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but never reatly is. The former, indeeri Whicli is apprehended by reflection combined With reason, HWays exigis in the fame way;y while the lalter, on the other hand, is conjectured by opinion formed by the perception of the sensos unaided by reason, since it never reatly is, but is coming intobeing and perishing. These expressions declare to those Whocin rightly undorstand them the death and destruction of thogoti that have been brought into being. And I thinh it necessary to attend to this also, that Plato never namos him the creator, but the fashioner' of the gods, although, in thoopinion os Plato, there is considerable differsnce bet enthese two. For the creator creates the creature by his om
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310 IUSNN'S HORTATORY ADDO consistently maho that possibie Whicli is absolutoly impossibio 'So that Plato foems to grant an empty and impossibie prerogative to his maher,'' When ho propounds that inose Whowere onco peristi te becauso made hom matter inould again, is his intervention, becomo imperisti te and enduring. For it is quilo natural that the poWer of matter, Whicli, accordingio Plato's opinion, is uncreated, and contemporary and coaevalmith the maher, should resist his Will. For he who has notereated has no poWer, in respect of that Which is uncreated,
controited by any externat necessi . Wheresoro Plato himself, in consideration of this, has Writton thus: It is neces-εary to assirm that God cannot suffer violence. CHAP. XXIV.-Agreement of Plato and Homer.
Ηo' then, does Plato banish Homer hom his republie, since, in the embassy to Achilles, he represenis Phoenix assaying to Achilles, Even the gods themselves are notinfloxiblo,' though Homor said this not of the hing and Platonio miser of tho gods, but of some of the multitudo Whom tho Greeks esteem as gods, as one ean gather from Plato's saying, gods of gods For Homer, by that goiden chain,' refers ali poWor and might to tho ono hi est God. And the rest of the gods, he said, mero so far distant hom his divinit' that he thought fit to name them even along Withmen. At least he introduces Ulysses saring of Hector to Achilles, Ηe is raging terribin trusting in Zeus, and Valuesneither men nor god s. ' In this passage Homer feems to me thout doubi to have learni in Egypt, lihe Plato, concerning the ons God, and plainb and openly to declare this, stat hewho trusis in the reatly existent God mahes no account of thoso that do not exist. For thus the poet, in another passage, and emptoring another but equivalent Word, to Wit, a pronoun, made use of the fame participle employed by Platoto designate the reatly existent God, concerning Whom Plato
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For not without a Mubie sense does this expression os Phoenixaeem to have been used: Not even ii God Himself wero to
prayer and sacrifices, to cease smin and repent of their stas.
means moved to abandon their sitas, since they suppose thatthoy Will derive no benefit hom repentance. Ηo' then, does Plato the philosopher condemn the poet Homer for saying, Even the gods theniselves are not inflexibie,'' and yethimself represent the maher of the gods as so eastly turned, that he somelimes declares the gods to be mortal, and atother times declares the fame to bo immortal l And not onlyconcerning them, but also concerning matter, hom Whicli, ashe says, it is necessary that the created gods have been produced, he somelimes says that it is uncreated, and at Other
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haloiul to the Grooks ; and lio clearly enouo indicates Moses by the antiquiu of the tradition. And we limo sumetently proved hom Diodorus and the rest of the historians, in the for Oing chasera, that the lam of Μοsos is not only old, buteven the fidit. For Diodorus says that he was tho first ofali iam vera; the letters whicli bolong to the Greelis, and
which they omployed in the writing of their histories, having
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and concern about inings Which had never bosoro enterod his hoad. And those stories about What goes on in Hades, whichieli us that the man who has here been uniust must there bepunished, though formerly ridiculed, no torment his foui missi apprehensions that they may be true. And he, either through ths seebleness of ago, or even because M is no nemor to the things of the oster Worid, Viems them more attentively. He becomes, there re, fuit os apprehensionand dread, and begins to cali himself to account, and to consider Whethor ho has done any ono an injury. Λnd that man who finds in his life many iniquities, and who continu- atly staris frem his fleop as children do, lives in terror, and with a fori orn prospect. But to him Who is conscious of noWronydoing, sWeet hope is the constant companion and good
nurso os old age, as Pindar says.' For this, Socrates, he has elegantly expresseri that Whοevis leads a liso of holinossand justice, him sWeet liope, the nurse of age, accompanies, cheering his heari, for sile poWertully sWays the changefulmind of mortals.' ' This Plato wroto in the firat book of the Republie.
