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Plato to leave behind ideas of living things in the intelligible world and to create the sensible forms 13.13.13 according to the intelligible genera? Therefore it is likely that Moses says the body is formed from earth, which Plato calls an earthly tabernacle, but the rational soul to have been breathed in from above by God into the face. For they say that the governing part is established here, interpreting the soul's entrance in the case of the first-formed man as coming in through the organs of sense, wherefore also man came to be "after the image 13.13.14 and likeness." For the image of God is the divine and royal Word, the passionless man, and an image of the image is the human mind. But if you wish to take assimilation by another name, you would find in Moses a divine following so named. For he says: "You shall walk after the Lord your God and keep His commandments." And followers, I think, and servants of God are all the virtuous. 13.13.15 From this, the Stoics have said that the end of philosophy is to live in accordance with nature, but Plato says it is assimilation to God, as we have shown in the second book of the Stromata, and Zeno the Stoic took this from Plato, and he from the barbarian philosophy, says that all the good are friends of one another. For Socrates in the Phaedrus says that "it is not fated for evil to be a friend to evil 13.13.16 nor for good not to be a friend to good." which also in the Lysis he sufficiently demonstrated, that in injustice and wickedness friendship could never be saved. And the Athenian stranger likewise says "an action is friendly and in accordance with God and has one ancient principle, when the like is friend to the like that is in measure, but things without measure are friends neither to things without measure nor to things in measure; but God would be for us the measure of all things." 13.13.17 Then having gone on a little he adds again: "For every good man is like a good man, and in this is also like God and is a friend to every good man and to God." Having come to this point, I was reminded of that other passage; for at the end of the Timaeus he says: "It is necessary to assimilate that which understands to that which is understood, according to its original nature, and having assimilated it to have the end of the best life set before men by the gods both for the present and for the future time." 13.13.18 And after a little he says: That we are brothers, as being of the one God and of one teacher, Plato also seems to call us in some such way as this: "For all you in the city are brothers, as we shall say to them in our tale. But the god, in fashioning you, mixed gold in the generation of all of you who are fit to rule, for which reason they are the most honored; and as many as are auxiliaries, silver; and iron and bronze for the farmers and the other craftsmen." 