Clement Stromata Book V.

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 hath ears to hear, let him hear; " 1 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." 2

For, in fine, the agreement and harmony of the faith of both 3 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 ye may be strengthened; that is, that I may be comforted in you, by the mutual faith of you and me." 4

And further on again he adds, "The righteousness of God is revealed from faith to faith." 5 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. 6

To those, therefore, who desire to be healed, and are moved by faith, He added, "Thy faith hath saved thee." 7 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.

A new heart (fresh, rebuilt h2319)also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. Eze 36:26

And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them. Eze.36:27

And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment. 1 John 3:23

And he that keepeth his commandments dwelleth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he hath given us. 1Jn.3:24

BELOVED, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. 1 Jn 4:1

Such were the apostles, in whose case it is said that "faith removed mountains and transplanted trees." 8 Whence, perceiving the greatness of its power, they asked "that faith might be added to them; " 9 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 thee, and to thy 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, in as much as even previous to the coming of the Lord an election was found, and that saved:

"For it was reckoned to him for righteousness." 10 For if any one, following Marcion, should dare to say that the Creator (Demiourgon) 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; in as much as late only, and subsequent to the Creator spoken of by them in words of be good men, 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," saith the prophet. 11 "But foolish and unlearned questions" the divine Paul exhorted to"avoid, because they gender strifes." 12 And Aeschylus exclaims:-

"In what profits not, labour not in vain."

For that investigation, which accords with faith, which builds, on the foundation of faith, 13 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, 14 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 (lo/goj proforiko/j), 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 confes"-the all-potent will.

But since some are unbelieving, and some are disputations, 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." 15 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." 16

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," 17 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? " 18 18 1 Cor. i. 20.

Suzetes (g4804) sood-zay-tay-tace'; from 4802; a disputant, i.e. sophist: - disputer.

it is said. And again, "I will destroy the wisdom of the wise, and bring to nothing the understanding of the prudent," 19 plainly of those wise in their own eyes, and disputatious.

Excellently therefore Jeremiah says, "Thus saith the Lord, Stand in the ways, and ask for the eternal paths,"what is the good way, and walk in it, and ye shall find expiation for your souls." 20 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." 21

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." 22 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." 23

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," 24 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 forger and witnesses of lies," says the Ephesian. 25 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 (e0kpu/rwsij), 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 26 that the philosophers of the Greeks are called thieves, in as much 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 27

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 thou shalt find," 28 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 hath 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.

Echô [for the poet. form eschethon v. *schethô] [the aor2 mid. is also used in pass. sense.]

A. Trans., in two senses, to have or to hold:

I. to have, possess, Hom., etc.; ho echôn a wealthy man, Soph.; hoi ouk echontes the poor, Eur.:--c. gen. partit., mantikês ech. technês Soph.:--Pass. to be possessed by, belong to, tini Il.

mantikos

I. of or for a soothsayer or his art, prophetic, oracular, Trag.

2. hê mantikê technê, manteia, the faculty of divination, prophecy, Soph.; so, hê mantikê alone, Hdt., Plat.

II. of persons, like a prophet, oracular, Plat.:--adv. -kôs, Ar.

If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad? 1Co.14:23

Mainomai (g3105) mah'ee-nom-ahee; mid. from a prim. mao, (to long for; through the idea of insensate craving); to rave as a "maniac": - be beside self (mad)

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." 29 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.

Gift of the holy spirit is A holy personal spirit.

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," 30 as "God," who by instruction is communicated to the faithful, "is faithful; " 31 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." "Except ye become as these little children, ye shall not enter," it is said, "into the kingdom of heaven." 32 For there the temple of God is seen established on three foundations-faith, hope, and love.

Chapter II.-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 Phaedrus 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 Symposiumhe 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 Theaetetus, "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," 33 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 III.-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 aught 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." 34

The Word is then to be contemplated by the mind. "Do you aver," it was said, 35 "that there are any true philosophers? ""Yes," said I, "those who love to contemplate the truth." In the Phaedrus 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, 36 its guide."

Now the Word issuing forth was the cause of creation; then also he generated himself, "when the Word had become flesh," 37 that He might be seen.

