The Stromata (Book 5-6)


Chapter 1.— On Faith.

Of the Gnostic so much has been cursorily, as it were, written. We proceed now to the sequel, and must again contemplate faith; for there are some that draw the distinction, that faith has reference to the Son, and knowledge to the Spirit. But it has escaped their notice that, in order to believe truly in the Son, we must believe that He is the Son, and that He came, and how, and for what, and respecting His passion; and we must know who is the Son of God. Now neither is knowledge without faith, nor faith without knowledge. Nor is the Father without the Son; for the Son is with the Father. And the Son is the true teacher respecting the Father; and that we may believe in the Son, we must know the Father, with whom also is the Son. Again, in order that we may know the Father, we must believe in the Son, that it is the Son of God who teaches; for from faith to knowledge by the Son is the Father. And the knowledge of the Son and Father, which is according to the gnostic rule— that which in reality is gnostic— is the attainment and comprehension of the truth by the truth.

We, then, are those who are believers in what is not believed, and who are Gnostics as to what is unknown; that is, Gnostics as to what is unknown and disbelieved by all, but believed and known by a few; and Gnostics, not describing actions by speech, but Gnostics in the exercise of contemplation. Happy is he who speaks in the ears of the hearing. Now faith is the ear of the soul. And such the Lord intimates faith to be, when He says, He that has ears to hear, let him hear; Matthew 11:15 so that by believing he may comprehend what He says, as He says it. Homer, too, the oldest of the poets, using the word hear instead of perceive— the specific for the generic term— writes:—

Him most they heard.
For, in fine, the agreement and harmony of the faith of both contribute to one end— salvation. We have in the apostle an unerring witness: For I desire to see you, that I may impart unto you some spiritual gift, in order that you may be strengthened; that is, that I may be comforted in you, by the mutual faith of you and me. Romans 1:11-12 And further on again he adds, The righteousness of God is revealed from faith to faith. Romans 1:17 The apostle, then, manifestly announces a twofold faith, or rather one which admits of growth and perfection; for the common faith lies beneath as a foundation. To those, therefore, who desire to be healed, and are moved by faith, He added, Your faith has saved you. Matthew 9:22 But that which is excellently built upon is consummated in the believer, and is again perfected by the faith which results from instruction and the word, in order to the performance of the commandments. Such were the apostles, in whose case it is said that faith removed mountains and transplanted trees. Whence, perceiving the greatness of its power, they asked that faith might be added to them; Luke 17:5 a faith which salutarily bites the soil like a grain of mustard, and grows magnificently in it, to such a degree that the reasons of things sublime rest on it. For if one by nature knows God, as Basilides thinks, who calls intelligence of a superior order at once faith and kingship, and a creation worthy of the essence of the Creator; and explains that near Him exists not power, but essence and nature and substance; and says that faith is not the rational assent of the soul exercising free-will, but an undefined beauty, belonging immediately to the creature—the precepts both of the Old and of the New Testament are, then, superfluous, if one is saved by nature, as Valentinus would have it, and is a believer and an elect man by nature, as Basilides thinks; and nature would have been able, one time or other, to have shone forth, apart from the Saviour's appearance. But were they to say that the visit of the Saviour was necessary, then the properties of nature are gone from them, the elect being saved by instruction, and purification, and the doing of good works. Abraham, accordingly, who through hearing believed the voice, which promised under the oak in Mamre, I will give this land to you, and to your seed, was either elect or not. But if he was not, how did he straightway believe, as it were naturally? And if he was elect, their hypothesis is done away with, inasmuch as even previous to the coming of the Lord an election was found, and that saved: For it was reckoned to him for righteousness. Genesis 15:6; Romans 4:3 For if any one, following Marcion, should dare to say that the Creator (Δημιουργόν) saved the man that believed on him, even before the advent of the Lord, (the election being saved with their own proper salvation); the power of the good Being will be eclipsed; inasmuch as late only, and subsequent to the Creator spoken of by them in words of good omen, it made the attempt to save, and by instruction, and in imitation of him. But if, being such, the good Being save, according to them; neither is it his own that he saves, nor is it with the consent of him who formed the creation that he essays salvation, but by force or fraud. And how can he any more be good, acting thus, and being posterior? But if the locality is different, and the dwelling-place of the Omnipotent is remote from the dwelling-place of the good God; yet the will of him who saves, having been the first to begin, is not inferior to that of the good God. From what has been previously proved, those who believe not are proved senseless: For their paths are perverted, and they know not peace, says the prophet. Isaiah 59:8 But foolish and unlearned questions the divine Paul exhorted to avoid, because they gender strifes. 2 Timothy 2:23 And Æschylus exclaims:—

In what profits not, labour not in vain.

For that investigation, which accords with faith, which builds, on the foundation of faith, the august knowledge of the truth, we know to be the best. Now we know that neither things which are clear are made subjects of investigation, such as if it is day, while it is day; nor things unknown, and never destined to become clear, as whether the stars are even or odd in number; nor things convertible; and those are so which can be said equally by those who take the opposite side, as if what is in the womb is a living creature or not. A fourth mode is, when, from either side of those, there is advanced an unanswerable and irrefragable argument. If, then, the ground of inquiry, according to all of these modes, is removed, faith is established. For we advance to them the unanswerable consideration, that it is God who speaks and comes to our help in writing, respecting each one of the points regarding which I investigate. Who, then, is so impious as to disbelieve God, and to demand proofs from God as from men? Again, some questions demand the evidence of the senses, as if one were to ask whether the fire be warm, or the snow white; and some admonition and rebuke, as the question if you ought to honour your parents. And there are those that deserve punishment, as to ask proofs of the existence of Providence. There being then a Providence, it were impious to think that the whole of prophecy and the economy in reference to a Saviour did not take place in accordance with Providence. And perchance one should not even attempt to demonstrate such points, the divine Providence being evident from the sight of all its skilful and wise works which are seen, some of which take place in order, and some appear in order. And He who communicated to us being and life, has communicated to us also reason, wishing us to live rationally and rightly. For the Word of the Father of the universe is not the uttered word (λόγος προφορικός), but the wisdom and most manifest kindness of God, and His power too, which is almighty and truly divine, and not incapable of being conceived by those who do not confess— the all-potent will. But since some are unbelieving, and some are disputatious, all do not attain to the perfection of the good. For neither is it possible to attain it without the exercise of free choice; nor does the whole depend on our own purpose; as, for example, what is defined to happen. For by grace we are saved: not, indeed, without good works; but we must, by being formed for what is good, acquire an inclination for it. And we must possess the healthy mind which is fixed on the pursuit of the good; in order to which we have the greatest need of divine grace, and of right teaching, and of holy susceptibility, and of the drawing of the Father to Him. For, bound in this earthly body, we apprehend the objects of sense by means of the body; but we grasp intellectual objects by means of the logical faculty itself. But if one expect to apprehend all things by the senses, he has fallen far from the truth. Spiritually, therefore, the apostle writes respecting the knowledge of God, For now we see as through a glass, but then face to face. 1 Corinthians 13:12 For the vision of the truth is given but to few. Accordingly, Plato says in the Epinomis, I do not say that it is possible for all to be blessed and happy; only a few. Whilst we live, I pronounce this to be the case. But there is a good hope that after death I shall attain all. To the same effect is what we find in Moses: No man shall see My face, and live. Exodus 33:20 For it is evident that no one during the period of life has been able to apprehend God clearly. But the pure in heart shall see God, Matthew 5:8 when they arrive at the final perfection. For since the soul became too enfeebled for the apprehension of realities, we needed a divine teacher. The Saviour is sent down— a teacher and leader in the acquisition of the good— the secret and sacred token of the great Providence. Where, then, is the scribe? Where is the searcher of this world? Hath not God made foolish the wisdom of this world? 1 Corinthians 1:20 it is said. And again, I will destroy the wisdom of the wise, and bring to nothing the understanding of the prudent, 1 Corinthians 1:19 plainly of those wise in their own eyes, and disputatious. Excellently therefore Jeremiah says, Thus says the Lord, Stand in the ways, and ask for the eternal paths, what is the good way, and walk in it, and you shall find expiation for your souls. Jeremiah 6:16 Ask, he says, and inquire of those who know, without contention and dispute. And on learning the way of truth, let us walk on the right way, without turning till we attain to what we desire. It was therefore with reason that the king of the Romans (his name was Numa), being a Pythagorean, first of all men, erected a temple to Faith and Peace. And to Abraham, on believing, righteousness was reckoned. He, prosecuting the lofty philosophy of aerial phenomena, and the sublime philosophy of the movements in the heavens, was called Abram, which is interpreted sublime father. But afterwards, on looking up to heaven, whether it was that he saw the Son in the spirit, as some explain, or a glorious angel, or in any other way recognised God to be superior to the creation, and all the order in it, he receives in addition the Alpha, the knowledge of the one and only God, and is called Abraam, having, instead of a natural philosopher, become wise, and a lover of God. For it is interpreted, elect father of sound. For by sound is the uttered word: the mind is its father; and the mind of the good man is elect. I cannot forbear praising exceedingly the poet of Agrigentum, who celebrates faith as follows:—

Friends, I know, then, that there is truth in the myths
Which I will relate. But very difficult to men,
And irksome to the mind, is the attempt of faith.
Wherefore also the apostle exhorts, that your faith should not be in the wisdom of men, who profess to persuade, but in the power of God, 1 Corinthians 2:5 which alone without proofs, by mere faith, is able to save. For the most approved of those that are reputable knows how to keep watch. And justice will apprehend the forgers and witnesses of lies, says the Ephesian. For he, having derived his knowledge from the barbarian philosophy, is acquainted with the purification by fire of those who have led bad lives, which the Stoics afterwards called the Conflagration (ἐκπύρωσις), in which also they teach that each will arise exactly as he was, so treating of the resurrection; while Plato says as follows, that the earth at certain periods is purified by fire and water: There have been many destructions of men in many ways; and there shall be very great ones by fire and water; and others briefer by innumerable causes. And after a little he adds: And, in truth, there is a change of the objects which revolve about earth and heaven; and in the course of long periods there is the destruction of the objects on earth by a great conflagration. Then he subjoins respecting the deluge: But when, again, the gods deluge the earth to purify it with water, those on the mountains, herdsmen and shepherds, are saved; those in your cities are carried down by the rivers into the sea. And we showed in the first Miscellany that the philosophers of the Greeks are called thieves, inasmuch as they have taken without acknowledgment their principal dogmas from Moses and the prophets. To which also we shall add, that the angels who had obtained the superior rank, having sunk into pleasures, told to the women the secrets which had come to their knowledge; while the rest of the angels concealed them, or rather, kept them against the coming of the Lord. Thence emanated the doctrine of providence, and the revelation of high things; and prophecy having already been imparted to the philosophers of the Greeks, the treatment of dogma arose among the philosophers, sometimes true when they hit the mark, and sometimes erroneous, when they comprehended not the secret of the prophetic allegory. And this it is proposed briefly to indicate in running over the points requiring mention. Faith, then, we say, we are to show must not be inert and alone, but accompanied with investigation. For I do not say that we are not to inquire at all. For Search, and you shall find, Matthew 7:7 it is said.

What is sought may be captured,
But what is neglected escapes,

according to Sophocles.

The like also says Menander the comic poet:—

All things sought,
The wisest say, need anxious thought.

But we ought to direct the visual faculty of the soul aright to discovery, and to clear away obstacles; and to cast clean away contention, and envy, and strife, destined to perish miserably from among men.

For very beautifully does Timon of Phlius write:—

And Strife, the Plague of Mortals, stalks vainly shrieking,
The sister of Murderous Quarrel and Discord,
Which rolls blindly over all things. But then
It sets its head towards men, and casts them on hope.

Then a little below he adds:—

For who has set these to fight in deadly strife?
A rabble keeping pace with Echo; for, enraged at those silent,
It raised an evil disease against men, and many perished;

of the speech which denies what is false, and of the dilemma, of that which is concealed, of the Sorites, and of the Crocodilean, of that which is open, and of ambiguities and sophisms. To inquire, then, respecting God, if it tend not to strife, but to discovery, is salutary. For it is written in David, The poor eat, and shall be filled; and they shall praise the Lord that seek Him. Your heart shall live for ever. For they who seek Him after the true search, praising the Lord, shall be filled with the gift that comes from God, that is, knowledge. And their soul shall live; for the soul is figuratively termed the heart, which ministers life: for by the Son is the Father known.

We ought not to surrender our ears to all who speak and write rashly. For cups also, which are taken hold of by many by the ears, are dirtied, and lose the ears; and besides, when they fall they are broken. In the same way also, those, who have polluted the pure hearing of faith by many trifles, at last becoming deaf to the truth, become useless and fall to the earth. It is not, then, without reason that we commanded boys to kiss their relations, holding them by the ears; indicating this, that the feeling of love is engendered by hearing. And God, who is known to those who love, is love, 1 John 4:16 as God, who by instruction is communicated to the faithful, is faithful; and we must be allied to Him by divine love: so that by like we may see like, hearing the word of truth guilelessly and purely, as children who obey us. And this was what he, whoever he was, indicated who wrote on the entrance to the temple at Epidaurus the inscription:—

Pure he must be who goes within
The incense-perfumed fane.

And purity is to think holy thoughts. Unless you become as these little children, you shall not enter, it is said, into the kingdom of heaven. For there the temple of God is seen established on three foundations— faith, hope, and love.

Chapter 2.— On Hope.

Respecting faith we have adduced sufficient testimonies of writings among the Greeks. But in order not to exceed bounds, through eagerness to collect a very great many also respecting hope and love, suffice it merely to say that in the Crito Socrates, who prefers a good life and death to life itself, thinks that we have hope of another life after death.

Also in the Phœdrus he says, That only when in a separate state can the soul become partaker of the wisdom which is true, and surpasses human power; and when, having reached the end of hope by philosophic love, desire shall waft it to heaven, then, says he, does it receive the commencement of another, an immortal life. And in the Symposium he says, That there is instilled into all the natural love of generating what is like, and in men of generating men alone, and in the good man of the generation of the counterpart of himself. But it is impossible for the good man to do this without possessing the perfect virtues, in which he will train the youth who have recourse to him. And as he says in the Theœtetus,He will beget and finish men. For some procreate by the body, others by the soul; since also with the barbarian philosophers to teach and enlighten is called to regenerate; and I have begotten you in Jesus Christ, 1 Corinthians 4:15 says the good apostle somewhere.

Empedocles, too, enumerates friendship among the elements, conceiving it as a combining love:—

Which do you look at with your mind; and don't sit gaping with your eyes.

Parmenides, too, in his poem, alluding to hope, speaks thus:—

Yet look with the mind certainly on what is absent as present,
For it will not sever that which is from the grasp it has of that which is
Not, even if scattered in every direction over the world or combined.

Chapter 3. The Objects of Faith and Hope Perceived by the Mind Alone

For he who hopes, as he who believes, sees intellectual objects and future things with the mind. If, then, we affirm that anything is just, and affirm it to be good, and we also say that truth is something, yet we have never seen any of such objects with our eyes, but with our mind alone. Now the Word of God says, I am the truth. John 14:6 The Word is then to be contemplated by the mind. Do you aver, it was said, that there are any true philosophers? Yes, said I, those who love to contemplate the truth. In the Phœdrus also, Plato, speaking of the truth, shows it as an idea. Now an idea is a conception of God; and this the barbarians have termed the Word of God. The words are as follow: For one must then dare to speak the truth, especially in speaking of the truth. For the essence of the soul, being colourless, formless, and intangible, is visible only to God, its guide. Now the Word issuing forth was the cause of creation; then also he generated himself, when the Word had become flesh, John 1:14 that He might be seen. The righteous man will seek the discovery that flows from love, to which if he hastes he prospers. For it is said, To him that knocks, it shall be opened: ask, and it shall be given to you. Matthew 7:7 For the violent that storm the kingdom Matthew 11:12 are not so in disputatious speeches; but by continuance in a right life and unceasing prayers, are said to take it by force, wiping away the blots left by their previous sins.

You may obtain wickedness, even in great abundance.
And him who toils God helps;
For the gifts of the Muses, hard to win,
Lie not before you, for any one to bear away.

The knowledge of ignorance is, then, the first lesson in walking according to the Word. An ignorant man has sought, and having sought, he finds the teacher; and finding has believed, and believing has hoped; and henceforward having loved, is assimilated to what was loved— endeavouring to be what he first loved. Such is the method Socrates shows Alcibiades, who thus questions: Do you not think that I shall know about what is right otherwise? Yes, if you have found out. But you don't think I have found out? Certainly, if you have sought.

Then you don't think that I have sought? Yes, if you think you do not know. So with the lamps of the wise virgins, lighted at night in the great darkness of ignorance, which the Scripture signified by night. Wise souls, pure as virgins, understanding themselves to be situated amidst the ignorance of the world, kindle the light, and rouse the mind, and illumine the darkness, and dispel ignorance, and seek truth, and await the appearance of the Teacher.

The mob, then, said I, cannot become philosopher.
Many rod-bearers there are, but few Bacchi, according to Plato. For many are called, but few chosen. Matthew 20:16 Knowledge is not in all, 1 Corinthians 8:7 says the apostle. And pray that we may be delivered from unreasonable and wicked men: for all men have not faith. 2 Thessalonians 3:1-2 And the Poetics of Cleanthes, the Stoic, writes to the following effect:—

Look not to glory, wishing to be suddenly wise,
And fear not the undiscerning and rash opinion of the many;
For the multitude has not an intelligent, or wise, or right judgment,
And it is in few men that you will find this.
And more sententiously the comic poet briefly says:—

It is a shame to judge of what is right by much noise.

For they heard, I think, that excellent wisdom, which says to us, Watch your opportunity in the midst of the foolish, and in the midst of the intelligent continue. Sirach 27:12 And again, The wise will conceal sense. Proverbs 10:14 For the many demand demonstration as a pledge of truth, not satisfied with the bare salvation by faith.

But it is strongly incumbent to disbelieve the dominant wicked,
And as is enjoined by the assurance of our muse,
Know by dissecting the utterance within your breast.

For this is habitual to the wicked, says Empedocles, to wish to overbear what is true by disbelieving it. And that our tenets are probable and worthy of belief, the Greeks shall know, the point being more thoroughly investigated in what follows. For we are taught what is like by what is like. For says Solomon, Answer a fool according to his folly. Proverbs 26:5 Wherefore also, to those that ask the wisdom that is with us, we are to hold out things suitable, that with the greatest possible ease they may, through their own ideas, be likely to arrive at faith in the truth. For I became all things to all men, that I might gain all men. 1 Corinthians 9:22 Since also the rain of the divine grace is sent down on the just and the unjust. Matthew 5:45 Is He the God of the Jews only, and not also of the Gentiles? Yes, also of the Gentiles: if indeed He is one God, Romans 3:29-30 exclaims the noble apostle.

Chapter 4. Divine Things Wrapped Up in Figures Both in the Sacred and in Heathen Writers

But since they will believe neither in what is good justly nor in knowledge unto salvation, we ourselves reckoning what they claim as belonging to us, because all things are God's; and especially since what is good proceeded from us to the Greeks, let us handle those things as they are capable of hearing. For intelligence or rectitude this great crowd estimates not by truth, but by what they are delighted with. And they will be pleased not more with other things than with what is like themselves. For he who is still blind and dumb, not having understanding, or the undazzled and keen vision of the contemplative soul, which the Saviour confers, like the uninitiated at the mysteries, or the unmusical at dances, not being yet pure and worthy of the pure truth, but still discordant and disordered and material, must stand outside of the divine choir. For we compare spiritual things with spiritual. 1 Corinthians 2:13 Wherefore, in accordance with the method of concealment, the truly sacred Word, truly divine and most necessary for us, deposited in the shrine of truth, was by the Egyptians indicated by what were called among them adyta, and by the Hebrews by the veil. Only the consecrated— that is, those devoted to God, circumcised in the desire of the passions for the sake of love to that which is alone divine— were allowed access to them. For Plato also thought it not lawful for the impure to touch the pure.

Thence the prophecies and oracles are spoken in enigmas, and the mysteries are not exhibited incontinently to all and sundry, but only after certain purifications and previous instructions.

For the Muse was not then
Greedy of gain or mercenary;
Nor were Terpsichore's sweet,
Honey-toned, silvery soft-voiced
Strains made merchandise of.

Now those instructed among the Egyptians learned first of all that style of the Egyptian letters which is called Epistolographic; and second, the Hieratic, which the sacred scribes practice; and finally, and last of all, the Hieroglyphic, of which one kind which is by the first elements is literal (Kyriologic), and the other Symbolic. Of the Symbolic, one kind speaks literally by imitation, and another writes as it were figuratively; and another is quite allegorical, using certain enigmas.

Wishing to express Sun in writing, they makea circle; and Moon, a figure like the Moon, like its proper shape. But in using the figurative style, by transposing and transferring, by changing and by transforming in many ways as suits them, they draw characters. In relating the praises of the kings in theological myths, they write in anaglyphs. Let the following stand as a specimen of the third species— the Enigmatic. For the rest of the stars, on account of their oblique course, they have figured like the bodies of serpents; but the sun, like that of a beetle, because it makes a round figure of ox-dung, and rolls it before its face. And they say that this creature lives six months under ground, and the other division of the year above ground, and emits its seed into the ball, and brings forth; and that there is not a female beetle. All then, in a word, who have spoken of divine things, both Barbarians and Greeks, have veiled the first principles of things, and delivered the truth in enigmas, and symbols, and allegories, and metaphors, and such like tropes. Such also are the oracles among the Greeks. And the Pythian Apollo is called Loxias. Also the maxims of those among the Greeks called wise men, in a few sayings indicate the unfolding of matter of considerable importance. Such certainly is that maxim, Spare Time: either because life is short, and we ought not to expend this time in vain; or, on the other hand, it bids you spare your personal expenses; so that, though you live many years, necessaries may not fail you. Similarly also the maxim Know yourself shows many things; both that you are mortal, and that you were born a human being; and also that, in comparison with the other excellences of life, you are of no account, because you say that you are rich or renowned; or, on the other hand, that, being rich or renowned, you are not honoured on account of your advantages alone. And it says, Know for what you were born, and whose image you are; and what is your essence, and what your creation, and what your relation to God, and the like. And the Spirit says by Isaiah the prophet, I will give you treasures, hidden, dark. Isaiah 45:3 Now wisdom, hard to hunt, is the treasures of God and unfailing riches. But those, taught in theology by those prophets, the poets, philosophize much by way of a hidden sense. I mean Orpheus, Linus, Musæus, Homer, and Hesiod, and those in this fashion wise. The persuasive style of poetry is for them a veil for the many. Dreams and signs are all more or less obscure to men, not from jealousy (for it were wrong to conceive of God as subject to passions), but in order that research, introducing to the understanding of enigmas, may haste to the discovery of truth. Thus Sophocles the tragic poet somewhere says:—

And God I know to be such an one,
Ever the revealer of enigmas to the wise,
But to the perverse bad, although a teacher in few words,—

putting bad instead of simple. Expressly then respecting all our Scripture, as if spoken in a parable, it is written in the Psalms, Hear, O My people, My law: incline your ear to the words of My mouth. I will open My mouth in parables, I will utter My problems from the beginning. Similarly speaks the noble apostle to the following effect: Howbeit we speak wisdom among those that are perfect; yet not the wisdom of this world, nor of the princes of this world, that come to nought. But we speak the wisdom of God hidden in a mystery; which none of the princes of this world knew. For had they known it, they would not have crucified the Lord of glory. 1 Corinthians 2:6-8

The philosophers did not exert themselves in contemning the appearance of the Lord. It therefore follows that it is the opinion of the wise among the Jews which the apostle inveighs against. Wherefore he adds, But we preach, as it is written, what eye has not seen, and ear has not heard, and has not entered into the heart of man, what God has prepared for them that love Him. For God has revealed it to us by the Spirit. For the Spirit searches all things, even the deep things of God. 1 Corinthians 2:9-10 For he recognises the spiritual man and the Gnostic as the disciple of the Holy Spirit dispensed by God, which is the mind of Christ. But the natural man receives not the things of the Spirit, for they are foolishness to him. 1 Corinthians 2:14 Now the apostle, in contradistinction to gnostic perfection, calls the common faith the foundation, and sometimes milk, writing on this wise: Brethren, I could not speak to you as to spiritual, but as to carnal, to babes in Christ. I have fed you with milk, not with meat: for you were not able. Neither yet are you now able. For you are yet carnal: for whereas there is among you envy and strife, are you not carnal, and walk as men? 1 Corinthians 3:1-3 Which things are the choice of those men who are sinners. But those who abstain from these things give their thoughts to divine things, and partake of gnostic food. According to the grace, it is said, given to me as a wise master builder, I have laid the foundation. And another builds on it gold and silver, precious stones. 1 Corinthians 3:10-13 Such is the gnostic superstructure on the foundation of faith in Christ Jesus. But the stubble, and the wood, and the hay, are the additions of heresies. But the fire shall try every man's work, of what sort it is. In allusion to the gnostic edifice also in the Epistle to the Romans, he says, For I desire to see you, that I may impart unto you a spiritual gift, that you may be established. Romans 1:11 It was impossible that gifts of this sort could be written without disguise.

Chapter 5. On the Symbols of Pythagoras

Now the Pythagorean symbols were connected with the Barbarian philosophy in the most recondite way. For instance, the Samian counsels not to have a swallow in the house; that is, not to receive a loquacious, whispering, garrulous man, who cannot contain what has been communicated to him. For the swallow, and the turtle, and the sparrows of the field, know the times of their entrance, Jeremiah 8:6 says the Scripture; and one ought never to dwell with trifles. And the turtle-dove murmuring shows the thankless slander of fault-finding, and is rightly expelled the house.

Don't mutter against me, sitting by one in one place, another in another.
The swallow too, which suggests the fable of Pandion, seeing it is right to detest the incidents reported of it, some of which we hear Tereus suffered, and some of which he inflicted. It pursues also the musical grasshoppers, whence he who is a persecutor of the word ought to be driven away.

By sceptre-bearing Here, whose eye surveys Olympus,
I have a rusty closet for tongues,

says Poetry. Æschylus also says:—

But, I, too, have a key as a guard on my tongue.

Again Pythagoras commanded, When the pot is lifted off the fire, not to leave its mark in the ashes, but to scatter them; and people on getting up from bed, to shake the bed-clothes. For he intimated that it was necessary not only to efface the mark, but not to leave even a trace of anger; and that on its ceasing to boil, it was to be composed, and all memory of injury to be wiped out. And let not the sun, says the Scripture, go down upon your wrath. Ephesians 4:26 And he that said, You shall not desire, Exodus 20:17 took away all memory of wrong; for wrath is found to be the impulse of concupiscence in a mild soul, especially seeking irrational revenge. In the same way the bed is ordered to be shaken up, so that there may be no recollection of effusion in sleep, or sleep in the day-time; nor, besides, of pleasure during the night. And he intimated that the vision of the dark ought to be dissipated speedily by the light of truth. Be angry, and sin not, says David, teaching us that we ought not to assent to the impression, and not to follow it up by action, and so confirm wrath.

Again, Don't sail on land is a Pythagorean saw, and shows that taxes and similar contracts, being troublesome and fluctuating, ought to be declined. Wherefore also the Word says that the tax-gatherers shall be saved with difficulty.
And again, Don't wear a ring, nor engrave on it the images of the gods, enjoins Pythagoras; as Moses ages before enacted expressly, that neither a graven, nor molten, nor moulded, nor painted likeness should be made; so that we may not cleave to things of sense, but pass to intellectual objects: for familiarity with the sight disparages the reverence of what is divine; and to worship that which is immaterial by matter, is to dishonour it by sense. Wherefore the wisest of the Egyptian priests decided that the temple of Athene should be hypæthral, just as the Hebrews constructed the temple without an image. And some, in worshipping God, make a representation of heaven containing the stars; and so worship, although Scripture says, Let Us make man in Our image and likeness. Genesis 1:26 I think it worth while also to adduce the utterance of Eurysus the Pythagorean, which is as follows, who in his book On Fortune, having said that the Creator, on making man, took Himself as an exemplar, added, And the body is like the other things, as being made of the same material, and fashioned by the best workman, who wrought it, taking Himself as the archetype. And, in fine, Pythagoras and his followers, with Plato also, and most of the other philosophers, were best acquainted with the Lawgiver, as may be concluded from their doctrine. And by a happy utterance of divination, not without divine help, concurring in certain prophetic declarations, and, seizing the truth in portions and aspects, in terms not obscure, and not going beyond the explanation of the things, they honoured it on as certaining the appearance of relation with the truth. Whence the Hellenic philosophy is like the torch of wick which men kindle, artificially stealing the light from the sun. But on the proclamation of the Word all that holy light shone forth. Then in houses by night the stolen light is useful; but by day the fire blazes, and all the night is illuminated by such a sun of intellectual light.

Now Pythagoras made an epitome of the statements on righteousness in Moses, when he said, Do not step over the balance; that is, do not transgress equality in distribution, honouring justice so.

Which friends to friends for ever, binds,
To cities, cities— to allies, allies,
For equality is what is right for men;
But less to greater ever hostile grows,
And days of hate begin,

as is said with poetic grace.

Wherefore the Lord says, Take My yoke, for it is gentle and light. Matthew 11:29-30 And on the disciples, striving for the pre-eminence, He enjoins equality with simplicity, saying that they must become as little children. Matthew 18:3 Likewise also the apostle writes, that no one in Christ is bond or free, or Greek or Jew. For the creation in Christ Jesus is new, is equality, free of strife— not grasping— just. For envy, and jealousy, and bitterness, stand without the divine choir.

Thus also those skilled in the mysteries forbid to eat the heart; teaching that we ought not to gnaw and consume the soul by idleness and by vexation, on account of things which happen against one's wishes. Wretched, accordingly, was the man whom Homer also says, wandering alone, ate his own heart. But again, seeing the Gospel supposes two ways— the apostles, too, similarly with all the prophets— and seeing they call that one narrow and confined which is circumscribed according to the commandments and prohibitions, and the opposite one, which leads to perdition, broad and roomy, open to pleasures and wrath, and say, Blessed is the man who walks not in the counsel of the ungodly, and stands not in the way of sinners. Hence also comes the fable of Prodicus of Ceus about Virtue and Vice. And Pythagoras shrinks not from prohibiting to walk on the public thoroughfares, enjoining the necessity of not following the sentiments of the many, which are crude and inconsistent. And Aristocritus, in the first book of his Positions against Heracliodorus, mentions a letter to this effect: Atœeas king of the Scythians to the people of Byzantium: Do not impair my revenues in case my mares drink your water; for the Barbarian indicated symbolically that he would make war on them. Likewise also the poet Euphorion introduces Nestor saying—

We have not yet wet the Achæan steeds in Simois.

Therefore also the Egyptians place Sphinxes before their temples, to signify that the doctrine respecting God is enigmatical and obscure; perhaps also that we ought both to love and fear the Divine Being: to love Him as gentle and benign to the pious; to fear Him as inexorably just to the impious; for the sphinx shows the image of a wild beast and of a man together.

Chapter 6. The Mystic Meaning of the Tabernacle and Its Furniture

It were tedious to go over all the Prophets and the Law, specifying what is spoken in enigmas; for almost the whole Scripture gives its utterances in this way. It may suffice, I think, for any one possessed of intelligence, for the proof of the point in hand, to select a few examples.

Now concealment is evinced in the reference of the seven circuits around the temple, which are made mention of among the Hebrews; and the equipment on the robe, indicating by the various symbols, which had reference to visible objects, the agreement which from heaven reaches down to earth. And the covering and the veil were variegated with blue, and purple, and scarlet, and linen. And so it was suggested that the nature of the elements contained the revelation of God. For purple is from water, linen from the earth; blue, being dark, is like the air, as scarlet is like fire.

In the midst of the covering and veil, where the priests were allowed to enter, was situated the altar of incense, the symbol of the earth placed in the middle of this universe; and from it came the fumes of incense. And that place intermediate between the inner veil, where the high priest alone, on prescribed days, was permitted to enter, and the external court which surrounded it— free to all the Hebrews— was, they say, the middlemost point of heaven and earth. But others say it was the symbol of the intellectual world, and that of sense. The covering, then, the barrier of popular unbelief, was stretched in front of the five pillars, keeping back those in the surrounding space.