13.13.19 Whence he says it is necessary "to welcome and to love these for those things in which there is knowledge, and those for those things in which there is opinion." For perhaps he divines this elect nature which desires knowledge, unless indeed, by positing three natures, three polities, as some have supposed, he describes that of the Jews as being of silver, that of the Greeks as the third, and that of the Christians, in whom the royal gold is intermingled, 13.13.20 the Holy Spirit. And indicating the life of Christians he writes verbatim in the Theaetetus: "Let us speak then of the leaders; for what could one say of those who spend their time poorly in philosophy? These men, I suppose, know neither the way to the marketplace, nor where the law-court or council-chamber or any other common assembly of the city is. And as for written laws and decrees, they neither see nor hear them. And the strivings of political clubs and meetings, or revels with flute-girls, it does not even occur to them to do in a dream. And whether someone in the city is well or ill born, or what evil has befallen someone from his ancestors, is more unknown to them than the proverbial choes of the sea. And he does not know that he does not know these things; but in reality his body lies in the city and is a resident there, but he himself flies about, according to Pindar, 'below the earth and above the heavens,' stargazing and investigating the nature of everything everywhere." 13.13.21 Again, in turn, with the Lord's saying, "Let your yea be yea and

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Πλάτων ζῴων ἰδέας ἐν τῷ νοητῷ ἀπολείπειν κόσμῳ καὶ τὰ εἴδη τὰ 13.13.13 αἰσθητὰ κατὰ τὰ γένη δημιουργεῖν τὰ νοητά; εἰκότως ἄρα ἐκ γῆς μὲν τὸ σῶμα διαπλάττεσθαι λέγει Μωσῆς, ὃ γήϊνόν φησιν ὁ Πλάτων σκῆνος, ψυχὴν δὲ τὴν λογικὴν ἄνωθεν ἐμπνευσθῆναι ὑπὸ θεοῦ εἰς πρόσωπον. ἐνταῦθα γὰρ τὸ ἡγεμονικὸν ἱδρῦσθαι λέγουσι, τὴν διὰ τῶν αἰσθητηρίων ἐπεισόδιον τῆς ψυχῆς ἐπὶ τοῦ πρωτοπλάστου εἴσοδον ἑρμηνεύοντες, διὸ καὶ «κατ' εἰκόνα 13.13.14 καὶ καθ' ὁμοίωσιν» τὸν ἄνθρωπον γεγονέναι. εἰκὼν μὲν γὰρ θεοῦ λόγος ὁ θεῖος καὶ βασιλικός, ἄνθρωπος ἀπαθής, εἰκὼν δ' εἰκόνος ἀνθρώπινος νοῦς. ἑτέρῳ δ' εἰ βούλει παραλαβεῖν ὀνόματι τὴν ἐξομοίωσιν, εὕροις ἂν παρὰ τῷ Μωσεῖ ἀκολουθίαν ὀνομαζομένην θείαν. φησὶ γάρ· «Ὀπίσω κυρίου τοῦ θεοῦ ὑμῶν πορεύεσθε καὶ τὰς ἐντολὰς αὐτοῦ φυλάξατε.» ἀκόλουθοι δ', οἶμαι, καὶ θεραπευταὶ θεοῦ πάντες οἱ ἐνάρετοι. 