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with those of his οὐ raco both in earth and heaven. So alsolio is liberal of what lis possessos. And being a lover of men, he is a liator of the wiched,. entertaining a perfeci aversion to ali villany. Ηρ must consequently learn to bo faithsul both to himself and to his neighboura, and obedient to the command-ments. For he is the truo servant of God Who spontaneousj subjecis himself to His commands. And he who already, notthrough the command menis, but through knowledge itself, is pure in heari, is the triend of God. For neither are me bom bynature possessing Virtus, nor after We are bom does it gro naturally, as certain paris of the body; since thon it Μ ould netther be Voluntary nor pratse ortis. Nor is virtve, lihes ech, perfected by the practice that resulta from everΡdVoccurrences for this is very much the way in Whicli vice originates). For it is not by any ari, either those of acquisition, or those Which relato to the caro of the body, that knowledgo is alta ed. No more is it from the curriculum os instruction. For that is satisfied is it can only prepare and sharpen thosoul. For tho laws of the stato are perchance able to r strain bad actions; but persuasivo Words, Which but touch thosursace, cannot produce a scientific permanence of the truth.
Now tho Greeli philosophy, as it Were, purges the foui, and prepares it betoreliand for the reception os salth, on hieli tho Truth bullds up the odifice of knowledge. This is tho trus athlet-he who in the great stadium, thesala morid, is crowned for the true victory over ali the passions. For He who prescribes the contest is tho Almigh God, and He Who auards the priae is the onb-bogotten Sonos Ood. Angeis and gods are spectators; and the contes embracing ali the varied exercises, is not against si h and blood,V k but against tho spiritual poWers of inordinate passions that work through the flesh. He who obtains thomastery in these struggles, and overthroWs the tempter,menacing, as it Were, Willi certain contests, Wins immortali . For the sentenco os God in most righinous judinent is in- fallible. The spectators' are summoned in the contest, and the
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tho Teacher and Saviour receives acts of assistance and of improvement on the part of men as a personat favour and
honour; as also He regards the injuries inflicted on thoso who boliovo on Him as ingratitudo and disbonour to Himself. For uiliat ollior dishonour can touch God Whorosorsit is impossibio to rendor a recompense at ali equivalent to theboon received from the Lord. And as those who mattreat propertae insuit the oWners, and thoso who mattreat soldiers insuit the commander, so also thoill-usage of His consecrated ones is contempt for the Lord. For, just as the sun not only illumines heaven and thowhole morid, shining over land and sea, but also throughwindows and smali chinks sends his beams into the inne most recesses of houses, so the Word diffused eve Whero casis His v glance on the minutest circumstances of the actions os lite.
Ἀδραστεια, a name inven to Nemesis, Baid to be hom an altarerected to her by Adrastus; but M used here, and When emplayin m an
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ΝO' as the Greeta represent the goci as possessing humaniorms, so also do they as possessing human passions. And aseacti os them depict their forms similis to themselves, as xen phanes sus, Ethiopians as blach and apes, the Thracians ruddy and ta nyso also they assimilate their fouis to those ho form them: the Barbarians, sor instance, Who mahe them favnge and wild; and the Greelis, Who mahe them more civilised, yet subject to passion. Wheresore it stands to reason, that the ideas enteriainedos God by wichod men must be bad, and those by good menmost excellent. And theresore he who is in foui truly hinglyand gnostic, being like ise pious and free from superstition, is persuaded that He who alone is God is honourabie, ven rabie, august, beneficent, the doer of good, tho author os allgood things, but not the causo os evit. And respecting tho Hellenic superstition we have, as Ι thinh, shoWn enough in tho book ontillod by us The hortation, aVailing ourselves abundantly of the history bearing on the potnt. There is noneed, then, again to mahe a long sto of What has atready been clearly stated. But in as sar as necessity requires in bepointed out on coming to the topic, sussico it to adduco a te out of many considerations in proot of the impie of those who maho the Diviniu resemblo the worsi men. For either thoso go is of theire are injured by men, and are shown to bein serior to men on being injured by us ; or, is not so, hοW is it that they aro inconsed at those by Whom they are notinjured, like a tosty old Wise roused to wrath lAs they say that Artemis Was enraged at tho AEtolians onaccount os inneus.' For lio , bcing a goddess, did she notconsidor that he had neglected to sacrifice, not through contempt, but out os inadvertence, or under tho idea that ho had sacrifieod
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And Latona,' arguing her case With Athene, on account of
the latior heing inconsed at her for having brouot sortii in
It is naturat, then, that having a superstitions dread of those irascibie laodsJ, they imagine that ali eventi are si s and causes of eviis. Is a mouso bore through an altar bulli ofclari and lar Want os something else Maw thmugh an Oilflash; is a coch that is bHing fallened croW in the evening, they determine this to be a sign os something. Os such a ono Menander oves a comic description in The Superstitisus Man:
λ ris laxi has , αὐτή, Which is plataly unguit te; hence the sugge tion ἡ Λητώ.' These linea aro quoted by Theodoret, and have been amended and arranged is Sylburgius and Grotius. The texi haa Ἀγαθόν τι; Theodoret
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For the irrational creatures must run, and scamper, and
figlit, and breed, and die; and theso things being natural to
Then by the practico os temperance men seek health; and by cramming themselves, and walloWing in potations at leasta, they attraci diseraeS. There are many, too, that dread inscriptions set up. Very
wrcerem, in certain impure rites os expiation. But God, thetrue God, recognises as holy only the character of the right-
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For instance, the tragedy says :
For in reality there is no other puri ty but abstinence homsins. Excellently then Epicharmus says :
NoW also me say that it is requisite to purify the wul from corrupi and bad doctrines by right reason ; and so ther a ter to tho rocollection os the principat heads of doctrine. Since also be ore the communication of the mysteries theythinh it right to apply certain purifications to those Who areto bo initiatod; so it is requisite for men to abandon implous opinion, and thus turn to the true tradition.