So very mystically the five loaves are broken by the Saviour, and fill the crowd of the listeners. For great is the crowd that keep to the things of sense, as if they were the only things in existence. Cast your eyes round, and see, says Plato, that none of the uninitiated listen. Such are they who think that nothing else exists, but what they can hold tight with their hands; but do not admit as in the department of existence, actions and processes of generation, and the whole of the unseen. For such are those who keep by the five senses. But the knowledge of God is a thing inaccessible to the ears and like organs of this kind of people. Hence the Son is said to be the Father's face, being the revealer of the Father's character to the five senses by clothing Himself with flesh. But if we live in the Spirit, let us also walk in the Spirit. Galatians 5:25 For we walk by faith, not by sight, 2 Corinthians 5:7 the noble apostle says. Within the veil, then, is concealed the sacerdotal service; and it keeps those engaged in it far from those without.

Again, there is the veil of the entrance into the holy of holies. Four pillars there are, the sign of the sacred tetrad of the ancient covenants. Further, the mystic name of four letters which was affixed to those alone to whom the adytum was accessible, is called Jave, which is interpreted, Who is and shall be. The name of God, too, among the Greeks contains four letters.

Now the Lord, having come alone into the intellectual world, enters by His sufferings, introduced into the knowledge of the Ineffable, ascending above every name which is known by sound. The lamp, too, was placed to the south of the altar of incense; and by it were shown the motions of the seven planets, that perform their revolutions towards the south. For three branches rose on either side of the lamp, and lights on them; since also the sun, like the lamp, set in the midst of all the planets, dispenses with a kind of divine music the light to those above and to those below.

The golden lamp conveys another enigma as a symbol of Christ, not in respect of form alone, but in his casting light, at sundry times and various manners, Hebrews 1:1 on those who believe in Him and hope, and who see by means of the ministry of the First-born. And they say that the seven eyes of the Lord are the seven spirits resting on the rod that springs from the root of Jesse.
North of the altar of incense was placed a table, on which there was the exhibition of the loaves; for the most nourishing of the winds are those of the north. And thus are signified certain seats of churches conspiring so as to form one body and one assemblage.
And the things recorded of the sacred ark signify the properties of the world of thought, which is hidden and closed to the many.

And those golden figures, each of them with six wings, signify either the two bears, as some will have it, or rather the two hemispheres. And the name cherubim meant much knowledge. But both together have twelve wings, and by the zodiac and time, which moves on it, point out the world of sense. It is of them, I think, that Tragedy, discoursing of Nature, says:—

Unwearied Time circles full in perennial flow,
Producing itself. And the twin-bears
On the swift wandering motions of their wings,
Keep the Atlantean pole.

And Atlas, the unsuffering pole, may mean the fixed sphere, or better perhaps, motionless eternity. But I think it better to regard the ark, so called from the Hebrew word Thebotha, as signifying something else. It is interpreted, one instead of one in all places. Whether, then, it is the eighth region and the world of thought, or God, all-embracing, and without shape, and invisible, that is indicated, we may for the present defer saying. But it signifies the repose which dwells with the adoring spirits, which are meant by the cherubim.

For He who prohibited the making of a graven image, would never Himself have made an image in the likeness of holy things. Nor is there at all any composite thing, and creature endowed with sensation, of the sort in heaven. But the face is a symbol of the rational soul, and the wings are the lofty ministers and energies of powers right and left; and the voice is delightsome glory in ceaseless contemplation. Let it suffice that the mystic interpretation has advanced so far.

Now the high priest's robe is the symbol of the world of sense. The seven planets are represented by the five stones and the two carbuncles, for Saturn and the Moon. The former is southern, and moist, and earthy, and heavy; the latter aerial, whence she is called by some Artemis, as if Ærotomos (cutting the air); and the air is cloudy. And cooperating as they did in the production of things here below, those that by Divine Providence are set over the planets are rightly represented as placed on the breast and shoulders; and by them was the work of creation, the first week. And the breast is the seat of the heart and soul.

Differently, the stones might be the various phases of salvation; some occupying the upper, some the lower parts of the entire body saved. The three hundred and sixty bells, suspended from the robe, is the space of a year, the acceptable year of the Lord, proclaiming and resounding the stupendous manifestation of the Saviour. Further, the broad gold mitre indicates the regal power of the Lord, since the Head of the Church is the Savour. Ephesians 5:23 The mitre that is on it [i.e., the head] is, then, a sign of most princely rule; and otherwise we have heard it said, The Head of Christ is the God and Father of our Lord Jesus Christ. 1 Corinthians 11:3; 2 Corinthians 11:31 Moreover, there was the breastplate, comprising the ephod, which is the symbol of work, and the oracle (λογίον); and this indicated the Word (λόγος) by which it was framed, and is the symbol of heaven, made by the Word, and subjected to Christ, the Head of all things, inasmuch as it moves in the same way, and in a like manner. The luminous emerald stones, therefore, in the ephod, signify the sun and moon, the helpers of nature. The shoulder, I take it, is the commencement of the hand.

The twelve stones, set in four rows on the breast, describe for us the circle of the zodiac, in the four changes of the year. It was otherwise requisite that the law and the prophets should be placed beneath the Lord's head, because in both Testaments mention is made of the righteous. For were we to say that the apostles were at once prophets and righteous, we should say well, since one and the self-same Holy Spirit works in all. 1 Corinthians 12:11 And as the Lord is above the whole world, yea, above the world of thought, so the name engraven on the plate has been regarded to signify, above all rule and authority; and it was inscribed with reference both to the written commandments and the manifestation to sense. And it is the name of God that is expressed; since, as the Son sees the goodness of the Father, God the Saviour works, being called the first principle of all things, which was imaged forth from the invisible God first, and before the ages, and which fashioned all things which came into being after itself. Nay more, the oracle exhibits the prophecy which by the Word cries and preaches, and the judgment that is to come; since it is the same Word which prophesies, and judges, and discriminates all things.

And they say that the robe prophesied the ministry in the flesh, by which He was seen in closer relation to the world. So the high priest, putting off his consecrated robe (the universe, and the creation in the universe, were consecrated by Him assenting that, what was made, was good), washes himself, and puts on the other tunic— a holy-of-holies one, so to speak— which is to accompany him into the adytum; exhibiting, as seems to me, the Levite and Gnostic, as the chief of other priests (those bathed in water, and clothed in faith alone, and expecting their own individual abode), himself distinguishing the objects of the intellect from the things of sense, rising above other priests, hasting to the entrance to the world of ideas, to wash himself from the things here below, not in water, as formerly one was cleansed on being enrolled in the tribe of Levi. But purified already by the gnostic Word in his whole heart, and thoroughly regulated, and having improved that mode of life received from the priest to the highest pitch, being quite sanctified both in word and life, and having put on the bright array of glory, and received the ineffable inheritance of that spiritual and perfect man, which eye has not seen and ear has not heard, and it has not entered into the heart of man; and having become son and friend, he is now replenished with insatiable contemplation face to face. For there is nothing like hearing the Word Himself, who by means of the Scripture inspires fuller intelligence. For so it is said, And he shall put off the linen robe, which he had put on when he entered into the holy place; and shall lay it aside there, and wash his body in water in the holy place, and put on his robe. Leviticus 16:23-24 But in one way, as I think, the Lord puts off and puts on by descending into the region of sense; and in another, he who through Him has believed puts off and puts on, as the apostle intimated, the consecrated stole. Thence, after the image of the Lord the worthiest were chosen from the sacred tribes to be high priests, and those elected to the kingly office and to prophecy were anointed.

Chapter 7. The Egyptian Symbols and Enigmas of Sacred Things

Whence also the Egyptians did not entrust the mysteries they possessed to all and sundry, and did not divulge the knowledge of divine things to the profane; but only to those destined to ascend the throne, and those of the priests that were judged the worthiest, from their nurture, culture, and birth. Similar, then, to the Hebrew enigmas in respect to concealment, are those of the Egyptians also. Of the Egyptians, some show the sun on a ship, others on a crocodile. And they signify hereby, that the sun, making a passage through the delicious and moist air, generates time; which is symbolized by the crocodile in some other sacerdotal account. Further, at Diospolis in Egypt, on the temple called Pylon, there was figured a boy as the symbol of production, and an old man as that of decay. A hawk, on the other hand, was the symbol of God, as a fish of hate; and, according to a different symbolism, the crocodile of impudence. The whole symbol, then, when put together, appears to teach this: Oh you who are born and die, God hates impudence.

And there are those who fashion ears and eyes of costly material, and consecrate them, dedicating them in the temples to the gods— by this plainly indicating that God sees and hears all things. Besides, the lion is with them the symbol of strength and prowess, as the ox clearly is of the earth itself, and husbandry and food, and the horse of fortitude and confidence; while, on the other hand, the sphinx, of strength combined with intelligence— as it had a body entirely that of a lion, and the face of a man. Similarly to these, to indicate intelligence, and memory, and power, and art, a man is sculptured in the temples. And in what is called among them the Komasiæ of the gods, they carry about golden images— two dogs, one hawk, and one ibis; and the four figures of the images they call four letters. For the dogs are symbols of the two hemispheres, which, as it were, go round and keep watch; the hawk, of the sun, for it is fiery and destructive (so they attribute pestilential diseases to the sun); the ibis, of the moon, likening the shady parts to that which is dark in plumage, and the luminous to the light. And some will have it that by the dogs are meant the tropics, which guard and watch the sun's passage to the south and north. The hawk signifies the equinoctial line, which is high and parched with heat, as the ibis the ecliptic. For the ibis seems, above other animals, to have furnished to the Egyptians the first rudiments of the invention of number and measure, as the oblique line did of circles.

Chapter 8. The Use of the Symbolic Style by Poets and Philosophers

But it was not only the most highly intellectual of the Egyptians, but also such of other barbarians as prosecuted philosophy, that affected the symbolic style. They say, then, that Idanthuris king of the Scythians, as Pherecydes of Syros relates, sent to Darius, on his passing the Ister in threat of war, a symbol, instead of a letter, consisting of a mouse, a frog, a bird, a javelin, a plough. And there being a doubt in reference to them, as was to be expected, Orontopagas the Chiliarch said that they were to resign the kingdom; taking dwellings to be meant by the mouse, waters by the frog, air by the bird, land by the plough, arms by the javelin. But Xiphodres interpreted the contrary; for he said, If we do not take our flight like birds, or like mice get below the earth, or like frogs beneath the water, we shall not escape their arrows; for we are not lords of the territory.

It is said that Anacharsis the Scythian, while asleep, covered the pudenda with his left hand, and his mouth with his right, to intimate that both ought to be mastered, but that it was a greater thing to master the tongue than voluptuousness.

And why should I linger over the barbarians, when I can adduce the Greeks as exceedingly addicted to the use of the method of concealment? Androcydes the Pythagorean says the far-famed so-called Ephesian letters were of the class of symbols. For he said that ἄσκιον (shadowless) meant darkness, for it has no shadow; and κατάσκιον (shadowy) light, since it casts with its rays the shadow; and λίξ if is the earth, according to an ancient' appellation; and τετράς is the year, in reference to the seasons; and δαμναμενεύς is the sun, which overpowers (δαμάζων); and τὰ αἴσια is the true voice. And then the symbol intimates that divine things have been arranged in harmonious order— darkness to light, the sun to the year, and the earth to nature's processes of production of every sort. Also Dionysius Thrax, the grammarian, in his book, Respecting the Exposition of the Symbolical Signification in Circles, says expressly, Some signified actions not by words only, but also by symbols: by words, as is the case of what are called the Delphic maxims, 'Nothing in excess,' 'Know yourself,' and the like; and by symbols, as the wheel that is turned in the temples of the gods, derived from the Egyptians, and the branches that are given to the worshippers. For the Thracian Orpheus says:—

Whatever works of branches are a care to men on earth,
Not one has one fate in the mind, but all things
Revolve around; and it is not lawful to stand at one point,
But each one keeps an equal part of the race as they began.

The branches either stand as the symbol of the first food, or they are that the multitude may know that fruits spring and grow universally, remaining a very long time; but that the duration of life allotted to themselves is brief. And it is on this account that they will have it that the branches are given; and perhaps also that they may know, that as these, on the other hand, are burned, so also they themselves speedily leave this life, and will become fuel for fire.

Very useful, then, is the mode of symbolic interpretation for many purposes; and it is helpful to the right theology, and to piety, and to the display of intelligence, and the practice of brevity, and the exhibition of wisdom. For the use of symbolic speech is characteristic of the wise man, appositely remarks the grammarian Didymus, and the explanation of what is signified by it. And indeed the most elementary instruction of children embraces the interpretation of the four elements; for it is said that the Phrygians call water Bedu, as also Orpheus says: —

And bright water is poured down, the Bedu of the nymphs.

Dion Thytes also seems to write similarly:—

And taking Bedu, pour it on your hands, and turn to divination.

On the other hand, the comic poet, Philydeus, understands by Bedu the air, as being (Biodoros) life-giver, in the following lines:—

I pray that I may inhale the salutary Bedu,
Which is the most essential part of health;
Inhale the pure, the unsullied air.

In the same opinion also concurs Neanthes of Cyzicum, who writes that the Macedonian priests invoke Bedu, which they interpret to mean the air, to be propitious to them and to their children. And Zaps some have ignorantly taken for fire (from ζέσιν, boiling); for so the sea is called, as Euphorion, in his reply to Theoridas:—

And Zaps, destroyer of ships, wrecked it on the rocks.

And Dionysius Iambus similarly:—

Briny Zaps moans about the maddened deep.

Similarly Cratinus the younger, the comic poet:—

Zaps casts forth shrimps and little fishes.

And Simmias of Rhodes:—

Parent of the Ignetes and the Telchines briny Zaps was born.
And χθών is the earth (κεχυμένη) spread forth to bigness. And Plectron, according to some, is the sky (πόλος), according to others, it is the air, which strikes (πλήσσοντα) and moves to nature and increase, and which fills all things. But these have not read Cleanthes the philosopher, who expressly calls Plectron the sun; for darting his beams in the east, as if striking the world, he leads the light to its harmonious course. And from the sun it signifies also the rest of the stars.

And the Sphinx is not the comprehension of the universe, and the revolution of the world, according to the poet Aratus; but perhaps it is the spiritual tone which pervades and holds together the universe. But it is better to regard it as the ether, which holds together and presses all things; as also Empedocles says:—

But come now, first will I speak of the Sun, the first principle of all things,
From which all, that we look upon, has sprung,
Both earth, and billowy deep, and humid air;
Titan and Ether too, which binds all things around.

And Apollodorus of Corcyra says that these lines were recited by Branchus the seer, when purifying the Milesians from plague; for he, sprinkling the multitude with branches of laurel, led off the hymn somehow as follows:—

Sing Boys Hecaergus and Hecaerga.

And the people accompanied him, saying, Bedu, Zaps, Chthon, Plectron, Sphinx, Cnaxzbi, Chthyptes, Phlegmos, Drops. Callimachus relates the story in iambics. Cnaxzbi is, by derivation, the plague, from its gnawing (κναίειν) and destroying (διαφθείρειν), and θῦψαι is to consume with a thunderbolt. Thespis the tragic poet says that something else was signified by these, writing thus: Lo, I offer to you a libation of white Cnaxzbi, having pressed it from the yellow nurses. Lo, to you, O two-horned Pan, mixing Chthyptes cheese with red honey, I place it on your sacred altars. Lo, to you I pour as a libation the sparkling gleam of Bromius. He signifies, as I think, the soul's first milk-like nutriment of the four-and-twenty elements, after which solidified milk comes as food. And last, he teaches of the blood of the vine of the Word, the sparkling wine, the perfecting gladness of instruction. And Drops is the operating Word, which, beginning with elementary training, and advancing to the growth of the man, inflames and illumines man up to the measure of maturity.

The third is said to be a writing copy for children— μάρπτες, σφίγξ, κλώψ, ζυνχθηδόν . And it signifies, in my opinion, that by the arrangement of the elements and of the world, we must advance to the knowledge of what is more perfect, since eternal salvation is attained by force and toil; for μάρψαι is to grasp. And the harmony of the world is meant by the Sphinx; and ζυνχθηδόν means difficulty; and κλώψς means at once the secret knowledge of the Lord and day. Well! Does not Epigenes, in his book on the Poetry of Orpheus, in exhibiting the peculiarities found in Orpheus, say that by the curved rods (κεραίσι) is meant ploughs; and by the warp (στήμοσι), the furrows; and the woof (μίτος) is a figurative expression for the seed; and that the tears of Zeus signify a shower; and that the parts (μοῖραι) are, again, the phases of the moon, the thirtieth day, and the fifteenth, and the new moon, and that Orpheus accordingly calls them white-robed, as being parts of the light? Again, that the Spring is called flowery, from its nature; and Night still, on account of rest; and the Moon Gorgonian, on account of the face in it; and that the time in which it is necessary to sow is called Aphrodite by the Theologian. In the same way, too, the Pythagoreans figuratively called the planets the dogs of Persephone; and to the sea they applied the metaphorical appellation of the tears of Kronus. Myriads on myriads of enigmatical utterances by both poets and philosophers are to be found; and there are also whole books which present the mind of the writer veiled, as that of Heraclitus On Nature, who on this very account is called Obscure. Similar to this book is the Theology of Pherecydes of Syrus; for Euphorion the poet, and the Causes of Callimachus, and the Alexandra of Lycophron, and the like, are proposed as an exercise in exposition to all the grammarians.

It is, then, proper that the Barbarian philosophy, on which it is our business to speak, should prophecy also obscurely and by symbols, as was evinced. Such are the injunctions of Moses: These common things, the sow, the hawk, the eagle, and the raven, are not to be eaten. For the sow is the emblem of voluptuous and unclean lust of food, and lecherous and filthy licentiousness in venery, always prurient, and material, and lying in the mire, and fattening for slaughter and destruction.

Again, he commands to eat that which parts the hoof and ruminates; intimating, says Barnabas, that we ought to cleave to those who fear the Lord, and meditate in their heart on that portion of the word which they have received, to those who speak and keep the Lord's statutes, to those to whom meditation is a work of gladness, and who ruminate on the word of the Lord. And what is the parted hoof? That the righteous walks in this world, and expects the holy eternity to come. Then he adds, See how well Moses enacted. But whence could they understand or comprehend these things? We who have rightly understood speak the commandments as the Lord wished; wherefore He circumcised our ears and hearts, that we may comprehend these things. And when he says, 'You shall not eat the eagle, the hawk, the kite, and the crow;' he says, 'You shall not adhere to or become like those men who know not how to procure for themselves subsistence by toil and sweat, but live by plunder, and lawlessly.' For the eagle indicates robbery, the hawk injustice, and the raven greed. It is also written, 'With the innocent man you will be innocent, and with the chosen choice, and with the perverse you shall pervert.' It is incumbent on us to cleave to the saints, because they that cleave to them shall be sanctified.
Thence Theognis writes:—

For from the good you will learn good things;
But if you mix with the bad, you will destroy any mind you may have.

And when, again, it is said in the ode, For He has triumphed gloriously: the horse and his rider has He cast into the sea; Exodus 15:1 the many-limbed and brutal affection, lust, with the rider mounted, who gives the reins to pleasures, He has cast into the sea, throwing them away into the disorders of the world. Thus also Plato, in his book On the Soul, says that the charioteer and the horse that ran off— the irrational part, which is divided in two, into anger and concupiscence— fall down; and so the myth intimates that it was through the licentiousness of the steeds that Phaëthon was thrown out. Also in the case of Joseph: the brothers having envied this young man, who by his knowledge was possessed of uncommon foresight, stripped off the coat of many colours, and took and threw him into a pit (the pit was empty, it had no water), rejecting the good man's varied knowledge, springing from his love of instruction; or, in the exercise of the bare faith, which is according to the law, they threw him into the pit empty of water, selling him into Egypt, which was destitute of the divine word. And the pit was destitute of knowledge; into which being thrown and stript of his knowledge, he that had become unconsciously wise, stript of knowledge, seemed like his brethren. Otherwise interpreted, the coat of many colours is lust, which takes its way into a yawning pit. And if one open up or hew out a pit, it is said, and do not cover it, and there fall in there a calf or ass, the owner of the pit shall pay the price in money, and give it to his neighbour; and the dead body shall be his. Exodus 21:33, 36 Here add that prophecy: The ox knows his owner, and the ass his master's crib: but Israel has not understood Me. Isaiah 1:3 In order, then, that none of those, who have fallen in with the knowledge taught by you, may become incapable of holding the truth, and disobey and fall away, it is said, Be sure in the treatment of the word, and shut up the living spring in the depth from those who approach irrationally, but reach drink to those that thirst for truth. Conceal it, then, from those who are unfit to receive the depth of knowledge, and so cover the pit. The owner of the pit, then, the Gnostic, shall himself be punished, incurring the blame of the others stumbling, and of being overwhelmed by the greatness of the word, he himself being of small capacity; or transferring the worker into the region of speculation, and on that account dislodging him from off-hand faith. And will pay money, rendering a reckoning, and submitting his accounts to the omnipotent Will.

This, then, is the type of the law and the prophets which were until John; Matthew 11:13; Luke 16:16 while he, though speaking more perspicuously as no longer prophesying, but pointing out as now present, Him, who was proclaimed symbolically from the beginning, nevertheless said, I am not worthy to loose the latchet of the Lord's shoe. For he confesses that he is not worthy to baptize so great a Power; for it behooves those, who purify others, to free the soul from the body and its sins, as the foot from the thong. Perhaps also this signified the final exertion of the Saviour's power toward us— the immediate, I mean— that by His presence, concealed in the enigma of prophecy, inasmuch as he, by pointing out to sight Him that had been prophesied of, and indicating the Presence which had come, walking forth into the light, loosed the latchet of the oracles of the [old] economy, by unveiling the meaning of the symbols.

And the observances practiced by the Romans in the case of wills have a place here; those balances and small coins to denote justice, and freeing of slaves, and rubbing of the ears. For these observances are, that things may be transacted with justice; and those for the dispensing of honour; and the last, that he who happens to be near, as if a burden were imposed on him, should stand and hear and take the post of mediator.

Chapter 9. Reasons for Veiling the Truth in Symbols

But, as appears, I have, in my eagerness to establish my point, insensibly gone beyond what is requisite. For life would fail me to adduce the multitude of those who philosophize in a symbolic manner. For the sake, then, of memory and brevity, and of attracting to the truth, such are the Scriptures of the Barbarian philosophy.

For only to those who often approach them, and have given them a trial by faith and in their whole life, will they supply the real philosophy and the true theology. They also wish us to require an interpreter and guide. For so they considered, that, receiving truth at the hands of those who knew it well, we would be more earnest and less liable to deception, and those worthy of them would profit. Besides, all things that shine through a veil show the truth grander and more imposing; as fruits shining through water, and figures through veils, which give added reflections to them. For, in addition to the fact that things unconcealed are perceived in one way, the rays of light shining round reveal defects. Since, then, we may draw several meanings, as we do from what is expressed in veiled form, such being the case, the ignorant and unlearned man fails. But the Gnostior apprehends. Now, then, it is not wished that all things should be exposed indiscriminately to all and sundry, or the benefits of wisdom communicated to those who have not even in a dream been purified in soul, (for it is not allowed to hand to every chance comer what has been procured with such laborious efforts); nor are the mysteries of the word to be expounded to the profane.

They say, then, that Hipparchus the Pythagorean, being guilty of writing the tenets of Pythagoras in plain language, was expelled from the school, and a pillar raised for him as if he had been dead. Wherefore also in the Barbarian philosophy they call those dead who have fallen away from the dogmas, and have placed the mind in subjection to carnal passions. For what fellowship has righteousness and iniquity? according to the divine apostle. Or what communion has light with darkness? Or what concord has Christ with Belial? Or what portion has the believer with the unbeliever? 2 Corinthians 6:14-15 For the honours of the Olympians and of mortals lie apart. Wherefore also go forth from the midst of them, and be separated, says the Lord, and touch not the unclean thing; and I will receive you, and will be to you for a Father, and you shall be my sons and daughters. 2 Corinthians 6:17-18

It was not only the Pythagoreans and Plato then, that concealed many things; but the Epicureans too say that they have things that may not be uttered, and do not allow all to peruse those writings. The Stoics also say that by the first Zeno things were written which they do not readily allow disciples to read, without their first giving proof whether or not they are genuine philosophers. And the disciples of Aristotle say that some of their treatises are esoteric, and others common and exoteric. Further, those who instituted the mysteries, being philosophers, buried their doctrines in myths, so as not to be obvious to all. Did they then, by veiling human opinions, prevent the ignorant from handling them; and was it not more beneficial for the holy and blessed contemplation of realities to be concealed? But it was not only the tenets of the Barbarian philosophy, or the Pythagorean myths. But even those myths in Plato (in the Republic, that of Hero the Armenian; and in the Gorgias, that of Æacus and Rhadamanthus; and in the Phædo, that of Tartarus; and in the Protagoras, that of Prometheus and Epimetheus; and besides these, that of the war between the Atlantini and the Athenians in the Atlanticum) are to be expounded allegorically, not absolutely in all their expressions, but in those which express the general sense. And these we shall find indicated by symbols under the veil of allegory. Also the association of Pythagoras, and the twofold intercourse with the associates which designates the majority, hearers (ἀκουσματικοί), and the others that have a genuine attachment to philosophy, disciples (μαθηματικοί), yet signified that something was spoken to the multitude, and something concealed from them. Perchance, too, the twofold species of the Peripatetic teaching— that called probable, and that called knowable— came very near the distinction between opinion on the one hand, and glory and truth on the other.

To win the flowers of fair renown from men,
Be not induced to speak anything more than right.

The Ionic muses accordingly expressly say, That the majority of people, wise in their own estimation, follow minstrels and make use of laws, knowing that many are bad, few good; but that the best pursue glory: for the best make choice of the everlasting glory of men above all. But the multitude cram themselves like brutes, measuring happiness by the belly and the pudenda, and the basest things in us. And the great Parmenides of Elea is introduced describing thus the teaching of the two ways:—

The one is the dauntless heart of convincing truth;
The other is in the opinions of men, in whom is no true faith.

Chapter 10. The Opinion of the Apostles on Veiling the Mysteries of the Faith

Rightly, therefore, the divine apostle says, By revelation the mystery was made known to me (as I wrote before in brief, in accordance with which, when you read, you may understand my knowledge in the mystery of Christ), which in other ages was not made known to the sons of men, as it is now revealed to His holy apostles and prophets. Ephesians 3:3-5 For there is an instruction of the perfect, of which, writing to the Colossians, he says, We cease not to pray for you, and beseech that you may be filled with the knowledge of His will in all wisdom and spiritual understanding; that you may walk worthy of the Lord to all pleasing; being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might according to the glory of His power. Colossians 1:9-11 And again he says, According to the disposition of the grace of God which is given me, that you may fulfil the word of God; the mystery which has been hid from ages and generations, which now is manifested to His saints: to whom God wished to make known what is the riches of the glory of this mystery among the nations. Colossians 1:25-27 So that, on the one hand, then, are the mysteries which were hid till the time of the apostles, and were delivered by them as they received from the Lord, and, concealed in the Old Testament, were manifested to the saints. And, on the other hand, there is the riches of the glory of the mystery in the Gentiles, which is faith and hope in Christ; which in another place he has called the foundation. Colossians 1:27 And again, as if in eagerness to divulge this knowledge, he thus writes: Warning every man in all wisdom, that we may present every man (the whole man) perfect in Christ; not every man simply, since no one would be unbelieving. Nor does he call every man who believes in Christ perfect; but he says all the man, as if he said the whole man, as if purified in body and soul. For that the knowledge does not appertain to all, he expressly adds: Being knit together in love, and unto all the riches of the full assurance of knowledge, to the acknowledgment of the mystery of God in Christ, in whom are hid all the treasures of wisdom and of knowledge. Colossians 2:2-3 Continue in prayer, watching therein with thanksgiving. Colossians 4:2 And thanksgiving has place not for the soul and spiritual blessings alone, but also for the body, and for the good things of the body. And he still more clearly reveals that knowledge belongs not to all, by adding: Praying at the same time for you, that God would open to us a door to speak the mystery of Christ, for which I am bound; that I may make it known as I ought to speak. Colossians 4:3-4 For there were certainly, among the Hebrews, some things delivered unwritten. For when you ought to be teachers for the time, it is said, as if they had grown old in the Old Testament, you have again need that one teach you which be the first principles of the oracles of God; and have become such as have need of milk, and not of solid food. For every one that partakes of milk is unskilful in the word of righteousness; for he is a babe, being instructed with the first lessons. But solid food belongs to those who are of full age, who by reason of use have their senses exercised so as to distinguish between good and evil. Wherefore, leaving the first principles of the doctrine of Christ, let us go on to perfection.
Barnabas, too, who in person preached the word along with the apostle in the ministry of the Gentiles, says, I write to you most simply, that you may understand. Then below, exhibiting already a clearer trace of gnostic tradition, he says, What says the other prophet Moses to them? Lo, thus says the Lord God, Enter into the good land which the Lord God swore, the God of Abraham, and Isaac, and Jacob; and you received for an inheritance that land, flowing with milk and honey. What says knowledge? Learn, hope, it says, in Jesus, who is to be manifested to you in the flesh. For man is the suffering land; for from the face of the ground was the formation of Adam. What, then, does it say in reference to the good land, flowing with milk and honey? Blessed be our Lord, brethren, who has put into our hearts wisdom, and the understanding of His secrets. For the prophet says, Who shall understand the Lord's parable but the wise and understanding, and he that loves his Lord? It is but for few to comprehend these things. For it is not in the way of envy that the Lord announced in a Gospel, My mystery is to me, and to the sons of my house; placing the election in safety, and beyond anxiety; so that the things pertaining to what it has chosen and taken may be above the reach of envy. For he who has not the knowledge of good is wicked: for there is one good, the Father; and to be ignorant of the Father is death, as to know Him is eternal life, through participation in the power of the incorrupt One. And to be incorruptible is to participate in divinity; but revolt from the knowledge of God brings corruption. Again the prophet says: And I will give you treasures, concealed, dark, unseen; that they may know that I am the Lord . Isaiah 45:3 Similarly David sings: For, lo, You have loved truth; the obscure and hidden things of wisdom have You showed me. Day utters speech to day (what is clearly written), and night to night proclaims knowledge (which is hidden in a mystic veil); and there are no words or utterances whose voices shall not be heard by God, who said, Shall one do what is secret, and I shall not see him?

Wherefore instruction, which reveals hidden things, is called illumination, as it is the teacher only who uncovers the lid of the ark, contrary to what the poets say, that Zeus stops up the jar of good things, but opens that of evil. For I know, says the apostle, that when I come to you, I shall come in the fullness of the blessing of Christ; Romans 15:29 designating the spiritual gift, and the gnostic communication, which being present he desires to impart to them present as the fullness of Christ, according to the revelation of the mystery sealed in the ages of eternity, but now manifested by the prophetic Scriptures, according to the command of the eternal God, made known to all the nations, in order to the obedience of faith, that is, those of the nations who believe that it is. But only to a few of them is shown what those things are which are contained in the mystery.

Rightly then, Plato, in the Epistles, treating of God, says: We must speak in enigmas; that should the tablet come by any mischance on its leaves either by sea or land, he who reads may remain ignorant. For the God of the universe, who is above all speech, all conception, all thought, can never be committed to writing, being inexpressible even by His own power. And this too Plato showed, by saying: Considering, then, these things, take care lest some time or other you repent on account of the present things, departing in a manner unworthy. The greatest safeguard is not to write, but learn; for it is utterly impossible that what is written will not vanish.

