appropriated it from our prophets, they attributed it to him who is wise accordhig to them." Again, in the same: "For to me it appears that those who profess to philosophize, do so that they may learn what is the winged oak,[1] and the variegated robe on it, all of which Pherecydes has employed as theological allegories, having taken them from the prophecy of Cham.
CHAPTER VII.
WHAT TRUE PHILOSOPHY IS, AND WHENCE SO CALLED.
As we have long ago pointed out, what we propose as our subject is not the discipline which obtains in each sect, but that which is really philosophy, strictly systematic Wisdom, which furnishes acquaintance with the things which pertain to life. And we define Wisdom to be certain knowledge, being a sure and irrefragable apprehension of things divine and human, comprehending the present, past, and future, which the Lord hath taught us, both by His advent and by the prophets. And it is irrefragable by reason, inasmuch as it has been communicated. And so it is wholly true according to [God's] intention, as being known through means of the Son. And in one aspect it is eternal, and in another it becomes useful in time. Partly it is one and the same, partly many and indifferent—partly without any movement of passion, partly with passionate desire—partly perfect, partly incomplete.
This wisdom, then—rectitude of soul and of reason, and purity of life—is the object of the desire of philosophy, which is kindly and lovingly disposed towards wisdom, and does everything to attain it.
Now those are called philosophers, among us, who love Wisdom, the Creator and Teacher of all things, that is, the knowledge of the Son of God; and among the Greeks, those who undertake arguments on virtue. Philosophy, then, consists of such dogmas found in each sect (I mean those of
- ↑ Grabe suggests, instead of δρῦς here, δρύοψ, a kind of woodpecker, mentioned by Aristophanes.