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or rather the wholo morid and the universo, are meet forthe excellency of God 'It wero indeed ridiculous, as the philosophora themselves say, sor man, the plaything ' of God, to mahe God, and forGod lo bo the plaything os ari; since What is made is similar and the fame to that of whicli it is made, as that whicli is made of ivory is ivory, and that whicli is made ofgold golden. No the images and temples constructed by
mechanics are made os inert matter; so that they too areineri, and materiai, and profane; and is you perfeci the ari, they partae of mechanicat coarseness. Works os ari cannotthen be sacred and divine.
once not localiged, and did not exist at all. For the non- existent is What is not localized; since Whatever does notexist is not localiged. And what exista cannot be localigod
y Α Platonic phrase: παίγνιον Θεου. So Sylburgius, Who, instein os πιι διας τέχνης os the texi, reata
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rather Whicli has no equivalent, in virtve of the exceedingsanctity of the lalter. NoW this is tho Gnostic, who is of great value, Who is honoured by God, in Whom God is en-shrinod, that is, the knowledge respecting God is consecrated. Here, too, We Ahail find the divine likenem and tho holy imago in the righteous foui, When it is blessed in being purified and performing blessed deeds. Here also me shali find that whichis localigod, and that Whicli is being localigod,-the former in the case of those Who are atready Gnosiics, and the lalter in the case of those capable os becoming so, although not yet
As, then, God is not circumscribed by place, netther is everrepresented by the form os a living creature ; so Deither has Ηρ similis passions, nor has He Wanta like the creatures, soas to destre sacrifice, from hunger, by Way of s d. Those creatures Whicli are affected by passion are ali mortal. Andit is usoless to bring sood to one Who is not nourished.
Montacutius suggesta ἐκκλητων, hom ita connection With 'Εκκλησια, i inad os ἐκλεκτῶν.
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THE MISCELLANTES. 427 And that comic poet Pherecrates, in The Fugitives, face-tiousty representa the gods themselves as finding savit Withmen on the score of their sacred rites :
And Eubulus, also a comic poet, thus Writes respectingsacrifices: But to the goda tho init HonoΛnd thigh, as id in psederasis you sacrifice.
ris end of the lota,ris bile, tho bones uneat te, they set Besore the wda ; the reat themselum consume.
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the congrogation os those Who devote themselves to prayers, having as it Were one common voice and one mind.Νow, is nourishing substances taken in by the nostriis aro divinor than those taken in by the mouth, yet they inferrespiration. What, then, do they say of Godi Whetherdoos Ho exhalo like the tribe of Oaks or does Ho onlyinhale, like the aquatic animais, by the dilatation of theirgilis' Or doos He breathe ali round, like the insecis, the compression of the section by means of their wings But no one, is he is in his senses, Will lihen God to any of
And the creatures that breathe by the expansion os tholung towards the thorax draW in the air. Thon is thoyassign to God viscera, and arteries, and Veins, and nerves, and paris, they Will mahe Him in nothing different from
church. For the sacrifice of the church is the word broath-ing as incense from holy fouis, the sacrifice and the wholo
λ ιφ' οῖς, substituted by Lo in sor α in the text.' δρυῶν, a probabie conjecture os Gaiaher for the reading of the texi,