Akin to this is what the holy Apostle Paul says, preserving the prophetic and truly ancient secret from which the teachings that were good were derived by the Greeks: Howbeit we speak wisdom among them who are perfect; but not the wisdom of this world, or of the princes of this world, that come to nought; but we speak the wisdom of God hidden in a mystery. 1 Corinthians 2:6-7 Then proceeding, he thus inculcates the caution against the divulging of his words to the multitude in the following terms: And I, brethren, could not speak to you as to spiritual, but as to carnal, even to babes in Christ. I have fed you with milk, not with meat: for you were not yet able; neither are you now able. For you are yet carnal. 1 Corinthians 3:1-3

If, then, the milk is said by the apostle to belong to the babes, and meat to be the food of the full-grown, milk will be understood to be catechetical instruction— the first food, as it were, of the soul. And meat is the mystic contemplation; for this is the flesh and the blood of the Word, that is, the comprehension of the divine power and essence. Taste and see that the Lord is Christ, it is said. For so He imparts of Himself to those who partake of such food in a more spiritual manner; when now the soul nourishes itself, according to the truth-loving Plato. For the knowledge of the divine essence is the meat and drink of the divine Word. Wherefore also Plato says, in the second book of the Republic, It is those that sacrifice not a sow, but some great and difficult sacrifice, who ought to inquire respecting God. And the apostle writes, Christ our passover was sacrificed for us; 1 Corinthians 5:7 — a sacrifice hard to procure, in truth, the Son of God consecrated for us.

Chapter 11. Abstraction from Material Things Necessary in Order to Attain to the True Knowledge of God

Now the sacrifice which is acceptable to God is unswerving abstraction from the body and its passions. This is the really true piety. And is not, on this account, philosophy rightly called by Socrates the practice of Death? For he who neither employs his eyes in the exercise of thought, nor draws anything from his other senses, but with pure mind itself applies to objects, practices the true philosophy. This is, then, the import of the silence of five years prescribed by Pythagoras, which he enjoined on his disciples; that, abstracting themselves from the objects of sense, they might with the mind alone contemplate the Deity. It was from Moses that the chief of the Greeks drew these philosophical tenets. For he commands holocausts to be skinned and divided into parts. For the gnostic soul must be consecrated to the light, stript of the integuments of matter, devoid of the frivolousness of the body and of all the passions, which are acquired through vain and lying opinions, and divested of the lusts of the flesh. But the most of men, clothed with what is perishable, like cockles, and rolled all round in a ball in their excesses, like hedgehogs, entertain the same ideas of the blessed and incorruptible God as of themselves. But it has escaped their notice, though they be near us, that God has bestowed on us ten thousand things in which He does not share: birth, being Himself unborn; food, He wanting nothing; and growth, He being always equal; and long life and immortality, He being immortal and incapable of growing old. Wherefore let no one imagine that hands, and feet, and mouth, and eyes, and going in and coming out, and resentments and threats, are said by the Hebrews to be attributes of God. By no means; but that certain of these appellations are used more sacredly in an allegorical sense, which, as the discourse proceeds, we shall explain at the proper time.

Wisdom of all medicines is the Panacea, writes Callimachus in the Epigrams. And one becomes wise from another, both in past times and at present, says Bacchylides in the Pœans; for it is not very easy to find the portals of unutterable words. Beautifully, therefore, Isocrates writes in the Panathenaic, having put the question, Who, then, are well trained? adds, First, those who manage well the things which occur each day, whose opinion jumps with opportunity, and is able for the most part to hit on what is beneficial; then those who behave becomingly and rightly to those who approach them, who take lightly and easily annoyances and molestations offered by others, but conduct themselves as far as possible, to those with whom they have intercourse, with consummate care and moderation; further, those who have the command of their pleasures, and are not too much overcome by misfortunes, but conduct themselves in the midst of them with manliness, and in a way worthy of the nature which we share; fourth— and this is the greatest— those who are not corrupted by prosperity, and are not put beside themselves, or made haughty, but continue in the class of sensible people. Then he puts on the top-stone of the discourse: Those who have the disposition of their soul well suited not to one only of these things, but to them all— those I assert to be wise and perfect men, and to possess all the virtues.

Do you see how the Greeks deify the gnostic life (though not knowing how to become acquainted with it)? And what knowledge it is, they know not even in a dream. If, then, it is agreed among us that knowledge is the food of reason, blessed truly are they, according to the Scripture, who hunger and thirst after truth: for they shall be filled with everlasting food. In the most wonderful harmony with these words, Euripides, the philosopher of the drama, is found in the following words—making allusion, I know not how, at once to the Father and the Son:—

To you, the Lord of all, I bring
Cakes and libations too, O Zeus,
Or Hades would you choose be called;
Do accept my offering of all fruits,
Rare, full, poured forth.

For a whole burnt-offering and rare sacrifice for us is Christ. And that unwittingly he mentions the Saviour, he will make plain, as he adds:—

For you who, 'midst the heavenly gods,
Jove's sceptre sway'st, dost also share
The rule of those on earth.

Then he says expressly:—

Send light to human souls that fain would know
Whence conflicts spring, and what the root of ills,
And of the blessed gods to whom due rites
Of sacrifice we needs must pay, that so
We may from troubles find repose.

It is not then without reason that in the mysteries that obtain among the Greeks, lustrations hold the first place; as also the laver among the Barbarians. After these are the minor mysteries, which have some foundation of instruction and of preliminary preparation for what is to come after; and the great mysteries, in which nothing remains to be learned of the universe, but only to contemplate and comprehend nature and things.

We shall understand the mode of purification by confession, and that of contemplation by analysis, advancing by analysis to the first notion, beginning with the properties underlying it; abstracting from the body its physical properties, taking away the dimension of depth, then that of breadth, and then that of length. For the point which remains is a unit, so to speak, having position; from which if we abstract position, there is the conception of unity.

If, then, abstracting all that belongs to bodies and things called incorporeal, we cast ourselves into the greatness of Christ, and thence advance into immensity by holiness, we may reach somehow to the conception of the Almighty, knowing not what He is, but what He is not. And form and motion, or standing, or a throne, or place, or right hand or left, are not at all to be conceived as belonging to the Father of the universe, although it is so written. But what each of these means will be shown in its proper place. The First Cause is not then in space, but above both space, and time, and name, and conception.

Wherefore also Moses says, Show Yourself to me, Exodus 33:18 — intimating most clearly that God is not capable of being taught by man, or expressed in speech, but to be known only by His own power. For inquiry was obscure and dim; but the grace of knowledge is from Him by the Son. Most clearly Solomon shall testify to us, speaking thus: The prudence of man is not in me: but God gives me wisdom, and I know holy things. Proverbs 30:2 Now Moses, describing allegorically the divine prudence, called it the tree of life planted in Paradise; which Paradise may be the world in which all things proceeding from creation grow. In it also the Word blossomed and bore fruit, being made flesh, and gave life to those who had tasted of His graciousness; since it was not without the wood of the tree that He came to our knowledge. For our life was hung on it, in order that we might believe. And Solomon again says: She is a tree of immortality to those who take hold of her. Proverbs 3:18 Behold, I set before your face life and death, to love the Lord your God, and to walk in His ways, and hear His voice, and trust in life. But if you transgress the statutes and the judgments which I have given you, you shall be destroyed with destruction. For this is life, and the length of your days, to love the Lord your God.
Again: Abraham, when he came to the place which God told him of on the third day, looking up, saw the place afar off. Genesis 22:3-4 For the first day is that which is constituted by the sight of good things; and the second is the soul's best desire; on the third, the mind perceives spiritual things, the eyes of the understanding being opened by the Teacher who rose on the third day. The three days may be the mystery of the seal, in which God is really believed. It is consequently afar off that he sees the place. For the region of God is hard to attain; which Plato called the region of ideas, having learned from Moses that it was a place which contained all things universally. But it is seen by Abraham afar off, rightly, because of his being in the realms of generation, and he is immediately initiated by the angel. Thence says the apostle: Now we see as through a glass, but then face to face, by those sole pure and incorporeal applications of the intellect. In reasoning, it is possible to divine respecting God, if one attempt without any of the senses, by reason, to reach what is individual; and do not quit the sphere of existences, till, rising up to the things which transcend it, he apprehends by the intellect itself that which is good, moving in the very confines of the world of thought, according to Plato.

Again, Moses, not allowing altars and temples to be constructed in many places, but raising one temple of God, announced that the world was only-begotten, as Basilides says, and that God is one, as does not as yet appear to Basilides. And since the gnostic Moses does not circumscribe within space Him that cannot be circumscribed, he set up no image in the temple to be worshipped; showing that God was invisible, and incapable of being circumscribed; and somehow leading the Hebrews to the conception of God by the honour for His name in the temple. Further, the Word, prohibiting the constructing of temples and all sacrifices, intimates that the Almighty is not contained in anything, by what He says: What house will you build to Me? Says the Lord . Heaven is my throne, Isaiah 66:1 and so on. Similarly respecting sacrifices: I do not desire the blood of bulls and the fat of lambs, and what the Holy Spirit by the prophet in the sequel forbids.

Most excellently, therefore, Euripides accords with these, when he writes:—

What house constructed by the workmen's hands,
With folds of walls, can clothe the shape divine?

And of sacrifices he thus speaks:—

For God needs nought, if He is truly God.
These of the minstrels are the wretched myths.

For it was not from need that God made the world; that He might reap honours from men and the other gods and demons, winning a kind of revenue from creation, and from us, fumes, and from the gods and demons, their proper ministries, says Plato. Most instructively, therefore, says Paul in the Acts of the Apostles: The God that made the world, and all things in it, being the Lord of heaven and earth, dwells not in temples made with hands; neither is worshipped by men's hands, as if He needed anything; seeing that it is He Himself that gives to all breath, and life, and all things. Acts 17:24-25 And Zeno, the founder of the Stoic sect, says in this book of the Republic, that we ought to make neither temples nor images; for that no work is worthy of the gods. And he was not afraid to write in these very words: There will be no need to build temples. For a temple is not worth much, and ought not to be regarded as holy. For nothing is worth much, and holy, which is the work of builders and mechanics. Rightly, therefore, Plato too, recognising the world as God's temple, pointed out to the citizens a spot in the city where their idols were to be laid up. Let not, then, any one again, he says, consecrate temples to the gods. For gold and silver in other states, in the case of private individuals and in the temples, is an invidious possession; and ivory, a body which has abandoned the life, is not a sacred votive offering; and steel and brass are the instruments of wars; but whatever one wishes to dedicate, let it be wood of one tree, as also stone for common temples. Rightly, then, in the great Epistle he says: For it is not capable of expression, like other branches of study. But as the result of great intimacy with this subject, and living with it, a sudden light, like that kindled by a coruscating fire, arising in the soul, feeds itself. Are not these statements like those of Zephaniah the prophet? And the Spirit of the Lord took me, and brought me up to the fifth heaven, and I beheld angels called Lords; and their diadem was set on in the Holy Spirit; and each of them had a throne sevenfold brighter than the light of the rising sun; and they dwelt in temples of salvation, and hymned the ineffable, Most High God.
Chapter 12. God Cannot Be Embraced in Words or by the Mind

For both is it a difficult task to discover the Father and Maker of this universe; and having found Him, it is impossible to declare Him to all. For this is by no means capable of expression, like the other subjects of instruction, says the truth-loving Plato. For he that had heard right well that the all-wise Moses, ascending the mount for holy contemplation, to the summit of intellectual objects, necessarily commands that the whole people do not accompany him. And when the Scripture says, Moses entered into the thick darkness where God was, this shows to those capable of understanding, that God is invisible and beyond expression by words. And the darkness— which is, in truth, the unbelief and ignorance of the multitude— obstructs the gleam of truth. And again Orpheus, the theologian, aided from this quarter, says:—

One is perfect in himself, and all things are made the progeny of one,

or, are born; for so also is it written. He adds:—

No one of mortals has seen, but He sees all.

And he adds more clearly:—

Him see I not, for round about, a cloud
Has settled; for in mortal eyes are small,
And mortal pupils— only flesh and bones grow there.

To these statements the apostle will testify: I know a man in Christ, caught up into the third heaven, and thence into Paradise, who heard unutterable words which it is not lawful for a man to speak,— intimating thus the impossibility of expressing God, and indicating that what is divine is unutterable by human power; if, indeed, he begins to speak above the third heaven, as it is lawful to initiate the elect souls in the mysteries there. For I know what is in Plato (for the examples from the barbarian philosophy, which are many, are suggested now by the composition which, in accordance with promises previously given, waits the suitable time). For doubting, in Timæus, whether we ought to regard several worlds as to be understood by many heavens, or this one, he makes no distinction in the names, calling the world and heaven by the same name. But the words of the statement are as follows: Whether, then, have we rightly spoken of one heaven, or of many and infinite? It were more correct to say one, if indeed it was created according to the model. Further, in the Epistle of the Romans to the Corinthians it is written, An ocean illimitable by men and the worlds after it. Consequently, therefore, the noble apostle exclaims, Oh the depth of the riches both of the wisdom and the knowledge of God! Romans 11:33

And was it not this which the prophet meant, when he ordered unleavened cakes to be made, intimating that the truly sacred mystic word, respecting the unbegotten and His powers, ought to be concealed? In confirmation of these things, in the Epistle to the Corinthians the apostle plainly says: Howbeit we speak wisdom among those who are perfect, but not the wisdom of this world, or of the princes of this world, that come to nought. But we speak the wisdom of God hidden in a mystery. 1 Corinthians 2:6-7 And again in another place he says: To the acknowledgment of the mystery of God in Christ, in whom are hid all the treasures of wisdom and knowledge. Colossians 2:2-3 These things the Saviour Himself seals when He says: To you it is given to know the mysteries of the kingdom of heaven. And again the Gospel says that the Saviour spoke to the apostles the word in a mystery. For prophecy says of Him: He will open His mouth in parables, and will utter things kept secret from the foundation of the world. And now, by the parable of the leaven, the Lord shows concealment; for He says, The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened. Matthew 13:33 For the tripartite soul is saved by obedience, through the spiritual power hidden in it by faith; or because the power of the word which is given to us, being strong and powerful, draws to itself secretly and invisibly every one who receives it, and keeps it within himself, and brings his whole system into unity.

Accordingly Solon has written most wisely respecting God thus:—

It is most difficult to apprehend the mind's invisible measure
Which alone holds the boundaries of all things.

For the divine, says the poet of Agrigenturn, —

Is not capable of being approached with our eyes,
Or grasped with our hands; but the highway
Of persuasion, highest of all, leads to men's minds.

And John the apostle says: No man has seen God at any time. The only-begotten God, who is in the bosom of the Father, He has declared Him, John 1:18 — calling invisibility and ineffableness the bosom of God. Hence some have called it the Depth, as containing and embosoming all things, inaccessible and boundless.

This discourse respecting God is most difficult to handle. For since the first principle of everything is difficult to find out, the absolutely first and oldest principle, which is the cause of all other things being and having been, is difficult to exhibit. For how can that be expressed which is neither genus, nor difference, nor species, nor individual, nor number; nay more, is neither an event, nor that to which an event happens? No one can rightly express Him wholly. For on account of His greatness He is ranked as the All, and is the Father of the universe. Nor are any parts to be predicated of Him. For the One is indivisible; wherefore also it is infinite, not considered with reference to inscrutability, but with reference to its being without dimensions, and not having a limit. And therefore it is without form and name. And if we name it, we do not do so properly, terming it either the One, or the Good, or Mind, or Absolute Being, or Father, or God, or Creator, or Lord. We speak not as supplying His name; but for want, we use good names, in order that the mind may have these as points of support, so as not to err in other respects. For each one by itself does not express God; but all together are indicative of the power of the Omnipotent. For predicates are expressed either from what belongs to things themselves, or from their mutual relation. But none of these are admissible in reference to God. Nor any more is He apprehended by the science of demonstration. For it depends on primary and better known principles. But there is nothing antecedent to the Unbegotten.

It remains that we understand, then, the Unknown, by divine grace, and by the word alone that proceeds from Him; as Luke in the Acts of the Apostles relates that Paul said, Men of Athens, I perceive that in all things you are too superstitious. For in walking about, and beholding the objects of your worship, I found an altar on which was inscribed, To the Unknown God. Whom therefore you ignorantly worship, Him declare I unto you. Acts 17:22-23

Chapter 13. The Knowledge of God a Divine Gift, According to the Philosophers

Everything, then, which falls under a name, is originated, whether they will or not. Whether, then, the Father Himself draws to Himself everyone who has led a pure life, and has reached the conception of the blessed and incorruptible nature; or whether the free-will which is in us, by reaching the knowledge of the good, leaps and bounds over the barriers, as the gymnasts say; yet it is not without eminent grace that the soul is winged, and soars, and is raised above the higher spheres, laying aside all that is heavy, and surrendering itself to its kindred element.

Plato, too, in Meno, says that virtue is God-given, as the following expressions show: From this argument then, O Meno, virtue is shown to come to those, in whom it is found, by divine providence. Does it not then appear that the gnostic disposition which has come to all is enigmatically called divine providence? And he adds more explicitly: If, then, in this whole treatise we have investigated well, it results that virtue is neither by nature, nor is it taught, but is produced by divine providence, not without intelligence, in those in whom it is found. Wisdom which is God-given, as being the power of the Father, rouses indeed our free-will, and admits faith, and repays the application of the elect with its crowning fellowship.

And now I will adduce Plato himself, who clearly deems it fit to believe the children of God. For, discoursing on gods that are visible and born, in Timæus, he says: But to speak of the other demons, and to know their birth, is too much for us. But we must credit those who have formerly spoken, they being the offspring of the gods, as they said, and knowing well their progenitors, although they speak without probable and necessary proofs. I do not think it possible that clearer testimony could be borne by the Greeks, that our Saviour, and those anointed to prophesy (the latter being called the sons of God, and the Lord being His own Son), are the true witnesses respecting divine things. Wherefore also they ought to be believed, being inspired, he added. And were one to say in a more tragic vein, that we ought not to believe,

For it was not Zeus that told me these things,

yet let him know that it was God Himself that promulgated the Scriptures by His Son. And he, who announces what is his own, is to be believed. No one, says the Lord, has known the Father but the Son, and he to whom the Son shall reveal Him. Matthew 11:27; Luke 10:22 This, then, is to be believed, according to Plato, though it is announced and spoken without probable and necessary proofs, but in the Old and New Testament. For unless you believe, says the Lord, you shall die in your sins. John 8:24 And again: He that believes has everlasting life. Blessed are all they that put their trust in Him. For trusting is more than faith. For when one has believed that the Son of God is our teacher, he trusts that his teaching is true. And as instruction, according to Empedocles, makes the mind grow, so trust in the Lord makes faith grow.

We say, then, that it is characteristic of the same persons to vilify philosophy, and run down faith, and to praise iniquity and felicitate a libidinous life. But now faith, if it is the voluntary assent of the soul, is still the doer of good things, the foundation of right conduct; and if Aristotle defines strictly when he teaches that ποιεῖν is applied to the irrational creatures and to inanimate things, while πράττειν is applicable to men only, let him correct those who say that God is the maker (ποιητής) of the universe. And what is done (πρακτόν), he says, is as good or as necessary. To do wrong, then, is not good, for no one does wrong except for some other thing; and nothing that is necessary is voluntary. To do wrong, then, is voluntary, so that it is not necessary. But the good differ especially from the bad in inclinations and good desires. For all depravity of soul is accompanied with want of restraint; and he who acts from passion, acts from want of restraint and from depravity.

I cannot help admiring in every particular that divine utterance: Verily, verily, I say unto you, He that enters not in by the door into the sheepfold, but climbs up some other way, the same is a thief and a robber. But he that enters in by the door is the shepherd of the sheep. To him the porter opens. Then the Lord says in explanation, I am the door of the sheep. Men must then be saved by learning the truth through Christ, even if they attain philosophy. For now that is clearly shown which was not made known to other ages, which is now revealed to the sons of men. Ephesians 3:5 For there was always a natural manifestation of the one Almighty God, among all right-thinking men; and the most, who had not quite divested themselves of shame with respect to the truth, apprehended the eternal beneficence in divine providence. In fine, then, Xenocrates the Chalcedonian was not quite without hope that the notion of the Divinity existed even in the irrational creatures. And Democritus, though against his will, will make this avowal by the consequences of his dogmas; for he represents the same images as issuing, from the divine essence, on men and on the irrational animals. Far from destitute of a divine idea is man, who, it is written in Genesis, partook of inspiration, being endowed with a purer essence than the other animate creatures. Hence the Pythagoreans say that mind comes to man by divine providence, as Plato and Aristotle avow; but we assert that the Holy Spirit inspires him who has believed. The Platonists hold that mind is an effluence of divine dispensation in the soul, and they place the soul in the body. For it is expressly said by Joel, one of the twelve prophets, And it shall come to pass after these things, I will pour out of My Spirit on all flesh, and your sons and your daughters shall prophesy. Joel 2:28 But it is not as a portion of God that the Spirit is in each of us. But how this dispensation takes place, and what the Holy Spirit is, shall be shown by us in the books on prophecy, and in those on the soul. But incredulity is good at concealing the depths of knowledge, according to Heraclitus; for incredulity escapes from ignorance.

Chapter 14. Greek Plagiarism from the Hebrews

Let us add in completion what follows, and exhibit now with greater clearness the plagiarism of the Greeks from the Barbarian philosophy.

Now 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: He pervades and passes through all by reason of His purity; Wisdom 7:24 since they did not understand that this was said of Wisdom, which was the first of the creation of God.

So 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: Now, 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. But undoubtedly that prophetic expression, Now the earth was invisible and formless, supplied them with the ground of material essence.

And the introduction of chance was hence suggested to Epicurus, who misapprehended the statement, Vanity of vanities, and all is vanity. And it occurred to Aristotle to extend Providence as far as the moon from this psalm: Lord, Your mercy is in the heavens; and Your truth reaches to the clouds. For the explanation of the prophetic mysteries had not yet been revealed previous to the advent of the Lord.

Punishments 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, accordingly, in the last book of the Republic, says in these express terms: Then these men fierce and fiery to look on, standing by, and hearing the sound, seized and took some aside; and binding Aridæus and the rest hand, foot, and head, and throwing them down, and flaying them, dragged them along the way, tearing their flesh with thorns. For the fiery men are meant to signify the angels, who seize and punish the wicked. Who makes, it is said, His angels spirits; His ministers flaming fire. 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, Cocytus, and Acheron, and Pyriphlegethon, and introducing such corrective tortures for discipline?

But indicating the angels as the Scripture says, of the little ones, and of the least, which see God, and also the oversight reaching to us exercised by the tutelary angels, he shrinks not from writing, That 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. Perhaps also the demon of Socrates suggested to him something similar.

Nay, the philosophers. having so heard from Moses, taught that the world was created. And so Plato expressly said, Whether 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. Again, when he says, It is a difficult task to find the Maker and Father of this universe, 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.

And 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: Must 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— that which is beneficent, and that which is able to accomplish the opposite. Similarly in the Phœdrus he writes as follows: Now there are other evils. But some demon has mingled pleasure with the most things at present. Further, in the tenth book of the Laws, he expressly emits that apostolic sentiment, Our contest is not with flesh and blood, but principalities, with powers, with the spiritual things of those which are in heaven; writing thus: For 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.

Again the Barbarian philosophy knows the world of thought and the world of sense— the 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 in the beginning, it is said, God made the heaven and the earth; and the earth was invisible. And it is added, And God said, Let there be light; and there was light. Genesis 1:1-3 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 the earthly tabernacle was formed of the ground, but that the rational soul was breathed by God into man's 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.

Wherefore also man is said to have been made in [God's] image and likeness. 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, Walk after the Lord your God, and keep His commandments. Deuteronomy 13:4 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 Phœdrus, that it has not been ordained that the bad should be a friend to the bad, nor the good be not a friend to the good; as also he showed sufficiently in the Lysis, that friendship is never preserved in wickedness and vice. And the Athenian stranger similarly says, that 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. Then proceeding, Plato adds: For 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. At this point I have just recollected the following. In the end of the Timæus he says: You 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, for the present or the future time. 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, If a man could elude the knowledge of the Divine Being while doing anything? said, How could he who cannot do so while thinking?

Further, the Barbarian philosophy recognises good as alone excellent, and virtue as sufficient for happiness, when it says, Behold, I have set before your eyes good and evil, life and death, that you may choose life. For it calls good, life, and the choice of it excellent, and the choice of the opposite evil. And the end of good and of life is to become a lover of God: For this is your life and length of days, 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, that on these two commandments hang the whole law and the prophets. Such are the tenets promulgated by the Stoics; and before these, by Socrates, in the Phœdrus, who prays, O Pan, and you other gods, give me to be beautiful within. And in the Theœtetus he says expressly, For he that speaks well (καλῶς) is both beautiful and good. 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's beauty, and, on the contrary, that vice was the soul's deformity. Accordingly, Antipatrus the Stoic, who composed three books on the point, That, according to Plato, only the beautiful is good, 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.

Plato plainly calls us brethren, as being of one God and one teacher, in the following words: For you 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. 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.
And exhibiting the Christian life, he writes in the Theætetus in these words: Let 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 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 anything evil descended to a man from his forefathers?— it 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, while the man himself flies, according to Pindar, beneath the earth and above the sky, astronomizing, and exploring all nature on all sides.
Again, with the Lord's saying, Let your yea be yea, and your nay nay, may be compared the following: But to admit a falsehood, and destroy a truth, is in nowise lawful. With the prohibition, also, against swearing agrees the saying in the tenth book of the Laws: Let praise and an oath in everything be absent.

And in general, Pythagoras, and Socrates, and Plato say that they hear God's voice while closely contemplating the fabric of the universe, made and preserved unceasingly by God. For they heard Moses say, He said, and it was done, describing the word of God as an act.

And 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:—

But may you all become earth and water.

As Esaias says, And trample them down as clay. And Callimachus clearly writes:—

That was the year in which
Birds, fishes, quadrupeds,
Spoke like Prometheus' clay.

And the same again:—

If you Prometheus formed,
And you are not of other clay.

Hesiod says of Pandora:—

And bade Hephæstus, famed, with all his speed,
Knead earth with water, and man's voice and mind

The 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:—

For now for a long time they abstain from
Each other's bed and love?
Again, power in all things is by the most intellectual among the Greeks ascribed to God; Epicharmus— he was a Pythagorean— saying:—

Nothing escapes the divine. This it behooves you to know.
He is our observer. To God nought is impossible.

And the lyric poet:—

And God from gloomy night
Can raise unstained light,
And can in darksome gloom obscure
The day's refulgence pure.

He alone who is able to make night during the period of day is God.

In the Phœnomena Aratus writes thus:—

With Zeus let us begin; whom let us ne'er,
Being men, leave unexpressed. All full of Zeus,
The streets, and throngs of men, and full the sea,
And shores, and everywhere we Zeus enjoy.

He adds:—

For we also are
His offspring; . . . .

that is, by creation.

Who, bland to men,
Propitious signs displays, and to their tasks
Arouses. For these signs in heaven He fixed,
The constellations spread, and crowned the year
With stars; to show to men the seasons' tasks,
That all things may proceed in order sure.
Him ever first, Him last too, they adore:
Hail Father, marvel great— great boon to men.

And before him, Homer, framing the world in accordance with Moses on the Vulcan-wrought shield, says:—

On it he fashioned earth, and sky, and sea,
And all the signs with which the heaven is crowned.
For the Zeus celebrated in poems and prose compositions leads the mind up to God. And already, so to speak, Democritus writes, that 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. And more mystically the Bœotian Pindar, being a Pythagorean, says:—

One is the race of gods and men,
And of one mother both have breath;

that 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.

For 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: In 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 you study with a truly philosophical spirit, you shall know. And the address in the Timœus calls the creator, Father, speaking thus: You gods of gods, of whom I am Father; and the Creator of your works. So that when he says, Around 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, 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.
And the same, in the tenth book of the Republic, mentions Eros the son of Armenius, who is Zoroaster. Zoroaster, then, writes: These 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. 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.

I 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— that 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: The 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, and quenched according to measure. And that he taught it to be generated and perishable, is shown by what follows: There are transmutations of fire—first, the sea; and of the sea the half is land, the half fiery vapour. 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: The sea is diffused and measured according to the same rule which subsisted before it became earth. 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.

Plato, again, in the seventh book of the Republic, has called the day here nocturnal, as I suppose, on account of the world rulers of this darkness; Ephesians 6:12 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, I slept, and slumbered; I awoke: for the Lord will sustain me; 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, Watch; as much as to say, Study how to live, and endeavour to separate the soul from the body.

And the Lord's day Plato prophetically speaks of in the tenth book of the Republic, in these words: And 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. 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:—

The first, and fourth, and seventh day were held sacred.

And again:—

And on the seventh the sun's resplendent orb.

And Homer:—

And on the seventh then came the sacred day.


The seventh was sacred.

And again:—

It was the seventh day, and all things were accomplished.

And again:—

And on the seventh morn we leave the stream of Acheron.

Callimachus the poet also writes:—

It was the seventh morn, and they had all things done.

And again:—

Among good days is the seventh day, and the seventh race.


The seventh is among the prime, and the seventh is perfect.


Now all the seven were made in starry heaven,
In circles shining as the years appear.

The Elegies of Solon, too, intensely deify the seventh day.

And how? Is it not similar to Scripture when it says, Let us remove the righteous man from us, because he is troublesome to us? Wisdom 2:12 when Plato, all but predicting the economy of salvation, says in the second book of the Republic as follows: Thus 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.
And the Socratic Antisthenes, paraphrasing that prophetic utterance, To whom have you likened me? Says the Lord, says that God is like no one; wherefore no one can come to the knowledge of Him from an image.

Xenophon too, the Athenian, utters these similar sentiments in the following words: He 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.

What flesh can see with eyes the Heavenly, True,
Immortal God, whose dwelling is the poles?
Not even before the bright beams of the sun
Are men, as being mortal, fit to stand,—

the Sibyl had said before. Rightly, then, Xenophanes of Colophon, teaching that God is one and incorporeal, adds:—

One God there is 'midst gods and men supreme;
In form, in mind, unlike to mortal men.

And again:—

But men have the idea that gods are born,
And wear their clothes, and have both voice and shape.

And again:—

But had the oxen or the lions hands,
Or could with hands depict a work like men,
Were beasts to draw the semblance of the gods,
The horses would them like to horses sketch,
To oxen, oxen, and their bodies make
Of such a shape as to themselves belongs.

Let us hear, then, the lyric poet Bacchylides speaking of the divine:—

Who to diseases dire never succumb,
And blameless are; in nought resembling men.

And also Cleanthes, the Stoic, who writes thus in a poem on the Deity: —

If you ask what is the nature of the good, listen—
That which is regular, just, holy, pious,
Self-governing, useful, fair, fitting,
Grave, independent, always beneficial,
That feels no fear or grief, profitable, painless,
Helpful, pleasant, safe, friendly,
Held in esteem, agreeing with itself: honourable,
Humble, careful, meek, zealous,
Perennial, blameless, ever-during.

And the same, tacitly vilifying the idolatry of the multitude, adds:—

Base is every one who looks to opinion,
With the view of deriving any good from it.

We are not, then, to think of God according to the opinion of the multitude.

For I do not think that secretly,
Imitating the guise of a scoundrel,
He would go to your bed as a man,

says Amphion to Antiope. And Sophocles plainly writes:—

His mother Zeus espoused,
Not in the likeness of gold, nor covered
With swan's plumage, as the Pleuronian girl
He impregnated; but an out and out man.

He further proceeds, and adds:—

And quick the adulterer stood on the bridal steps.

Then he details still more plainly the licentiousness of the fabled Zeus:—

But he nor food nor cleansing water touched,
But heart-stung went to bed, and that whole night

But let these be resigned to the follies of the theatre.

Heraclius plainly says: But of the word which is eternal men are not able to understand, both before they have heard it, and on first hearing it. And the lyrist Melanippides says in song:—

Hear me, O Father, Wonder of men,
Ruler of the ever-living soul.

And Parmenides the great, as Plato says in the Sophist, writes of God thus:—

Very much, since unborn and indestructible He is,
Whole, only-begotten, and immoveable, and unoriginated.

Hesiod also says:—

For He of the immortals all is King and Lord.
With God none else in might may strive.

