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to find the sword of Medea and be slain by it. 1.3.3 And what does ENOUGH OF THE OAK signify? someone says; for it is not possible to know the proverb readily. The ancients, as they said, before the cultivation of grain, were acorn-eaters, and since, as they thought, this fruit was discovered later, they turned their minds to it and, rejoicing in the change, said ENOUGH OF THE OAK; and they said this was the proverb. 1.3.4 And again, since another proverb has been mentioned by most of their wise men in very many and different books, it is necessary at present to mention what those who chose to interpret the proverbs have written about it, * * * but that we may refute Asterius, who, though knowing precisely the distinction of the proverb from outside learning, yet at present feigned ignorance, in order that he might seem to construct his own will plausibly through the use of the proverbial saying. It is THE ART OF GLAUCUS. The wise men from without, having mentioned this proverb, 1.3.5 explained it in different ways. For one of them said that a certain Glaucus, who was an expert in a certain art that was † most wondrous of many, perished with it at sea, with no one yet having heard it proclaimed. Another, having testified to Glaucus' supreme experience in music, says that the four bronze discs constructed by him produced a harmonious symphony of sounds for a certain melodious striking; and that hence the pro1.3.6verb was spoken. Another says that a marvelous bowl and stand, a work of Glaucus of Chios, was dedicated among the votive offerings of Alyattes. Another, that Glaucus himself dedicated a bronze tripod at Delphi, having so crafted it that when † struck heavily, the feet on which it stood, and the part placed around the top, and the wreath on the cauldron, and the rods stretched through the middle would sound with the voice of a lyre. And again another, that the proverb was spoken from a certain Glaucus who was thought to have done something more. 1.3.7 Do you see how the difficulty of the proverb is shown through this also, through the fact that those who wished to explain this proverb did not even settle on the same interpretation? Thus, the matter of the proverb seems to be a thing hard to find even among those without. Wherefore also one of their wise men, having collected the proverbs spoken by many and in different ways, wrote six books about them, two on the 1.3.8 metrical, and four on the unmetrical. But those from without called these proverbs for no other reason, it seems to me, but because having encountered the Proverbs of the most wise Solomon and having known through them that it is not possible to learn clearly any of the things spoken in them readily, they themselves, wishing to imitate the prophetic writing, have written in the same manner as him. Then, as if being unable to devise any other name more proper than that, they called these proverbs also. 1.3.9 Through such quotations Marcellus tries to teach the church of God to understand the divinely inspired scriptures. And I have quoted this whole long and garrulous superfluity of words, wishing to show his folly of great and untimely ambition, which the man uses, ostentatiously of Greek reasonings, but of divine ones 1.3.10 unmindfully. For he would never have fallen into such nonsense if he had remembered the apostolic precepts, through which he exhorts that we must speak "the things freely given to us by God" "not in words taught by human wisdom, but in those taught by the Spirit, comparing spiritual things 1.3.11 with spiritual," nor having understood how it was said that "the natural man does not receive the things of the Spirit of God, for they are foolishness to him, and he cannot know them, because they are spiritually discerned." But being ignorant of these things, he supposed that the wise men of the Greeks had possessed knowledge of the wisdom freely given by God to Solomon and, having known it, to imita1.3.12te the prophetic, as he himself

