?\u201d 3142\nFor he shows that the Divinity cannot be captured by a mortal, or apprehended either with feet, or hands, or eyes, or by the body at all. \u201cTo whom have ye likened the Lord? or to what likeness have ye likened Him?\u201d says the Scripture. 3143 Has not the artificer made the image? or the goldsmith, melting the gold, has gilded it, and what follows.\nThe comic poet Epicharmus speaks in the Republic clearly of the Word in the following terms:\u2014\n \u201cThe life of men needs calculation and number alone,\nAnd we live by number and calculation, for these save mortals.\u201d 3144\n \u201cReason governs mortals, and alone preserves manners.\u201d\n \u201cThere is in man reasoning; and there is a divine Reason.\u00a03145\n \nReason is implanted in man to provide for life and sustenance,\nBut divine Reason attends the arts in the case of all,\nTeaching them always what it is advantageous to do.\nFor it was not man that discovered art, but God brought it;\nAnd the Reason of man derives its origin from the divine Reason.\u201d\nThe Spirit also cries by Isaiah: \u201cWherefore the multitude of sacrifices? saith the Lord. I am full of holocausts of rams, and the fat of lambs and the blood of bulls I wish not;\u201d and a little after adds: \u201cWash you, and be clean. Put away wickedness from your souls,\u201d 3146 and so forth.\nMenander, the comic poet, writes in these very words:\u2014\n \u201cIf one by offering sacrifice, a crowd\nOf bulls or kids, O Pamphilus, by Zeus.\nOr such like things; by making works of art,\nGarments of gold or purple, images\np. 472 Of ivory or emerald, deems by these\nGod can be made propitious, he does err,\nAnd has an empty mind. For the man must prove\nA man of worth, who neither maids deflowers,\nNor an adulterer is, nor steals, nor kills\nFor love of worldly wealth, O Pamphilus.\nNay, covet not a needle\u2019s thread. For God\nThee sees, being near beside thee.\u201d . . . 3147\n\u201cI am a God at hand,\u201d it is said by Jeremiah, 3148 \u201cand not a God afar off. Shall a man do aught in secret places, and I shall not see him?\u201d\nAnd again Menander, paraphrasing that Scripture, \u201cSacrifice a sacrifice of righteousness, and trust in the Lord,\u201d 3149 thus writes:\u2014\n \u201cAnd not a needle even that is\nAnother\u2019s ever covet, dearest friend;\nFor God in righteous works delights, and so\nPermits him to increase his worldly wealth,\nWho toils, and ploughs the land both night and day.\nBut sacrifice to God, and righteous be,\nShining not in bright robes, but in thy heart;\nAnd when thou hear\u2019st the thunder, do not flee,\nBeing conscious to thyself of nought amiss,\nGood sir, for thee God ever present sees.\u201d 3150\n\u201cWhilst thou art yet speaking,\u201d says the Scripture, \u201cI will say, Lo, here I am.\u201d 3151\nAgain Diphilus, the comic poet, discourses as, follows on the judgment:\u2014\n \u201cThink\u2019st thou, O Niceratus, that the dead,\nWho in all kinds of luxury in life have shared,\nEscape the Deity, as if forgot?\nThere is an eye of justice, which sees all.\nFor two ways, as we deem, to Hades lead\u2014\nOne for the good, the other for the bad.\nBut if the earth hides both for ever, then\nGo plunder, steal, rob, and be turbulent.\nBut err not. For in Hades judgment is,\nWhich God the Lord of all will execute,\nWhose name too dreadful is for me to name,\nWho gives to sinners length of earthly life.\nIf any mortal thinks, that day by day,\nWhile doing ill, he eludes the gods\u2019 keen sight,\nHis thoughts are evil; and when justice has\nThe leisure, he shall then detected be\nSo thinking. Look, whoe\u2019er you be that say\nThat there is not a God. There is, there is.