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I Way that I may inhiae the salutary Bedu, Mich is the most omentiat part of health; Inhalo tho puro, tho ungultied ala. 'In the fame opinion also concurs Neanthes of Cyzicum,
ho writes that tho Macedonian priesis involie Bedu, Whichthey interpret in mean the air, to be propitious to them and to their children. d Zaps somo have ignorantly taen forfire hom ζέσιν, boiling) ; for so the sea is cassed, as Euph rion, in his reply in Theoridas :
And Dionysius Iambus similarly :
Similarly Cratinus the younger, the comic poet;
d χθων is the earth κεχυμένη), spread fortit to bignem. d Plectron, according to some, is the shy πόλος , accordingis othera, it is tho air, Whicli strihes πλήσσοντα) and movesto natum and increase, and which filis ali things. Bnt theso have not rota Cleanthes the philosopher, Who expressty calis Plectron the sun; for darting his beams in the east, as is strihing tho worid, he Ioads the light in iis harmonious courae. And iram tho sun it signifies also the rest of the stare. And the Sphinx is not tho comprehension of tho universe, and the revolution of the worid, according to tho poetAratus; but perhaps it is the spiritual tone Which pervades and holds together tho universe. But it is bellor to regatali as tho ether, Which holia together and presses ali things ;as also Empedocles says:
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And Apollodorus os Corcyra says that these lines Were r cited by Branchus the seer, When puri bing tho Milesians si om plague; for he, sprinkling the multitudo milli branches of laurei, ted ost tho hymn somelioW as sol lows:
man up to the mensure os maturity.
that by the arrangement of the elements and of the worid, we must advance to the knowledge of What is more perfeci, since eternat salvation is attained by sorco and Mil; sor μάρψαι is to grasp. And the harmony of the worid is meant
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Welli does not Epigenes, in his book on the Poetu of Orpheus, in exhibiting the peculiarities found in Orpheus,say that the curved rods εραίσι0 is meant plouos
and by the warp στημοσι the turrows ; and the woof μίτος) is a figurative expression for tho seed; and that thotears of Zeus signisy a shower; and that the paris' μοῖραί)are, again, the phases of the moon, the thirtieth day, and thofisteenth, and the neW moon, and that Orpheus accordinglycalis them white-robed,' as being paris of the lighil Again, that tho Spring is called flowery,' hom iis nature; and Ni t stili,' on account of rest; and the Moon Gorgonian, on account of the face in it; and that tho time in whlehit is necessary to soW is called Aphrodite by tho Theologian .V in In tho fame Way, too, the Pythagoreans figuratively called the planeta the dogs os Persephone and to thosea they applied the metaphorical appellation of the lears of Κronus.' Myriads on myriads of enigmatical ulterances by both poeta and philosophers ars to bo found ; and thereare also Wholo books Whicli present the mind of the writorveiled, as that os Heraclitus On Nature, Who on this very account is called Obscure.' Similar to this book is tho Theology os Pherecydes of Syrus; for Euphorion the poet,aud the Causes of Callimachus, and tho M leaeandra of Lyc phron, and the like, are proposed as an exerciso in expositionto ali the grammarians. Ιt is, then, proper that the Barbarian philosophy, - Whichit is our b inres to speah, should prophesy also obscureband by symbolf, as Was evinced. Such are the injunctionsos Moses: These common things, the so' the haWh, thoeagle, and the raven, are not to bo eaten. For the so istho emblem os voluptuous and uncloan iust os food, and lecherous and sithy licentiousness in venery, alWays prurient, and materiai, and lying in tho mire, and satiening soresau ter and destruction. Main, hQ commands is eat that whicli paris tho hoot and
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ruminates; μ intimating,V sus Barnabas, that Wo ought tocleave to those Who fear the Lord, and meditato in their hearton stat portion of tho Word Which they have received, to those Who speah and heep tho Lota's statutes, to those in Whommeditation is a Work of gladness, and who ruminate on the
themselves subsistenco by toti and sWeat, but live by plunder, and lawl sty.' For tho eagio indicates robbery, the haWhinjustice, and the raven greed. It is also writton, With the
innocent man thou Wilt bo innocent, and with the chosen choice, and with the perverse thou shali pervert.' δ Ιt is incumbent on us to cleave in the sainis, because they that cleave to them stiali bo sanctified.'Τhenco Theognis Writes:
inis the sea; ' tho many-limbed and brutat affection, lus With the ridor mounted, who oves the reins to pleasures, Ho has cast into the wa,' throwing them aWay into thedisordere of the worid. Thus also Plato, in his book On the ut, sus that the charioteor and tho horae stat ran o tho irrationes par hich is dividod in imo, into anger and concupiscence-fali down; and so the myth intimates statit Was through tho licentiousness ot the stesds that Ρhaethon mas thrown out. Also in the caso of Joseph: the brothers
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eam. For these Observances are, that things may be transacted missi justico ; and those sor the dispensing of honour; and tho last, that he who happens to be near, as is a burden ere imposed on him, inould stand and hear and tahe thopost os mediator.
