"It was the seventh morn, and they had all things done."
And again:
"Among good days is the seventh day, and the seventh race."
And:
"The seventh is among the prime, and the seventh is perfect."
And:
"Now all the seven were made in starry heaven,
In circles shining as the years appear."
The Elegies of Solon, too, intensely deify the seventh day.
And how? Is it not similar to Scripture when it says, "Let us remove the righteous man from us, because he is troublesome to us?"[1] when Plato, all but predicting the economy of salvation, says in the second book of the Republic as follows: "Thus he who is constituted just shall be scourged, shall be stretched on the rack, shall be bound, have his eyes put out; and at last, having suffered all evils, shall be crucified."
And the Socratic Antisthenes, paraphrasing that prophetic utterance, "To whom have ye likened me? saith the Lord,"[2] says that "God is like no one; wherefore no one can come to the knowledge of Him from an image."
Xenophon too, the Athenian, utters these similar sentiments in the following words: "He who shakes all things, and is Himself immoveable, is manifestly one great and povrerful. But what He is in form, appears not. No more does the sun, who wishes to shine in all directions, deem it right to permit any one to look on himself. But if one gaze on him audaciously, he loses his eyesight."
"What flesh can see with eyes the Heavenly, True,
Immortal God, whose dwelling is the poles?
Not even before the bright beams of the sun
Are men, as being mortal, fit to stand,"—
the Sibyl had said before. Rightly, then, Xenophanes of Colophon, teaching that God is one and incorporeal, adds:
"One God there is, 'midst gods and men supreme;
In form, in mind, unlike to mortal men."
And again:
"But men have the idea that gods are born,
And wear their clothes, and have both voice and shape."
