of symmetry the discourse must now stop, in order that we may not exemplify the saying of Agatho the tragedian:
"Treating our by-work as work,
And doing our work as by-work,"
It having been, then, as I think, clearly shown in what way it is to be understood that the Greeks were called thieves by the Lord, I willingly leave the dogmas of the philosophers. For were we to go over their sayings, we should gather together directly such a quantity of notes, in showing that the whole of the Hellenic wisdom was derived from the Barbarian philosophy. But this speculation, we shall, nevertheless, again touch on, as necessity requires, when we collect the opinions current among the Greeks respecting first principles.
But from what has been said, it tacitly devolves on us to consider in what way the Hellenic books are to be perused by the man who is able to pass through the billows In them. Therefore
"Happy is he who possesses the wealth of the divine mind,"
as appears according to Empedocles:
"But wretched he, who cares for dark opinion about the gods."
He divinely showed knowledge and ignorance to be the boundaries of happiness and misery. "For it behoves philosophers to be acquainted with very many things," according to Heraclitus; and truly must
"He, who seeks to be good, err in many things."
It is then now clear to us, from what has been said, that the beneficence of God is eternal, and that, from an unbeginning principle, equal natural righteousness reached all, according to the worth of each several race,—never having had a beginning. For God did not make a beginning of being Lord and Good, being always what He is. Nor will He ever cease to do good, although He bring all things to an end. And each one of us is a partaker of His beneficence, as far as He wills. For the difference of the elect is made by the intervention of a choice worthy of the soul, and bv exercise.
Thus, then, let our fifth Miscellany of gnostic notes in accordance with the true philosophy be brought to a close.
