with human teaching, is wretched and miserable, according to Euripides:
"Who these things seeing, yet apprehends not God,
But mouthing lofty themes, casts far
Perverse deceits; stubborn in which, the tongue
Its shafts discharges, about things unseen,
Devoid of sense."
Let him who wishes, then, approaching to the true instruction, learn from Parmenides the Eleatic, who promises:
"Ethereal nature, then, and all the signs
In Ether thou shalt know, and the effects,
All viewless, of the sacred Sun's clear torch,
And whence produced. The round-eyed Moon's
Revolving influences and nature thou
Shalt learn; and the ensphering heaven shalt know;
Whence sprung; and how Necessity took it
And chained so as to keep the starry bounds."
And Metrodorus, though an Epicurean, spoke thus, divinely inspired: "Remember, O Menestratus, that, being a mortal endowed with a circumscribed life, thou hast in thy soul ascended, till thou hast seen endless time, and the infinity of things; and what is to be, and what has been;" when with the blessed choir, according to Plato, we shall gaze on the blessed sight and vision; we following with Zeus, and others with other deities, if we may be permitted so to say, to receive initiation into the most blessed mystery: which we shall celebrate, ourselves being perfect and untroubled by the ills which awaited us at the end of our time; and introduced to the knowledge of perfect and tranquil visions, and contemplating them in pure sunlight; we ourselves pure, and now no longer distinguished by that, which, when carrying it about, we call the body, being bound to it like an oyster to its shell.
The Pythagoreans call heaven the Antichthon [the opposite Earth]. And in this land, it is said by Jeremiah, "I will place thee among the children, and give thee the chosen land as inheritance of God Omnipotent;"[1] and they who inherit it shall reign over the earth. Myriads on myriads of examples rush on my mind which I might adduce. But for the sake
- ↑ Jer. iii. 19.