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Μηδείας ἀνευρεῖν μάχαιραν καὶ αὐτῇ τυθῆναι. 1.3.3 τί δὲ τὸ ΑΛΙΣ ∆ΡΥΟΣ σημαίνει; φησί τις· οὐ γὰρ δυνατὸν ἐκ τοῦ προχείρου γιγνώσκειν τὴν παροιμίαν. οἱ παλαιοί, ὡς ἔφασαν, πρὸ τῆς τοῦ σίτου γεωργίας βαλανηφαγοῦντες, ἐπειδὴ ὡς ᾤοντο ὁ καρπὸς οὗτος ὕστερον εὑρέθη, ἐκείνῳ προσέχοντες τὸν νοῦν καὶ τῇ μεταβολῇ προσχαίροντες ΑΛΙΣ ∆ΡΥΟΣ ἔλεγον· καὶ τοῦτο τὴν παροιμίαν ἔφασαν εἶναι. 1.3.4 αὖθίς τε ἑτέρας παροιμίας ὑπὸ πλείστων τῶν παρ' αὐτοῖς σοφῶν ἐν πλείστοις καὶ διαφόροις βιβλίοις εἰρημένης, τίνα περὶ αὐτῆς γεγράφασιν οἱ τὰς παροιμίας ἑρμηνεῦσαι προελόμενοι ἀναγ καῖον ἐν τῷ παρόντι μνημονεῦσαι, * * * ἀλλ' ἵν' ἐλέγξωμεν Ἀστέριον, καὶ ἀπὸ τῶν ἔξωθεν αὐτὸν μαθημάτων εἰδότα μὲν ἀκριβῶς τὸ τῆς παροιμίας ἐξαίρετον, ἐν δὲ τῷ παρόντι ἄγνοιαν προσποιηθέντα, ἵνα τὸ ἑαυτοῦ βούλημα διὰ τῆς τοῦ παροιμιώδους ῥητοῦ χρήσεως πιθανῶς κατασκευάζειν δόξῃ. ἔστιν δὲ ΓΛΑΥΚΟΥ ΤΕΧΝΗ. ταύτης οἱ ἔξωθεν σοφοὶ τῆς παροιμίας μνημονεύσαντες 1.3.5 διαφόρως αὐτὴν ἐξηγήσαντο. ὁ μὲν γὰρ αὐτῶν τις ἔφη, Γλαῦκόν τινα ἐπιστήμονα τέχνης τινὸς γεγονότα † πολλῶν οὖσαν θαυμασιωτάτην, ἀπολέσθαι ἅμα ἐκείνῳ κατὰ θάλατταν, μηδενός πω διακηκοότος αὐτῆς. ἕτερος δέ, τὴν ἐπ' ἄκρον μουσικῆς ἐμπειρίαν μαρτυρήσας τῷ Γλαύκῳ, τοὺς κατασκευασθέντας ὑπ' αὐτοῦ δίσκους χαλκοῦς φησιν τέσσαρας, πρὸς τὸ ἐμμελῆ τινα τῆς κρούσεως τὴν συμφωνίαν τῶν φθόγγων ἀποτελεῖν· ἔνθεν τε εἰρῆσθαι τὴν πα1.3.6 ροιμίαν. ἄλλος δέ τις Ἀλυαττικῶν ἀναθημάτων φησὶν ἀνακεῖσθαι κρατῆρα καὶ ὑποκρατήριον θαυμάσιον, Γλαύκου Χίου ποίημα. ἕτερος δέ, Γλαῦκον αὐτὸν ἀναθεῖναι εἰς ∆ελφοὺς τρίποδα χαλκοῦν, οὕτω δημιουργήσαντα τοῖς † παχέως τε κρουομένου, τούς τε πόδας, ἐφ' ὧν βέβηκεν, καὶ τὸ ἄνω περικείμενον καὶ τὴν στεφάνην τὴν ἐπὶ τοῦ λέβητος καὶ τὰς ῥάβδους διὰ μέσου τεταγμένας φθέγγεσθαι λύρας φωνῇ. καὶ αὖθις ἕτερος, ἀπὸ Γλαύκου τινὸς δόξαντός τι πλέον πεποιηκέναι εἰρῆσθαι τὴν παροιμίαν. 1.3.7 ὁρᾷς, ὅπως τὸ δυσχερὲς τῆς παροιμίας καὶ διὰ τούτου δείκνυται, διὰ τοῦ μηδὲ ἐπὶ τῆς αὐτῆς ἑρμηνείας στῆναι τοὺς τὴν παροιμίαν ταύτην ἐξηγήσασθαι βουληθέντας. οὕτως δυσεύρετόν τι πρᾶγμα τὸ τῆς παροιμίας καὶ παρὰ τοῖς ἔξωθεν εἶναι δοκεῖ. διὸ καί τις τῶν παρ' αὐτοῖς σοφῶν συναγαγὼν τὰς ὑπὸ πολλῶν καὶ διαφόρως λεχθείσας παροιμίας, εἰς αὐτὰς γέγραφεν ἓξ βιβλία, δύο μὲν τῶν 1.3.8 ἐμμέτρων, τῶν δὲ ἀμέτρων τέσσαρα. ταύτας δὲ παροιμίας ὠνόμασαν οἱ ἔξωθεν δι' οὐδὲν ἕτερον, ἐμοὶ δοκεῖν, ἀλλ' ἐπειδὴ ταῖς τοῦ σοφωτάτου Σολομῶνος Παροιμίαις ἐντυχόντες καὶ γνόντες δι' αὐτῶν ὅτι οὐδέν ἐστιν ἐκ τοῦ προχείρου σαφῶς τῶν ἐν αὐταῖς εἰρημένων μαθεῖν, καὶ αὐτοὶ ζηλῶσαι τὸ προφητικὸν βουληθέντες γράμμα τὸν αὐτὸν ἐκείνῳ γεγράφασι τρόπον. εἶτα ὡς μηδὲν ἕτερον ὄνομα κυριώτερον ἐκείνου ἐπινοῆσαι δυνηθέντες καὶ ταύτας παροιμίας ὠνόμασαν. 1.3.9 διὰ τοιούτων Μάρκελλος παραθέσεων τὴν ἐκκλησίαν τοῦ θεοῦ διδάσκειν τὰς θεοπνεύστους νοεῖν πειρᾶται γραφάς. ὅλην δὲ ταύτην παρεθέμην τὴν μακρὰν καὶ ἀδόλεσχον περιττολογίαν δεῖξαι βουλόμενος αὐτοῦ τὴν ἄνοιαν τῆς πολλῆς καὶ ἀκαίρου φιλοτιμίας, ᾗ κέχρηται ὁ ἀνήρ, τῶν μὲν Ἑλληνικῶν λόγων ἐπιδεικτικῶς, τῶν δὲ θείων 1.3.10 ἀμνημόνως. οὐ γὰρ ἄν ποτε εἰς τοσαύτην ἐξέπιπτε φλυαρίαν, εἰ τῶν ἀποστολικῶν ἐμέμνητο παραγγελμάτων, δι' ὧν παραινεῖ χρῆναι «τὰ ὑπὸ τοῦ θεοῦ χαρισθέντα ἡμῖν» λαλεῖν «οὐκ ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις, ἀλλ' ἐν διδακτοῖς πνεύματος, πνευματικὰ 1.3.11 πνευματικοῖς συγκρίνοντας», οὐδὲ νοήσας ὅπως ἐλέχθη τὸ «ψυχικὸς ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θεοῦ, μωρία γὰρ αὐτῷ ἐστίν, καὶ οὐ δύναται γνῶναι, ὅτι πνευματικῶς ἀνακρίνεται». ταῦτα δὲ ἀγνοήσας τοὺς Ἑλλήνων σοφοὺς ὑπέλαβεν γνῶσιν ἐσχηκέναι τῆς ὑπὸ τοῦ θεοῦ τῷ Σολομῶνι χαρισθείσης σοφίας καὶ γνόντας ζηλῶ1.3.12 σαι τὸ προφητικόν, ὡς αὐτός