\nIf one, by nature evil, evil does,\nLet him redeem the time; for such as he\nShall by and by due punishment receive.\u201d 3152\nAnd with this agrees the tragedy 3153 in the following lines:\u2014\n \u201cFor there shall come, shall come\u00a03154\n that point of time,\nWhen Ether, golden-eyed, shall ope its store\nOf treasured fire; and the devouring flame,\nRaging, shall burn all things on earth below,\nAnd all above.\u201d \u2026\n \u201cAnd when the whole world fades,\nAnd vanished all the abyss of ocean\u2019s waves,\nAnd earth of trees is bare; and wrapt in flames,\nThe air no more begets the winged tribes;\nThen He who all destroyed, shall all restore.\u201d\nWe shall find expressions similar to these also in the Orphic hymns, written as follows:\u2014\n \u201cFor having hidden all, brought them again\nTo gladsome light, forth from his sacred heart,\nSolicitous.\u201d\nAnd if we live throughout holily and righteously, we are happy here, and shall be happier after our departure hence; not possessing happiness for a time, but enabled to rest in eternity.\n \u201cAt the same hearth and table as the rest\nOf the immortal gods, we sit all free\nOf human ills, unharmed,\u201d\nsays the philosophic poetry of Empedocles. And so, according to the Greeks, none is so great as to be above judgment, none so insignificant as to escape its notice.\nAnd the same Orpheus speaks thus:\u2014\n \u201cBut to the word divine, looking, attend,\nKeeping aright the heart\u2019s receptacle\nOf intellect, and tread the straight path well,\nAnd only to the world\u2019s immortal King\nDirect thy gaze.\u201d 3155\nAnd again, respecting God, saying that He was invisible, and that He was known to but one, a Chaldean by race\u2014meaning either by this Abraham or his son\u2014he speaks as follows:\u2014\n \u201cBut one a scion of Chaldean race;\nFor he the sun\u2019s path knew right well,\nAnd how the motion of the sphere about\nThe earth proceeds, in circle moving\nEqually around its axis, how the winds\nTheir chariot guide o\u2019er air and sea.\u201d\nThen, as if paraphrasing the expression, \u201cHeaven is my throne, and earth is my footstool,\u201d 3156 he adds:\u2014\n \u201cBut in great heaven, He is seated firm\nUpon a throne of gold, and \u2019neath His feet\nThe earth. His right hand round the ocean\u2019s bound\nHe stretches; and the hills\u2019 foundations shake\nTo the centre at His wrath, nor can endure\nHis mighty strength. He all celestial is,\nAnd all things finishes upon the earth.\nHe the Beginning, Middle is, and End.\nBut Thee I dare not speak. In limbs\nAnd mind I tremble. He rules from on high.\u201d\nAnd so forth. For in these he indicates these prophetic utterances: \u201cIf Thou openest the heaven, trembling shall seize the mountains from Thy presence; and they shall melt, as wax melteth before the fire;\u201d 3157 and in Isaiah, \u201cWho hath measured the heaven with a span, and the whole earth with His fist? 3158 Again, when it is said:\u2014\np. 473\n \u201cRuler of Ether, Hades, Sea, and Land,\nWho with Thy bolts Olympus\u2019 strong-built home\nDost shake. Whom demons dread, and whom the throng\nOf gods do fear. Whom, too, the Fates obey,\nRelentless though they be. O deathless One,\nOur mother\u2019s Sire! whose wrath makes all things reel;\nWho mov\u2019st the winds, and shroud\u2019st in clouds the world,\nBroad Ether cleaving with Thy lightning gleams,\u2014\nThine is the order \u2019mongst the stars, which run\nAs Thine unchangeable behests direct.\nBefore Thy burning throne the angels wait,\nMuch-working, charged to do all things, for men.