The righteous man will seek the discovery that flows from love, to which if he haste he prospers. For it is said, "To him that knocketh, it shall be opened: ask, and it shall be given to you." 38 "For the violent that storm the kingdom " 39 are not so in disputations 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. 40
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." 41 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." 42

"Many rod-bearers there are, but few Bacchi," according to Plato. "For many are called, but few chosen." 43 "Knowledge is not in all," 44 says the apostle. "And pray that we may be delivered from unreasonable and wicked men: for all men have not faith." 45 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." 46

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." 47 And again, "The wise will conceal sense." 48 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." 49 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." 50 Since also "the rain" of the divine grace is sent down "on the just and the unjust." 51 "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," 52 exclaims the noble apostle.

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

See Isiah 48

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." 53 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."

AND I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. 1 Cor 10:1

For I determined not to know any thing among you, save Jesus Christ, and him crucified. 1 Cor 10: 2

And I was with you in weakness, and in fear, and in much trembling. 1 Cor 10: 3

And my speech and my preaching was not with enticing words of mans wisdom, but in demonstration of the Spirit and of power: 1 Cor 10: 4

That your faith should not stand in the wisdom of men, but in the power of God. 1 Cor 10: 5

Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought: 1 Cor 10: 6

Teleios (g5046) tel'-i-os; from 5056; complete (in various applications of labor, growth, mental and moral character, etc.); neut. (as noun, with 3588) completeness: - of full age, man, perfect.

See how Spiritual Discernment is the gift of A holy spirit requested at baptism.

But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: 1 Cor 10:7

Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory. 1 Cor 10:8

But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. 1 Cor 10:9

But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. 1 Cor 10:10

For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. 1 Cor 10:11

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 practise; 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 make a 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. 54 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, 55 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. 56

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 thyself" shows many things; both that thou art mortal, and that thou wast born a human being; and also that, in comparison with the other excellences of life, thou art of no account, because thou sayest that thou art 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 thou wert born, and whose image thou art; and what is thy essence, and what thy creation, and what thy relation to God, and the like. And the Spirit says by Isaiah the prophet, "I will give thee treasures, hidden, dark." 57 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, Musaeus, 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." 58 Similarly speaks the noble apostle to the following effect:

I will open my mouth in parables, I will utter hidden things, things from of old-- Psa 78:2

what we have heard and known, what our fathers have told us. Psa 78:3

We will not hide them from their children; we will tell the next generation the praiseworthy deeds of the LORD, his power, and the wonders he has done. Psa 78:4

He decreed statutes for Jacob and established the law in Israel, which he commanded our forefathers to teach their children, Psa 78:5

so the next generation would know them, even the children yet to be born, and they in turn would tell their children. Psa 78:6

Then they would put their trust in God and would not forget his deeds but would keep his commands. Psa 78:7

"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." 59

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 it. Wherefore he adds,

"But we preach, as it is written, what eye hath not seen, and ear hath not heard, and hath not entered into the heart of man, what God hath prepared for them that love Him.

For God hath revealed it to us by the Spirit. For the Spirit searcheth all things, even the deep things of God." 60

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.

Father spoke/Son repeated

"But the natural man receiveth not the things of the Spirit, for they are foolishness to him." 61 Now the apostle, in contradistinction to gnostic perfection,

calls the common faith 62 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 ye were not able.

Neither yet are ye now able. For ye are yet carnal: for whereas there is among you envy and strife, are ye not carnal, and walk as men? " 63 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 buildeth on it gold and silver, precious stones." 64 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 ye may be established." 65 It was impossible that gifts of this sort could be written without disguise.

Chapter V.-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," 66 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." 67

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. Aeschylus 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." 68 And he that said, "Thou shall not desire," 69 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, 70 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. 71

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. 72 Wherefore the wisest of the Egyptian priests decided that the temple of Athene should be hypaethral, 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." 73 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 pertaining 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." 74 And on the disciples, striving for the pre-eminence, He enjoins equality with simplicity, saying "that they must become as little children." 75 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 walketh not in the counsel of the ungodly, and standeth not in the way of sinners." 76 Hence also comes the fable of Prodicus of Ceus about Virtue and Vice. 77 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: "Atoeeas 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 Achaean steeds in Simois."

