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the histo of Μoses , or Whether instructed by certain oracles of the time, thirsting as he alWays Was for instruction. For
commandments.' in For the law calis assimilation folio ing; and inch a folloning to the ulmost os ita poWer assimilates.
altering the namo os God into nature; since also nature extenta to planis, to Seeds, to trees, and to stones. It is
saved. Whereiore, When one obtains his request, he does
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DURAN also itself forces iis Way to the divine liheness, reaping as ita fruit impassibiliu throuo patience, ii What is r latod of Ananias bo hept in tand; who belonged to a number, of whom Daniel the prophet, filled with divine laith, Was one. Danies dwelt at Babylon, as Lot at Sodom, and Abraham, Whoa littio after became the friend of God, in the land of Chaldea. The Ling of the Babylonians let Daniel down into a pit sullos Mid beasta; the Κing of ali, the faithsul Lord, took him harmed. Such patience Will the Gnostic, as a Gnostic, possess. He Will bless When under triat, lita the nobio Job;
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The divine iam then, While heeping in mind ali virtus,
animal for no other purpose than that it might sweli in s h. Similarly, repressing our destres, it sorbade partaing of fishesmhich have nesther fim nor scales; ior these surpam Other fishes in fleshinem and satness. From this it Was, in myopinion, that the mysteries not only prohibited touching ce ista animais, but also Withd W certain paris of those stata in sacrifice, sor reasona Which Me known to tho initiared. Η, then, We aro in exercise controi over tho belly, and what
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every losty thing Which exalteth itsoli against tho knowledgoos God, and bringing every thought into captivity unto the
odienes of Christ, in says tho divino apostle. Thero is noedos a man who shali use in a pratse orthy and discriminatingmanner the things from Whicli passions tahe their rise, asriches and poverin honour and dishononr, health and sicknem, lite and death, toti and pleasuro. For, in ordor stat me may treat things, that are different, indifferentin there is needos a great differencs in us, as having been previousty amicted missi much seoblenem, and in tho distortion os a bad training and nurture ignorantly indulged ourselves. The simple Word, then, of our philosophy declares the passions to bo impressions on the wul that is sost and yielding, and, as it Were, thρ signaturos of the spiritual powers With Whom me havo tostrumle. For it is the busines' in my opinion, os the mali
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might be expected, that some are Worned; hut in the caseos thoso who engago in the contest With more athletic energnine poWers mentioned above, after car ing on the conflictin ali forms, and advancing even as far as the croWn Wadingin gore, decline the batile, and admire the victore. For os objecta that are moved, some are moved by impulse andappearance, as animais ; and some by transposition, as inantimate objecis. And of things Without lite, planis, they say, aremoved by transposition in order to growst, is me mili concede
to them that planis are Without Ese. Τo stones, then, belongsa permanent state. Planis have a nature; and the irrationalanimais possess impulse and perception, and likewiso the two characteristim atready specified.' But the reasoning facul ,
being peculiis to the human foui, ought not to be impelled similarly mith tho irrationat animais, but ought to discrimia nate appearances, and not to be carriod aWay by them. The poWers, then, of Which We havo spolien hold out beautifulsighis, and honours, and adulteries, and pleas es, and such like alluring phantasies beforo facile spirita; as those Whodrivo aWay catile hold out branches to them. Then, havingbeguiled thoso incapable os distinguishing the truo hom tho false pleasure, and the fading and meretricions hom tho holybeau , they lead them into flave . d each de it, is pressing constantly on the spirit, impresses ita imago on it; and the foui unWittingly carries about the imago of the passion, Which tahes iis esse from the bait and our consent. The adherents of Basilides aro in tho habit os calling thopassions appendages: saying that these are in essen certain
spiriti attachod to the rational mul, throuo some original pediturbation and confusion; and that, again, oster basiard and heterogeneous natures of spirita grow on to them, lihe that olthe Wolf, the ape, the lion, the goat, Whose properties inoming themselves around the foui, they say, assimilate the lusis of the foui to the liheness of the animais. For they imitate the actions os thois Whoso properties they bear. d notonly are they associaled With tho impulses and perceptions of the irrationat animais, but they affect y tho motions and tho
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Mauties os planis, on account of their Maring also the pr perties of planis attached to them. They have also tho pr perties of a particular state, as the hardnem os fleel. - Butagainst this dogma We shali argue subsequently, When Wetroat of the mul. At present this only needa in bo potntedout, stat man, according to Basilides, preserves the appea anco of a Wooden horse, according to the poetic myth, embracing as he does in one body a host os such different spiriti. Accordingi' Basilides' son himself, Isidorus, in his Moh, About the Gul attaehed to us, While agreeing in the dogma, as ii condemning himself, Writes in these morda : For it I permadeany one that the foui is undivided, and that the passions of the wiched are occasioned by the Violence of the appendages, the wortes s among men mill have no stight prelance for
mtiones pari, shoW o selves masters of the inferior creation in M.' For he too lays down the hypothesis of two fouis inus, liue the Pythagoreans, at Whom me shali glanco astemards. Valentinus iso, in a letter to certain people, Writes in these Very Words respecting the appendages: There is one
someWhat like a caravanserat. For the lalter has holes and
δ παρο-- substituted by Grabo for παρρησί . . Mati. Vii. 7.
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salvatioti is from a change duo to obedienco, but not fromnature. For as the exhalations Whicli Miso fram the earth, and from marshes, gather into misis and cloudy masses; sothe vapours of fleshly lusis bring on the foui an evit condition, scaltering about the idols of pleasure besore the foui. Ac- cordingly they spread darkness over the light of intelligence, tho spirit attracting the exhalations that arise hom lust, audthichoning the masses of the passions by persistency inpleasures. Gold is not taken from the earth in the lump,
requires no more Worda from me, on adducing as a Witness
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the apostolic man. For in What do they differ irom Sa danapalus, Whoso lise is shoWn in the epigram :
For tho seeling of pleasuro is not at ali a necessit' but
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the accompaniment of certain natural needs unger, thim cold, marriage. Ιη then, it Were possibie to drinh without it, or inhe food, or beget childron, no other need os it couldbe sho n. For pleraure is neither a function, nor a State, nor any part os us; but has been introducod into liso as an auxiliary, as they say sali Was is semon sood. But When it casis oss rostraint and rules tho house, it generates first concupiscence, Whicli is an irrational propension and impulsoto ards that which gratifies it; and it inducod Epicurus in lay dom pleasum M the aim of the philosopher. Accord- ingly he deifies a mund condition of body, and the certainhope respecting it. For What olse is luxury than the volu tuous gluttony and tho superfluous abundanco of thom Whoare abandoned in selLindulgence Diogenes Writes signim cantly in a tragedy:
a manner Worthy of the Voluptuaries. Whorosore the divino laW appears to me necessarily tomenace With fear, that, by caution and attention, the phil sopher may acquire and retain absence of anxie , continuingwithout sali and without sin in ali things. For Mace and freedom are not othemise Won, than by ceaselem and unyield-ing struggles With our lusis. For these stout and Olympicantagonisis are hoener than wasps, so to spea; and Pleasum