\nThy young Spring shines, all prank\u2019d with purple flowers;\nThy Winter with its chilling clouds assails;\nThine Autumn noisy Bacchus distributes.\u201d\nThen he adds, naming expressly the Almighty God:\u2014\n \u201cDeathless Immortal, capable of being\nTo the immortals only uttered! Come,\nGreatest of gods, with strong Necessity.\nDread, invincible, great, deathless One,\nWhom Ether crowns.\u201d \u2026\nBy the expression \u201cSire of our Mother\u201d (\u03bc\u03b7\u03c4\u03c1\u03bf\u03c0\u03ac\u03c4\u03c9\u03c1) he not only intimates creation out of nothing, but gives occasion to those who introduce emissions of imagining a consort of the Deity. And he paraphrases those prophetic Scripture\u2014that in Isaiah, \u201cI am He that fixes the thunder, and creates the wind; whose hands have founded the host of heaven;\u201d 3159 and that in Moses, \u201cBehold, behold that I am He, and there is no god beside me: I will kill, and I will make to live; I will smite, and I will heal: and there is none that shall deliver out of my hands.\u201d 3160\n \u201cAnd He, from good, to mortals planteth ill,\nAnd cruel war, and tearful woes,\u201d\nSuch also are the words of the Parian Archilochus.\n \u201cO Zeus, thine is the power of heaven, and thou\nInflict\u2019st on men things violent and wrong.\u201d 3161\nAgain let the Thracian Orpheus sing to us:\u2014\n \u201cHis right hand all around to ocean\u2019s bound\nHe stretches; and beneath His feet is earth.\u201d\nThese are plainly derived from the following: \u201cThe Lord will save the inhabited cities, and grasp the whole land in His hand like a nest;\u201d 3162 \u201cIt is the Lord that made the earth by His power,\u201d as saith Jeremiah, \u201cand set up the earth by His wisdom.\u201d 3163 Further, in addition to these, Phocylides, who calls the angels demons, explains in the following words that some of them are good, and others bad (for we also have learned that some are apostate):\u2014\n \u201cDemons there are\u2014some here, some there\u2014set over men;\nSome, on man\u2019s entrance [into life], to ward off ill.\u201d\nRightly, then, also Philemon, the comic poet demolishes idolatry in these words:\u2014\n \u201cFortune is no divinity to us:\nThere\u2019s no such god. But what befalls by chance\nAnd of itself to each, is Fortune called.\u201d\nAnd Sophocles the tragedian says:\u2014\n \u201cNot even the gods have all things as they choose,\nExcepting Zeus; for he beginning is and end.\u201d\n \u201cOne Might, the great, the flaming heaven, was\nOne Deity. All things one Being were; in whom\nAll these revolve fire, water, and the earth.\u201d\nPindar, the lyric poet, as if in Bacchic frenzy, plainly says:\u2014\n \u201cWhat is God? The All.\u201d\n \u201cGod, who makes all mortals.\u201d\n \u201cHow little, being a man, dost thou expect\nWisdom for man? \u2019Tis hard for mortal mind\nThe counsels of the gods to scan; and thou\nWast of a mortal mother born,\u201d\nhe drew the thought from the following: \u201cWho hath known the mind of the Lord, or who was His counsellor?\u201d 3164 Hesiod, too, agrees with what is said above, in what he writes:\u2014\n \u201cNo prophet, sprung of men that dwell on earth,\nCan know the mind of \u00c6gis-bearing Zeus.\u201d\nSimilarly, then, Solon the Athenian, in the Elegies, following Hesiod, writes:\u2014\n \u201cThe immortal\u2019s mind to men is quite unknown.\u201d\nAgain Moses, having prophesied that the woman would bring forth in trouble and pain, on account of transgression, a poet not undistinguished writes:\u2014\n \u201cNever by day\nFrom toil and woe shall they have rest, nor yet\nBy night from groans. Sad cares the gods to men\nShall give.