Nay more, Tragedy, drawing away from idols, teaches to look up to heaven. Sophocles, as Hecatæus, who composed the histories in the work about Abraham and the Egyptians, says, exclaims plainly on the stage:—

One in very truth, God is One,
Who made the heaven and the far-stretching earth,
The Deep's blue billow, and the might of winds.
But of us mortals, many erring far
In heart, as solace for our woes, have raised
Images of gods— of stone, or else of brass,
Or figures wrought of gold or ivory;
And sacrifices and vain festivals
To these appointing, deem ourselves devout.

And Euripides on the stage, in tragedy, says:—

Do you this lofty, boundless Ether see,
Which holds the earth around in the embrace
Of humid arms? This reckon Zeus,
And this regard as God.

And in the drama of Pirithous, the same writes those lines in tragic vein:—

You, self-sprung, who on Ether's wheel
Has universal nature spun,
Around whom Light and dusky spangled Night,
The countless host of stars, too, ceaseless dance.

For 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.

Æschylus also, the son of Euphorion, says with very great solemnity of God:—

Ether is Zeus, Zeus earth, and Zeus the heaven;
The universe is Zeus, and all above.

I am aware that Plato assents to Heraclitus, who writes: The one thing that is wise alone will not be expressed, and means the name of Zeus. And again, Law is to obey the will of one. And if you wish to adduce that saying, He that has ears to hear, let him hear, you will find it expressed by the Ephesian to the following effect: Those that hear without understanding are like the deaf. The proverb witnesses against them, that when present they are absent.

But do you want to hear from the Greeks expressly of one first principle? Timæus the Locrian, in the work on Nature, shall testify in the following words: There 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. For this true opinion was derived from what follows: Hear, it is said, O Israel; the Lord your God is one, and Him only shall you serve. Deuteronomy 6:4

Lo He all sure and all unerring is,

says the Sibyl.

Homer also manifestly mentions the Father and the Son by a happy hit of divination in the following words:—

If Outis, alone as you are, offers you violence,
And there is no escaping disease sent by Zeus,—
For the Cyclopes heed not Ægis-bearing Zeus.
And before him Orpheus said, speaking of the point in hand:—

Son of great Zeus, Father of Ægis-bearing Zeus.

And 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:—

Why, son of Peleus, mortal as you are,
With swift feet me pursuest, a god
Immortal? Have you not yet known
That I am a god?
For 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. To whom have you likened the Lord? Or to what likeness have you likened Him? says the Scripture. Has not the artificer made the image? Or the goldsmith, melting the gold, has gilded it, and what follows.

The comic poet Epicharmus speaks in the Republic clearly of the Word in the following terms:—

The life of men needs calculation and number alone,
And we live by number and calculation, for these save mortals.
He then adds expressly:—

Reason governs mortals, and alone preserves manners.


There is in man reasoning; and there is a divine Reason.
Reason is implanted in man to provide for life and sustenance,
But divine Reason attends the arts in the case of all,
Teaching them always what it is advantageous to do.
For it was not man that discovered art, but God brought it;
And the Reason of man derives its origin from the divine Reason.

The Spirit also cries by Isaiah: Wherefore the multitude of sacrifices? Says the Lord . I am full of holocausts of rams, and the fat of lambs and the blood of bulls I wish not; and a little after adds: Wash you, and be clean. Put away wickedness from your souls, and so forth.

Menander, the comic poet, writes in these very words:—

If one by offering sacrifice, a crowd
Of bulls or kids, O Pamphilus, by Zeus.
Or such like things; by making works of art,
Garments of gold or purple, images
Of ivory or emerald, deems by these
God can be made propitious, he does err,
And has an empty mind. For the man must prove
A man of worth, who neither maids deflowers,
Nor an adulterer is, nor steals, nor kills
For love of worldly wealth, O Pamphilus.
Nay, covet not a needle's thread. For God
You sees, being near beside you. . . .
I am a God at hand, it is said by Jeremiah, Jeremiah 23:23-24 and not a God afar off. Shall a man do anything in secret places, and I shall not see him?

And again Menander, paraphrasing that Scripture, Sacrifice a sacrifice of righteousness, and trust in the Lord, thus writes:—

And not a needle even that is
Another's ever covet, dearest friend;
For God in righteous works delights, and so
Permits him to increase his worldly wealth,
Who toils, and ploughs the land both night and day.
But sacrifice to God, and righteous be,
Shining not in bright robes, but in your heart;
And when you hear the thunder, do not flee,
Being conscious to yourself of nought amiss,
Good sir, for you God ever present sees.
Whilst you are yet speaking, says the Scripture, I will say, Lo, here I am. Isaiah 65:24

Again Diphilus, the comic poet, discourses as, follows on the judgment:—

Do you think, O Niceratus, that the dead,
Who in all kinds of luxury in life have shared,
Escape the Deity, as if forgot?
There is an eye of justice, which sees all.
For two ways, as we deem, to Hades lead—
One for the good, the other for the bad.
But if the earth hides both for ever, then
Go plunder, steal, rob, and be turbulent.
But err not. For in Hades judgment is,
Which God the Lord of all will execute,
Whose name too dreadful is for me to name,
Who gives to sinners length of earthly life.
If any mortal thinks, that day by day,
While doing ill, he eludes the gods' keen sight,
His thoughts are evil; and when justice has
The leisure, he shall then detected be
So thinking. Look, whoe'er you be that say
That there is not a God. There is, there is.
If one, by nature evil, evil does,
Let him redeem the time; for such as he
Shall by and by due punishment receive.
And with this agrees the tragedy in the following lines:—

For there shall come, shall come that point of time,
When Ether, golden-eyed, shall ope its store
Of treasured fire; and the devouring flame,
Raging, shall burn all things on earth below,
And all above. ...

And after a little he adds:—

And when the whole world fades,
And vanished all the abyss of ocean's waves,
And earth of trees is bare; and wrapt in flames,
The air no more begets the winged tribes;
Then He who all destroyed, shall all restore.

We shall find expressions similar to these also in the Orphic hymns, written as follows:—

For having hidden all, brought them again
To gladsome light, forth from his sacred heart,

And 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.

At the same hearth and table as the rest
Of the immortal gods, we sit all free
Of human ills, unharmed,

says 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.

And the same Orpheus speaks thus:—

But to the word divine, looking, attend,
Keeping aright the heart's receptacle
Of intellect, and tread the straight path well,
And only to the world's immortal King
Direct your gaze.
And again, respecting God, saying that He was invisible, and that He was known to but one, a Chaldean by race— meaning either by this Abraham or his son— he speaks as follows:—

But one a scion of Chaldean race;
For he the sun's path knew right well,
And how the motion of the sphere about
The earth proceeds, in circle moving
Equally around its axis, how the winds
Their chariot guide o'er air and sea.

Then, as if paraphrasing the expression, Heaven is my throne, and earth is my footstool, Isaiah 66:1 he adds:—

But in great heaven, He is seated firm
Upon a throne of gold, and 'neath His feet
The earth. His right hand round the ocean's bound
He stretches; and the hills' foundations shake
To the centre at His wrath, nor can endure
His mighty strength. He all celestial is,
And all things finishes upon the earth.
He the Beginning, Middle is, and End.
But You I dare not speak. In limbs
And mind I tremble. He rules from on high.

And so forth. For in these he indicates these prophetic utterances: If You open the heaven, trembling shall seize the mountains from Your presence; and they shall melt, as wax melts before the fire; and in Isaiah, Who has measured the heaven with a span, and the whole earth with His fist? Again, when it is said:—

Ruler of Ether, Hades, Sea, and Land,
Who with Your bolts Olympus' strong-built home
Dost shake. Whom demons dread, and whom the throng
Of gods do fear. Whom, too, the Fates obey,
Relentless though they be. O deathless One,
Our mother's Sire! Whose wrath makes all things reel;
Who mov'st the winds, and shroud'st in clouds the world,
Broad Ether cleaving with Your lightning gleams,—
Yours is the order 'mongst the stars, which run
As Your unchangeable behests direct.
Before Your burning throne the angels wait,
Much-working, charged to do all things, for men.
Your young Spring shines, all prank'd with purple flowers;
Your Winter with its chilling clouds assails;
Your Autumn noisy Bacchus distributes.

Then he adds, naming expressly the Almighty God:—

Deathless Immortal, capable of being
To the immortals only uttered! Come,
Greatest of gods, with strong Necessity.
Dread, invincible, great, deathless One,
Whom Ether crowns. ...

By the expression Sire of our Mother (μητροπάτωρ) 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— that in Isaiah, I am He that fixes the thunder, and creates the wind; whose hands have founded the host of heaven; Amos 4:13 and that in Moses, Behold, 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. Deuteronomy 32:39

And He, from good, to mortals plants ill,
And cruel war, and tearful woes,

according to Orpheus.

Such also are the words of the Parian Archilochus.

O Zeus, yours is the power of heaven, and you
Inflict on men things violent and wrong.
Again let the Thracian Orpheus sing to us:—

His right hand all around to ocean's bound
He stretches; and beneath His feet is earth.

These are plainly derived from the following: The Lord will save the inhabited cities, and grasp the whole land in His hand like a nest; Isaiah 10:14 It is the Lord that made the earth by His power, as says Jeremiah, and set up the earth by His wisdom. Jeremiah 10:12 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):—

Demons there are— some here, some there— set over men;
Some, on man's entrance [into life], to ward off ill.

Rightly, then, also Philemon, the comic poet demolishes idolatry in these words:—

Fortune is no divinity to us:
There's no such god. But what befalls by chance
And of itself to each, is Fortune called.

And Sophocles the tragedian says:—

Not even the gods have all things as they choose,
Excepting Zeus; for he beginning is and end.

And Orpheus:—

One Might, the great, the flaming heaven, was
One Deity. All things one Being were; in whom
All these revolve fire, water, and the earth.

And so forth.

Pindar, the lyric poet, as if in Bacchic frenzy, plainly says:—

What is God? The All.

And again:—

God, who makes all mortals.

And when he says—

How little, being a man, do you expect
Wisdom for man? 'Tis hard for mortal mind
The counsels of the gods to scan; and you
Were of a mortal mother born,

he drew the thought from the following: Who has known the mind of the Lord, or who was His counsellor? Isaiah 40:13 Hesiod, too, agrees with what is said above, in what he writes:—

No prophet, sprung of men that dwell on earth,
Can know the mind of Ægis-bearing Zeus.

Similarly, then, Solon the Athenian, in the Elegies, following Hesiod, writes:—

The immortal's mind to men is quite unknown.

Again Moses, having prophesied that the woman would bring forth in trouble and pain, on account of transgression, a poet not undistinguished writes:—

Never by day
From toil and woe shall they have rest, nor yet
By night from groans. Sad cares the gods to men
Shall give.

Further, when Homer says—

The Sire himself the golden balance held,
he intimates that God is just.

And Menander, the comic poet, in exhibiting God, says:—

To each man, on his birth, there is assigned
A tutelary Demon, as his life's good guide.
For that the Demon evil is, and harms
A good life, is not to be thought.

Then he adds:—

Ἅπαντα δ᾿ ἁγαθὸν εἱναι τὸν Θεόν,

meaning either that every one good is God, or, what is preferable, that God in all things is good.

Again, Æschylus the tragedian, setting forth the power of God, does not shrink from calling Him the Highest, in these words:—

Place God apart from mortals; and think not
That He is, like yourself, corporeal.
You know Him not. Now He appears as fire,
Dread force; as water now; and now as gloom;
And in the beasts is dimly shadowed forth,
In wind, and cloud, in lightning, thunder, rain;
And minister to Him the seas and rocks,
Each fountain and the water's floods and streams.
The mountains tremble, and the earth, the vast
Abyss of sea, and towering height of hills,
When on them looks the Sovereign's awful eye:
Almighty is the glory of the Most High God.
Does he not seem to you to paraphrase that text, At the presence of the Lord the earth trembles? In addition to these, the most prophetic Apollo is compelled— thus testifying to the glory of God— to say of Athene, when the Medes made war against Greece, that she besought and supplicated Zeus for Attica. The oracle is as follows:—

Pallas cannot Olympian Zeus propitiate,
Although with many words and sage advice she prays;
But he will give to the devouring fire many temples of the immortals,
Who now stand shaking with terror, and bathed in sweat;
and so forth.

Thearidas, in his book On Nature, writes: There was then one really true beginning [first principle] of all that exist— one. For that Being in the beginning is one and alone.
Nor is there any other except the Great King,

says Orpheus. In accordance with whom, the comic poet Diphilus says very sententiously, the

Father of all,
To Him alone incessant reverence pay,
The inventor and the author of such blessings.

Rightly therefore Plato accustoms 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; 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. Such as are partakers of this he judges to belong to the golden race, when he says: You are all brethren; and those who are of the golden race are most capable of judging most accurately in every respect.
The Father, then, and Maker of all things is apprehended by all things, agreeably to all, by innate power and without teaching—things 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's 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. Wherefore every eastern nation, and every nation touching the western shore; or the north, and each one towards the south, — all have one and the same preconception respecting Him who has 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 to the Invisible, and sole, and most powerful, and most skilful and supreme cause of all things most beautiful;— not 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. Rightly therefore the apostle says, Is He the God of the Jews only, and not also of the Greeks?— not only saying prophetically that of the Greeks believing Greeks would know God; 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, If you say, We trust in the Lord our God: now make an alliance with my Lord the king of the Assyrians. And he adds: And now, was it without the Lord that we came up to this land to make war against it? And Jonah, himself a prophet, intimates the same thing in what he says: And the shipmaster came to him, and said to him, Why do you snore? Rise, call on your God, that He may save us, and that we may not perish. For the expression your God he makes as if to one who knew Him by way of knowledge; and the expression, that God may save us, 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: And he said to them, I am the servant of the Lord; and I fear the Lord, the God of heaven. And again the same: And he said, Let us by no means perish for the life of this man. And Malachi the prophet plainly exhibits God saying, I 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. And again: Because I am a great King, says the Lord omnipotent; and My name is manifest among the nations. What name? The Son declaring the Father among the Greeks who have believed.

Plato in what follows gives an exhibition of free-will: Virtue 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. But God is blameless. For He is never the author of evil.

O warlike Trojans, says the lyric poet, —

High ruling Zeus, who beholds all things,
Is not the cause of great woes to mortals;
But it is in the power of all men to find
Justice, holy, pure,
Companion of order,
And of wise Themis
The sons of the blessed are you
In finding her as your associate.

And Pindar expressly introduces also Zeus Soter, the consort of Themis, proclaiming him King, Saviour, Just, in the following lines:—

First, prudent Themis, of celestial birth,
On golden steeds, by Ocean's rock,
The Fates brought to the stair sublime,
The shining entrance of Olympus,
Of Saviour Zeus for aye to be the spouse,
And she, the Hours, gold-diademed, fair-fruited, good, brought forth.
He, then, who is not obedient to the truth, and is puffed up with human teaching, is wretched and miserable, according to Euripides:—

Who these things seeing, yet apprehends not God,
But mouthing lofty themes, casts far
Perverse deceits; stubborn in which, the tongue
Its shafts discharges, about things unseen,
Devoid of sense.

Let him who wishes, then, approaching to the true instruction, learn from Parmenides the Eleatic, who promises:—

Ethereal nature, then, and all the signs
In Ether you shall know, and the effects,
All viewless, of the sacred Sun's clear torch
And whence produced. The round-eyed Moon's
Revolving influences and nature you
Shall learn; and the ensphering heaven shall know;
Whence sprung; and how Necessity took it
And chained so as to keep the starry bounds.

And Metrodorus, though an Epicurean, spoke thus, divinely inspired: Remember, O Menestratus, that, being a mortal endowed with a circumscribed life, you have in your soul ascended, till you have seen endless time, and the infinity of things; and what is to be, and what has been; 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.

The Pythagoreans call heaven the Antichthon [the opposite Earth]. And in this land, it is said by Jeremiah, I will place you among the children, and give you the chosen land as inheritance of God Omnipotent; Jeremiah 3:19 and they who inherit it shall reign over the earth. Myriads on myriads of examples 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:—

Treating our by-work as work,
And doing our work as by-work.

It 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.

But from what has been said, it tacitly devolves on us to consider in what way the Hellenic books are to be perused by the man who is able to pass through the billows in them. Therefore

Happy is he who possesses the wealth of the divine mind,

as appears according to Empedocles,

But wretched he, who cares for dark opinion about the Gods.

He divinely showed knowledge and ignorance to be the boundaries of happiness and misery. For it behooves philosophers to be acquainted with very many things, according to Heraclitus; and truly must

He, who seeks to be good, err in many things.

It 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—never 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.

Thus, then, let our fifth Miscellany of gnostic notes in accordance with the true philosophy be brought to a close.


Chapter 1. Plan.
The sixth and also the seventh Miscellany of gnostic notes, in accordance with the true philosophy, having delineated as well as possible the ethical argument conveyed in them, and having exhibited what the Gnostic is in his life, proceed to show the philosophers that he is by no means impious, as they suppose, but that he alone is truly pious, by a compendious exhibition of the Gnostic's form of religion, as far as it is possible, without danger, to commit it to writing in a book of reference. For the Lord enjoined to labour for the meat which endures to eternity. John 6:27 And the prophet says, Blessed is he that sows into all waters, whose ox and ass tread, Isaiah 32:20 [that is,] the people, from the Law and from the Gentiles, gathered into one faith.

Now the weak eats herbs, according to the noble apostle. Romans 14:2 The Instructor, divided by us into three books, has already exhibited the training and nurture up from the state of childhood, that is, the course of life which from elementary instruction grows by faith; and in the case of those enrolled in the number of men, prepares beforehand the soul, endued with virtue, for the reception of gnostic knowledge. The Greeks, then, clearly learning, from what shall be said by us in these pages, that in profanely persecuting the God-loving man, they themselves act impiously; then, as the notes advance, in accordance with the style of the Miscellanies, we must solve the difficulties raised both by Greeks and Barbarians with respect to the coming of the Lord.

In a meadow the flowers blooming variously, and in a park the plantations of fruit trees, are not separated according to their species from those of other kinds. If some, culling varieties, have composed learned collections, Meadows, and Helicons, and Honeycombs, and Robes; then, with the things which come to recollection by haphazard, and are expurgated neither in order nor expression, but purposely scattered, the form of the Miscellanies is promiscuously variegated like a meadow. And such being the case, my notes shall serve as kindling sparks; and in the case of him, who is fit for knowledge, if he chance to fall in with them, research made with exertion will turn out to his benefit and advantage. For it is right that labour should precede not only food but also, much more knowledge, in the case of those that are advancing to the eternal and blessed salvation by the strait and narrow way, which is truly the Lord's.

Our knowledge, and our spiritual garden, is the Saviour Himself; into whom we are planted, being transferred and transplanted, from our old life, into the good land. And transplanting contributes to fruitfulness. The Lord, then, into whom we have been transplanted, is the Light and the true Knowledge.

Now knowledge is otherwise spoken of in a twofold sense: that, commonly so called, which appears in all men (similarly also comprehension and apprehension), universally, in the knowledge of individual objects; in which not only the rational powers, but equally the irrational, share, which I would never term knowledge, inasmuch as the apprehension of things through the senses comes naturally. But that which par excellence is termed knowledge, bears the impress of judgment and reason, in the exercise of which there will be rational cognitions alone, applying purely to objects of thought, and resulting from the bare energy of the soul. He is a good man, says David, who pities (those ruined through error), and lends (from the communication of the word of truth) not at haphazard, for he will dispense his words in judgment: with profound calculation, he has dispersed, he has given to the poor.

Chapter 2. The Subject of Plagiarisms Resumed. The Greeks Plagiarized from One Another

Before handling the point proposed, we must, by way of preface, add to the close of the fifth book what is wanting. For since we have shown that the symbolic style was ancient, and was employed not only by our prophets, but also by the majority of the ancient Greeks, and by not a few of the rest of the Gentile Barbarians, it was requisite to proceed to the mysteries of the initiated. I postpone the elucidation of these till we advance to the confutation of what is said by the Greeks on first principles; for we shall show that the mysteries belong to the same branch of speculation. And having proved that the declaration of Hellenic thought is illuminated all round by the truth, bestowed on us in the Scriptures, taking it according to the sense, we have proved, not to say what is invidious, that the theft of the truth passed to them.

Come, and let us adduce the Greeks as witnesses against themselves to the theft. For, inasmuch as they pilfer from one another, they establish the fact that they are thieves; and although against their will, they are detected, clandestinely appropriating to those of their own race the truth which belongs to us. For if they do not keep their hands from each other, they will hardly do it from our authors. I shall say nothing of philosophic dogmas, since the very persons who are the authors of the divisions into sects, confess in writing, so as not to be convicted of ingratitude, that they have received from Socrates the most important of their dogmas. But after availing myself of a few testimonies of men most talked of, and of repute among the Greeks, and exposing their plagiarizing style, and selecting them from various periods, I shall turn to what follows.

Orpheus, then, having composed the line:—

Since nothing else is more shameless and wretched than woman,

Homer plainly says:—

Since nothing else is more dreadful and shameless than a woman.
And Musæus having written:—

Since art is greatly superior to strength,—

Homer says:—

By art rather than strength is the woodcutter greatly superior.
Again, Musæus having composed the lines:—

And as the fruitful field produces leaves,
And on the ash trees some fade, others grow,
So whirls the race of man its leaf, —

Homer transcribes:—

Some of the leaves the wind scatters on the ground.
The budding wood bears some; in time of spring,
They come. So springs one race of men, and one departs.
Again, Homer having said:—

It is unholy to exult over dead men,
Archilochus and Cratinus write, the former:—

It is not noble at dead men to sneer;

and Cratinus in the Lacones:—

For men 'tis dreadful to exult
Much o'er the stalwart dead.

Again, Archilochus, transferring that Homeric line:—

I erred, nor say I nay: instead of many —

writes thus:—

I erred, and this mischief has somehow seized another.

As certainly also that line:—

Even-handed war the slayer slays.
He also, altering, has given forth thus:—

I will do it.
For Mars to men in truth is evenhanded.
Also, translating the following:—

The issues of victory among men depend on the gods,
he openly encourages youth, in the following iambic:—

Victory's issues on the gods depend.

Again, Homer having said:—

With feet unwashed sleeping on the ground,
Euripides writes in Erechtheus:—

Upon the plain spread with no couch they sleep,
Nor in the streams of water lave their feet.

Archilochus having likewise said:—

But one with this and one with that
His heart delights,—

in correspondence with the Homeric line:—

For one in these deeds, one in those delights, —

Euripides says in Œneus:—

But one in these ways, one in those, has more delight.

And I have heard Æschylus saying:—

He who is happy ought to stay at home;
There should he also stay, who speeds not well.

And Euripides, too, shouting the like on the stage:—

Happy the man who, prosperous, stays at home.

Menander, too, on comedy, saying:—

He ought at home to stay, and free remain,
Or be no longer rightly happy.

Again, Theognis having said:—

The exile has no comrade dear and true,—

Euripides has written:—

Far from the poor flies every friend.

And Epicharmus, saying:—

Daughter, woe worth the day!
You who are old I marry to a youth;
and adding:—

For the young husband takes some other girl,
And for another husband longs the wife,—

Euripides writes:—

'Tis bad to yoke an old wife to a youth;
For he desires to share another's bed,
And she, by him deserted, mischief plots.

Euripides having, besides, said in the Medea:—

For no good do a bad man's gifts,—

Sophocles in Ajax Flagellifer utters this iambic:—

For foes' gifts are no gifts, nor any boon.
Solon having written:—

For surfeit insolence begets,
When store of wealth attends.

Theognis writes in the same way:—

For surfeit insolence begets,
When store of wealth attends the bad.

Whence also Thucydides, in the Histories, says: Many men, to whom in a great degree, and in a short time, unlooked-for prosperity comes, are wont to turn to insolence. And Philistus likewise imitates the same sentiment, expressing himself thus: And the many things which turn out prosperously to men, in accordance with reason, have an incredibly dangerous tendency to misfortune. For those who meet with unlooked success beyond their expectations, are for the most part wont to turn to insolence. Again, Euripides having written:—

For children sprung of parents who have led
A hard and toilsome life, superior are;

Critias writes: For I begin with a man's origin: how far the best and strongest in body will he be, if his father exercises himself, and eats in a hardy way, and subjects his body to toilsome labour; and if the mother of the future child be strong in body, and give herself exercise.

Again, Homer having said of the Hephæstus-made shield:—

Upon it earth and heaven and sea he made,
And Ocean's rivers' mighty strength portrayed,

Pherecydes of Syros says:— Zas makes a cloak large and beautiful, and works on it earth and Ogenus, and the palace of Ogenus.

And Homer having said:—

Shame, which greatly hurts a man or helps, —

Euripides writes in Erechtheus:—

Of shame I find it hard to judge;
'Tis needed. 'Tis at times a great mischief.

Take, by way of parallel, such plagiarisms as the following, from those who flourished together, and were rivals of each other. From the Orestes of Euripides:—

Dear charm of sleep, aid in disease.

From the Eriphyle of Sophocles:—

Hie you to sleep, healer of that disease.

And from the Antigone of Sophocles:—

Bastardy is opprobrious in name; but the nature is equal;
And from the Aleuades of Sophocles:—

Each good thing has its nature equal.

Again, in the Ctimenus of Euripides:—

For him who toils, God helps;

And in the Minos of Sophocles;

To those who act not, fortune is no ally;

And from the Alexander of Euripides:—

But time will show; and learning, by that test,
I shall know whether you are good or bad;

And from the Hipponos of Sophocles:—

Besides, conceal nothing; since Time,
That sees all, hears all, all things will unfold.

But let us similarly run over the following; for Eumelus having composed the line,

Of Memory and Olympian Zeus the daughters nine,

Solon thus begins the elegy:—

Of Memory and Olympian Zeus the children bright.

Again, Euripides, paraphrasing the Homeric line:—

What, whence are you? Your city and your parents, where?
employs the following iambics in Ægeus:—

What country shall we say that you have left
To roam in exile, what your land— the bound
Of your own native soil? Who you begot?
And of what father do you call yourself the son?

And what? Theognis having said:—

Wine largely drunk is bad; but if one use
It with discretion, 'tis not bad, but good,—

does not Panyasis write?

Above the gods' best gift to men ranks wine,
In measure drunk; but in excess the worst.

Hesiod, too, saying:—

But for the fire to you I'll give a plague,
For all men to delight themselves withal,—

Euripides writes:—

And for the fire
Another fire greater and unconquerable,
Sprung up in the shape of women
And in addition, Homer, saying:—

There is no satiating the greedy paunch,
Baneful, which many plagues has caused to men.
Euripides says:—

Dire need and baneful paunch me overcome;
From which all evils come.

Besides, Callias the comic poet having written:—

With madmen, all men must be mad, they say,—

Menander, in the Poloumenoi, expresses himself similarly, saying:—

The presence of wisdom is not always suitable:
One sometimes must with others play the fool.

And Antimachus of Teos having said:—

From gifts, to mortals many ills arise,—

Augias composed the line:—

For gifts men's mind and acts deceive.

And Hesiod having said:—

Than a good wife, no man a better thing
Ere gained; than a bad wife, a worse,—

Simonides said:—

A better prize than a good wife no man
Ere gained, than a bad one nought worse.

Again, Epicharmas having said:—

As destined long to live, and yet not long,
Think of yourself.—

Euripides writes:—

Why? Seeing the wealth we have uncertain is,
Why don't we live as free from care, as pleasant
As we may?

Similarly also, the comic poet Diphilus having said:—

The life of men is prone to change,—

Posidippus says:—

No man of mortal mould his life has passed
From suffering free. Nor to the end again
Has continued prosperous.

Similarly speaks to you Plato, writing of man as a creature subject to change. Again, Euripides having said:—

Oh life to mortal men of trouble full,
How slippery in everything are you!
Now you grow, and now you decay away.
And there is set no limit, no, not one,
For mortals of their course to make an end,
Except when Death's remorseless final end
Comes, sent from Zeus,—

Diphilus writes:—

There is no life which has not its own ills,
Pains, cares, thefts, and anxieties, disease;
And Death, as a physician, coming, gives
Rest to their victims in his quiet sleep.
Furthermore, Euripides having said:—

Many are fortune's shapes,
And many things contrary to expectation the gods perform,—

The tragic poet Theodectes similarly writes:—

The instability of mortals' fates.

And Bacchylides having said:—

To few alone of mortals is it given
To reach hoary age, being prosperous all the while,
And not meet with calamities,—

Moschion, the comic poet, writes:—

But he of all men is most blest,
Who leads throughout an equal life.

And you will find that, Theognis having said:—

For no advantage to a man grown old
A young wife is, who will not, as a ship
The helm, obey,—

Aristophanes, the comic poet, writes:—

An old man to a young wife suits but ill.

For Anacreon, having written:—

Luxurious love I sing,
With flowery garlands graced,
He is of gods the king,
He mortal men subdues,—

Euripides writes:—

For love not only men attacks,
And women; but disturbs
The souls of gods above, and to the sea

But not to protract the discourse further, in our anxiety to show the propensity of the Greeks to plagiarism in expressions and dogmas, allow us to adduce the express testimony of Hippias, the sophist of Elea, who discourses on the point in hand, and speaks thus: Of these things some perchance are said by Orpheus, some briefly by Musæus; some in one place, others in other places; some by Hesiod, some by Homer, some by the rest of the poets; and some in prose compositions, some by Greeks, some by Barbarians. And I from all these, placing together the things of most importance and of kindred character, will make the present discourse new and varied.

And in order that we may see that philosophy and history, and even rhetoric, are not free of a like reproach, it is right to adduce a few instances from them. For Alcmæon of Crotona having said, It is easier to guard against a man who is an enemy than a friend, Sophocles wrote in the Antigone:—

For what sore more grievous than a bad friend?

And Xenophon said: No man can injure enemies in any way other than by appearing to be a friend.

And Euripides having said in Telephus:—

Shall we Greeks be slaves to Barbarians?—

Thrasymachus, in the oration for the Larissæans, says: Shall we be slaves to Archelaus— Greeks to a Barbarian?

And Orpheus having said:—

Water is the change for soul, and death for water;
From water is earth, and what comes from earth is again water,
And from that, soul, which changes the whole ether;

and Heraclitus, putting together the expressions from these lines, writes thus:—

It is death for souls to become water, and death for
water to become earth; and from earth comes water,
and from water soul.

And Athamas the Pythagorean having said, Thus was produced the beginning of the universe; and there are four roots— fire, water, air, earth: for from these is the origination of what is produced,— Empedocles of Agrigentum wrote:—

The four roots of all things first do you hear—
Fire, water, earth, and ether's boundless height:
For of these all that was, is, shall be, comes.

And Plato having said, Wherefore also the gods, knowing men, release sooner from life those they value most, Menander wrote:—

Whom the gods love, dies young.

And Euripides having written in the Œnomaus:—

We judge of things obscure from what we see;

and in the Phœnix:—

By signs the obscure is fairly grasped,—

Hyperides says, But we must investigate things unseen by learning from signs and probabilities. And Isocrates having said, We must conjecture the future by the past, Andocides does not shrink from saying, For we must make use of what has happened previously as signs in reference to what is to be. Besides, Theognis having said:—

The evil of counterfeit silver and gold is not intolerable,
O Cyrnus, and to a wise man is not difficult of detection;
But if the mind of a friend is hidden in his breast,
If he is false, and has a treacherous heart within,
This is the basest thing for mortals, caused by God,
And of all things the hardest to detect,—

Euripides writes:—

Oh Zeus, why have you given to men clear tests
Of spurious gold, while on the body grows
No mark sufficing to discover clear
The wicked man?

Hyperides himself also says, There is no feature of the mind impressed on the countenance of men.

