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? or what portion hath the believer with the unbeliever?”1233    2 Cor. vi. 14, 15.    Our choice lies between the reading of the text, προσίσεται; that of Hervetus, προσοίσεται; the conjecture of Sylburgius, προσείσεται, or προσήσεται, used a little after in the phrase προσήσεται τὴν ἀλήθειαν. For the honours of the Olympians and of mortals lie apart. “Wherefore also go forth from the midst of them, and be separated, saith the Lord, and touch not the unclean thing; and I will receive you, and will be to you for a Father, and ye shall be my sons and daughters.”1234    2 Cor. vi. 17, 18.    There is some difficulty in the sentence as it stands. Hervetus omits in his translation the words rendered here, “let it be by all means dissolved.” We have omitted διὰ τούτους, which follows immediately after, but which is generally retained and translated “by these,” i.e., philosophers.

It was not only the Pythagoreans and Plato then, that concealed many things; but the Epicureans too say that they have things that may not be uttered, and do not allow all to peruse those writings. The Stoics also say that by the first Zeno things were written which they do not readily allow disciples to read, without their first giving proof whether or not they are genuine philosophers. And the disciples of Aristotle say that some of their treatises are esoteric, and others common and exoteric. Further, those who instituted the mysteries, being philosophers, buried their doctrines in myths, so as not to be obvious to all. Did they then, by veiling human opinions, prevent the ignorant from handling them; and was it not more beneficial for the holy and blessed contemplation of realities to be concealed? But it was not only the tenets of the Barbarian philosophy, or the Pythagorean myths. But even those myths in Plato (in the Republic, that of Hero the Armenian; and in the Gorgias, that of Æacus and Rhadamanthus; and in the Phædo, that of Tartarus; and in the Protagoras, that of Prometheus and Epimetheus; and besides these, that of the war between the Atlantini and the Athenians in the Atlanticum) are to be expounded allegorically, not absolutely in all their expressions, but in those which express the general sense. And these we shall find indicated by symbols under the veil of allegory. Also the association of Pythagoras, and the twofold intercourse with the associates which designates the majority, hearers (ἀκουσματικοί), and the others that have a genuine attachment to philosophy, disciples (μαθηματικοί), yet signified that something was spoken to the multitude, and something concealed from them. Perchance, too, the twofold species of the Peripatetic teaching—that called probable, and that called knowable—came very near the distinction between opinion on the one hand, and glory and truth on the other.