\u201d\n \u201cThe Sire himself the golden balance held,\u201d\u00a03165\n \nhe intimates that God is just.\nAnd Menander, the comic poet, in exhibiting God, says:\u2014\n \u201cTo each man, on his birth, there is assigned\nA tutelary Demon, as his life\u2019s good guide.\nFor that the Demon evil is, and harms\nA good life, is not to be thought.\u201d\n \u201c\u1f0d\u03c0\u03b1\u03bd\u03c4\u03b1 \u03b4\u1fbd \u1f01\u03b3\u03b1\u03b8\u1f78\u03bd \u03b5\u1f31\u03bd\u03b1\u03b9 \u03c4\u1f78\u03bd \u0398\u03b5\u03cc\u03bd,\u201d\nmeaning either \u201cthat every one good is God,\u201d or, what is preferable, \u201cthat God in all things is good.\u201d\nAgain, \u00c6schylus the tragedian, setting forth the power of God, does not shrink from calling Him the Highest, in these words:\u2014\n \u201cPlace God apart from mortals; and think not\nThat He is, like thyself, corporeal.\nThou know\u2019st Him not. Now He appears as fire,\nDread force; as water now; and now as gloom;\nAnd in the beasts is dimly shadowed forth,\nIn wind, and cloud, in lightning, thunder, rain;\nAnd minister to Him the seas and rocks,\nEach fountain and the water\u2019s floods and streams.\nThe mountains tremble, and the earth, the vast\nAbyss of sea, and towering height of hills,\nWhen on them looks the Sovereign\u2019s awful eye:\nAlmighty is the glory of the Most High God.\u201d 3166\nDoes he not seem to you to paraphrase that text, \u201cAt the presence of the Lord the earth trembles?\u201d 3167 In addition to these, the most prophetic Apollo is compelled\u2014thus testifying to the glory of God\u2014to say of Athene, when the Medes made war against Greece, that she besought and supplicated Zeus for Attica. The oracle is as follows:\u2014\n \u201cPallas cannot Olympian Zeus propitiate,\nAlthough with many words and sage advice she prays;\nBut he will give to the devouring fire many temples of the immortals,\nWho now stand shaking with terror, and bathed in sweat;\u201d 3168\nThearidas, in his book On Nature, writes: \u201cThere was then one really true beginning [first principle] of all that exist\u201d\u2014one. For that Being in the beginning is one and alone.\u201d\n \u201cNor is there any other except the Great King,\u201d\nsays Orpheus. In accordance with whom, the comic poet Diphilus says very sententiously, 3169 the\n \u201cFather of all,\nTo Him alone incessant reverence pay,\nThe inventor and the author of such blessings.\u201d\nRightly therefore Plato \u201caccustoms the best natures to attain to that study which formerly we said was the highest, both to see the good and to accomplish that ascent. And this, as appears, is not the throwing of the potsherds; 3170 but the turning round of the soul from a nocturnal day to that which is a true return to that which really is, which we shall assert to be the true philosophy.\u201d Such as are partakers of this he judges 3171 to belong to the golden race, when he says: \u201cYe are all brethren; and those who are of the golden race are most capable of judging most accurately in every respect.\u201d 3172\nThe Father, then, and Maker of all things is apprehended by all things, agreeably to all, by innate power and without teaching,\u2014things inanimate, sympathizing with the animate creation; and of living beings some are already immoral, working in the light of day. But of those that are still mortal, some are in fear, and carried still in their mother\u2019s womb; and others regulate themselves by their own independent reason. And of men all are Greeks and Barbarians. But no race anywhere of tillers of the soil, or nomads, and not even of dwellers in cities, can live, without being imbued with the faith of a superior being. 