Again, Stasinus having composed the line:—

Fool, who, having slain the father, leaves the children,—

Xenophon says, For I seem to myself to have acted in like manner, as if one who killed the father should spare his children. And Sophocles having written in the Antigone:—

Mother and father being in Hades now,
No brother ever can to me spring forth,—

Herodotus says, Mother and father being no more, I shall not have another brother. In addition to these, Theopompus having written:—

Twice children are old men in very truth;

And before him Sophocles in Peleus:—

Peleus, the son of Æacus, I, sole housekeeper,
Guide, old as he is now, and train again,
For the aged man is once again a child,—

Antipho the orator says, For the nursing of the old is like the nursing of children. Also the philosopher Plato says, The old man then, as seems, will be twice a child. Further, Thucydides having said, We alone bore the brunt at Marathon, — Demosthenes said, By those who bore the brunt at Marathon. Nor will I omit the following. Cratinus having said in the Pytine: —

The preparation perchance you know,

Andocides the orator says, The preparation, gentlemen of the jury, and the eagerness of our enemies, almost all of you know. Similarly also Nicias, in the speech on the deposit, against Lysias, says, The preparation and the eagerness of the adversaries, you see, O gentlemen of the jury. After him Æschines says, You see the preparation, O men of Athens, and the line of battle. Again, Demosthenes having said, What zeal and what canvassing, O men of Athens, have been employed in this contest, I think almost all of you are aware; and Philinus similarly, What zeal, what forming of the line of battle, gentlemen of the jury, have taken place in this contest, I think not one of you is ignorant. Isocrates, again, having said, As if she were related to his wealth, not him, Lysias says in the Orphics, And he was plainly related not to the persons, but to the money. Since Homer also having written:—

O friend, if in this war, by taking flight,
We should from age and death exemption win,
I would not fight among the first myself,
Nor would I send you to the glorious fray;
But now— for myriad fates of death attend
In any case, which man may not escape
Or shun— come on. To some one we shall bring
Renown, or some one shall to us, —

Theopompus writes, For if, by avoiding the present danger, we were to pass the rest of our time in security, to show love of life would not be wonderful. But now, so many fatalities are incident to life, that death in battle seems preferable. And what? Child the sophist having uttered the apophthegm, Become surety, and mischief is at hand, did not Epicharmus utter the same sentiment in other terms, when he said, Suretyship is the daughter of mischief, and loss that of suretyship? Further, Hippocrates the physician having written, You must look to time, and locality, and age, and disease, Euripides says in Hexameters: —

Those who the healing art would practice well,
Must study people's modes of life, and note
The soil, and the diseases so consider.

Homer again, having written:—

I say no mortal man can doom escape,—

Archinus says, All men are bound to die either sooner or later; and Demosthenes, To all men death is the end of life, though one should keep himself shut up in a coop.

And Herodotus, again, having said, in his discourse about Glaucus the Spartan, that the Pythian said, In the case of the Deity, to say and to do are equivalent, Aristophanes said:—

For to think and to do are equivalent.

And before him, Parmenides of Elea said:—

For thinking and being are the same.

And Plato having said, And we shall show, not absurdly perhaps, that the beginning of love is sight; and hope diminishes the passion, memory nourishes it, and intercourse preserves it; does not Philemon the comic poet write:—

First all see, then admire;
Then gaze, then come to hope;
And thus arises love?

Further, Demosthenes having said, For to all of us death is a debt, and so forth, Phanocles writes in Loves, or The Beautiful:—

But from the Fates' unbroken thread escape
Is none for those that feed on earth.

You will also find that Plato having said, For the first sprout of each plant, having got a fair start, according to the virtue of its own nature, is most powerful in inducing the appropriate end; the historian writes, Further, it is not natural for one of the wild plants to become cultivated, after they have passed the earlier period of growth; and the following of Empedocles:—

For I already have been boy and girl,
And bush, and bird, and mute fish in the sea,—

Euripides transcribes in Chrysippus:—

But nothing dies
Of things that are; but being dissolved,
One from the other,
Shows another form.

And Plato having said, in the Republic, that women were common, Euripides writes in the Protesilaus:—

For common, then, is woman's bed.

Further, Euripides having written:—

For to the temperate enough sufficient is—

Epicurus expressly says, Sufficiency is the greatest riches of all.

Again, Aristophanes having written:—

Life you securely shall enjoy, being just
And free from turmoil, and from fear live well,—

Epicurus says, The greatest fruit of righteousness is tranquillity.

Let these species, then, of Greek plagiarism of sentiments, being such, stand as sufficient for a clear specimen to him who is capable of perceiving.

And not only have they been detected pirating and paraphrasing thoughts and expressions, as will be shown; but they will also be convicted of the possession of what is entirely stolen. For stealing entirely what is the production of others, they have published it as their own; as Eugamon of Cyrene did the entire book on the Thesprotians from Musæus, and Pisander of Camirus the Heraclea of Pisinus of Lindus, and Panyasis of Halicarnassus, the capture of Œchalia from Cleophilus of Samos.

You will also find that Homer, the great poet, took from Orpheus, from the Disappearance of Dionysus, those words and what follows verbatim:—

As a man trains a luxuriant shoot of olive.
And in the Theogony, it is said by Orpheus of Kronos:—

He lay, his thick neck bent aside; and him
All-conquering Sleep had seized.

These Homer transferrred to the Cyclops. And Hesiod writes of Melampous:—

Gladly to hear, what the immortals have assigned
To men, the brave from cowards clearly marks;

and so forth, taking it word for word from the poet Musæus.

And Aristophanes the comic poet has, in the first of the Thesmophoriazusæ, transferred the words from the Empiprameni of Cratinus. And Plato the comic poet, and Aristophanes in Dædalus, steal from one another. Cocalus, composed by Araros, the son of Aristophanes, was by the comic poet Philemon altered, and made into the comedy called Hypobolimœns.

Eumelus and Acusilaus the historiographers changed the contents of Hesiod into prose, and published them as their own. Gorgias of Leontium and Eudemus of Naxus, the historians, stole from Melesagoras. And, besides, there is Bion of Proconnesus, who epitomized and transcribed the writings of the ancient Cadmus, and Archilochus, and Aristotle, and Leandrus, and Hellanicus, and Hecatæus, and Androtion, and Philochorus. Dieuchidas of Megara transferred the beginning of his treatise from the Deucalion of Hellanicus. I pass over in silence Heraclitus of Ephesus, who took a very great deal from Orpheus.

From Pythagoras Plato derived the immortality of the soul; and he from the Egyptians. And many of the Platonists composed books, in which they show that the Stoics, as we said in the beginning, and Aristotle, took the most and principal of their dogmas from Plato. Epicurus also pilfered his leading dogmas from Democritus. Let these things then be so. For life would fail me, were I to undertake to go over the subject in detail, to expose the selfish plagiarism of the Greeks, and how they claim the discovery of the best of their doctrines, which they have received from us.

Chapter 3. 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 pure hands to heaven, and invoking the common 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. 1 Samuel 11:18 Do you see that He who sends His rain on the just and on the unjust Matthew 5:45 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:—

O Delphians, pray the winds, and it will be better,—

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:—

You shall the might of the unwearied winds make still,
Which rushing to the earth spoil mortals' crops,
And at your will bring back the avenging blasts.

And they say that he was followed by some that used divinations, and some that had been long vexed by sore diseases. 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 your tabernacles, O Lord of hosts! This is the Lord of powers, and principalities, and authorities, of whom Moses speaks; so that we may be with Him. And you 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, Deuteronomy 10:16-17 unit so forth. And Isaiah says, Lift your eyes to the height, and see who has produced all these things. Isaiah 40:26

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. 1 Timothy 6:16

For such is the allegory, according to the Scripture. But the fire was seen, as Aristobulus 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 Britain 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, 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, You heard the voice of words, and saw no similitude. Deuteronomy 4:12 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.

Chapter 4. The Greeks Drew Many of Their Philosophical Tenets from the Egyptian and Indian Gymnosophists

We shall find another testimony in confirmation, in the fact that the best of the philosophers, having appropriated their most excellent dogmas from us, boast, as it were, of certain of the tenets which pertain to each sect being culled from other Barbarians, chiefly from the Egyptians— both other tenets, and that especially of the transmigration of the soul. For the Egyptians pursue a philosophy of their own. This is principally shown by their sacred ceremonial. For first advances the Singer, bearing some one of the symbols of music. For they say that he must learn two of the books of Hermes, the one of which contains the hymns of the gods, the second the regulations for the king's life. And after the Singer advances the Astrologer, with a horologe in his hand, and a palm, the symbols of astrology. He must have the astrological books of Hermes, which are four in number, always in his mouth. Of these, one is about the order of the fixed stars that are visible, and another about the conjunctions and luminous appearances of the sun and moon; and the rest respecting their risings. Next in order advances the sacred Scribe, with wings on his head, and in his hand a book and rule, in which were writing ink and the reed, with which they write. And he must be acquainted with what are called hieroglyphics, and know about cosmography and geography, the position of the sun and moon, and about the five planets; also the description of Egypt, and the chart of the Nile; and the description of the equipment of the priests and of the places consecrated to them, and about the measures and the things in use in the sacred rites. Then the Stole-keeper follows those previously mentioned, with the cubit of justice and the cup for libations. He is acquainted with all points called Pædeutic (relating to training) and Moschophatic (sacrificial). There are also ten books which relate to the honour paid by them to their gods, and containing the Egyptian worship; as that relating to sacrifices, first-fruits, hymns, prayers, processions, festivals, and the like. And behind all walks the Prophet, with the water-vase carried openly in his arms; who is followed by those who carry the issue of loaves. He, as being the governor of the temple, learns the ten books called Hieratic; and they contain all about the laws, and the gods, and the whole of the training of the priests. For the Prophet is, among the Egyptians, also over the distribution of the revenues. There are then forty-two books of Hermes indispensably necessary; of which the six-and-thirty containing the whole philosophy of the Egyptians are learned by the forementioned personages; and the other six, which are medical, by the Pastophoroi (image-bearers),— treating of the structure of the body, and of diseases, and instruments, and medicines, and about the eyes, and the last about women. Such are the customs of the Egyptians, to speak briefly.

The philosophy of the Indians, too, has been celebrated. Alexander of Macedon, having taken ten of the Indian Gymnosophists, that seemed the best and most sententious, proposed to them problems, threatening to put to death him that did not answer to the purpose; ordering one, who was the eldest of them, to decide.

The first, then, being asked whether he thought that the living were more in number than the dead, said, The living; for that the dead were not. The second, on being asked whether the sea or the land maintained larger beasts, said, The land; for the sea was part of it. And the third being asked which was the most cunning of animals? The one, which has not hitherto been known, man. And the fourth being interrogated, For what reason they had made Sabba, who was their prince, revolt, answered, Because they wished him to live well rather than die ill. And the fifth being asked, Whether he thought that day or night was first, said, One day. For puzzling questions must have puzzling answers. And the sixth being posed with the query, How shall one be loved most? By being most powerful; in order that he may not be timid. And the seventh being asked, How any one of men could become God? Said, If he do what it is impossible for man to do. And the eighth being asked, Which is the stronger, life or death? Said, Life, which bears such ills. And the ninth being interrogated, Up to what point it is good for a man to live? Said, Till he does not think that to die is better than to live. And on Alexander ordering the tenth to say something, for he was judge, he said, One spoke worse than another. And on Alexander saying, Shall you not, then, die first, having given such a judgment? He said, And how, O king, will you prove true, after saying that you would kill first the first man that answered very badly?

And that the Greeks are called pilferers of all manner of writing, is, as I think, sufficiently demonstrated by abundant proofs.
Chapter 5. The Greeks Had Some Knowledge of the True God

And that the men of highest repute among the Greeks knew God, not by positive knowledge, but by indirect expression, Peter says in the Preaching: Know then that there is one God, who made the beginning of all things, and holds the power of the end; and is the Invisible, who sees all things; incapable of being contained, who contains all things; needing nothing, whom all things need, and by whom they are; incomprehensible, everlasting, unmade, who made all things by the 'Word of His power,' that is, according to the gnostic scripture, His Son.
Then he adds: Worship this God not as the Greeks,— signifying plainly, that the excellent among the Greeks worshipped the same God as we, but that they had not learned by perfect knowledge that which was delivered by the Son. Do not then worship, he did not say, the God whom the Greeks worship, but as the Greeks,— changing the manner of the worship of God, not announcing another God. What, then, the expression not as the Greeks means, Peter himself shall explain, as he adds: Since they are carried away by ignorance, and know not God (as we do, according to the perfect knowledge); but giving shape to the things of which He gave them the power for use— stocks and stones, brass and iron, gold and silver— matter—and setting up the things which are slaves for use and possession, worship them. And what God has given to them for food— the fowls of the air, and the fish of the sea, and the creeping things of the earth, and the wild beasts with the four-footed cattle of the field, weasels and mice, cats and dogs and apes, and their own proper food— they sacrifice as sacrifices to mortals; and offering dead things to the dead, as to gods, are unthankful to God, denying His existence by these things. And that it is said, that we and the Greeks know the same God, though not in the same way, he will infer thus: Neither worship as the Jews; for they, thinking that they only know God, do not know Him, adoring as they do angels and archangels, the month and the moon. And if the moon be not visible, they do not hold the Sabbath, which is called the first; nor do they hold the new moon, nor the feast of unleavened bread, nor the feast, nor the great day. Then he gives the finishing stroke to the question: So do that also, learning holily and righteously what we deliver to you; keep them, worshipping God in a new way, by Christ. For we find in the Scriptures, as the Lord says: Behold, I make with you a new covenant, not as I made with your fathers in Mount Horeb. Jeremiah 31:31-32; Hebrews 8:8-10 He made a new covenant with us; for what belonged to the Greeks and Jews is old. But we, who worship Him in a new way, in the third form, are Christians. For clearly, as I think, he showed that the one and only God was known by the Greeks in a Gentile way, by the Jews Judaically, and in a new and spiritual way by us.

And further, that the same God that furnished both the Covenants was the giver of Greek philosophy to the Greeks, by which the Almighty is glorified among the Greeks, he shows. And it is clear from this. Accordingly, then, from the Hellenic training, and also from that of the law are gathered into the one race of the saved people those who accept faith: not that the three peoples are separated by time, so that one might suppose three natures, but trained in different Covenants of the one Lord, by the word of the one Lord. For that, as God wished to save the Jews by giving to them prophets, so also by raising up prophets of their own in their own tongue, as they were able to receive God's beneficence, He distinguished the most excellent of the Greeks from the common herd, in addition to Peter's Preaching, the Apostle Paul will show, saying: Take also the Hellenic books, read the Sibyl, how it is shown that God is one, and how the future is indicated. And taking Hystaspes, read, and you will find much more luminously and distinctly the Son of God described, and how many kings shall draw up their forces against Christ, hating Him and those that bear His name, and His faithful ones, and His patience, and His coming. Then in one word he asks us, Whose is the world, and all that is in the world? Are they not God's? Wherefore Peter says, that the Lord said to the apostles: If any one of Israel then, wishes to repent, and by my name to believe in God, his sins shall be forgiven him, after twelve years. Go forth into the world, that no one may say, We have not heard.

Chapter 6. The Gospel Was Preached to Jews and Gentiles in Hades.
But as the proclamation [of the Gospel] has come now at the fit time, so also at the fit time were the Law and the Prophets given to the Barbarians, and Philosophy to the Greeks, to fit their ears for the Gospel. Therefore, says the Lord who delivered Israel, in an acceptable time have I heard you, and in a day of salvation have I helped you. And I have given you for a Covenant to the nations; that you might inhabit the earth, and receive the inheritance of the wilderness; saying to those that are in bonds, Come forth; and to those that are in darkness, Show yourselves. For if the prisoners are the Jews, of whom the Lord said, Come forth, you that will, from your bonds,— meaning the voluntary bound, and who have taken on them the burdens grievous to be borne Matthew 23:4; Luke 11:46 by human injunction— it is plain that those in darkness are they who have the ruling faculty of the soul buried in idolatry.

For to those who were righteous according to the law, faith was wanting. Wherefore also the Lord, in healing them, said, Your faith has saved you. But to those that were righteous according to philosophy, not only faith in the Lord, but also the abandonment of idolatry, were necessary. Straightway, on the revelation of the truth, they also repented of their previous conduct.

Wherefore the Lord preached the Gospel to those in Hades. Accordingly the Scripture says, Hades says to Destruction, We have not seen His form, but we have heard His voice. It is not plainly the place, which, the words above say, heard the voice, but those who have been put in Hades, and have abandoned themselves to destruction, as persons who have thrown themselves voluntarily from a ship into the sea. They, then, are those that hear the divine power and voice. For who in his senses can suppose the souls of the righteous and those of sinners in the same condemnation, charging Providence with injustice?

But how? Do not [the Scriptures] show that the Lord preached the Gospel to those that perished in the flood, or rather had been chained, and to those kept in ward and guard? 1 Peter 3:19-20 And it has been shown also, in the second book of the Stromata, that the apostles, following the Lord, preached the Gospel to those in Hades. For it was requisite, in my opinion, that as here, so also there, the best of the disciples should be imitators of the Master; so that He should bring to repentance those belonging to the Hebrews, and they the Gentiles; that is, those who had lived in righteousness according to the Law and Philosophy, who had ended life not perfectly, but sinfully. For it was suitable to the divine administration, that those possessed of greater worth in righteousness, and whose life had been pre-eminent, on repenting of their transgressions, though found in another place, yet being confessedly of the number of the people of God Almighty, should be saved, each one according to his individual knowledge.

And, as I think, the Saviour also exerts His might because it is His work to save; which accordingly He also did by drawing to salvation those who became willing, by the preaching [of the Gospel], to believe in Him, wherever they were. If, then, the Lord descended to Hades for no other end but to preach the Gospel, as He did descend; it was either to preach the Gospel to all or to the Hebrews only. If, accordingly, to all, then all who believe shall be saved, although they may be of the Gentiles, on making their profession there; since God's punishments are saving and disciplinary, leading to conversion, and choosing rather the repentance them the death of a sinner; and especially since souls, although darkened by passions, when released from their bodies, are able to perceive more clearly, because of their being no longer obstructed by the paltry flesh.

If, then, He preached only to the Jews, who wanted the knowledge and faith of the Saviour, it is plain that, since God is no respecter of persons, the apostles also, as here, so there preached the Gospel to those of the heathen who were ready for conversion. And it is well said by the Shepherd, They went down with them therefore into the water, and again ascended. But these descended alive, and again ascended alive. But those who had fallen asleep, descended dead, but ascended alive. Further the Gospel Matthew 27:52 says, that many bodies of those that slept arose,— plainly as having been translated to a better state. There took place, then, a universal movement and translation through the economy of the Saviour.
One righteous man, then, differs not, as righteous, from another righteous man, whether he be of the Law or a Greek. For God is not only Lord of the Jews, but of all men, and more nearly the Father of those who know Him. For if to live well and according to the law is to live, also to live rationally according to the law is to live; and those who lived rightly before the Law were classed under faith, and judged to be righteous—it is evident that those, too, who were outside of the Law, having lived rightly, in consequence of the peculiar nature of the voice, though they are in Hades and in ward, 1 Peter 3:19 on hearing the voice of the Lord, whether that of His own person or that acting through His apostles, with all speed turned and believed. For we remember that the Lord is the power of God, 1 Corinthians 1:24 and power can never be weak.

So I think it is demonstrated that the God being good, and the Lord powerful, they save with a righteousness and equality which extend to all that turn to Him, whether here or elsewhere. For it is not here alone that the active power of God is beforehand, but it is everywhere and is always at work. Accordingly, in the Preaching of Peter, the Lord says to the disciples after the resurrection, I have chosen you twelve disciples, judging you worthy of me, whom the Lord wished to be apostles, having judged them faithful, sending them into the world to the men on the earth, that they may know that there is one God, showing clearly what would take place by the faith of Christ; that they who heard and believed should be saved; and that those who believed not, after having heard, should bear witness, not having the excuse to allege, We have not heard.

What then? Did not the same dispensation obtain in Hades, so that even there, all the souls, on hearing the proclamation, might either exhibit repentance, or confess that their punishment was just, because they believed not? And it were the exercise of no ordinary arbitrariness, for those who had departed before the advent of the Lord (not having the Gospel preached to them, and having afforded no ground from themselves, in consequence of believing or not) to obtain either salvation or punishment. For it is not right that these should be condemned without trial, and that those alone who lived after the advent should have the advantage of the divine righteousness. But to all rational souls it was said from above, Whatever one of you has done in ignorance, without clearly knowing God, if, on becoming conscious, he repent, all his sins will be forgiven him. For, behold, it is said, I have set before your face death and life, that you may choose life. God says that He set, not that He made both, in order to the comparison of choice. And in another Scripture He says, If you hear Me, and be willing, you shall eat the good of the land. But if you hear Me not, and are not willing, the sword shall devour you: for the mouth of the Lord has spoken these things. Isaiah 1:19-20

Again, David expressly (or rather the Lord in the person of the saint, and the same from the foundation of the world is each one who at different periods is saved, and shall be saved by faith) says, My heart was glad, and my tongue rejoiced, and my flesh shall still rest in hope. For You shall not leave my soul in hell, nor will You give Your holy one to see corruption. You have made known to me the paths of life, You will make me full of joy in Your presence. As, then, the people was precious to the Lord, so also is the entire holy people; he also who is converted from the Gentiles, who was prophesied under the name of proselyte, along with the Jew. For rightly the Scripture says, that the ox and the bear shall come together. Isaiah 11:7 For the Jew is designated by the ox, from the animal under the yoke being reckoned clean, according to the law; for the ox both parts the hoof and chews the cud. And the Gentile is designated by the bear, which is an unclean and wild beast. And this animal brings forth a shapeless lump of flesh, which it shapes into the likeness of a beast solely by its tongue. For he who is convened from among the Gentiles is formed from a beastlike life to gentleness by the word; and, when once tamed, is made clean, just as the ox. For example, the prophet says, The sirens, and the daughters of the sparrows, and all the beasts of the field, shall bless me. Isaiah 43:20 Of the number of unclean animals, the wild beasts of the field are known to be, that is, of the world; since those who are wild in respect of faith, and polluted in life, and not purified by the righteousness which is according to the law, are called wild beasts. But changed from wild beasts by the faith of the Lord, they become men of God, advancing from the wish to change to the fact. For some the Lord exhorts, and to those who have already made the attempt he stretches forth His hand, and draws them up. For the Lord dreads not the face of any one, nor will He regard greatness; for He has made small and great, and cares alike for all. Wisdom 6:7 And David says, For the heathen are fixed in the destruction they have caused; their foot is taken in the snare which they hid. But the Lord was a refuge to the poor, a help in season also in affliction. Those, then, that were in affliction had the Gospel seasonably proclaimed. And therefore it said, Declare among the heathen his pursuits, that they may not be judged unjustly.

If, then, He preached the Gospel to those in the flesh that they might not be condemned unjustly, how is it conceivable that He did not for the same cause preach the Gospel to those who had departed this life before His advent? For the righteous Lord loves righteousness: His countenance beholds uprightness. But he that loves wickedness hates his own soul.
If, then, in the deluge all sinful flesh perished, punishment having been inflicted on them for correction, we must first believe that the will of God, which is disciplinary and beneficent, saves those who turn to Him. Then, too, the more subtle substance, the soul, could never receive any injury from the grosser element of water, its subtle and simple nature rendering it impalpable, called as it is incorporeal. But whatever is gross, made so in consequence of sin, this is cast away along with the carnal spirit which lusts against the soul.
Now also Valentinus, the Coryphæus of those who herald community, in his book on The Intercourse of Friends, writes in these words: Many of the things that are written, though in common books, are found written in the church of God. For those sayings which proceed from the heart are vain. For the law written in the heart is the People of the Beloved— loved and loving Him. For whether it be the Jewish writings or those of the philosophers that he calls the Common Books, he makes the truth common. And Isidore, at once son and disciple to Basilides, in the first book of the Expositions of the Prophet Parchor, writes also in these words: The Attics say that certain things were intimated to Socrates, in consequence of a dæmon attending on him. And Aristotle says that all men are provided with dæmons, that attend on them during the time they are in the body—having taken this piece of prophetic instruction and transferred it to his own books, without acknowledging whence he had abstracted this statement. And again, in the second book of his work, he thus writes: And let no one think that what we say is peculiar to the elect, was said before by any philosophers. For it is not a discovery of theirs. For having appropriated it from our prophets, they attributed it to him who is wise according to them. Again, in the same: For to me it appears that those who profess to philosophize, do so that they may learn what is the winged oak, and the variegated robe on it, all of which Pherecydes has employed as theological allegories, having taken them from the prophecy of Cham.

Chapter 7. What True Philosophy Is, and Whence So Called

As we have long ago pointed out, what we propose as our subject is not the discipline which obtains in each sect, but that which is really philosophy, strictly systematic Wisdom, which furnishes acquaintance with the things which pertain to life. And we define Wisdom to be certain knowledge, being a sure and irrefragable apprehension of things divine and human, comprehending the present, past, and future, which the Lord has taught us, both by His advent and by the prophets. And it is irrefragable by reason, inasmuch as it has been communicated. And so it is wholly true according to [God's] intention, as being known through means of the Son. And in one aspect it is eternal, and in another it becomes useful in time. Partly it is one and the same, partly many and indifferent— partly without any movement of passion, partly with passionate desire— partly perfect, partly incomplete.

This wisdom, then— rectitude of soul and of reason, and purity of life— is the object of the desire of philosophy, which is kindly and lovingly disposed towards wisdom, and does everything to attain it.

Now those are called philosophers, among us, who love Wisdom, the Creator and Teacher of all things, that is, the knowledge of the Son of God; and among the Greeks, those who undertake arguments on virtue. Philosophy, then, consists of such dogmas found in each sect (I mean those of philosophy) as cannot be impugned, with a corresponding life, collected into one selection; and these, stolen from the Barbarian God-given grace, have been adorned by Greek speech. For some they have borrowed, and others they have misunderstood. And in the case of others, what they have spoken, in consequence of being moved, they have not yet perfectly worked out; and others by human conjecture and reasoning, in which also they stumble. And they think that they have hit the truth perfectly; but as we understand them, only partially. They know, then, nothing more than this world. And it is just like geometry, which treats of measures and magnitudes and forms, by delineation on plane-surfaces; and just as painting appears to take in the whole field of view in the scenes represented. But it gives a false description of the view, according to the rules of the art, employing the signs that result from the incidents of the lines of vision. By this means, the higher and lower points in the view, and those between, are preserved; and some objects seem to appear in the foreground, and others in the background, and others to appear in some other way, on the smooth and level surface. So also the philosophers copy the truth, after the manner of painting. And always in the case of each one of them, their self-love is the cause of all their mistakes. Wherefore one ought not, in the desire for the glory that terminates in men, to be animated by self-love; but loving God, to become really holy with wisdom. If, then, one treats what is particular as universal, and regards that, which serves, as the Lord, he misses the truth, not understanding what was spoken by David by way of confession: I have eaten earth [ashes] like bread. Now, self-love and self-conceit are, in his view, earth and error. But if so, science and knowledge are derived from instruction. And if there is instruction, you must seek for the master. Cleanthes claims Zeno, and Metrodorus Epicurus, and Theophrastus Aristotle, and Plato Socrates. But if I come to Pythagoras, and Pherecydes, and Thales, and the first wise men, I come to a stand in my search for their teacher. Should you say the Egyptians, the Indians, the Babylonians, and the Magi themselves, I will not stop from asking their teacher. And I lead you up to the first generation of men; and from that point I begin to investigate Who is their teacher. No one of men; for they had not yet learned. Nor yet any of the angels: for in the way that angels, in virtue of being angels, speak, men do not hear; nor, as we have ears, have they a tongue to correspond; nor would any one attribute to the angels organs of speech, lips I mean, and the parts contiguous, throat, and windpipe, and chest, breath and air to vibrate. And God is far from calling aloud in the unapproachable sanctity, separated as He is from even the archangels.

And we also have already heard that angels learned the truth, and their rulers over them; for they had a beginning. It remains, then, for us, ascending to seek their teacher. And since the unoriginated Being is one, the Omnipotent God; one, too, is the First-begotten, by whom all things were made, and without whom not one thing ever was made. John 1:3 For one, in truth, is God, who formed the beginning of all things; pointing out the first-begotten Son, Peter writes, accurately comprehending the statement, In the beginning God made the heaven and the earth. Genesis 1:1 And He is called Wisdom by all the prophets. This is He who is the Teacher of all created beings, the Fellow-counsellor of God, who foreknew all things; and He from above, from the first foundation of the world, in many ways and many times, Hebrews 1:1 trains and perfects; whence it is rightly said, Call no man your teacher on earth. Matthew 23:8-10

You see whence the true philosophy has its handles; though the Law be the image and shadow of the truth: for the Law is the shadow of the truth. But the self-love of the Greeks proclaims certain men as their teachers. As, then, the whole family runs back to God the Creator; Ephesians 3:14-15 so also all the teaching of good things, which justifies, does to the Lord, and leads and contributes to this.

But if from any creature they received in any way whatever the seeds of the Truth, they did not nourish them; but committing them to a barren and rainless soil, they choked them with weeds, as the Pharisees revolted from the Law, by introducing human teachings—the cause of these being not the Teacher, but those who choose to disobey. But those of them who believed the Lord's advent and the plain teaching of the Scriptures, attain to the knowledge of the law; as also those addicted to philosophy, by the teaching of the Lord, are introduced into the knowledge of the true philosophy: For the oracles of the Lord are pure oracles, melted in the fire, tried in the earth, purified seven times. Just as silver often purified, so is the just man brought to the test, becoming the Lord's coin and receiving the royal image. Or, since Solomon also calls the tongue of the righteous man gold that has been subjected to fire, Proverbs 10:20 intimating that the doctrine which has been proved, and is wise, is to be praised and received, whenever it is amply tried by the earth: that is, when the gnostic soul is in manifold ways sanctified, through withdrawal from earthy fires. And the body in which it dwells is purified, being appropriated to the pureness of a holy temple. But the first purification which takes place in the body, the soul being first, is abstinence from evil things, which some consider perfection, and is, in truth, the perfection of the common believer— Jew and Greek. But in the case of the Gnostic, after that which is reckoned perfection in others, his righteousness advances to activity in well-doing. And in whomsoever the increased force of righteousness advances to the doing of good, in his case perfection abides in the fixed habit of well-doing after the likeness of God. For those who are the seed of Abraham, and besides servants of God, are the called; and the sons of Jacob are the elect— they who have tripped up the energy of wickedness.

If; then, we assert that Christ Himself is Wisdom, and that it was His working which showed itself in the prophets, by which the gnostic tradition may be learned, as He Himself taught the apostles during His presence; then it follows that the gnosis, which is the knowledge and apprehension of things present, future, and past, which is sure and reliable, as being imparted and revealed by the Son of God, is wisdom.

And if, too, the end of the wise man is contemplation, that of those who are still philosophers aims at it, but never attains it, unless by the process of learning it receives the prophetic utterance which has been made known, by which it grasps both the present, the future, and the past— how they are, were, and shall be.

And the gnosis itself is that which has descended by transmission to a few, having been imparted unwritten by the apostles. Hence, then, knowledge or wisdom ought to be exercised up to the eternal and unchangeable habit of contemplation.

Chapter 8. Philosophy is Knowledge Given by God

For Paul too, in the Epistles, plainly does not disparage philosophy; but deems it unworthy of the man who has attained to the elevation of the Gnostic, any more to go back to the Hellenic philosophy, figuratively calling it the rudiments of this world, as being most rudimentary, and a preparatory training for the truth. Wherefore also, writing to the Hebrews, who were declining again from faith to the law, he says, Have you not need again of one to teach you which are the first principles of the oracles of God, and have become such as have need of milk, and not of strong meat? Hebrews 5:12 So also to the Colossians, who were Greek converts, Beware lest any man spoil you by philosophy and vain deceit, after the tradition of men, after the rudiments of this world, and not after Christ, Colossians 2:8 — enticing them again to return to philosophy, the elementary doctrine.

And should one say that it was through human understanding that philosophy was discovered by the Greeks, still I find the Scriptures saying that understanding is sent by God. The psalmist, accordingly, considers understanding as the greatest free gift, and beseeches, saying, I am Your servant; give me understanding. And does not David, while asking the abundant experience of knowledge, write, Teach me gentleness, and discipline, and knowledge: for I have believed in Your commandments? He confessed the covenants to be of the highest authority, and that they were given to the more excellent. Accordingly the psalm again says of God, He has not done thus to any nation; and He has not shown His judgments to them. The expression He has not done so shows that He has done, but not thus. The thus, then, is put comparatively, with reference to pre-eminence, which obtains in our case. The prophet might have said simply, He has not done, without the thus.