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had been prince in a certain city of Pamphylia, and had hilled his agod fathor and his eider brother, and done many
most of Whom mere tyranis. But there mere also Some private
Who Were present the cause of their suffering these things, and that they were leading them aWay to cast them into Tartarus. Hunce, he said, that amidst ali their various fears, this one was the greatest, test tho mouth should belloW whenthey ascended, sinco is it mere silent eata one Would most gladiae ascend; and that the punishments and torments Were
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such as these, and that, on the other hand, the re ards Were the reverse of these.' Ηere Plato seems to me to have learni
hom the propheis nos only the doctrine of the judment, butalso of the resurrection, Whicli the Greelis refuse to belleve. For his suing that the foui is judged along With the bOh, proves nothing more clearly than stat he belloved the doctrino of tho resurrection. Sinco hoW could Aridaeus and the resthave undergone sucii punishment in Hades, had they lest onearth tho body, With iis head, hands, ieet, and shini Forcertainly they Wili never say that tho foui has a head and hands, and ieet and shin. But Plato, having fallon in withthe testimontes of the propheis in Egypt, and having accepted What they teach concerning the resurrection of the bodnteaches that tho sout is judged in company With the hody.
CHAP. XXVIII. Omera obligations to the saeped wrtitera.
And not only Plato, but Homer also, having received similar enti tenment in Egypt, said that Tityus was in lita manner punished. For Ulysses speas thus to Alcinous Whentie is recounting his divination by tho fhados of tho doad: δ
For it is plain that it is not the foui, but the bob, Whichlias a liver. And in the samo manner he has describod both Sisyphus and Tantalus as enduring punishment With thobo . And that Homer had beon in Egypt, and introducedinto his oWn poem much of What he there learni, Diodorus, the most esteemed of historians, plainb enough teaches us. For lio said that when he was in Egypt he had loarni stat Helen, having roceived hom Theon's Wila, Polydamna, adrug, tulling ali formW and melancholy, and causing sorge, fulness of ali ilis,' ' brought it to Sparta. And Homer gaid
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316JUSNNE HORTATORY AD ESSthat is mining use of that drug Helon put an end to tho
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Do not these Words present a manifest and clear imitation
access to heaven, he will find a sussciently exact allegorical imitation of this in What the poet has ascribed to Otus and Ephialtes. For of them he wroto thus:
Who Was cast out of heaven, Whom the sacred Scriptures calltho Devit,' a namo whieli ho obtainod from his sint douilo against man ; and ii any one Would attentively consider thomatior, ho would find that the poet, though he certainly nevermontions the name of the devit,' yet gives him a namehom his michedest action. For the poet, calling him Aio,' says that he was hvrled from heaven by their god, just as ii he had a distinct remembrance of the expressions whicli Isaiah the prophel had ultered regarding him. He Wrote thus in
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318JUST 'S HORTATOR F ID ESSAnd the Olympian he his, ho mouid permit
CHAP. XXIX.-Origin os Plataea doctrine ofform. And Plato, toο, when he says that form is tho third originalprincipio nexi to God and matter, has manifestly received this suggestion hom no oster sourco than hom Moses, havinglearned, indeed, hom the Wotas of Moses the name os form, but nos having at the samo timo been instructed by thoinitialed, that without mystic insight it is impossibis to havo any distinct knowledge of the writings of Moses. For Moses wroto that God had spolien to him regataing the tabernacle in tho following words: And thou shali mahe tor me accord- ing to ali that I show theo in the momi, the patiem of the tabernaclo. δ And again: And thou shali erect the tabe nacte according to the patiern of ali the instruments thereo even so inest thou mae it. - And again, a litile astemarti: Thus then thou shali mahe it according to the patiernwhich was showed to theo in the mount.' Plato, then, read-ing these passages, and not receiving What was written With