3173 Wherefore every eastern nation, and every nation touching the western shore; or the north, and each one towards the south, 3174 \u2014all have one and the same preconception respecting Him who hath appointed government; since the most universal of His operations equally pervade all. Much more did the philosophers among the Greeks, devoted to investigation, starting from the Barbarian philosophy, attribute providence 3175 to the \u201cInvisible, and sole, and most powerful, and most skilful and supreme cause of all things most beautiful;\u201d\u2014not knowing the inferences from these truths, unless instructed by us, and not even how God is to be known naturally; but only, as we have already often said, by a true periphrasis. 3176 Rightly therefore the apostle says, \u201cIs He the God of the Jews only, and not also of the Greeks?\u201d\u2014not only saying prophetically that of the Greeks believing Greeks would know God; 3177 but also intimating that in power the Lord is the God of all, and truly Universal King. For they know neither what He is, nor how He is Lord, and Father, and Maker, nor the rest of the system of the truth, without being taught by it. Thus also the prophetic utterances have the same force as the apostolic word. For Isaiah says, \u201cIf ye say, We trust in the Lord our God: now make an alliance with my Lord the king of the Assyrians.\u201d And he adds: \u201cAnd now, was it without the Lord that we came up to this land to make war against it?\u201d 3178 And Jonah, himself a prophet, intimates the same thing in what he says: \u201cAnd the shipmaster came to him, and p. 475 said to him, Why dost thou snore? Rise, call on thy God, that He may save us, and that we may not perish.\u201d 3179 For the expression \u201cthy God\u201d he makes as if to one who knew Him by way of knowledge; and the expression, \u201cthat God may save us,\u201d revealed the consciousness in the minds of heathens who had applied their mind to the Ruler of all, but had not yet believed. And again the same: \u201cAnd he said to them, I am the servant of the Lord; and I fear the Lord, the God of heaven.\u201d And again the same: \u201cAnd he said, Let us by no means perish for the life of this man.\u201d And Malachi the prophet plainly exhibits God saying, \u201cI will not accept sacrifice at your hands. For from the rising of the sun to its going down, My name is glorified among the Gentiles; and in every place sacrifice is offered to Me.\u201d 3180 And again: \u201cBecause I am a great King, saith the Lord omnipotent; and My name is manifest among the nations.\u201d What name? The Son declaring the Father among the Greeks who have believed.\nPlato in what follows gives an exhibition of free-will: \u201cVirtue owns not a master; and in proportion as each one honours or dishonours it, in that proportion he will be a partaker of it. The blame lies in the exercise of free choice.\u201d But God is blameless. For He is never the author of evil.\n\u201cO warlike Trojans,\u201d says the lyric poet, 3181 \u2014\n \u201cHigh ruling Zeus, who beholds all things,\nIs not the cause of great woes to mortals;\nBut it is in the power of all men to find\nJustice, holy, pure,\nCompanion of order,\nAnd of wise Themis\nThe sons of the blessed are ye\nIn finding her as your associate.\u201d\nAnd Pindar expressly introduces also Zeus Soter, the consort of Themis, proclaiming him King, Saviour, Just, in the following lines:\u2014\n \u201cFirst, prudent Themis, of celestial birth,\nOn golden steeds, by Ocean\u2019s rock,\nThe Fates brought to the stair sublime,\nThe shining entrance of Olympus,\nOf Saviour Zeus for aye 3182 to be the spouse,\nAnd she, the Hours, gold-diademed, fair-fruited, good, brought forth.