Therefore also the Egyptians place Sphinxes 78 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 VI.-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 coveting, 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." 79
........ "For we walk by faith, not by sight," 80 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. 81 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 tamp, 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 divers manners," 82 on those who believe on Him and hope, and who see by means of the ministry of the First-born.

Note: 82 GOD, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Heb. i. 1.

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." 83

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. 84

And the things recorded of the sacred ark signify the properties of the world of thought, which is hidden and closed to the many.

Britannica Members: The inner room, or Holy of Holies, was thought to be the actual dwelling place of the God of Israel, who sat invisibly enthroned above a solid slab of gold that rested on the Ark of the Covenant and had a cherub at each end. This Ark was a gold-covered wooden box containing the tablets of the Ten Commandments.

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, 85 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, 86 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. 87
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 fight 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 Aerotomos (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. 88 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." 89

Moreover, there was the breastplate, comprising the ephod, which is the symbol of work, and the oraclelogi/on; and this indicated the Word lo/goj by which it was framed, and is the symbol of heaven, made by the Word, 90 and subjected to Christ, the Head of all things, in as much 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." 91 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 92 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.

92 i.e., the oracular breastplate.

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 hath not seen and ear hath not heard, and it hath 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." 93 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 VII.-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 ye 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 Komasiae 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 VIII.-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 symbolical 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 a !skion (shadowless) meant darkness, for it has no shadow; and kata/skion (shadowy) light, since it casts with its rays the shadow; andli/c if is the earth, according to an ancient' appellation; and tetra/j is the year, in reference to the seasons; anddamnameneu/j is the sun, which overpowers (dama/zwn); andta\ ai !sia 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 thyself, '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 symbolical 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: 94 -

"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 ze/sin, 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." 95

And xqw/n is the earth kexume/nh spread forth to bigness. And Plectron, according to some, is the sky (po/loj), according to others, it is the air, which strikes (plh/ssonta) 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 96 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, 97 Zaps, Chthon, Plectron, Sphinx, Cnaxzbi, Chthyptes, Phlegmos, Drops."

Callimachus relates the story in iambics. Cnaxzbi is, by derivation, the plague, from its gnawing (knai/ein) and destroying diafqei/rein, and qu=yai is to consume with a thunderbolt. Thespis the tragic poet says that something else was signified by these, writing thus: "Lo, I offer to thee a libation of white Cnaxzbi, having pressed it from the yellow nurses. Lo, to thee, O two-horned Pan, mixing Chthyptes cheese with red honey, I place it on thy sacred altars. Lo, to thee 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-ma/rptej, sfi/gc, klw/y, zunxqhdo/n. 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 ma/ryai is to grasp. And the harmony of the world is meant by the Sphinx; and zunxqhdo/n means difficulty; and klw/yj 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, 98 say that by "the curved rods" (kerai/si) is meant "ploughs;" and by the warp (sth/mosi), the furrows; and the woof (mi/toj) is a figurative expression for the seed; and that the tears of Zeus signify a shower; and that the "parts" (moi=rai) 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 Aphrodité by the "Theologian." 99 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 Syrup; for Euphorion the poet, and the Causes of Callimachus, and the Alexandraof 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." 100 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, `Thou shalt not eat the eagle, the hawk, the kite, and the crow; 'he says, `Thou shalt 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 thou wilt be innocent, and with the chosen choice, and with the perverse thou shall pervert.' 101 It is incumbent on us to cleave to the saints, because they that cleave to them shall be sanctified." 102

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 hath triumphed gloriously: the home and his rider hath He cast into the sea; " 103 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 Phaethon 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. 104 Here add that prophecy: "The ox knoweth his owner, and the ass his master's crib: but Israel hath not understood Me." 105 In order, then, that none of those, who have fallen in with the knowledge taught by thee, may become incapable of holding the truth, and disobey and fall away, it is said, Be thou 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 submittinghis accounts to the "omnipotent Will."

This, then, is the type of "the law and the prophets which were until John; " 106 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." 107

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, in as much 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 practised 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 IX.-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 symbolical 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 hath righteousness and iniquity? "according to the divine apostle.
"Or what communion hath light with darkness?
or what concord hath Christ with Belial?