BUT, as appears, I have, in my eagernem to est listi mypoint, insensibiy gone beyond what is requisite. For litomould fati me to adduco tho multitude of those Who philos phige in a symbolices manner. For the salie, then, of memoryand brevi , and of attracting to the truth, such are thescriptures of the Barbarian philosophy. For only to those Who osten approach them, and have given them a trial by faith and in thoir wholo liso, mill theysupply 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 thoso who taeWit well, we would bo more earnest and less liabis to deception, and those Worthy of them Mould profit. Besides, ali inings stat
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shine throno a volt inow the truth grander and more imposing ;as fruits shining throuo Water, and figures through velis, Whichgivo added reflections to them. For, in addition to tho factthat things unconcealed are perceived in one Way, the rusos light shining round reveat defecis. Since, then, We maydr- severat meanings, as me do irom What is expressed in
vel ed form, such being the case, the ignorant and uniearnedman satis. But tho Gnostic apprehends. ΝοW, then, it is not ishod that ali inings should be exposed indiscriminately to
ali and sund , or the benefits of Wisdom communicated tothose Who have not even in a dream been purified in sοul, sor it is not alio od to hand in every chance comer What hasbeen procured mith such laborious efforis); nor are the mysteries of the word to bo expounded to the profane.
They say, then, that Hipparchus the Pythagorean, beingguilty of writing the tenera os Pythagoras in plain language, Was expelled hom the school, and a pillar raised for himas it ho had boon doad. Wherofors also in tho Barbarian philosophy they cali those dead Who havo fallen a v irom
Aristolle say that somo of their treatises are esoterie, an d
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othera common and exoteric. Further, those Who instituted
the mysteries, being philosophera, burtia their doctrines in myths, so as not to be obvious in all. Did they then, is velling human opinion' prevent the ignorant Irom hanesing them ; and was it not more beneficiat for tho holy and bl sed contemplation os realities to be concealed But it Was not onbine tenets of the Barbarian philosophy, or the Pythagorean myths. But even those myths in Plato in the Republie, that os Hero tho Armenian ; and in the Gorgias, that os Eacus and Rhadamanthus; and in the Phoedo, that os Tartarus; and in the Protagoras, stat of Ρrometheus and Epimetheus; and besides these, that of the war botween the Atlantini and the Athenians in the Atlanticum) are to beexpounded allegorically, not absolutely in ali their expressions, but in those Whicli express the generat sense. And these me inali find indicated by symbols under the veli os allegory.
Atio ille association os Pythagoras, and the tWosold interco se with the associales Whicli designates the majoriin hearere ακουσματικοὶ , and the others that have a genuine attactament to philosophy, discipies γαθεματικοί), yet signissed that
something Was spoken to the multitude, and something comeealed irom them. Percliance, too, the twosold species of the Ρeripatetic teaching-that called probabie, and that callod oWable amo very near the distinction belWeen opinionon the one hand, and glory and truth on the oster.
The Ionic muses accordingly expressty say, That themajortu Ot people, Wise in their oWn estimation, soll- m streis and mahe use of la s, knowing that many are bad, femgood; but stat the best pursuo glory: for tho best maechoice of the evertasting ψορο of men above ali. But themultitudo cram themselves like brutes, meas ing happinessis the belly and the pudenda, and tho basest things in us.'And the great Parmenides of Elea is introduced describing thus the inaching of the two Ways:
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neod that ono reach Du Which bo the fidit principies of thooracles of God; and ars becomo such as havs need os missi, and not of solid food. For every one that partaheth of milhis unshil fui in tho mota os righteousnem; sor he is a babe, Ming instructed mith tho fidit i sons. But solid Aod be-longs to those Who ars of fuit age, Who is reason os usolime thela senses exercisod so as to distinguisti belween modand evit. Wherofore, leaving the fidit principies of thodoctrine of Christ, let us M on to perfection. Barnabas, ino, Who in person preMhed the Word along miththe apostlo in tho ministry of the Gentiles, says, I Writo toDu most simplD that ye may understand.' Then below, exhibiting Hready a clearer trace of gnostic tradition, he says, What sus the oster prophet Moses to thom l LO, thus sesth
God sware, the God of Abraham, and Isaac, and Jacob; undys received for an inheritanco stat land, flowing mith milhand honey. What sus knowledgel Learn, hope, it sus, in Jesus, Who is to be manifested in Du in the flesh. For manis the suffering tand; sor iram the saco of the ground Was