\u201d 3183\nHe, then, who is not obedient to the truth, and is puffed up with human teaching, is wretched and miserable, according to Euripides:\u2014\n \u201cWho these things seeing, yet apprehends not God,\nBut mouthing lofty themes, casts far\nPerverse deceits; stubborn in which, the tongue\nIts shafts discharges, about things unseen,\nDevoid of sense.\u201d\nLet him who wishes, then, approaching to the true instruction, learn from Parmenides the Eleatic, who promises:\u2014\n \u201cEthereal nature, then, and all the signs\nIn Ether thou shall know, and the effects,\nAll viewless, of the sacred Sun\u2019s clear torch\nAnd whence produced. The round-eyed Moon\u2019s\nRevolving influences and nature thou\nShall learn; and the ensphering heaven shall know;\nWhence sprung; and how Necessity took it\nAnd chained so as to keep the starry bounds.\u201d\nAnd Metrodorus, though an Epicurean, spoke thus, divinely inspired: \u201cRemember, O Menestratus, that, being a mortal endowed with a circumscribed life, thou hast in thy soul ascended, till thou hast seen endless time, and the infinity of things; and what is to be, and what has been;\u201d when with the blessed choir, according to Plato, we shall gaze on the blessed sight and vision; we following with Zeus, and others with other deities, if we may be permitted so to say, to receive initiation into the most blessed mystery: which we shall celebrate, ourselves being perfect and untroubled by the ills which awaited us at the end of our time; and introduced to the knowledge of perfect and tranquil visions, and contemplating them in pure sunlight; we ourselves pure, and now no longer distinguished by that, which, when carrying it about, we call the body, being bound to it like an oyster to its shell.\nThe Pythagoreans call heaven the Antichthon [the opposite Earth]. And in this land, it is said by Jeremiah, \u201cI will place thee among the children, and give thee the chosen land as inheritance of God Omnipotent;\u201d 3184 and they who inherit it shall reign over the earth. Myriads on myriads of examples 3185 rush on my mind which might adduce. But for the sake of symmetry the discourse must now stop, in order that we may not exemplify the saying of Agatho the tragedian:\u2014\n \u201cTreating our by-work as work,\nAnd doing our work as by-work.\u201d\nIt having been, then, as I think, clearly shown in what way it is to be understood that the Greeks were called thieves by the Lord, I willingly leave the dogmas of the philosophers. For were we to go over their sayings, we should gather together directly such a quantity of notes, in showing that the whole of the Hellenic wisdom was derived from the Barbarian philosophy. But this speculation, we shall, nevertheless, again touch on, as necessity requires, when we collect the opinions current among the Greeks respecting first principles.\nBut from what has been said, it tacitly devolves on us to consider in what way the Hellenic books p. 476 are to be perused by the man who is able to pass through the billows in them. Therefore\n \u201cHappy is he who possesses the wealth of the divine mind,\u201d\nas appears according to Empedocles,\n \u201cBut wretched he, who cares for dark opinion about the Gods.\u201d\nHe divinely showed knowledge and ignorance to be the boundaries of happiness and misery. \u201cFor it behoves philosophers to be acquainted with very many things,\u201d according to Heraclitus; and truly must\n \u201cHe, who seeks to be good, err in many things.