Further, Peter in the Acts says, Of a truth, I perceive that God is no respecter of persons; but in every nation he that fears Him, and works righteousness, is accepted by Him. Acts 10:34-35

The absence of respect of persons in God is not then in time, but from eternity. Nor had His beneficence a beginning; nor any more is it limited to places or persons. For His beneficence is not confined to parts. Open the gates of righteousness, it is said; entering into them, I will confess to the Lord . This is the gate of the Lord . The righteous shall enter by it. Explaining the prophet's saying, Barnabas adds, There being many gates open, that which is in righteousness is the gate which is in Christ, by which all who enter are blessed. Bordering on the same meaning is also the following prophetic utterance: The Lord is on many waters; not the different covenants alone, but the modes of teaching, those among the Greek and those among the Barbarians, conducing to righteousness. And already clearly David, bearing testimony to the truth, sings, Let sinners be turned into Hades, and all the nations that forget God. They forget, plainly, Him whom they formerly remembered, and dismiss Him whom they knew previous to forgetting Him. There was then a dim knowledge of God also among the nations. So much for those points.

Now the Gnostic must be erudite. And since the Greeks say that Protagoras having led the way, the opposing of one argument by another was invented, it is fitting that something be said with reference to arguments of this sort. For Scripture says, He that says much, shall also hear in his turn. Job 11:2 And who shall understand a parable of the Lord, but the wise, the intelligent, and he that loves his Lord? Let such a man be faithful; let him be capable of uttering his knowledge; let him be wise in the discrimination of words; let him be dexterous in action; let him be pure. The greater he seems to be, the more humble should he be, says Clement in the Epistle to the Corinthians,— such an one as is capable of complying with the precept, 'And some pluck from the fire, and on others have compassion, making a difference,'
The pruning-hook is made, certainly, principally for pruning; but with it we separate twigs that have got intertwined, cut the thorns which grow along with the vines, which it is not very easy to reach. And all these things have a reference to pruning. Again, man is made principally for the knowledge of God; but he also measures land, practices agriculture, and philosophizes; of which pursuits, one conduces to life, another to living well, a third to the study of the things which are capable of demonstration. Further, let those who say that philosophy took its rise from the devil know this, that the Scripture says that the devil is transformed into an angel of light. 2 Corinthians 11:14 When about to do what? Plainly, when about to prophesy. But if he prophesies as an angel of light, he will speak what is true. And if he prophesies what is angelical, and of the light, then he prophesies what is beneficial when he is transformed according to the likeness of the operation, though he be different with respect to the matter of apostasy. For how could he deceive any one, without drawing the lover of knowledge into fellowship, and so drawing him afterwards into falsehood? Especially he will be found to know the truth, if not so as to comprehend it, yet so as not to be unacquainted with it.

Philosophy is not then false, though the thief and the liar speak truth, through a transformation of operation. Nor is sentence of condemnation to be pronounced ignorantly against what is said, on account of him who says it (which also is to be kept in view, in the case of those who are now alleged to prophesy); but what is said must be looked at, to see if it keep by the truth.

And in general terms, we shall not err in alleging that all things necessary and profitable for life came to us from God, and that philosophy more especially was given to the Greeks, as a covenant peculiar to them— being, as it is, a stepping-stone to the philosophy which is according to Christ— although those who applied themselves to the philosophy of the Greeks shut their ears voluntarily to the truth, despising the voice of Barbarians, or also dreading the danger suspended over the believer, by the laws of the state.

And as in the Barbarian philosophy, so also in the Hellenic, tares were sown by the proper husbandman of the tares; whence also heresies grew up among us along with the productive wheat; and those who in the Hellenic philosophy preach the impiety and voluptuousness of Epicurus, and whatever other tenets are disseminated contrary to right reason, exist among the Greeks as spurious fruits of the divinely bestowed husbandry. This voluptuous and selfish philosophy the apostle calls the wisdom of this world; in consequence of its teaching the things of this world and about it alone, and its consequent subjection, as far as respects ascendancy, to those who rule here. Wherefore also this fragmentary philosophy is very elementary, while truly perfect science deals with intellectual objects, which are beyond the sphere of the world, and with the objects still more spiritual than those which eye saw not, and ear heard not, nor did it enter into the heart of men, till the Teacher told the account of them to us; unveiling the holy of holies; and in ascending order, things still holier than these, to those who are truly and not spuriously heirs of the Lord's adoption. For we now dare aver (for here is the faith that is characterized by knowledge ) that such an one knows all things, and comprehends all things in the exercise of sure apprehension, respecting matters difficult for us, and really pertaining to the true gnosis such as were James, Peter, John, Paul, and the rest of the apostles. For prophecy is full of knowledge (gnosis), inasmuch as it was given by the Lord, and again explained by the Lord to the apostles. And is not knowledge (gnosis) an attribute of the rational soul, which trains itself for this, that by knowledge it may become entitled to immortality? For both are powers of the soul, both knowledge and impulse. And impulse is found to be a movement after an assent. For he who has an impulse towards an action, first receives the knowledge of the action, and secondly the impulse. Let us further devote our attention to this. For since learning is older than action; (for naturally, he who does what he wishes to do learns it first; and knowledge comes from learning, and impulse follows knowledge; after which comes action;) knowledge turns out the beginning and author of all rational action. So that rightly the peculiar nature of the rational soul is characterized by this alone; for in reality impulse, like knowledge, is excited by existing objects. And knowledge (gnosis) is essentially a contemplation of existences on the part of the soul, either of a certain thing or of certain things, and when perfected, of all together. Although some say that the wise man is persuaded that there are some things incomprehensible, in such wise as to have respecting them a kind of comprehension, inasmuch as he comprehends that things incomprehensible are incomprehensible; which is common, and pertains to those who are capable of perceiving little. For such a man affirms that there are some things incomprehensible.

But that Gnostic of whom I speak, himself comprehends what seems to be incomprehensible to others; believing that nothing is incomprehensible to the Son of God, whence nothing incapable of being taught. For He who suffered out of His love for us, would have suppressed no element of knowledge requisite for our instruction. Accordingly this faith becomes sure demonstration; since truth follows what has been delivered by God. But if one desires extensive knowledge, he knows things ancient, and conjectures things future; he understands knotty sayings, and the solutions of enigmas. The disciple of wisdom foreknows signs and omens, and the issues of seasons and of times. Wisdom 7:17-18

Chapter 9. The Gnostic Free of All Perturbations of the Soul

The Gnostic is such, that he is subject only to the affections that exist for the maintenance of the body, such as hunger, thirst, and the like. But in the case of the Saviour, it were ludicrous [to suppose] that the body, as a body, demanded the necessary aids in order to its duration. For He ate, not for the sake of the body, which was kept together by a holy energy, but in order that it might not enter into the minds of those who were with Him to entertain a different opinion of Him; in like manner as certainly some afterwards supposed that He appeared in a phantasmal shape (δοκήσει). But He was entirely impassible (ἀπαθής); inaccessible to any movement of feeling— either pleasure or pain. While the apostles, having most gnostically mastered, through the Lord's teaching, anger and fear, and lust, were not liable even to such of the movements of feeling, as seem good, courage, zeal, joy, desire, through a steady condition of mind, not changing a whit; but ever continuing unvarying in a state of training after the resurrection of the Lord.

And should it be granted that the affections specified above, when produced rationally, are good, yet they are nevertheless inadmissible in the case of the perfect man, who is incapable of exercising courage: for neither does he meet what inspires fear, as he regards none of the things that occur in life as to be dreaded; nor can anything dislodge him from this— the love he has towards God. Nor does he need cheerfulness of mind; for he does not fall into pain, being persuaded that all things happen well. Nor is he angry; for there is nothing to move him to anger, seeing he ever loves God, and is entirely turned towards Him alone, and therefore hates none of God's creatures. No more does he envy; for nothing is wanting to him, that is requisite to assimilation, in order that he may be excellent and good. Nor does he consequently love any one with this common affection, but loves the Creator in the creatures. Nor, consequently, does he fall into any desire and eagerness; nor does he want, as far as respects his soul, anything appertaining to others, now that he associates through love with the Beloved One, to whom he is allied by free choice, and by the habit which results from training, approaches closer to Him, and is blessed through the abundance of good things.

So that on these accounts he is compelled to become like his Teacher in impassibility. For the Word of God is intellectual, according as the image of mind is seen in man alone. Thus also the good man is godlike in form and semblance as respects his soul. And, on the other hand, God is like man. For the distinctive form of each one is the mind by which we are characterized. Consequently, also, those who sin against man are unholy and impious. For it were ridiculous to say that the gnostic and perfect man must not eradicate anger and courage, inasmuch as without these he will not struggle against circumstances, or abide what is terrible. But if we take from him desire, he will be quite overwhelmed by troubles, and therefore depart from this life very basely. Unless possessed of it, as some suppose, he will not conceive a desire for what is like the excellent and the good. If, then, all alliance with what is good is accompanied with desire, how, it is said, does he remain impassible who desires what is excellent?

But these people know not, as appears, the divinity of love. For love is not desire on the part of him who loves; but is a relation of affection, restoring the Gnostic to the unity of the faith—independent of time and place. But he who by love is already in the midst of that in which he is destined to be, and has anticipated hope by knowledge, does not desire anything, having, as far as possible, the very thing desired. Accordingly, as to be expected, he continues in the exercise of gnostic love, in the one unvarying state.

Nor will he, therefore, eagerly desire to be assimilated to what is beautiful, possessing, as he does, beauty by love. What more need of courage and of desire to him, who has obtained the affinity to the impassible God which arises from love, and by love has enrolled himself among the friends of God?

We must therefore rescue the gnostic and perfect man from all passion of the soul. For knowledge (gnosis) produces practice, and practice habit or disposition; and such a state as this produces impassibility, not moderation of passion. And the complete eradication of desire reaps as its fruit impassibility. But the Gnostic does not share either in those affections that are commonly celebrated as good, that is, the good things of the affections which are allied to the passions: such, I mean, as gladness, which is allied to pleasure; and dejection, for this is conjoined with pain; and caution, for it is subject to fear. Nor yet does he share in high spirit, for it takes its place alongside of wrath; although some say that these are no longer evil, but already good. For it is impossible that he who has been once made perfect by love, and feasts eternally and insatiably on the boundless joy of contemplation, should delight in small and grovelling things. For what rational cause remains any more to the man who has gained the light inaccessible, 1 Timothy 6:16 for revering to the good things of the world? Although not yet true as to time and place, yet by that gnostic love through which the inheritance and perfect restitution follow, the giver of the reward makes good by deeds what the Gnostic, by gnostic choice, had grasped by anticipation through love.

For by going away to the Lord, for the love he bears Him, though his tabernacle be visible on earth, he does not withdraw himself from life. For that is not permitted to him. But he has withdrawn his soul from the passions. For that is granted to him. And on the other hand he lives, having put to death his lusts, and no longer makes use of the body, but allows it the use of necessaries, that he may not give cause for dissolution.

How, then, has he any more need of fortitude, who is not in the midst of dangers, being not present, but already wholly with the object of love? And what necessity for self-restraint to him who has not need of it? For to have such desires, as require self-restraint in order to their control, is characteristic of one who is not yet pure, but subject to passion. Now, fortitude is assumed by reason of fear and cowardice. For it were no longer seemly that the friend of God, whom God has fore-ordained before the foundation of the world Ephesians 1:4-5 to be enrolled in the highest adoption, should fall into pleasures or fears, and be occupied in the repression of the passions. For I venture to assert, that as he is predestinated through what he shall do, and what he shall obtain, so also has he predestinated himself by reason of what he knew and whom he loved; not having the future indistinct, as the multitude live, conjecturing it, but having grasped by gnostic faith what is hidden from others. And through love, the future is for him already present. For he has believed, through prophecy and the advent, on God who lies not. And what he believes he possesses, and keeps hold of the promise. And He who has promised is truth. And through the trustworthiness of Him who has promised, he has firmly laid hold of the end of the promise by knowledge. And he, who knows the sure comprehension of the future which there is in the circumstances, in which he is placed, by love goes to meet the future. So he, that is persuaded that he will obtain the things that are really good, will not pray to obtain what is here, but that he may always cling to the faith which hits the mark and succeeds. And besides, he will pray that as many as possible may become like him, to the glory of God, which is perfected through knowledge. For he who is made like the Saviour is also devoted to saving; performing unerringly the commandments as far as the human nature may admit of the image. And this is to worship God by deeds and knowledge of the true righteousness. The Lord will not wait for the voice of this man in prayer. Ask, He says, and I will do it; think, and I will give.
For, in fine, it is impossible that the immutable should assume firmness and consistency in the mutable. But the ruling faculty being in perpetual change, and therefore unstable, the force of habit is not maintained. For how can he who is perpetually changed by external occurrences and accidents, ever possess habit and disposition, and in a word, grasp of scientific knowledge (ἐπιστήμη)? Further, also, the philosophers regard the virtues as habits, dispositions, and sciences. And as knowledge (gnosis) is not born with men, but is acquired, and the acquiring of it in its elements demands application, and training, and progress; and then from incessant practice it passes into a habit; so, when perfected in the mystic habit, it abides, being infallible through love. For not only has he apprehended the first Cause, and the Cause produced by it, and is sure about them, possessing firmly firm and irrefragable and immoveable reasons; but also respecting what is good and what is evil, and respecting all production, and to speak comprehensively, respecting all about which the Lord has spoken, he has learned, from the truth itself, the most exact truth from the foundation of the world to the end. Not preferring to the truth itself what appears plausible, or, according to Hellenic reasoning, necessary; but what has been spoken by the Lord he accepts as clear and evident, though concealed from others; and he has already received the knowledge of all things. And the oracles we possess give their utterances respecting what exists, as it is; and respecting what is future, as it shall be; and respecting what is past, as it was.

In scientific matters, as being alone possessed of scientific knowledge, he will hold the preeminence, and will discourse on the discussion respecting the good, ever intent on intellectual objects, tracing out his procedure in human affairs from the archetypes above; as navigators direct the ship according to the star; prepared to hold himself in readiness for every suitable action; accustomed to despise all difficulties and dangers when it is necessary to undergo them; never doing anything precipitate or incongruous either to himself or the common good; foreseeing; and inflexible by pleasures both of waking hours and of dreams. For, accustomed to spare living and frugality, he is moderate, active, and grave; requiring few necessaries for life; occupying himself with nothing superfluous. But desiring not even these things as chief, but by reason of fellowship in life, as necessary for his sojourn in life, as far as necessary.

Chapter 10. The Gnostic Avails Himself of the Help of All Human Knowledge

For to him knowledge (gnosis) is the principal thing. Consequently, therefore, he applies to the subjects that are a training for knowledge, taking from each branch of study its contribution to the truth. Prosecuting, then, the proportion of harmonies in music; and in arithmetic noting the increasing and decreasing of numbers, and their relations to one another, and how the most of things fall under some proportion of numbers; studying geometry, which is abstract essence, he perceives a continuous distance, and an immutable essence which is different from these bodies. And by astronomy, again, raised from the earth in his mind, he is elevated along with heaven, and will revolve with its revolution; studying ever divine things, and their harmony with each other; from which Abraham starting, ascended to the knowledge of Him who created them. Further, the Gnostic will avail himself of dialectics, fixing on the distinction of genera into species, and will master the distinction of existences, till he come to what are primary and simple.

But the multitude are frightened at the Hellenic philosophy, as children are at masks, being afraid lest it lead them astray. But if the faith (for I cannot call it knowledge) which they possess be such as to be dissolved by plausible speech, let it be by all means dissolved, and let them confess that they will not retain the truth. For truth is immoveable; but false opinion dissolves. We choose, for instance, one purple by comparison with another purple. So that, if one confesses that he has not a heart that has been made right, he has not the table of the money-changers or the test of words. And how can he be any longer a money-changer, who is not able to prove and distinguish spurious coin, even offhand?

Now David cried, The righteous shall not be shaken for ever; neither, consequently, by deceptive speech nor by erring pleasure. Whence he shall never be shaken from his own heritage. He shall not be afraid of evil tidings; consequently neither of unfounded calumny, nor of the false opinion around him. No more will he dread cunning words, who is capable of distinguishing them, or of answering rightly to questions asked. Such a bulwark are dialectics, that truth cannot be trampled under foot by the Sophists. For it behooves those who praise in the holy name of the Lord, according to the prophet, to rejoice in heart, seeking the Lord. Seek then Him, and be strong. Seek His face continually in every way. For, having spoken at sundry times and in various manners, Hebrews 1:1 it is not in one way only that He is known.

It is, then, not by availing himself of these as virtues that our Gnostic will be deeply learned. But by using them as helps in distinguishing what is common and what is peculiar, he will admit the truth. For the cause of all error and false opinion, is inability to distinguish in what respect things are common, and in what respects they differ. For unless, in things that are distinct, one closely watch speech, he will inadvertently confound what is common and what is peculiar. And where this takes place, he must of necessity fall into pathless tracts and error.

The distinction of names and things also in the Scriptures themselves produces great light in men's souls. For it is necessary to understand expressions which signify several things, and several expressions when they signify one thing. The result of which is accurate answering. But it is necessary to avoid the great futility which occupies itself in irrelevant matters; since the Gnostic avails himself of branches of learning as auxiliary preparatory exercises, in order to the accurate communication of the truth, as far as attainable and with as little distraction as possible, and for defence against reasonings that plot for the extinction of the truth. He will not then be deficient in what contributes to proficiency in the curriculum of studies and the Hellenic philosophy; but not principally, but necessarily, secondarily, and on account of circumstances. For what those labouring in heresies use wickedly, the Gnostic will use rightly.

Therefore the truth that appears in the Hellenic philosophy, being partial, the real truth, like the sun glancing on the colours both white and black, shows what like each of them is. So also it exposes all sophistical plausibility. Rightly, then, was it proclaimed also by the Greeks:— Truth the queen is the beginning of great virtue.
Chapter 11. The Mystical Meanings in the Proportions of Numbers, Geometrical Ratios, and Music

As then in astronomy we have Abraham as an instance, so also in arithmetic we have the same Abraham. For, hearing that Lot was taken captive, and having numbered his own servants, born in his house, 318 (τιὴ ), he defeats a very great number of the enemy.

They say, then, that the character representing 300 is, as to shape, the type of the Lord's sign, and that the Iota and the Eta indicate the Saviour's name; that it was indicated, accordingly, that Abraham's domestics were in salvation, who having fled to the Sign and the Name became lords of the captives, and of the very many unbelieving nations that followed them.

Now the number 300 is, 3 by 100. Ten is allowed to be the perfect number. And 8 is the first cube, which is equality in all the dimensions— length, breadth, depth. The days of men shall be, it is said, 120 (ρκ And the moon at 15 days is full.

On another principle, 120 is a triangular number, and consists of the equality of the number 64, [which consists of eight of the odd numbers beginning with unity], the addition of which (1, 3, 5, 7, 9, 11, 13, 15) in succession generate squares; and of the inequality of the number 56, consisting of seven of the even numbers beginning with 2 (2, 4, 6, 8, 10, 12, 14), which produce the numbers that are not squares
Again, according to another way of indicating, the number 120 consists of four numbers— of one triangle, 15; of another, a square, 25; of a third, a pentagon, 35; and of a fourth, a hexagon, 45. The 5 is taken according to the same ratio in each mode. For in triangular numbers, from the unity 5 comes 15; and in squares, 25; and of those in succession, proportionally. Now 25, which is the number 5 from unity, is said to be the symbol of the Levitical tribe. And the number 35 depends also on the arithmetic, geometric, and harmonic scale of doubles— 6, 8, 9, 12; the addition of which makes 35. In these days, the Jews say that seven months' children are formed. And the number 45 depends on the scale of triples— 6, 9, 12, 18— the addition of which makes 45; and similarly, in these days they say that nine months' children are formed.

Such, then, is the style of the example in arithmetic. And let the testimony of geometry be the tabernacle that was constructed, and the ark that was fashioned—constructed in most regular proportions, and through divine ideas, by the gift of understanding, which leads us from things of sense to intellectual objects, or rather from these to holy things, and to the holy of holies. For the squares of wood indicate that the square form, producing right angles, pervades all, and points out security. And the length of the structure was three hundred cubits, and the breadth fifty, and the height thirty; and above, the ark ends in a cubit, narrowing to a cubit from the broad base like a pyramid, the symbol of those who are purified and tested by fire. And this geometrical proportion has a place, for the transport of those holy abodes, whose differences are indicated by the differences of the numbers set down below.

And the numbers introduced are sixfold, as three hundred is six times fifty; and tenfold, as three hundred is ten times thirty; and containing one and two-thirds (επιδίμοιροι), for fifty is one and two-thirds of thirty.

Now there are some who say that three hundred cubits are the symbol of the Lord's sign; and fifty, of hope and of the remission given at Pentecost; and thirty, or as in some, twelve, they say points out the preaching [of the Gospel]; because the Lord preached in His thirtieth year; and the apostles were twelve. And the structure's terminating in a cubit is the symbol of the advancement of the righteous to oneness and to the unity of the faith.
And the table which was in the temple was six cubits; and its four feet were about a cubit and a half.

They add, then, the twelve cubits, agreeably to the revolution of the twelve months, in the annual circle, during which the earth produces and matures all things; adapting itself to the four seasons. And the table, in my opinion, exhibits the image of the earth, supported as it is on four feet, summer, autumn, spring, winter, by which the year travels. Wherefore also it is said that the table has wavy chains; Exodus 25:24 either because the universe revolves in the circuits of the times, or perhaps it indicated the earth surrounded with ocean's tide.

Further, as an example of music, let us adduce David, playing at once and prophesying, melodiously praising God. Now the Enarmonic suits best the Dorian harmony, and the Diatonic the Phrygian, as Aristoxenus says. The harmony, therefore, of the Barbarian psaltery, which exhibited gravity of strain, being the most ancient, most certainly became a model for Terpander, for the Dorian harmony, who sings the praise of Zeus thus:—

O Zeus, of all things the Beginning, Ruler of all;
O Zeus, I send you this beginning of hymns.

The lyre, according to its primary signification, may by the psalmist be used figuratively for the Lord; according to its secondary, for those who continually strike the chords of their souls under the direction of the Choir-master, the Lord. And if the people saved be called the lyre, it will be understood to be in consequence of their giving glory musically, through the inspiration of the Word and the knowledge of God, being struck by the Word so as to produce faith. You may take music in another way, as the ecclesiastical symphony at once of the law and the prophets, and the apostles along with the Gospel, and the harmony which obtained in each prophet, in the transitions of the persons.

But, as seems, the most of those who are inscribed with the Name, like the companions of Ulysses, handle the word unskilfully, passing by not the Sirens, but the rhythm and the melody, stopping their ears with ignorance; since they know that, after lending their ears to Hellenic studies, they will never subsequently be able to retrace their steps.

But he who culls what is useful for the advantage of the catechumens, and especially when they are Greeks (and the earth is the Lord's, and the fullness thereof ), must not abstain from erudition, like irrational animals; but he must collect as many aids as possible for his hearers. But he must by no means linger over these studies, except solely for the advantage accruing from them; so that, on grasping and obtaining this, he may be able to take his departure home to the true philosophy, which is a strong cable for the soul, providing security from everything.

Music is then to be handled for the sake of the embellishment and composure of manners. For instance, at a banquet we pledge each other while the music is playing; soothing by song the eagerness of our desires, and glorifying God for the copious gift of human enjoyments, for His perpetual supply of the food necessary for the growth of the body and of the soul. But we must reject superfluous music, which enervates men's souls, and leads to variety—now mournful, and then licentious and voluptuous, and then frenzied and frantic.

The same holds also of astronomy. For treating of the description of the celestial objects, about the form of the universe, and the revolution of the heavens, and the motion of the stars, leading the soul nearer to the creative power, it teaches to quickness in perceiving the seasons of the year, the changes of the air, and the appearance of the stars; since also navigation and husbandry derive from this much benefit, as architecture and building from geometry. This branch of learning, too, makes the soul in the highest degree observant, capable of perceiving the true and detecting the false, of discovering correspondences and proportions, so as to hunt out for similarity in things dissimilar; and conducts us to the discovery of length without breadth, and superficial extent without thickness, and an indivisible point, and transports to intellectual objects from those of sense.

The studies of philosophy, therefore, and philosophy itself, are aids in treating of the truth. For instance, the cloak was once a fleece; then it was shorn, and became warp and woof; and then it was woven. Accordingly the soul must be prepared and variously exercised, if it would become in the highest degree good. For there is the scientific and the practical element in truth; and the latter flows from the speculative; and there is need of great practice, and exercise, and experience.

But in speculation, one element relates to one's neighbours and another to one's self. Wherefore also training ought to be so moulded as to be adapted to both. He, then, who has acquired a competent acquaintance with the subjects which embrace the principles which conduce to scientific knowledge (gnosis), may stop and remain for the future in quiet, directing his actions in l conformity with his theory.

But for the benefit of one's neighbours, in the case of those who have proclivities for writing, and those who set themselves to deliver the word, both is other culture beneficial, and the reading of the Scriptures of the Lord is necessary, in order to the demonstration of what is said, and especially if those who hear are accessions from Hellenic culture.

Such David describes the Church: The queen stood on your right hand, enveloped in a golden robe, variegated; and with Hellenic and superabundant accomplishments, clothed variegated with gold-fringed garments. And the Truth says by the Lord, For who had known Your counsel, had You not given wisdom, and sent Your Holy Spirit from the Highest; and so the ways of those on earth were corrected, and men learned Your decrees, and were saved by wisdom? For the Gnostic knows things ancient by the Scripture, and conjectures things future: he understands the involutions of words and the solutions of enigmas. He knows beforehand signs and wonders, and the issues of seasons and periods, as we have said already. Do you see the fountain of instructions that takes its rise from wisdom? But to those who object, What use is there in knowing the causes of the manner of the sun's motion, for example, and the rest of the heavenly bodies, or in having studied the theorems of geometry or logic, and each of the other branches of study?— for these are of no service in the discharge of duties, and the Hellenic philosophy is human wisdom, for it is incapable of teaching the truth— the following remarks are to be made. First, that they stumble in reference to the highest of things— namely, the mind's free choice. For they, it is said, who keep holy holy things, shall be made holy; and those who have been taught will find an answer. Wisdom 6:10 For the Gnostic alone will do holily, in accordance with reason all that has to be done, as he has learned through the Lord's teaching, received through men.

Again, on the other hand, we may hear: For in His hand, that is, in His power and wisdom, are both we and our words, and all wisdom and skill in works; for God loves nothing but the man that dwells with wisdom. Wisdom 7:16 And again, they have not read what is said by Solomon; for, treating of the construction of the temple, he says expressly, And it was Wisdom as artificer that framed it; and Your providence, O Father, governs throughout. Wisdom 14:2-3 And how irrational, to regard philosophy as inferior to architecture and shipbuilding! And the Lord fed the multitude of those that reclined on the grass opposite to Tiberias with the two fishes and the five barley loaves, indicating the preparatory training of the Greeks and Jews previous to the divine grain, which is the food cultivated by the law. For barley is sooner ripe for the harvest than wheat; and the fishes signified the Hellenic philosophy that was produced and moved in the midst of the Gentile billow, given, as they were, for copious food to those lying on the ground, increasing no more, like the fragments of the loaves, but having partaken of the Lord's blessing, and breathed into them the resurrection of Godhead through the power of the Word. But if you are curious, understand one of the fishes to mean the curriculum of study, and the other the philosophy which supervenes. The gatherings point out the word of the Lord.

And the choir of mute fishes rushed to it,

says the Tragic Muse somewhere.

I must decrease, said the prophet John, John 3:30 and the Word of the Lord alone, in which the law terminates, increase. Understand now for me the mystery of the truth, granting pardon if I shrink from advancing further in the treatment of it, by announcing this alone: All things were made by Him, and without Him was not even one thing. John 1:3 Certainly He is called the chief corner stone; in whom the whole building, fitly joined together, grows into an holy temple of God, Ephesians 2:20-21 according to the divine apostle.

I pass over in silence at present the parable which says in the Gospel: The kingdom of heaven is like a man who cast a net into the sea and out of the multitude of the fishes caught, makes a selection of the better ones. Matthew 13:47-48

And now the wisdom which we possess announces the four virtues in such a way as to show that the sources of them were communicated by the Hebrews to the Greeks. This may be learned from the following: And if one loves justice, its toils are virtues. For temperance and prudence teach justice and fortitude; and than these there is nothing more useful in life to men.

Above all, this ought to be known, that by nature we are adapted for virtue; not so as to be possessed of it from our birth, but so as to be adapted for acquiring it.

Chapter 12. Human Nature Possesses an Adaptation for Perfection; The Gnostic Alone Attains It

By which consideration is solved the question propounded to us by the heretics, Whether Adam was created perfect or imperfect? Well, if imperfect, how could the work of a perfect God— above all, that work being man— be imperfect? And if perfect, how did he transgress the commandments? For they shall hear from us that he was not perfect in his creation, but adapted to the reception of virtue. For it is of great importance in regard to virtue to be made fit for its attainment. And it is intended that we should be saved by ourselves. This, then, is the nature of the soul, to move of itself. Then, as we are rational, and philosophy being rational, we have some affinity with it. Now an aptitude is a movement towards virtue, not virtue itself. All, then, as I said, are naturally constituted for the acquisition of virtue.

But one man applies less, one more, to learning and training. Wherefore also some have been competent to attain to perfect virtue, and others have attained to a kind of it. And some, on the other hand, through negligence, although in other respects of good dispositions, have turned to the opposite. Now much more is that knowledge which excels all branches of culture in greatness and in truth, most difficult to acquire, and is attained with much toil. But, as seems, they know not the mysteries of God. For God created man for immortality, and made him an image of His own nature; according to which nature of Him who knows all, he who is a Gnostic, and righteous, and holy with prudence, hastes to reach the measure of perfect manhood. For not only are actions and thoughts, but words also, pure in the case of the Gnostic: You have proved mine heart; You have visited me by night, it is said; You have subjected me to the fire, and unrighteousness was not found in me: so that my mouth shall not speak the works of men.
And why do I say the works of men? He recognises sin itself, which is not brought forward in order to repentance (for this is common to all believers); but what sin is. Nor does he condemn this or that sin, but simply all sin; nor is it what one has done ill that he brings up, but what ought not to be done. Whence also repentance is twofold: that which is common, on account of having transgressed; and that which, from learning the nature of sin, persuades, in the first instance, to keep from sinning, the result of which is not sinning.

Let them not then say, that he who does wrong and sins transgresses through the agency of demons; for then he would be guiltless. But by choosing the same things as demons, by sinning; being unstable, and light, and fickle in his desires, like a demon, he becomes a demoniac man. Now he who is bad, having become, through evil, sinful by nature, becomes depraved, having what he has chosen; and being sinful, sins also in his actions. And again, the good man does right. Wherefore we call not only the virtues, but also right actions, good. And of things that are good we know that some are desirable for themselves, as knowledge; for we hunt for nothing from it when we have it, but only [seek] that it be with us, and that we be in uninterrupted contemplation, and strive to reach it for its own sake. But other things are desirable for other considerations, such as faith, for escape from punishment, and the advantage arising from reward, which accrue from it. For, in the case of many, fear is the cause of their not sinning; and the promise is the means of pursuing obedience, by which comes salvation. Knowledge, then, desirable as it is for its own sake, is the most perfect good; and consequently the things which follow by means of it are good. And punishment is the cause of correction to him who is punished; and to those who are able to see before them he becomes an example, to prevent them falling into the like.