The Ionic muses accordingly expressly say, “That the majority of people, wise in their own estimation, follow minstrels and make use of laws, knowing that many are bad, few good; but that the best pursue glory: for the best make choice of the everlasting glory of men above all. But the multitude cram themselves like brutes, measuring happiness by the belly and the pudenda, and the basest things in us.” And the great Parmenides of Elea is introduced describing thus the teaching of the two ways:—

Ἀλλ', ὡς ἔοικεν, ἔλαθον ὑπὸ φιλοτιμίας ἀποδεικτικῆς περαιτέρω τοῦ δέοντος παρεκβάς. ἐπιλείψει γάρ με ὁ βίος τὸ πλῆθος τῶν συμβολικῶς φιλοσοφούντων παρατιθέμενον. μνήμης τε οὖν ἕνεκεν καὶ συντομίας καὶ τοῦ πρὸς τὴν ἀλήθειαν ἀνατετάσθαι τοιαῦταί τινες αἱ τῆς βαρβάρου φιλοσοφίας γραφαί. τῶν γὰρ πολλάκις αὐταῖς πλησιαζόντων καὶ δοκιμασίαν δεδωκότων κατά τε τὴν πίστιν κατά τε τὸν βίον. ἅπαντα μόνων ἐθέλουσιν ὑπάρχειν τὴν ὄντως οὖσαν φιλοσοφίαν καὶ τὴν ἀληθῆ θεολογίαν. ναὶ μὴν ἐξηγητοῦ τινος καὶ καθηγητοῦ χρείαν ἔχειν ἡμᾶς βούλονται· οὕτως γὰρ καὶ σπουδασθήσεσθαι μᾶλλον καὶ ὠφελήσειν τοὺς ἀξίους αὐτῶν διελάμβανον καὶ ἀνεξαπατήτους [τούτους] ἔσεσθαι, παρὰ τῶν εὖ εἰδότων παραλαμβάνοντας. ἄλλως τε καὶ πάνθ', ὅσα διά τινος παρακαλύμματος ὑποφαίνεται, μείζονά τε καὶ σεμνοτέραν δείκνυσι τὴν ἀλήθειαν. καθάπερ τὰ μὲν ὥρια διαφαίνοντα τοῦ ὕδατος, αἱ μορφαὶ δὲ διὰ τῶν παρακαλυμμάτων συνεμφάσεις τινὰς αὐταῖς προσχαριζομένων. ἐλεγκτικαὶ γὰρ αἱ περιαύγειαι πρὸς τῷ καὶ τὰ φανερὰ μονοτρόπως κατανοεῖσθαι. συνεκδοχὰς τοίνυν πλείονας ἐξὸν εἶναι λαμβάνειν. ὥσπερ οὖν λαμβάνομεν, ἐκ τῶν μετ' ἐπικρύψεως εἰρημένων. ὧν οὕτως ἐχόντων σφάλλεται μὲν ὁ ἄπειρος καὶ ἀμαθής, καταλαμβάνει δὲ ὁ γνωστικός. ἤδη γοῦν οὐδὲ τοῖς τυχοῦσιν ἤθελον ἀνέδην ἐκκεῖσθαι πάντα, οὐδὲ κοινοποιεῖσθαι τὰ σοφίας ἀγαθὰ τοῖς μηδ' ὄναρ τὴν ψυχὴν κεκαθαρμένοις· οὐ γὰρ θέμις ὀρέγειν τοῖς ἀπαντῶσι τὰ μετὰ τοσούτων ἀγώνων πορισθέντα οὐδὲ μὴν βεβήλοις τὰ τοῦ λόγου μυστήρια διηγεῖσθαι. φασὶ γοῦν Ἵππαρχον τὸν Πυθαγόρειον, αἰτίαν ἔχοντα γράψασθαι τὰ τοῦ Πυθαγόρου σαφῶς, ἐξελαθῆναι τῆς διατριβῆς καὶ στήλην ἐπ' αὐτῷ γενέσθαι οἷα νεκρῷ. διὸ καὶ ἐν τῇ βαρβάρῳ φιλοσοφίᾳ νεκροὺς καλοῦσι τοὺς ἐκπεσόντας τῶν δογμάτων καὶ καθυποτάξαντας τὸν νοῦν τοῖς πάθεσι τοῖς ψυχικοῖς. τίς γὰρ μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ, κατὰ τὸν θεῖον ἀπόστολον, ἢ τίς κοινωνία φωτὶ πρὸς σκότος; τίς