\u201d\nIt is then now clear to us, from what has been said, that the beneficence of God is eternal, and that, from an unbeginning principle, equal natural righteousness reached all, according to the worth of each several race,\u2014never having had a beginning. For God did not make a beginning of being Lord and Good, being always what He is. Nor will He ever cease to do good, although He bring all things to an end. And each one of us is a partaker of His beneficence, as far as He wills. For the difference of the elect is made by the intervention of a choice worthy of the soul, and by exercise.\nThus, then, let our fifth Miscellany of gnostic notes in accordance with the true philosophy be brought to a close.\n[Guardian angels. Matt. xviii. 10.]\n466:3113 466:3114\n[Compare Tayler Lewis, Plato against the Atheists, p. 342.]\n466:3115 466:3116 467:3117\nThe text has \u03c0\u03ac\u03bb\u03b9\u03bd: Eusebius reads \u03a0\u03bb\u03ac\u03c4\u03c9\u03bd.\n467:3118\nThe text has \u1f00\u03bd\u03b8\u03c1\u03ce\u03c4\u1ff3: Plato and Eusebius, \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03b9\u03c2.\n467:3119\nDeut. 30:15, 19, 20.\n467:3120\n\u03c4\u1f74\u03bd \u03c7\u03c1\u03c5\u03c3\u1fc6\u03bd is supplied, according to a very probably conjecture.\n467:3121\n\u201cSpoken or\u201d supplied from Plato and Eusebius.\n467:3122\n\u03bc\u03cc\u03bd\u03bf\u03bd \u1f10\u03bd \u03c4\u1fc7 \u03c0\u03cc\u03bb\u03b5\u03b9 is here supplied from Plato. [Note in Migne.]\n468:3123 468:3124 468:3125\n[On the Faith, see p. 444, note 6, supra.]\n469:3126\n\u039c\u03ad\u03c4\u03c1\u03b1 is the reading of the text, but is plainly an error for \u03bc\u03ad\u03c4\u03c1\u1ff3, which is the reading of Eusebius.\n469:3127 469:3128 469:3129\nMatt. xxiv. 42, etc.\n469:3130\n[The bearing of this passage on questions of Sabbatical and Dominical observances, needs only to be indicated.]\n470:3131 470:3132\n[See Leighton, Works, vol. v. p. 62, the very rich and copious note of the editor, William West, of Nairn, Scotland. Elucidation IX.]\n470:3133\nIsa. 40:18, 25.\n470:3134\nH. Stephanus, in his Fragments of Bacchylides, reads \u03b1\u1f30\u03ba\u03b5\u03bb\u03b5\u03af\u03c9\u03bd (foul) instead of \u1f00\u03b5\u03b9 \u03ba\u03b1\u1f76 \u03bb\u03af\u03b1\u03bd of the text.\n470:3135\nQuoted in Exhortation to the Heathen, p. 192, ante, and is here corrected from the text there.\n470:3136\nThis is quoted in Exhortation to the Heathen, p. 192, ch. vii. The reading varies, and it has been variously amended. \u0398\u03b5\u1ff7 is substituted above for \u03c3\u1f10\u03bf. Perhaps the simplest of the emendations proposed on this passage is the change of \u03c3\u03ad\u03bf into \u03c3\u03bf\u03af, with Thee.\n471:3137 471:3138 471:3139\nSee Exhortation, p. 194, where for \u201cSo\u201d read \u201cLo.\u201d\n471:3140\n\u201c\u039f\u1f55\u03c4\u03b9\u03c2, Noman, Nobody: a fallacious name assumed by Ulysses (with a primary allusion to \u03bc\u03c2, \u03c4\u03b9\u03c2, \u03bc\u1fc6\u03c4\u03b9\u03c2, Odyss., xx. 20), to deceive Polyphemus.\u201d\u2014Liddell and Scott. The third line is 274 of same book.\n471:3141 471:3142 471:3143\nAll these lines from Epicharmus: they have been rendered as amended by Grotius.\n471:3145 471:3146 472:3147\nThis passage, with four more lines, is quoted by Justin Martyr [De Monarchia, vol. i. p. 291, this series], and ascribed by him to Philemon.\n472:3148\nJer. 23:23, 24.\n472:3149 472:3150\nIn Justin Martyr, in the place above quoted, these lines are joined to the preceding. They are also quoted by Eusebius, but differently arranged. The translation adopts the arrangement of Grotius.