Let us then receive knowledge, not desiring its results, but embracing itself for the sake of knowing. For the first advantage is the habit of knowledge (γνωστική), which furnishes harmless pleasures and exultation both for the present and the future. And exultation is said to be gladness, being a reflection of the virtue which is according to truth, through a kind of exhilaration and relaxation of soul. And the acts which partake of knowledge are good and fair actions. For abundance in the actions that are according to virtue, is the true riches, and destitution in decorous desires is poverty. For the use and enjoyment of necessaries are not injurious in quality, but in quantity, when in excess. Wherefore the Gnostic circumscribes his desires in reference both to possession and to enjoyment, not exceeding the limit of necessity. Therefore, regarding life in this world as necessary for the increase of science (ἐπιστήμη) and the acquisition of knowledge (γνῶσις), he will value highest, not living, but living well. He will therefore prefer neither children, nor marriage, nor parents, to love for God, and righteousness in life. To such an one, his wife, after conception, is as a sister, and is judged as if of the same father; then only recollecting her husband, when she looks on the children; as being destined to become a sister in reality after putting off the flesh, which separates and limits the knowledge of those who are spiritual by the peculiar characteristics of the sexes. For souls, themselves by themselves, are equal. Souls are neither male nor female, when they no longer marry nor are given in marriage. And is not woman translated into man, when she has become equally unfeminine, and manly, and perfect? Such, then, was the laughter of Sarah Genesis 18:12 when she received the good news of the birth of a son; not, in my opinion, that she disbelieved the angel, but that she felt ashamed of the intercourse by means of which she was destined to become the mother of a son.

And did not Abraham, when he was in danger on account of Sarah's beauty, with the king of Egypt, properly call her sister, being of the same father, but not of the same mother?
To those, then, who have repented and not firmly believed, God grants their requests through their supplications. But to those who live sinlessly and gnostically, He gives, when they have but merely entertained the thought. For example, to Anna, on her merely conceiving the thought, conception was vouchsafed of the child Samuel. 1 Samuel 1:13 Ask, says the Scripture, and I will do. Think, and I will give. For we have heard that God knows the heart, not judging the soul from [external] movement, as we men; nor yet from the event. For it is ridiculous to think so. Nor was it as the architect praises the work when accomplished that God, on making the light and then seeing it, called it good. But He, knowing before He made it what it would be, praised that which was made, He having potentially made good, from the first by His purpose that had no beginning, what was destined to be good actually. Now that which has future He already said beforehand was good, the phrase concealing the truth by hyperbaton. Therefore the Gnostic prays in thought during every hour, being by love allied to God. And first he will ask forgiveness of sins; and after, that he may sin no more; and further, the power of well-doing and of comprehending the whole creation and administration by the Lord, that, becoming pure in heart through the knowledge, which is by the Son of God, he may be initiated into the beatific vision face to face, having heard the Scripture which says, Fasting with prayer is a good thing. Tobit 12:8

Now fastings signify abstinence from all evils whatsoever, both in action and in word, and in thought itself. As appears, then, righteousness is quadrangular; on all sides equal and like in word, in deed, in abstinence from evils, in beneficence, in gnostic perfection; nowhere, and in no respect halting, so that he does not appear unjust and unequal. As one, then, is righteous, so certainly is he a believer. But as he is a believer, he is not yet also righteous— I mean according to the righteousness of progress and perfection, according to which the Gnostic is called righteous.

For instance, on Abraham becoming a believer, it was reckoned to him for righteousness, he having advanced to the greater and more perfect degree of faith. For he who merely abstains from evil conduct is not just, unless he also attain besides beneficence and knowledge; and for this reason some things are to be abstained from, others are to be done. By the armour of righteousness on the right hand and on the left, 2 Corinthians 6:7 the apostle says, the righteous man is sent on to the inheritance above—by some [arms] defended, by others putting forth his might. For the defence of his panoply alone, and abstinence from sins, are not sufficient for perfection, unless he assume in addition the work of righteousness— activity in doing good.

Then our dexterous man and Gnostic is revealed in righteousness already even here, as Moses, glorified in the face of the soul, Exodus 34:29 as we have formerly said, the body bears the stamp of the righteous soul. For as the mordant of the dyeing process, remaining in the wool, produces in it a certain quality and diversity from other wool; so also in the soul the pain is gone, but the good remains; and the sweet is left, but the base is wiped away. For these are two qualities characteristic of each soul, by which is known that which is glorified, and that which is condemned.

And as in the case of Moses, from his righteous conduct, and from his uninterrupted intercourse with God, who spoke to him, a kind of glorified hue settled on his face; so also a divine power of goodness clinging to the righteous soul in contemplation and in prophecy, and in the exercise of the function of governing, impresses on it something, as it were, of intellectual radiance, like the solar ray, as a visible sign of righteousness, uniting the soul with light, through unbroken love, which is God-bearing and God-borne. Thence assimilation to God the Saviour arises to the Gnostic, as far as permitted to human nature, he being made perfect as the Father who is in heaven. Matthew 5:48

It is He Himself who says, Little children, a little while I am still with you. John 13:33 Since also God Himself remains blessed and immortal, neither molested nor molesting another; not in consequence of being by nature good, but in consequence of doing good in a manner peculiar to Himself. God being essentially, and proving Himself actually, both Father and good, continues immutably in the self-same goodness. For what is the use of good that does not act and do good?

Chapter 13. Degrees of Glory in Heaven Corresponding with the Dignities of the Church Below

He, then, who has first moderated his passions and trained himself for impassibility, and developed to the beneficence of gnostic perfection, is here equal to the angels. Luminous already, and like the sun shining in the exercise of beneficence, he speeds by righteous knowledge through the love of God to the sacred abode, like as the apostles. Not that they became apostles through being chosen for some distinguished peculiarity of nature, since also Judas was chosen along with them. But they were capable of becoming apostles on being chosen by Him who foresees even ultimate issues. Matthias, accordingly, who was not chosen along with them, on showing himself worthy of becoming an apostle, is substituted for Judas.

Those, then, also now, who have exercised themselves in the Lord's commandments, and lived perfectly and gnostically according to the Gospel, may be enrolled in the chosen body of the apostles. Such an one is in reality a presbyter of the Church, and a true minister (deacon) of the will of God, if he do and teach what is the Lord's; not as being ordained by men, nor regarded righteous because a presbyter, but enrolled in the presbyterate because righteous. And although here upon earth he be not honoured with the chief seat, he will sit down on the four-and-twenty thrones, judging the people, as John says in the Apocalypse.

For, in truth, the covenant of salvation, reaching down to us from the foundation of the world, through different generations and times, is one, though conceived as different in respect of gift. For it follows that there is one unchangeable gift of salvation given by one God, through one Lord, benefiting in many ways. For which cause the middle wall which separated the Greek from the Jew is taken away, in order that there might be a peculiar people. And so both meet in the one unity of faith; and the selection out of both is one. And the chosen of the chosen are those who by reason of perfect knowledge are called [as the best] from the Church itself, and honoured with the most august glory— the judges and rulers— four-and-twenty (the grace being doubled) equally from Jews and Greeks. Since, according to my opinion, the grades here in the Church, of bishops, presbyters, deacons, are imitations of the angelic glory, and of that economy which, the Scriptures say, awaits those who, following the footsteps of the apostles, have lived in perfection of righteousness according to the Gospel. For these taken up in the clouds, the apostle 1 Thessalonians 4:17 writes, will first minister [as deacons], then be classed in the presbyterate, by promotion in glory (for glory differs 1 Corinthians 15:41 from glory) till they grow into a perfect man. Ephesians 4:13

Chapter 14. Degrees of Glory in Heaven

Such, according to David, rest in the holy hill of God, in the Church far on high, in which are gathered the philosophers of God, who are Israelites indeed, who are pure in heart, in whom there is no guile; John 1:47; Matthew 5:8 who do not remain in the seventh seat, the place of rest, but are promoted, through the active beneficence of the divine likeness, to the heritage of beneficence which is the eighth grade; devoting themselves to the pure vision of insatiable contemplation.

And other sheep there are also, says the Lord, which are not of this fold John 10:16 — deemed worthy of another fold and mansion, in proportion to their faith. But My sheep hear My voice, John 10:27 understanding gnostically the commandments. And this is to be taken in a magnanimous and worthy acceptation, along with also the recompense and accompaniment of works. So that when we hear, Your faith has saved you, we do not understand Him to say absolutely that those who have believed in any way whatever shall be saved, unless also works follow. But it was to the Jews alone that He spoke this utterance, who kept the law and lived blamelessly, who wanted only faith in the Lord. No one, then, can be a believer and at the same time be licentious; but though he quit the flesh, he must put off the passions, so as to be capable of reaching his own mansion.

Now to know is more than to believe, as to be dignified with the highest honour after being saved is a greater thing than being saved. Accordingly the believer, through great discipline, divesting himself of the passions, passes to the mansion which is better than the former one, viz., to the greatest torment, taking with him the characteristic of repentance from the sins he has committed after baptism. He is tortured then still more— not yet or not quite attaining what he sees others to have acquired. Besides, he is also ashamed of his transgressions. The greatest torments, indeed, are assigned to the believer. For God's righteousness is good, and His goodness is righteous. And though the punishments cease in the course of the completion of the expiation and purification of each one, yet those have very great and permanent grief who are found worthy of the other fold, on account of not being along with those that have been glorified through righteousness.

For instance, Solomon, calling the Gnostic, wise, speaks thus of those who admire the dignity of his mansion: For they shall see the end of the wise, and to what a degree the Lord has established him. Wisdom 4:17 And of his glory they will say, This was he whom we once held up to derision, and made a byword of reproach; fools that we were! We thought his life madness, and his end dishonourable. How is he reckoned among the sons of God, and his inheritance among the saints? Wisdom 5:3-5

Not only then the believer, but even the heathen, is judged most righteously. For since God knew in virtue of His prescience that he would not believe, He nevertheless, in order that he might receive his own perfection gave him philosophy, but gave it him previous to faith. And He gave the sun, and the moon, and the stars to be worshipped; which God, the Law says, Deuteronomy 4:19 made for the nations, that they might not become altogether atheistical, and so utterly perish. But they, also in the instance of this commandment, having become devoid of sense, and addicting themselves to graven images, are judged unless they repent; some of them because, though able, they would not believe God; and others because, though willing, they did not take the necessary pains to become believers. There were also, however, those who, from the worship of the heavenly bodies, did not return to the Maker of them. For this was the sway given to the nations to rise up to God, by means of the worship of the heavenly bodies. But those who would not abide by those heavenly bodies assigned to them, but fell away from them to stocks and stones, were counted, it is said, as chaff-dust and as a drop from a jar, Isaiah 40:15 beyond salvation, cast away from the body.

As, then, to be simply saved is the result of medium actions, but to be saved rightly and becomingly is right action, so also all action of the Gnostic may be called right action; that of the simple believer, intermediate action, not yet perfected according to reason, not yet made right according to knowledge; but that of every heathen again is sinful. For it is not simply doing well, but doing actions with a certain aim, and acting according to reason, that the Scriptures exhibit as requisite.
As, then, lyres ought not to be touched by those who are destitute of skill in playing the lyre, nor flutes by those who are unskilled in flute-playing, neither are those to put their hand to affairs who have not knowledge, and know not how to use them in the whole of life.

The struggle for freedom, then, is waged not alone by the athletes of battles in wars, but also in banquets, and in bed, and in the tribunals, by those who are anointed by the word, who are ashamed to become the captives of pleasures.

I would never part with virtue for unrighteous gain. But plainly, unrighteous gain is pleasure and pain, toil and fear; and, to speak comprehensively, the passions of the soul, the present of which is delightful, the future vexatious. For what is the profit, it is said, if you gain the world and lose the soul? It is clear, then, that those who do not perform good actions, do not know what is for their own advantage. And if so, neither are they capable of praying aright, so as to receive from God good things; nor, should they receive them, will they be sensible of the boon; nor, should they enjoy them, will they enjoy worthily what they know not; both from their want of knowledge how to use the good things given them, and from their excessive stupidity, being ignorant of the way to avail themselves of the divine gifts.

Now stupidity is the cause of ignorance. And it appears to me that it is the vaunt of a boastful soul, though of one with a good conscience, to exclaim against what happens through circumstances:—

Therefore let them do what they may;
For it shall be well with me; and Right
Shall be my ally, and I shall not be caught doing evil.

But such a good conscience preserves sanctity towards God and justice towards men; keeping the soul pure with grave thoughts, and pure words, and just deeds. By thus receiving the Lord's power, the soul studies to be God; regarding nothing bad but ignorance, and action contrary to right reason. And giving thanks always for all things to God, by righteous hearing and divine reading, by true investigation, by holy oblation, by blessed prayer; lauding, hymning, blessing, praising, such a soul is never at any time separated from God. Rightly then is it said, And they who trust in Him shall understand the truth, and those faithful in love shall abide by Him. Wisdom 3:9 You see what statements Wisdom makes about the Gnostics.

Conformably, therefore, there are various abodes, according to the worth of those who have believed. To the point Solomon says, For there shall be given to him the choice grace of faith, and a more pleasant lot in the temple of the Lord. Wisdom 3:14 For the comparative shows that there are lower parts in the temple of God, which is the whole Church. And the superlative remains to be conceived, where the Lord is. These chosen abodes, which are three, are indicated by the numbers in the Gospel— the thirty, the sixty, the hundred. Matthew 13:8 And the perfect inheritance belongs to those who attain to a perfect man, according to the image of the Lord. And the likeness is not, as some imagine, that of the human form; for this consideration is impious. Nor is the likeness to the first cause that which consists in virtue. For this utterance is also impious, being that of those who have imagined that virtue in man and in the sovereign God is the same. You have supposed iniquity, He says, [in imagining] that I will be like to you. But it is enough for the disciple to become as the Master, Matthew 25:10 says the Master. To the likeness of God, then, he that is introduced into adoption and the friendship of God, to the just inheritance of the lords and gods is brought; if he be perfected, according to the Gospel, as the Lord Himself taught.

Chapter 15. Different Degrees of Knowledge

The Gnostic, then, is impressed with the closest likeness, that is, with the mind of the Master; which He being possessed of, commanded and recommended to His disciples and to the prudent. Comprehending this, as He who taught wished, and receiving it in its grand sense, he teaches worthily on the housetops Matthew 10:27; Luke 12:3 those capable of being built to a lofty height; and begins the doing of what is spoken, in accordance with the example of life. For He enjoined what is possible. And, in truth, the kingly man and Christian ought to be ruler and leader. For we are commanded to be lords over not only the wild beasts without us, but also over the wild passions within ourselves.

Through the knowledge, then, as appears, of a bad and good life is the Gnostic saved, understanding and executing more than the scribes and Pharisees. Matthew 5:20 Exert yourself, and prosper, and reign writes David, because of truth, and meekness, and righteousness; and your right hand shall guide you marvellously, that is, the Lord. Who then is the wise? And he shall understand these things. Prudent? And he shall know them. For the ways of the Lord are right, Hosea 14:9 says the prophet, showing that the Gnostic alone is able to understand and explain the things spoken by the Spirit obscurely. And he who understands in that time shall hold his peace, Amos 5:13 says the Scripture, plainly in the way of declaring them to the unworthy. For the Lord says, He that has ears to hear, let him hear, Matthew 11:15 declaring that hearing and understanding belong not to all. To the point David writes: Dark water is in the clouds of the skies. At the gleam before Him the clouds passed, hail and coals of fire; showing that the holy words are hidden. He intimates that transparent and resplendent to the Gnostics, like the innocuous hail, they are sent down from God; but that they are dark to the multitude, like extinguished coals out of the fire, which, unless kindled and set on fire, will not give forth fire or light. The Lord, therefore, it is said, gives me the tongue of instruction, so as to know in season when it is requisite to speak a word; Isaiah 50:4 not in the way of testimony alone, but also in the way of question and answer. And the instruction of the Lord opens my mouth. Isaiah 50:5 It is the prerogative of the Gnostic, then, to know how to make use of speech, and when, and how, and to whom. And already the apostle, by saying, After the rudiments of the world, and not after Christ, Colossians 2:8 makes the asseveration that the Hellenic teaching is elementary, and that of Christ perfect, as we have already intimated before.

Now the wild olive is inserted into the fatness of the olive, Romans 12:17 and is indeed of the same species as the cultivated olives. For the graft uses as soil the tree in which it is engrafted. Now all the plants sprouted forth simultaneously in consequence of the divine order. Wherefore also, though the wild olive be wild, it crowns the Olympic victors. And the elm teaches the vine to be fruitful, by leading it up to a height. Now we see that wild trees attract more nutriment, because they cannot ripen. The wild trees, therefore, have less power of secretion than those that are cultivated. And the cause of their wildness is the want of the power of secretion. The engrafted olive accordingly receives more nutriment from its growing in the wild one; and it gets accustomed, as it were, to secrete the nutriment, becoming thus assimilated to the fatness of the cultivated tree.

So also the philosopher, resembling the wild olive, in having much that is undigested, on account of his devotion to the search, his propensity to follow, and his eagerness to seize the fatness of the truth; if he get besides the divine power, through faith, by being transplanted into the good and mild knowledge, like the wild olive, engrafted in the truly fair and merciful Word, he both assimilates the nutriment that is supplied, and becomes a fair and good olive tree. For engrafting makes worthless shoots noble, and compels the barren to be fruitful by the art of culture and by gnostic skill.

Different modes of engrafting illustrative of different kinds of conversion.

They say that engrafting is effected in four modes: one, that in which the graft must be fitted in between the wood and the bark; resembling the way in which we instruct plain people belonging to the Gentiles, who receive the word superficially. Another is, when the wood is cleft, and there is inserted in it the cultivated branch. And this applies to the case of those who have studied philosophy; for on cutting through their dogmas, the acknowledgment of the truth is produced in them. So also in the case of the Jews, by opening up the Old Testament, the new and noble plant of the olive is inserted. The third mode of engrafting applies to rustics and heretics, who are brought by force to the truth. For after smoothing off both suckers with a sharp pruning-hook, till the pith is laid bare, but not wounded, they are bound together. And the fourth is that form of engrafting called budding. For a bud (eye) is cut out of a trunk of a good sort, a circle being drawn round in the bark along with it, of the size of the palm. Then the trunk is stripped, to suit the eye, over an equal circumference. And so the graft is inserted, tied round, and daubed with clay, the bud being kept uninjured and unstained. This is the style of gnostic teaching, which is capable of looking into things themselves. This mode is, in truth, of most service in the case of cultivated trees. And the engrafting into the good olive mentioned by the apostle, may be [engrafting into] Christ Himself; the uncultivated and unbelieving nature being transplanted into Christ— that is, in the case of those who believe in Christ. But it is better [to understand it] of the engrafting of each one's faith in the soul itself. For also the Holy Spirit is thus somehow transplanted by distribution, according to the circumscribed capacity of each one, but without being circumscribed.

Knowledge and love.

Now, discoursing on knowledge, Solomon speaks thus: For wisdom is resplendent and fadeless, and is easily beheld by those who love her. She is beforehand in making herself known to those who desire her. He that rises early for her shall not toil wearily. For to think about her is the perfection of good sense. And he that keeps vigils for her shall quickly be relieved of anxiety. For she goes about, herself seeking those worthy of her (for knowledge belongs not to all); and in all ways she benignly shows herself to them. Wisdom 6:12-15 Now the paths are the conduct of life, and the variety that exists in the covenants. Presently he adds: And in every thought she meets them, Wisdom 2:16 being variously contemplated, that is, by all discipline. Then he subjoins, adducing love, which perfects by syllogistic reasoning and true propositions, drawing thus a most convincing and true inference, For the beginning of her is the truest desire of instruction, that is, of knowledge; prudence is the love of instruction, and love is the keeping of its laws; and attention to its laws is the confirmation of immortality; and immortality causes nearness to God. The desire of wisdom leads, then, to the kingdom. Wisdom 6:17-20

For he teaches, as I think, that true instruction is desire for knowledge; and the practical exercise of instruction produces love of knowledge. And love is the keeping of the commandments which lead to knowledge. And the keeping of them is the establishment of the commandments, from which immortality results. And immortality brings us near to God.

True knowledge found in the teaching of Christ alone.

If, then, the love of knowledge produces immortality, and leads the kingly man near to God the King, knowledge ought to be sought till it is found. Now seeking is an effort at grasping, and finds the subject by means of certain signs. And discovery is the end and cessation of inquiry, which has now its object in its gasp. And this is knowledge. And this discovery, properly so called, is knowledge, which is the apprehension of the object of search. And they say that a proof is either the antecedent, or the coincident, or the consequent. The discovery, then, of what is sought respecting God, is the teaching through the Son; and the proof of our Saviour being the very Son of God is the prophecies which preceded His coming, announcing Him; and the testimonies regarding Him which attended His birth in the world; in addition, His powers proclaimed and openly shown after His ascension.

The proof of the truth being with us, is the fact of the Son of God Himself having taught us. For if in every inquiry these universals are found, a person and a subject, that which is truly the truth is shown to be in our hands alone. For the Son of God is the person of the truth which is exhibited; and the subject is the power of faith, which prevails over the opposition of every one whatever, and the assault of the whole world.

But since this is confessedly established by eternal facts and reasons, and each one who thinks that there is no Providence has already been seen to deserve punishment and not contradiction, and is truly an atheist, it is our aim to discover what doing, and in what manner living, we shall reach the knowledge of the sovereign God, and how, honouring the Divinity, we may become authors of our own salvation. Knowing and learning, not from the Sophists, but from God Himself, what is well-pleasing to Him, we endeavour to do what is just and holy. Now it is well-pleasing to Him that we should be saved; and salvation is effected through both well-doing and knowledge, of both of which the Lord is the teacher.

If, then, according to Plato, it is only possible to learn the truth either from God or from the progeny of God, with reason we, selecting testimonies from the divine oracles, boast of learning the truth by the Son of God, prophesied at first, and then explained.

Philosophy and heresies, aids in discovering the truth.

But the things which co-operate in the discovery of truth are not to be rejected. Philosophy, accordingly, which proclaims a Providence, and the recompense of a life of felicity, and the punishment, on the other hand, of a life of misery, teaches theology comprehensively; but it does not preserve accuracy and particular points; for neither respecting the Son of God, nor respecting the economy of Providence, does it treat similarly with us; for it did not know the worship of God.

Wherefore also the heresies of the Barbarian philosophy, although they speak of one God, though they sing the praises of Christ, speak without accuracy, not in accordance with truth; for they discover another God, and receive Christ not as the prophecies deliver. But their false dogmas, while they oppose the conduct that is according to the truth, are against us. For instance, Paul circumcised Timothy because of the Jews who believed, in order that those who had received their training from the law might not revolt from the faith through his breaking such points of the law as were understood more cam ally, knowing right well that circumcision does not justify; for he professed that all things were for all by conformity, preserving those of the dogmas that were essential, that he might gain all. And Daniel, under the king of the Persians, wore the chain, though he despised not the afflictions of the people.

The liars, then, in reality are not those who for the sake of the scheme of salvation conform, nor those who err in minute points, but those who are wrong in essentials, and reject the Lord, and as far as in them lies deprive the Lord of the true teaching; who do not quote or deliver the Scriptures in a manner worthy of God and of the Lord; for the deposit rendered to God, according to the teaching of the Lord by His apostles, is the understanding and the practice of the godly tradition. And what you hear in the ear— that is, in a hidden manner, and in a mystery (for such things are figuratively said to be spoken in the ear)— proclaim, He says, on the housetops, understanding them sublimely, and delivering them in a lofty strain, and according to the canon of the truth explaining the Scriptures; for neither prophecy nor the Saviour Himself announced the divine mysteries simply so as to be easily apprehended by all and sundry, but express them in parables. The apostles accordingly say of the Lord, that He spoke all things in parables, and without a parable spoke He nothing unto them; Matthew 13:34 and if all things were made by Him, and without Him was not anything made that was made, John 1:3 consequently also prophecy and the law were by Him, and were spoken by Him in parables. But all things are right, says the Scripture, Proverbs 8:9 before those who understand, that is, those who receive and observe, according to the ecclesiastical rule, the exposition of the Scriptures explained by Him; and the ecclesiastical rule is the concord and harmony of the law and the prophets in the covenant delivered at the coming of the Lord. Knowledge is then followed by practical wisdom, and practical wisdom by self-control: for it may be said that practical wisdom is divine knowledge, and exists in those who are deified; but that self-control is mortal, and subsists in those who philosophize, and are not yet wise. But if virtue is divine, so is also the knowledge of it; while self-control is a sort of imperfect wisdom which aspires after wisdom, and exerts itself laboriously, and is not contemplative. As certainly righteousness, being human, is, as being a common thing, subordinate to holiness, which subsists through the divine righteousness; for the righteousness of the perfect man does not rest on civil contracts, or on the prohibition of law, but flows from his own spontaneous action and his love to God.

Reasons for the meaning of Scripture being veiled.

For many reasons, then, the Scriptures hide the sense. First, that we may become inquisitive, and be ever on the watch for the discovery of the words of salvation. Then it was not suitable for all to understand, so that they might not receive harm in consequence of taking in another sense the things declared for salvation by the Holy Spirit. Wherefore the holy mysteries of the prophecies are veiled in the parables— preserved for chosen men, selected to knowledge in consequence of their faith; for the style of the Scriptures is parabolic. Wherefore also the Lord, who was not of the world, came as one who was of the world to men. For He was clothed with all virtue; and it was His aim to lead man, the foster-child of the world, up to the objects of intellect, and to the most essential truths by knowledge, from one world to another.

Wherefore also He employed metaphorical description; for such is the parable—a narration based on some subject which is not the principal subject, but similar to the principal subject, and leading him who understands to what is the true and principal thing; or, as some say, a mode of speech presenting with vigour, by means of other circumstances, what is the principal subject.

And now also the whole economy which prophesied of the Lord appears indeed a parable to those who know not the truth, when one speaks and the rest hear that the Son of God— of Him who made the universe— assumed flesh, and was conceived in the virgin's womb (as His material body was produced), and subsequently, as was the case, suffered and rose again, being to the Jews a stumbling-block, and to the Greeks foolishness, as the apostle says.

But on the Scriptures being opened up, and declaring the truth to those who have ears, they proclaim the very suffering endured by the flesh, which the Lord assumed, to be the power and wisdom of God. And finally, the parabolic style of Scripture being of the greatest antiquity, as we have shown, abounded most, as was to be expected, in the prophets, in order that the Holy Spirit might show that the philosophers among the Greeks, and the wise men among the Barbarians besides, were ignorant of the future coming of the Lord, and of the mystic teaching that was to be delivered by Him. Rightly then, prophecy, in proclaiming the Lord, in order not to seem to some to blaspheme while speaking what was beyond the ideas of the multitude, embodied its declarations in expressions capable of leading to other conceptions. Now all the prophets who foretold the Lord's coming, and the holy mysteries accompanying it, were persecuted and killed. As also the Lord Himself, in explaining the Scriptures to them, and His disciples who preached the word like Him, and subsequently to His life, used parables. Whence also Peter, in his Preaching, speaking of the apostles, says: But we, unrolling the books of the prophets which we possess, who name Jesus Christ, partly in parables, partly in enigmas, partly expressly and in so many words, find His coming and death, and cross, and all the rest of the tortures which the Jews inflicted on Him, and His resurrection and assumption to heaven previous to the capture of Jerusalem. As it is written, These things are all that He behooves to suffer, and what should be after Him. Recognising them, therefore, we have believed in God in consequence of what is written respecting Him.

And after a little again he draws the inference that the Scriptures owed their origin to the divine providence, asserting as follows: For we know that God enjoined these things, and we say nothing apart from the Scriptures.

Now the Hebrew dialect, like all the rest, has certain properties, consisting in a mode of speech which exhibits the national character. Dialect is accordingly defined as a style of speech produced by the national character. But prophecy is not marked by those dialects. For in the Hellenic writings, what are called changes of figures purposely produce onscurations, deduced after the style of our prophecies. But this is effected through the voluntary departure from direct speech which takes place in metrical or offhand diction. A figure, then, is a form of speech transferred from what is literal to what is not literal, for the sake of the composition, and on account of a diction useful in speech.

But prophecy does not employ figurative forms in the expressions for the sake of beauty of diction. But from the fact that truth appertains not to all, it is veiled in manifold ways, causing the light to arise only on those who are initiated into knowledge, who seek the truth through love. The proverb, according to the Barbarian philosophy, is called a mode of prophecy, and the parable is so called, and the enigma in addition. Further also, they are called wisdom; and again, as something different from it, instruction and words of prudence, and turnings of words, and true righteousness; and again, teaching to direct judgment, and subtlety to the simple, which is the result of training, and perception and thought, with which the young catechumen is imbued. Proverbs 1:1-4 He who hears these prophets, being wise, will be wiser. And the intelligent man will acquire rule, and will understand a parable and a dark saying, the words and enigmas of the wise.
And if it was the case that the Hellenic dialects received their appellation from Hellen, the son of Zeus, surnamed Deucalion, from the chronology which we have already exhibited, it is comparatively easy to perceive by how many generations the dialects that obtained among the Greeks are posterior to the language of the Hebrews.

But as the work advances, we shall in each section, noting the figures of speech mentioned above by the prophet, exhibit the gnostic mode of life, showing it systematically according to the rule of the truth.

Did not the Power also, that appeared to Hermas in the Vision, in the form of the Church, give for transcription the book which she wished to be made known to the elect? And this, he says, he transcribed to the letter, without finding how to complete the syllables. And this signified that the Scripture is clear to all, when taken according to the bare reading; and that this is the faith which occupies the place of the rudiments. Wherefore also the figurative expression is employed, reading according to the letter; while we understand that the gnostic unfolding of the Scriptures, when faith has already reached an advanced state, is likened to reading according to the syllables.

Further, Esaias the prophet is ordered to take a new book, and write in it Isaiah 8:1 certain things: the Spirit prophesying that through the exposition of the Scriptures there would come afterwards the sacred knowledge, which at that period was still unwritten, because not yet known. For it was spoken from the beginning to those only who understand. Now that the Saviour has taught the apostles, the unwritten rendering of the written [Scripture] has been handed down also to us, inscribed by the power of God on hearts new, according to the renovation of the book. Thus those of highest repute among the Greeks, dedicate the fruit of the pomegranate to Hermes, who they say is speech, on account of its interpretation. For speech conceals much. Rightly, therefore, Jesus the son of Nave saw Moses, when taken up [to heaven], double—one Moses with the angels, and one on the mountains, honoured with burial in their ravines. And Jesus saw this spectacle below, being elevated by the Spirit, along also with Caleb. But both do not see similarly. But the one descended with greater speed, as if the weight he carried was great; while the other, on descending after him, subsequently related the glory which he beheld, being able to perceive more than the other as having grown purer; the narrative, in my opinion, showing that knowledge is not the privilege of all. Since some look at the body of the Scriptures, the expressions and the names as to the body of Moses; while others see through to the thoughts and what it is signified by the names, seeking the Moses that is with the angels.

Many also of those who called to the Lord said, Son of David, have mercy on me. A few, too, knew Him as the Son of God; as Peter, whom also He pronounced blessed, for flesh and blood revealed not the truth to him, but His Father in heaven, Matthew 16:17 — showing that the Gnostic recognises the Son of the Omnipotent, not by His flesh conceived in the womb, but by the Father's own power. That it is therefore not only to those who read simply that the acquisition of the truth is so difficult, but that not even to those whose prerogative the knowledge of the truth is, is the contemplation of it vouch-safed all at once, the history of Moses teaches, until, accustomed to gaze, at the Hebrews on the glory of Moses, and the prophets of Israel on the visions of angels, so we also become able to look the splendours of truth in the face.

Chapter 16. Gnostic Exposition of the Decalogue

Let the Decalogue be set forth cursorily by us as a specimen for gnostic exposition.

The number Ten.

That ten is a sacred number, it is superfluous to say now. And if the tables that were written were the work of God, they will be found to exhibit physical creation. For by the finger of God is understood the power of God, by which the creation of heaven and earth is accomplished; of both of which the tables will be understood to be symbols. For the writing and handiwork of God put on the table is the creation of the world.

And the Decalogue, viewed as an image of heaven, embraces sun and moon, stars, clouds, light, wind, water, air, darkness, fire. This is the physical Decalogue of the heaven.

And the representation of the earth contains men, cattle, reptiles, wild beasts; and of the inhabitants of the water, fishes and whales; and again, of the winged tribes, those that are carnivorous, and those that use mild food; and of plants likewise, both fruit-bearing and barren. This is the physical Decalogue of the earth.