δὲ συμφώνησις Χριστοῦ πρὸς Βελίαρ; ἢ τίς μερὶς πιστῷ μετὰ ἀπίστου; δίχα γὰρ Ὀλυμπίων καὶ φθιμένων τιμαί. διὸ καὶ ἐξέρχεσθε ἐκ μέσου αὐτῶν καὶ ἀφορίσθητε, λέγει κύριος, καὶ ἀκαθάρτου μὴ ἅπτεσθε· κἀγὼ εἰσδέξομαι ὑμᾶς καὶ ἔσομαι ὑμῖν εἰς πατέρα, καὶ ὑμεῖς ἔσεσθέ μοι εἰς υἱοὺς καὶ θυγατέρας. Οὐ μόνοι ἄρα οἱ Πυθαγόρειοι καὶ Πλάτων τὰ πολλὰ ἐπεκρύπτοντο, ἀλλὰ καὶ οἱ Ἐπικούρειοί φασί τινα καὶ παρ' αὐτοῦ ἀπόρρητα εἶναι καὶ μὴ πᾶσιν ἐπιτρέπειν ἐντυγχάνειν τούτοις τοῖς γράμμασιν. ἀλλὰ καὶ οἱ Στωϊκοὶ λέγουσι Ζήνωνι τῷ πρώτῳ γεγράφθαι τινά, ἃ μὴ ῥᾳδίως ἐπιτρέπουσι τοῖς μαθηταῖς ἀναγινώσκειν, μὴ οὐχὶ πεῖραν δεδωκόσι πρότερον, εἰ γνησίως φιλοσοφοῖεν. λέγουσι δὲ καὶ οἱ Ἀριστοτέλους τὰ μὲν ἐσωτερικὰ εἶναι τῶν συγγραμμάτων αὐτοῦ, τὰ δὲ κοινά τε καὶ ἐξωτερικά. ἀλλὰ καὶ οἱ τὰ μυστήρια θέμενοι, φιλόσοφοι ὄντες, τὰ αὑτῶν δόγματα τοῖς μύθοις κατέχωσαν, ὥστε μὴ εἶναι ἅπασι δῆλα· εἶθ' οἳ μέν, ἀνθρωπίνας κατακρύψαντες δόξας, τοὺς ἀμαθεῖς ἐκώλυσαν ἐντυγχάνειν, τὴν δὲ τῶν ὄντων ὄντως ἁγίαν καὶ μακαρίαν θεωρίαν οὐ παντὸς μᾶλλον ἐπικεκρύφθαι συνέφερεν; πλὴν οὔτε τὰ τῆς βαρβάρου φιλοσοφίας οὔθ' οἱ μῦθοι οἱ Πυθαγόρειοι, ἀλλ' οὐδ' οἱ παρὰ Πλάτωνι ἐν Πολιτείᾳ Ἠρὸς τοῦ Ἀρμενίου καὶ ἐν Γοργίᾳ Αἰακοῦ καὶ Ῥαδαμάνθυος καὶ ἐν Φαίδωνι ὁ τοῦ Ταρτάρου καὶ ἐν Πρωταγόρᾳ ὁ Προμηθέως καὶ Ἐπιμηθέως πρός τε τούτοις ὁ τοῦ πολέμου τῶν Ἀτλαντικῶν καὶ τῶν Ἀθηναίων ἐν τῷ Ἀτλαντικῷ, οὐχ ἁπλῶς κατὰ πάντα τὰ ὀνόματα ἀλληγορητέοι, ἀλλ' ὅσα τῆς διανοίας τῆς καθόλου σημαντικά, καὶ δὴ ταῦτα ἐξεύροιμεν ἂν διὰ συμβόλων ὑπὸ παρακαλύμματι τῇ ἀλληγορίᾳ μηνυόμενα. Ναὶ μὴν καὶ ἡ Πυθαγόρου συνουσία καὶ ἡ πρὸς τοὺς ὁμιλητὰς διττὴ κοινωνία, ἀκουσματικοὺς τοὺς πολλοὺς καί τινας μαθηματικοὺς ἑτέρους καλοῦσα, τοὺς γνησίως ἀνθαπτομένους τῆς φιλοσοφίας, ἀλλὰ τὸ μὲν φάσθαι, τὸ δὲ [καὶ] κεκρυμμένον εἶναι πρὸς τοὺς πολλοὺς ᾐνίσσετο. ἴσως δὲ καὶ τὸ διττὸν ἐκεῖνο εἶδος τῶν ἐκ τοῦ Περιπάτου, τὸ ἐν τοῖς λόγοις ἔνδοξόν τε καὶ ἐπιστημονικὸν καλούμενον, οὐκ ἀπήλλακται [τοῦ] διαιρεῖν δόξαν ἀπό τε εὐκλείας καὶ ἀληθείας. μηδέ σέ γ' εὐδόξοιο βιήσεται ἄνθεα τιμῆς πρὸς θνητῶν ἀνελέσθαι, ἐφ' ᾧ θ' ὁσίης πλέον εἰπεῖν. αἱ γοῦν Ἰάδες μοῦσαι διαρρήδην λέγουσι τοὺς μὲν πολλοὺς καὶ δοκησισόφους δήμων ἀοιδοῖσιν ἕπεσθαι καὶ νόμοισι χρέεσθαι, εἰδότας ὅτι πολλοὶ κακοί, ὀλίγοι δὲ ἀγαθοί· τοὺς ἀρίστους δὲ τὸ κλέος μεταδιώκειν. αἱρεῦνται γάρ, φησίν, ἓν ἀντὶ πάντων οἱ ἄριστοι κλέος ἀέναον θνητῶν, οἱ δὲ πολλοὶ κεκόρηνται ὅπως κτήνεα, γαστρὶ καὶ αἰδοίοις καὶ τοῖς αἰσχίστοις τῶν ἐν ἡμῖν μετρήσαντες τὴν εὐδαιμονίαν· ὅ τ' Ἐλεάτης Παρμενίδης ὁ μέγας διττῶν εἰσηγεῖται διδασκαλίαν ὁδῶν ὧδέ πως γράφων· ἠμὲν Ἀληθείης εὐπειθέος ἀτρεμὲς ἦτορ, ἠδὲ βροτῶν δόξας, ταῖς οὐκ ἔνι πίστις ἀληθής.