13.13.15 Ἐντεῦθεν δ' οἱ μὲν Στωϊκοὶ τὸ τέλος τῆς φιλοσοφίας τὸ ἀκολούθως τῇ φύσει ζῆν εἰρήκασιν, ὁ Πλάτων δὲ ὁμοίωσιν θεῷ, ὡς ἐν τῷ δευτέρῳ παρεστήσαμεν Στρωματεῖ, Ζήνων τε ὁ Στωϊκὸς παρὰ Πλάτωνος λαβών, ὁ δὲ ἀπὸ τῆς βαρβάρου φιλοσοφίας, τοὺς ἀγαθοὺς πάντας ἀλλήλων εἶναι φίλους λέγει. φησὶ γὰρ ἐν τῷ Φαίδρῳ Σωκράτης ὡς «οὐχ εἵμαρται κακὸν κακῷ φίλον εἶναι 13.13.16 οὐδ' ἀγαθὸν ἀγαθῷ μὴ φίλον.» ὅπερ κἀν τῷ Λύσιδι ἀπέδειξεν ἱκανῶς, ὡς ἐν ἀδικίᾳ καὶ πονηρίᾳ οὐκ ἄν ποτε σωθείη φιλία. καὶ ὁ Ἀθηναῖος ξένος ὁμοίως φησὶ «πρᾶξιν εἶναι φίλην καὶ ἀκόλουθον θεῷ καὶ ἕνα λόγον ἔχουσαν ἀρχαῖον, ὅταν τὸ μὲν ὅμοιον τῷ ὁμοίῳ μετρίῳ ὄντι φίλον ᾖ, τὰ δὲ ἄμετρα οὔτε τοῖς ἀμέτροις οὔτε τοῖς ἐμμέτροις· ὁ δὲ θεὸς ἡμῖν πάντων χρημάτων μέτρον ἂν εἴη.» 13.13.17 Εἶτα ὑποβὰς ἐπάγει πάλιν· «Πᾶς γὰρ δὴ ἀγαθὸς ἀγαθῷ ὅμοιος, κατὰ τοῦτο δὲ καὶ θεῷ ἐοικὼς ἀγαθῷ τε παντὶ φίλος ὑπάρχει καὶ θεῷ.» ἐνταῦθα γενόμενος κἀκείνου ἀνεμνήσθην· ἐπὶ τέλει γὰρ τοῦ Τιμαίου λέγει· «Τῷ κατανοουμένῳ τὸ κατανοοῦν ἐξομοιῶσαι δεῖν κατὰ τὴν ἀρχαίαν φύσιν, ὁμοιώσαντα δὲ τέλος ἔχειν τοῦ προτεθέντος ἀνθρώποις ὑπὸ θεῶν ἀρίστου βίου πρός τε τὸν παρόντα καὶ τὸν ἔπειτα χρόνον.»« 13.13.18 Καὶ μετὰ βραχέα ἐπιλέγει· «Ἀδελφοὺς δὲ εἶναι ἡμᾶς, ὡς ἂν τοῦ ἑνὸς θεοῦ ὄντας καὶ ἑνὸς διδασκάλου, φαίνεταί που καὶ Πλάτων καλῶν ὧδέ πως· «Ἐστὲ μὲν γὰρ πάντες οἱ ἐν τῇ πόλει ἀδελφοί, ὡς φήσομεν πρὸς αὐτοὺς μυθολογοῦντες. ἀλλ' ὁ θεὸς πλάττων, ὅσοι μὲν ὑμῶν ἱκανοὶ ἄρχειν, χρυσὸν ἐν τῇ γενέσει συνέμιξεν αὐτοῖς, διὸ τιμιώτατοί εἰσιν· ὅσοι δὲ ἐπίκουροι, ἄργυρον· σίδηρον δὲ καὶ χαλκὸν τοῖς γεωργοῖς καὶ τοῖς ἄλλοις δημιουργοῖς.» 13.13.19 Ὅθεν ἀνάγκῃ φησὶ γεγονέναι «ἀσπάζεσθαί τε καὶ φιλεῖν τούτους μὲν ταῦτα ἐφ' οἷς γνῶσις, ἐκείνους δὲ ἐφ' οἷς δόξα.» ἴσως γὰρ τὴν ἐκλεκτὴν ταύτην φύσιν γνώσεως ἐφιεμένην μαντεύεται, εἰ μή τι τρεῖς τινας ὑποτιθέμενος φύσεις, τρεῖς πολιτείας, ὡς ὑπέλαβόν τινες, διαγράφει, καὶ Ἰουδαίων μὲν ἀργυρᾶν, Ἑλλήνων δὲ τὴν τρίτην, Χριστιανῶν δέ, οἷς ὁ χρυσὸς ὁ βασιλικὸς 13.13.20 ἐγκαταμέμικται, τὸ ἅγιον πνεῦμα. τόν τε Χριστιανῶν βίον ἐμφαίνων κατὰ λέξιν γράφει ἐν τῷ Θεαιτήτῳ· «Λέγωμεν δὴ περὶ τῶν κορυφαίων· τί γὰρ ἄν τις τούς γε φαύλως διατρίβοντας ἐν φιλοσοφίᾳ λέγοι; οὗτοι δέ που οὔτε εἰς ἀγορὰν ἴσασι τὴν ὁδὸν οὔτε ὅπου δικαστήριον ἢ βουλευτήριον ἤ τι κοινὸν ἄλλο τῆς πόλεως συνέδριον, νόμους δὲ καὶ ψηφίσματα γεγραμμένα οὔτε ὁρῶσιν οὔτε ἀκούουσι. σπουδαὶ δὲ ἑταιριῶν καὶ σύνοδοι ἢ σὺν αὐλητρίσι κῶμοι, οὐδὲ ὄναρ πράττειν προσίσταται αὐτοῖς. εὖ δὲ ἢ κακῶς τίς γέγονεν ἐν πόλει, ἢ τί τῳ κακόν ἐστι γεγονὸς ἐκ προγόνων, μᾶλλον αὐτοὺς λέληθεν ἢ οἱ τῆς θαλάσσης λεγόμενοι χόες. καὶ ταῦτα οὔθ' ὅτι οὐκ οἶδεν οἶδεν, ἀλλὰ τῷ ὄντι τὸ σῶμα κεῖται αὐτοῦ καὶ ἐπιδημεῖ, αὐτὸς δὲ πέταται κατὰ Πίνδαρον, τὰ γᾶς ὑπένερθεν οὐρανοῦ τε ὕπερ ἀστρονομῶν καὶ πᾶσαν πάντη φύσιν ἐρευνώμενος.» 13.13.21 Πάλιν αὖ τῷ τοῦ κυρίου ῥητῷ τῷ «Ἔστω ὑμῶν τὸ ναὶ ναὶ καὶ τὸ