And the ark which held them will then be the knowledge of divine and human things and wisdom.
And perhaps the two tables themselves may be the prophecy of the two covenants. They were accordingly mystically renewed, as ignorance along with sin abounded. The commandments are written, then, doubly, as appears, for twofold spirits, the ruling and the subject. For the flesh lusts against the Spirit, and the Spirit against the flesh. Galatians 5:17

And there is a ten in man himself: the five senses, and the power of speech, and that of reproduction; and the eighth is the spiritual principle communicated at his creation; and the ninth the ruling faculty of the soul; and tenth, there is the distinctive characteristic of the Holy Spirit, which comes to him through faith.

Besides, in addition to these ten human parts, the law appear to give its injunctions to sight, and hearing, and smell, and touch, and taste, and to the organs subservient to these, which are double— the hands and the feet. For such is the formation of man. And the soul is introduced, and previous to it the ruling faculty, by which we reason, not produced in procreation; so that without it there is made up the number ten, of the faculties by which all the activity of man is carried out. For in order, straightway on man's entering existence, his life begins with sensations. We accordingly assert that rational and ruling power is the cause of the constitution of the living creature; also that this, the irrational part, is animated, and is a part of it. Now the vital force, in which is comprehended the power of nutrition and growth, and generally of motion, is assigned to the carnal spirit, which has great susceptibility of motion, and passes in all directions through the senses and the rest of the body, and through the body is the primary subject of sensations. But the power of choice, in which investigation, and study, and knowledge, reside, belongs to the ruling faculty. But all the faculties are placed in relation to one— the ruling faculty: it is through that man lives, and lives in a certain way.

Through the corporeal spirit, then, man perceives, desires, rejoices, is angry, is nourished, grows. It is by it, too, that thoughts and conceptions advance to actions. And when it masters the desires, the ruling faculty reigns.

The commandment, then, You shall not lust, says, you shall not serve the carnal spirit, but shall rule over it; For the flesh lusts against the Spirit, Galatians 5:17 and excites to disorderly conduct against nature; and the Spirit against the flesh exercises sway, in order that the conduct of the man may be according to nature.

Is not man, then, rightly said to have been made in the image of God?— not in the form of his [corporeal] structure; but inasmuch as God creates all things by the Word (λόγῳ), and the man who has become a Gnostic performs good actions by the faculty of reason (τῷ λογικῷ), properly therefore the two tables are also said to mean the commandments that were given to the twofold spirits,— those communicated before the law to that which was created, and to the ruling faculty; and the movements of the senses are both copied in the mind, and manifested in the activity which proceeds from the body. For apprehension results from both combined. Again, as sensation is related to the world of sense, so is thought to that of intellect. And actions are twofold— those of thought, those of act.

The First Commandment.

The first commandment of the Decalogue shows that there is one only Sovereign God; Exodus 20:2-3 who led the people from the land of Egypt through the desert to their fatherland; that they might apprehend His power, as they were able, by means of the divine works, and withdraw from the idolatry of created things, putting all their hope in the true God.

The Second Commandment.

The second word intimated that men ought not to take and confer the august power of God (which is the name, for this alone were many even yet capable of learning), and transfer His title to things created and vain, which human artificers have made, among which He that is is not ranked. For in His uncreated identity, He that is is absolutely alone.

The Fourth Commandment.

And the fourth word is that which intimates that the world was created by God, and that He gave us the seventh day as a rest, on account of the trouble that there is in life. For God is incapable of weariness, and suffering, and want. But we who bear flesh need rest. The seventh day, therefore, is proclaimed a rest— abstraction from ills— preparing for the Primal Day, our true rest; which, in truth, is the first creation of light, in which all things are viewed and possessed. From this day the first wisdom and knowledge illuminate us. For the light of truth— a light true, casting no shadow, is the Spirit of God indivisibly divided to all, who are sanctified by faith, holding the place of a luminary, in order to the knowledge of real existences. By following Him, therefore, through our whole life, we become impassible; and this is to rest.
Wherefore Solomon also says, that before heaven, and earth, and all existences, Wisdom had arisen in the Almighty; the participation of which— that which is by power, I mean, not that by essence— teaches a man to know by apprehension things divine and human. Having reached this point, we must mention these things by the way; since the discourse has turned on the seventh and the eighth. For the eighth may possibly turn out to be properly the seventh, and the seventh manifestly the sixth, and the latter properly the Sabbath, and the seventh a day of work. For the creation of the world was concluded in six days. For the motion of the sun from solstice to solstice is completed in six months— in the course of which, at one time the leaves fall, and at another plants bud and seeds come to maturity. And they say that the embryo is perfected exactly in the sixth month, that is, in one hundred and eighty days in addition to the two and a half, as Polybus the physician relates in his book On the Eighth Month, and Aristotle the philosopher in his book On Nature. Hence the Pythagoreans, as I think, reckon six the perfect number, from the creation of the world, according to the prophet, and call it Meseuthys and Marriage, from its being the middle of the even numbers, that is, of ten and two. For it is manifestly at an equal distance from both.

And as marriage generates from male and female, so six is generated from the odd number three, which is called the masculine number, and the even number two, which is considered the feminine. For twice three are six.

Such, again, is the number of the most general motions, according to which all origination takes place— up, down, to the right, to the left, forward, backward. Rightly, then, they reckon the number seven motherless and childless, interpreting the Sabbath, and figuratively expressing the nature of the rest, in which they neither marry nor are given in marriage any more. Luke 20:35 For neither by taking from one number and adding to another of those within ten is seven produced; nor when added to any number within the ten does it make up any of them.

And they called eight a cube, counting the fixed sphere along with the seven revolving ones, by which is produced the great year, as a kind of period of recompense of what has been promised.

Thus the Lord, who ascended the mountain, the fourth, becomes the sixth, and is illuminated all round with spiritual light, by laying bare the power proceeding from Him, as far as those selected to see were able to behold it, by the Seventh, the Voice, proclaimed to be the Son of God; in order that they, persuaded respecting Him, might have rest; while He by His birth, which was indicated by the sixth conspicuously marked, becoming the eighth, might appear to be God in a body of flesh, by displaying His power, being numbered indeed as a man, but being concealed as to who He was. For six is reckoned in the order of numbers, but the succession of the letters acknowledges the character which is not written. In this case, in the numbers themselves, each unit is preserved in its order up to seven and eight. But in the number of the characters, Zeta becomes six and Eta seven.

And the character having somehow slipped into writing, should we follow it out thus, the seven became six, and the eight seven.

Wherefore also man is said to have been made on the sixth day, who became faithful to Him who is the sign (τῷ ἐπισήμῳ ), so as straightway to receive the rest of the Lord's inheritance. Some such thing also is indicated by the sixth hour in the scheme of salvation, in which man was perfected. Further, of the eight, the intermediates are seven; and of the seven, the intervals are shown to be six. For that is another ground, in which seven glorifies eight, and the heavens declare to the heavens the glory of God.
The sensible types of these, then, are the sounds we pronounce. Thus the Lord Himself is called Alpha and Omega, the beginning and the end, Revelation 21:6 by whom all things were made, and without whom not even one thing was made. John 1:3 God's resting is not, then, as some conceive, that God ceased from doing. For, being good, if He should ever cease from doing good, then would He cease from being God, which it is sacrilege even to say. The resting is, therefore, the ordering that the order of created things should be preserved inviolate, and that each of the creatures should cease from the ancient disorder. For the creations on the different days followed in a most important succession; so that all things brought into existence might have honour from priority, created together in thought, but not being of equal worth. Nor was the creation of each signified by the voice, inasmuch as the creative work is said to have made them at once. For something must needs have been named first. Wherefore those things were announced first, from which came those that were second, all things being originated together from one essence by one power. For the will of God was one, in one identity. And how could creation take place in time, seeing time was born along with things which exist.

And now the whole world of creatures born alive, and things that grow, revolves in sevens. The first-born princes of the angels, who have the greatest power, are seven. The mathematicians also say that the planets, which perform their course around the earth, are seven; by which the Chaldeans think that all which concerns mortal life is effected through sympathy, in consequence of which they also undertake to tell things respecting the future.

And of the fixed stars, the Pleiades are seven. And the Bears, by the help of which agriculture and navigation are carried through, consist of seven stars. And in periods of seven days the moon undergoes its changes. In the first week she becomes half moon; in the second, full moon; and in the third, in her wane, again half moon; and in the fourth she disappears. Further, as Seleucus the mathematician lays down, she has seven phases. First, from being invisible she becomes crescent-shaped, then half moon, then gibbous and full; and in her wane again gibbous, and in like manner half moon and crescent-shaped.

On a seven-stringed lyre we shall sing new hymns,

writes a poet of note, teaching us that the ancient lyre was seven-toned. The organs of the senses situated on our face are also seven— two eyes, two passages of hearing, two nostrils, and the seventh the mouth.

And that the changes in the periods of life take place by sevens, the Elegies of Solon teach thus:—

The child, while still an infant, in seven years,
Produces and puts forth its fence of teeth;
And when God seven years more completes,
He shows of puberty's approach the signs;
And in the third, the beard on growing cheek
With down o'erspreads the bloom of changing skin;
And in the fourth septenniad, at his best
In strength, of manliness he shows the signs;
And in the fifth, of marriage, now mature,
And of posterity, the man bethinks;
Nor does he yet desire vain works to see.
The seventh and eighth septenniads see him now
In mind and speech mature, till fifty years;
And in the ninth he still has vigour left,
But strength and body are for virtue great
Less than of yore; when, seven years more, God brings
To end, then not too soon may he submit to die.

Again, in diseases the seventh day is that of the crisis; and the fourteenth, in which nature struggles against the causes of the diseases. And a myriad such instances are adduced by Hermippus of Berytus, in his book On the Number Seven, regarding it as holy. And the blessed David delivers clearly to those who know the mystic account of seven and eight, praising thus: Our years were exercised like a spider. The days of our years in them are seventy years; but if in strength, eighty years. And that will be to reign. That, then, we may be taught that the world was originated, and not suppose that God made it in time, prophecy adds: This is the book of the generation: also of the things in them, when they were created in the day that God made heaven and earth. Genesis 2:4 For the expression when they were created intimates an indefinite and dateless production. But the expression in the day that God made, that is, in and by which God made all things, and without which not even one thing was made, points out the activity exerted by the Son. As David says, This is the day which the Lord has made; let us be glad and rejoice in it; that is, in consequence of the knowledge imparted by Him, let us celebrate the divine festival; for the Word that throws light on things hidden, and by whom each created thing came into life and being, is called day.

And, in fine, the Decalogue, by the letter Iota, signifies the blessed name, presenting Jesus, who is the Word.

The Fifth Commandment.

Now the fifth in order is the command on the honour of father and mother. And it clearly announces God as Father and Lord. Wherefore also it calls those who know Him sons and gods. The Creator of the universe is their Lord and Father; and the mother is not, as some say, the essence from which we sprang, nor, as others teach, the Church, but the divine knowledge and wisdom, as Solomon says, when he terms wisdom the mother of the just, and says that it is desirable for its own sake. And the knowledge of all, again, that is lovely and venerable, proceeds from God through the Son.

The Sixth Commandment.

Then follows the command about murder. Now murder is a sure destruction. He, then, that wishes to extirpate the true doctrine of God and of immortality, in order to introduce falsehood, alleging either that the universe is not under Providence, or that the world is uncreated, or affirming anything against true doctrine, is most pernicious.

The Seventh Commandment.

This is followed by the command respecting adultery. Now it is adultery, if one, abandoning the ecclesiastical and true knowledge, and the persuasion respecting God, accedes to false and incongruous opinion, either by deifying any created object, or by making an idol of anything that exists not, so as to overstep, or rather step from, knowledge. And to the Gnostic false opinion is foreign, as the true belongs to him, and is allied with him. Wherefore the noble apostle calls one of the kinds of fornication, idolatry, in following the prophet, who says: [My people] has committed fornication with stock and stone. They have said to the stock, You are my father; and to the stone, You have begotten me.
The Eighth Commandment.

And after this is the command respecting theft. As, then, he that steals what is another's, doing great wrong, rightly incurs ills suitable to his deserts; so also does he, who arrogates to himself divine works by the art of the statuary or the painter, and pronounces himself to be the maker of animals and plants. Likewise those, too, who mimic the true philosophy are thieves. Whether one be a husbandman or the father of a child, he is an agent in depositing seeds. But it is God who, ministering the growth and perfection of all things, brings the things produced to what is in accordance with their nature. But the most, in common also with the philosophers, attribute growth and changes to the stars as the primary cause, robbing the Father of the universe, as far as in them lies, of His tireless might.

The elements, however, and the stars— that is, the administrative powers— are ordained for the accomplishment of what is essential to the administration, and are influenced and moved by what is commanded to them, in the way in which the Word of the Lord leads, since it is the nature of the divine power to work all things secretly. He, accordingly, who alleges that he has conceived or made anything which pertains to creation, will suffer the punishment of his impious audacity.

The Tenth Commandment.
And the tenth is the command respecting all lusts. As, then, he who entertains unbecoming desires is called to account; in the same way he is not allowed to desire things false, or to suppose that, of created objects, those that are animate have power of themselves, and that inanimate things can at all save or hurt. And should one say that an antidote cannot heal or hemlock kill, he is unwittingly deceived. For none of these operates except one makes use of the plant and the drug; just as the axe does not without one to cut with it, or a saw without one sawing with it. And as they do not work by themselves, but have certain physical qualities which accomplish their proper work by the exertion of the artisan; so also, by the universal providence of God, through the medium of secondary causes, the operative power is propagated in succession to individual objects.

Chapter 17. Philosophy Conveys Only an Imperfect Knowledge of God

But, as appears, the philosophers of the Greeks, while naming God, do not know Him. But their philosophical speculations, according to Empedocles, as passing over the tongue of the multitude, are poured out of mouths that know little of the whole. For as art changes the light of the sun into fire by passing it through a glass vessel full of water, so also philosophy, catching a spark from the divine Scripture, is visible in a few. Also, as all animals breathe the same air, some in one way, others in another, and to a different purpose; so also a considerable number of people occupy themselves with the truth, or rather with discourse concerning the truth. For they do not say anything respecting God, but expound Him by attributing their own affections to God. For they spend life in seeking the probable, not the true. But truth is not taught by imitation, but by instruction. For it is not that we may seem good that we believe in Christ, as it is not alone for the purpose of being seen, while in the sun, that we pass into the sun. But in the one case for the purpose of being warmed; and in the other, we are compelled to be Christians in order to be excellent and good. For the kingdom belongs pre-eminently to the violent, who, from investigation, and study, and discipline, reap this fruit, that they become kings.

He, then, who imitates opinion shows also preconception. When then one, having got an inkling of the subject, kindles it within in his soul by desire and study, he sets everything in motion afterwards in order to know it. For that which one does not apprehend, neither does he desire it, nor does he embrace the advantage flowing from it. Subsequently, therefore, the Gnostic at last imitates the Lord, as far as allowed to men, having received a sort of quality akin to the Lord Himself, in order to assimilation to God. But those who are not proficient in knowledge cannot judge the truth by rule. It is not therefore possible to share in the gnostic contemplations, unless we empty ourselves of our previous notions. For the truth in regard to every object of intellect and of sense is thus simply universally declared. For instance, we may distinguish the truth of painting from that which is vulgar, and decorous music from licentious. There is, then, also a truth of philosophy as distinct from the other philosophies, and a true beauty as distinct from the spurious. It is not then the partial truths, of which truth is predicated, but the truth itself, that we are to investigate, not seeking to learn names. For what is to be investigated respecting God is not one thing, but ten thousand. There is a difference between declaring God, and declaring things about God. And to speak generally, in everything the accidents are to be distinguished from the essence.

Suffice it for me to say, that the Lord of all is God; and I say the Lord of all absolutely, nothing being left by way of exception.

Since, then, the forms of truth are two— the names and the things— some discourse of names, occupying themselves with the beauties of words: such are the philosophers among the Greeks. But we who are Barbarians have the things. Now it was not in vain that the Lord chose to make use of a mean form of body; so that no one praising the grace and admiring the beauty might turn his back on what was said, and attending to what ought to be abandoned, might be cut off from what is intellectual. We must therefore occupy ourselves not with the expression, but the meaning.

To those, then, who are not gifted with the power of apprehension, and are not inclined to knowledge, the word is not entrusted; since also the ravens imitate human voices, having no understanding of the thing which they say. And intellectual apprehension depends on faith. Thus also Homer said:—

Father of men and gods, —

knowing not who the Father is, or how He is Father.

And as to him who has hands it is natural to grasp, and to him who has sound eyes to see the light; so it is the natural prerogative of him who has received faith to apprehend knowledge, if he desires, on the foundation laid, to work, and build up gold, silver, precious stones. 1 Corinthians 3:12

Accordingly he does not profess to wish to participate, but begins to do so. Nor does it belong to him to intend, but to be regal, and illuminated, and gnostic. Nor does it appertain to him to wish to grasp things in name, but in fact.

For God, being good, on account of the principal part of the whole creation, seeing He wishes to save it, was induced to make the rest also; conferring on them at the beginning this first boon, that of existence. For that to be is far better than not to be, will be admitted by every one. Then, according to the capabilities of their nature, each one was and is made, advancing to that which is better.

So there is no absurdity in philosophy having been given by Divine Providence as a preparatory discipline for the perfection which is by Christ; unless philosophy is ashamed at learning from Barbarian knowledge how to advance to truth. But if the very hairs are numbered, and the most insignificant motions, how shall not philosophy be taken into account? For to Samson power was given in his hair, in order that he might perceive that the worthless arts that refer to the things in this life, which lie and remain on the ground after the departure of the soul, were not given without divine power.

But it is said Providence, from above, from what is of prime importance, as from the head, reaches to all, as the ointment, it is said, which descends to Aaron's beard, and to the skirt of his garment (that is, of the great High Priest, by whom all things were made, and without whom not even one thing was made John 1:3); not to the ornament of the body; for Philosophy is outside of the People, like raiment. The philosophers, therefore, who, trained to their own peculiar power of perception by the spirit of perception, when they investigate, not a part of philosophy, but philosophy absolutely, testify to the truth in a truth-loving and humble spirit; if in the case of good things said by those even who are of different sentiments they advance to understanding, through the divine administration, and the ineffable Goodness, which always, as far as possible, leads the nature of existences to that which is better. Then, by cultivating the acquaintance not of Greeks alone, but also of Barbarians, from the exercise common to their proper intelligence, they are conducted to Faith. And when they have embraced the foundation of truth, they receive in addition the power of advancing further to investigation. And thence they love to be learners, and aspiring after knowledge, haste to salvation.

Thus Scripture says, that the spirit of perception was given to the artificers from God. Exodus 28:3 And this is nothing else than Understanding, a faculty of the soul, capable of studying existences,— of distinguishing and comparing what succeeds as like and unlike—of enjoining and forbidding, and of conjecturing the future. And it extends not to the arts alone, but even to philosophy itself.

Why, then, is the serpent called wise? Because even in its wiles there may be found a connection, and distinction, and combination, and conjecturing of the future. And so very many crimes are concealed; because the wicked arrange for themselves so as by all means to escape punishment.

And Wisdom being manifold, pervading the whole world, and all human affairs, varies its appellation in each case. When it applies itself to first causes, it is called Understanding (νόησις). When, however, it confirms this by demonstrative reasoning, it is termed Knowledge, and Wisdom, and Science. When it is occupied in what pertains to piety, and receives without speculation the primal Word in consequence of the maintenance of the operation in it, it is called Faith. In the sphere of things of sense, establishing that which appears as being truest, it is Right Opinion. In operations, again, performed by skill of hand, it is Art. But when, on the other hand, without the study of primary causes, by the observation of similarities, and by transposition, it makes any attempt or combination, it is called Experiment. But belonging to it, and supreme and essential, is the Holy Spirit, which above all he who, in consequence of [divine] guidance, has believed, receives after strong faith. Philosophy, then, partaking of a more exquisite perception, as has been shown from the above statements, participates in Wisdom.

Logical discussion, then, of intellectual subjects, with selection and assent, is called Dialectics; which establishes, by demonstration, allegations respecting truth, and demolishes the doubts brought forward.

Those, then, who assert that philosophy did not come hither from God, all but say that God does not know each particular thing, and that He is not the cause of all good things; if, indeed, each of these belongs to the class of individual things. But nothing that exists could have subsisted at all, had God not willed. And if He willed, then philosophy is from God, He having willed it to be such as it is, for the sake of those who not otherwise than by its means would abstain from what is evil. For God knows all things— not those only which exist, but those also which shall be— and how each thing shall be. And foreseeing the particular movements, He surveys all things, and hears all things, seeing the soul naked within; and possesses from eternity the idea of each thing individually. And what applies to theatres, and to the parts of each object, in looking at, looking round, and taking in the whole in one view, applies also to God. For in one glance He views all things together, and each thing by itself; but not all things, by way of primary intent.

Now, then, many things in life take their rise in some exercise of human reason, having received the kindling spark from God. For instance, health by medicine, and soundness of body through gymnastics, and wealth by trade, have their origin and existence in consequence of Divine Providence indeed, but in consequence, too, of human co-operation. Understanding also is from God.

But God's will is especially obeyed by the free-will of good men. Since many advantages are common to good and bad men: yet they are nevertheless advantageous only to men of goodness and probity, for whose sake God created them. For it was for the use of good men that the influence which is in God's gifts was originated. Besides, the thoughts of virtuous men are produced through the inspiration of God; the soul being disposed in the way it is, and the divine will being conveyed to human souls, particular divine ministers contributing to such services. For regiments of angels are distributed over the nations and cities. And, perchance, some are assigned to individuals.
The Shepherd, then, cares for each of his sheep; and his closest inspection is given to those who are excellent in their natures, and are capable of being most useful. Such are those fit to lead and teach, in whom the action of Providence is conspicuously seen; whenever either by instruction, or government, or administration, God wishes to benefit. But He wishes at all times. Wherefore He moves those who are adapted to useful exertion in the things which pertain to virtue, and peace, and beneficence. But all that is characterized by virtue proceeds from virtue, and leads back to virtue. And it is given either in order that men may become good, or that those who are so may make use of their natural advantages. For it co-operates both in what is general and what is particular. How absurd, then, is it, to those who attribute disorder and wickedness to the devil, to make him the bestower of philosophy, a virtuous thing! For he is thus all but made more benignant to the Greeks, in respect of making men good, than the divine providence and mind.

Again, I reckon it is the part of law and of right reason to assign to each one what is appropriate to him, and belongs to him, and falls to him. For as the lyre is only for the harper, and the flute for the flute-player; so good things are the possessions of good men. As the nature of the beneficent is to do good, as it is of the fire to warm, and the light to give light, and a good man will not do evil, or light produce darkness, or fire cold; so, again, vice cannot do anything virtuous. For its activity is to do evil, as that of darkness to dim the eyes.

Philosophy is not, then, the product of vice, since it makes men virtuous; it follows, then, that it is the work of God, whose work it is solely to do good. And all things given by God are given and received well.

Further, if the practice of philosophy does not belong to the wicked, but was accorded to the best of the Greeks, it is clear also from what source it was bestowed— manifestly from Providence, which assigns to each what is befitting in accordance with his deserts.
Rightly, then, to the Jews belonged the Law, and to the Greeks Philosophy, until the Advent; and after that came the universal calling to be a peculiar people of righteousness, through the teaching which flows from faith, brought together by one Lord, the only God of both Greeks and Barbarians, or rather of the whole race of men. We have often called by the name philosophy that portion of truth attained through philosophy, although but partial.
Now, too what is good in the arts as arts, have their beginning from God. For as the doing of anything artistically is embraced in the rules of art, so also acting sagaciously is classed under the head of sagacity (φρόνησις). Now sagacity is virtue, and it is its function to know other things, but much more especially what belongs to itself. And Wisdom (Σοφία) being power, is nothing but the knowledge of good things, divine and human.

But the earth is God's, and the fullness thereof, says the Scripture, teaching that good things come from God to men; it being through divine power and might that the distribution of them comes to the help of man.

Now the modes of all help and communication from one to another are three. One is, by attending to another, as the master of gymnastics, in training the boy. The second is, by assimilation, as in the case of one who exhorts another to benevolence by practising it before. The one co-operates with the learner, and the other benefits him who receives. The third mode is that by command, when the gymnastic master, no longer training the learner, nor showing in his own person the exercise for the boy to imitate, prescribes the exercise by name to him, as already proficient in it.

The Gnostic, accordingly, having received from God the power to be of service, benefits some by disciplining them, by bestowing attention on them; others, by exhorting them, by assimilation; and others, by training and teaching them, by command. And certainly he himself is equally benefited by the Lord. Thus, then, the benefit that comes from God to men becomes known— angels at the same time lending encouragement. For by angels, whether seen or not, the divine power bestows good things. Such was the mode adopted in the advent of the Lord. And sometimes also the power breathes in men's thoughts and reasonings, and puts in their hearts strength and a keener perception, and furnishes prowess and boldness of alacrity both for researches and deeds.

But exposed for imitation and assimilation are truly admirable and holy examples of virtue in the actions put on record. Further, the department of action is most conspicuous both in the testaments of the Lord, and in the laws in force among the Greeks, and also in the precepts of philosophy.

And to speak comprehensively, all benefit appertaining to life, in its highest reason, proceeding from the Sovereign God, the Father who is over all, is consummated by the Son, who also on this account is the Saviour of all men, says the apostle, but especially of those who believe. 1 Timothy 4:10 But in respect of its immediate reason, it is from those next to each, in accordance with the command and injunction of Him who is nearest the First Cause, that is, the Lord.

Chapter 18. The Use of Philosophy to the Gnostic

Greek philosophy the recreation of the Gnostic.

Now our Gnostic always occupies himself with the things of highest importance. But if at any time he has leisure and time for relaxation from what is of prime consequence, he applies himself to Hellenic philosophy in preference to other recreation, feasting on it as a kind of dessert at supper. Not that he neglects what is superior; but that he takes this in addition, as long as proper, for the reasons I mentioned above. But those who give their mind to the unnecessary and superfluous points of philosophy, and addict themselves to wrangling sophisms alone, abandon what is necessary and most essential, pursuing plainly the shadows of words.

It is well indeed to know all. But the man whose soul is destitute of the ability to reach to acquaintance with many subjects of study, will select the principal and better subjects alone. For real science (ἐπιστήμη, which we affirm the Gnostic alone possesses) is a sure comprehension (κατάληψις), leading up through true and sure reasons to the knowledge (γνῶσις) of the cause. And he, who is acquainted with what is true respecting any one subject, becomes of course acquainted with what is false respecting it.

Philosophy necessary.

For truly it appears to me to be a proper point for discussion, Whether we ought to philosophize: for its terms are consistent.

But if we are not to philosophize, what then? (For no one can condemn a thing without first knowing it): the consequence, even in that case, is that we must philosophize.
First of all, idols are to be rejected.

Such, then, being the case, the Greeks ought by the Law and the Prophets to learn to worship one God only, the only Sovereign; then to be taught by the apostle, but to us an idol is nothing in the world, 1 Corinthians 8:4 since nothing among created things can be a likeness of God; and further, to be taught that none of those images which they worship can be similitudes: for the race of souls is not in form such as the Greeks fashion their idols. For souls are invisible; not only those that are rational, but those also of the other animals. And their bodies never become parts of the souls themselves, but organs— partly as seats, partly as vehicles— and in other cases possessions in various ways. But it is not possible to copy accurately even the likenesses of the organs; since, were it so, one might model the sun, as it is seen, and take the likeness of the rainbow in colours.

After abandoning idols, then, they will hear the Scripture, Unless your righteousness exceed the righteousness of the scribes and Pharisees Matthew 5:20; James 2:8 (who justified themselves in the way of abstinence from what was evil)—so as, along with such perfection as they evinced, and the loving of your neighbour, to be able also to do good, you shall not be kingly.
For intensification of the righteousness which is according to the law shows the Gnostic. So one who is placed in the head, which is that which rules its own body— and who advances to the summit of faith, which is the knowledge (gnosis) itself, for which all the organs of perception exist— will likewise obtain the highest inheritance.

The primacy of knowledge the apostle shows to those capable of reflection, in writing to those Greeks of Corinth, in the following terms: But having hope, when your faith is increased, that we shall be magnified in you according to our rule abundantly, to preach the Gospel beyond you. 2 Corinthians 10:15-16 He does not mean the extension of his preaching locally: for he says also that in Achaia faith abounded; and it is related also in the Acts of the Apostles that he preached the word in Athens. Acts 17 But he teaches that knowledge (gnosis), which is the perfection of faith, goes beyond catechetical instruction, in accordance with the magnitude of the Lord's teaching and the rule of the Church. Wherefore also he proceeds to add, And if I am rude in speech, yet I am not in knowledge. 2 Corinthians 11:6

Whence is the knowledge of truth?

But let those who boast on account of having apprehended the truth tell us from whom they boast of having heard it. They will not say from God, but will admit that it was from men. And if so, it is either from themselves that they have learned it lately, as some of them arrogantly boast, or from others like them. But human teachers, speaking of God, are not reliable, as men. For he that is man cannot speak worthily the truth concerning God: the feeble and mortal [cannot speak worthily] of the Unoriginated and Incorruptible— the work, of the Workman. Then he who is incapable of speaking what is true respecting himself, is he not much less reliable in what concerns God? For just as far as man is inferior to God in power, so much feebler is man's speech than Him; although he do not declare God, but only speak about God and the divine word. For human speech is by nature feeble, and incapable of uttering God. I do not say His name. For to name it is common, not to philosophers only, but also to poets. Nor [do I say] His essence; for this is impossible, but the power and the works of God.

Those even who claim God as their teacher, with difficulty attain to a conception of God, grace aiding them to the attainment of their modicum of knowledge; accustomed as they are to contemplate the will [of God] by the will, and the Holy Spirit by the Holy Spirit. For the Spirit searches the deep things of God. But the natural man receives not the things of the Spirit.
The only wisdom, therefore, is the God-taught wisdom we possess; on which depend all the sources of wisdom, which make conjectures at the truth.

Intimations of the Teacher's advent

Assuredly of the coming of the Lord, who has taught us, to men, there were a myriad indicators, heralds, preparers, precursors, from the beginning, from the foundation of the world, intimating beforehand by deeds and words, prophesying that He would come, and where, and how, what should be the signs. From afar certainly Law and Prophecy kept Him in view beforehand. And then the precursor pointed Him out as present. After whom the heralds point out by their teaching the virtue of His manifestation.

Universal diffusion of the Gospel a contrast to philosophy.

The philosophers, however, chose to [teach philosophy] to the Greeks alone, and not even to all of them; but Socrates to Plato, and Plato to Xenocrates, Aristotle to Theophrastus, and Zeno to Cleanthes, who persuaded their own followers alone.

But the word of our Teacher remained not in Judea alone, as philosophy did in Greece; but was diffused over the whole world, over every nation, and village, and town, bringing already over to the truth whole houses, and each individual of those who heard it by him himself, and not a few of the philosophers themselves.

And if any one ruler whatever prohibit the Greek philosophy, it vanishes immediately. But our doctrine on its very first proclamation was prohibited by kings and tyrants together, as well as particular rulers and governors, with all their mercenaries, and in addition by innumerable men, warring against us, and endeavouring as far as they could to exterminate it. But it flourishes the more. For it dies not, as human doctrine dies, nor fades as a fragile gift. For no gift of God is fragile. But it remains unchecked, though prophesied as destined to be persecuted to the end. Thus Plato writes of poetry: A poet is a light and a sacred thing, and cannot write poetry till he be inspired and lose his senses. And Democritus similarly: Whatever things a poet writes with divine afflatus, and with a sacred spirit, are very beautiful. And we know what sort of things poets say. And shall no one be amazed at the prophets of God Almighty becoming the organs of the divine voice?

Having then moulded, as it were, a statue of the Gnostic, we have now shown who he is; indicating in outline, as it were, both the greatness and beauty of his character. What he is as to the study of physical phenomena shall be shown afterwards, when we begin to treat of the creation of the world.