\n472:3151 472:3152\nThese lines are quoted by Justin (De Monarchia [vol. i. p. 291, this series]), but ascribed by him part to Philemon, part to Euripides.\n472:3153\nAscribed by Justin to Sophocles.\n472:3154\nAdopting the reading \u03ba\u03b5\u1fd6\u03bd\u03bf\u03c2 instead of \u03ba\u03b1\u03b9\u03bd\u03cc\u03c2 in the text.\n472:3155\nQuoted in Exhortation, p. 193.\n472:3156 472:3157 472:3158\n[On the Orphica, see Lewis\u2019 Plato cont. Ath., p. 99.]\n473:3159 473:3160 473:3161\nFor \u03bf\u1f50\u03c1\u03b1\u03bd\u03bf\u1f7a\u03c2 \u1f78\u03c1\u1fb6\u03c2 we read \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03c5\u03c2 (which is the reading of Eusebius); and \u03b4\u03c1\u1fc7\u03c2 (Sylburgius\u2019s conjecture), also from Eusebius, instead of \u1f03 \u03b8\u03ad\u03bc\u03b9\u03c2 \u1f00\u03b8\u03ad\u03bc\u03b9\u03c3\u03c4\u03b1.\n473:3162 473:3163 473:3164 473:3165 474:3166\nThese lines of \u00c6schylus are also quoted by Justyn Martyr (De Monarchia, vol. i. p. 290). Dread force, \u1f04\u03c0\u03bb\u03b1\u03c4\u03bf\u03c2 \u1f41\u03c1\u03bc\u03ae: Eusebius reads \u1f41\u03c1\u03bc\u1fc7, dative. J. Langus has suggested (\u1f04\u03c0\u03bb\u03b1\u03c3\u03c4\u03bf\u03c2) uncreated; \u1f04\u03c0\u03bb\u03b7\u03c3\u03c4\u03bf\u03c2 (insatiate) has also been suggested. The epithet of the text, which means primarily unapproachable, then dread or terrible, is applied by Pindar to fire.\n474:3167\nPs. lxviii. 8. [Comp. Coleridge\u2019s Hymn in Chamounix.]\n474:3168\nThis Pythian oracle is given by Herodotus, and is quoted also by Eusebius and Theodoret.\n474:3169\n\u03b3\u03bd\u03c9\u03bc\u03b9\u03ba\u03ce\u03c4\u03b1\u03c4\u03b1. Eusebius reads \u03b3\u03b5\u03bd\u03b9\u03b9\u03ba\u03ce\u03c4\u03b1\u03c4\u03bf\u03bd, agreeing with \u03c0\u03b1\u03c4\u1f10\u03c1\u03b1.\n474:3170\nA game in which a potsherd with a black and white side was cast on a line; and as the black or white turned up, one of the players fled and the other pursued.\n474:3171\nEusebius has \u03ba\u03c1\u03af\u03bd\u03b5\u03b9, which we have adopted, for \u03ba\u03c1\u03af\u03bd\u03b5\u03b9\u03bd of the text.\n474:3172 474:3173\n[Pearson, On the Creed, p. 47.]\n474:3174\nAccording to the reading in Eusebius, \u03c0\u1fb6\u03bd \u1f14\u03b8\u03bd\u03bf\u03c2 \u1f11\u1ff7\u03bf\u03bd \u03c0\u1fb6\u03bd \u03b4\u1f72 \u1f11\u03c3\u03c0\u03b5\u03c1\u03af\u03c9\u03bd \u1f90\u03cc\u03bd\u03c9\u03bd, \u03b2\u03cc\u03c1\u03b5\u03b9\u03cc\u03bd \u03c4\u03b5 \u03ba\u03b1\u1f76 \u03c4\u03cc, \u03ba.\u03c4.\u03bb.\n474:3175\nInstead of \u03c0\u03c1\u03cc\u03bd\u03bf\u03b9\u03b1\u03bd, Eusebius has \u03c0\u03c1\u03bf\u03bd\u03bf\u03bc\u03af\u03b1\u03bd (privilege).\n474:3176\nClement seems to mean that they knew God only in a roundabout and inaccurate way. The text has \u03c0\u03b5\u03c1\u03af\u03c6\u03b1\u03c3\u03b9\u03bd; but \u03c0\u03b5\u03c1\u03af\u03c6\u03c1\u03b1\u03c3\u03b9\u03bd, which is in Eusebius, is preferable.\n474:3177\n[See p. 379, Elucidation I., supra.]\n474:3178 475:3179 475:3180\nMal. 1:10, 11, 14. [The prophetic present-future.]\n475:3181 475:3182 475:3183\nThe reading of H. Stephanus, \u1f00\u03b3\u03b1\u03b8\u1f70\u03c2 \u1f6d\u03c1\u03b1\u03c2, is adopted in the translation. The text has \u1f00\u03b3\u03b1\u03b8\u1f70 \u03c3\u03c9\u03c4\u1fc6\u03c1\u03b1\u03c2. Some supply \u1f6e\u03c1\u03b1\u03c2, and at the same time retain \u03c3\u03c9\u03c4\u1fc6\u03c1\u03b1\u03c2.\n475:3184 475:3185\n[This strong testimony of Clement is worthy of special note.]","title":"Ante-Nicene Fathers, Vol II: CLEMENT OF ALEXANDRIA: Chapter XIV.\u2014Greek Plagiarism from the Hebrews.","type":"page"}