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Eusebius Pamphilii of Caesarea
On the Theophania

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  • THE SECOND BOOK AGAINST THE PHILOSOPHERS.
    • 52
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52. Thus these (Philosophers) became in (appearance) what they (really) were not: besides, they presented themselves to the many, and called those Gods, which they knew more accurately than all (other) men, were no such things ! What sort of name these deserve, it is not necessary for me further to say, except, that those who made their locks to flow down97, frequented the Temples together with


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tavern-keepers, with men the refuse (of society), and harlots ! And, Did these wise men (then) ask of the Gods the things advantageous to the Philosophers ? There is no one who will say this of them !—nor, in like manner, how it was, that no instructing Deity presented himself to afford the erudition which would aid them. But (the things asked) were,—as the Diviners (themselves) say,—the commodities and helps of life generally; the discovery of a slave, if one had happened to run away; of a broken vessel; the purchasing of an estate; merchandise; the taking of a wife; or, other things similar to these. About these it was,


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that their admiration and reverence were called forth to their Gods; (and this) in the little blood of a cock, the immolation of a ram or of a bull; the (offering of) cups and bowls, or of a little wheat flower, or of purchased crowns ! And, Had they any truthteaching Deity, as to the things (comporting) with virtue, or to those which respected the healing of the soul? No, not (even) one! On this account, these Philosophers appear to me, to have laboured insolently in (their) warfare against one another, greatly to have aggravated their mutual differences, and to have departed (willingly) from the real knowledge of God : and accordingly, one might hear from them in words, of the Gods, the sons of the Gods, of Demigods, and of good Demons : but in deeds, every thing was adverse: and in opposing, they boasted themselves of opposition ! Just as if one should he willing to point out the sun, with the luminaries that are in the heavens; but be unwilling to lift up his eyes to Him who is above (these): should cast down both his hands and soul to the earth, and seek among the clay and mud, the Powers that are in the heavens! In this manner therefore, had the whole race of men persuaded themselves, together with their Philosophers, and Kings,—through an estrangement of the intellect, and the error of wicked Demons,—that the rational and Divine Essence which is above the heavens, and beyond the universe, existed in place, below, among material bodies, and subject to the passions of both mortals, and immortals! And, since this entire estrangement of mind had infected the whole human race, Have we not soundly affirmed that God the Saviour, a Divine Revelation, and a common Helper of all, was required for this our state of life ?




972 [...] There is another passage in Plutarch, which speaks of nourishing the hair as commendable: (Life of Lysander, 1st. par.) speaking of the image of Lysander as, [Greek] well adorning the hair, after the ancient manner, and sending down a noble beard. It is added, as a saying of Lycurgus, that hair made the good still more becoming; the vicious, more frightful. [Greek]. Theodoret (Serm. i. de Providentia, p. 321. Tom. iv.) speaks thus of the beard and hair of the Philosophers, together with the white robe, (tribw_n.) [Greek] Hence we see too, that the tribw_n was white. It was probably woollen, and the same as that worn by the Soofee Philosophers of the East; and so called because made of wool ([Arabic] soof.) It should seem from a passage in Diog. Laert. that it was the moral Philosophers only, who wore their hair long and flowing. In vita Carnead...[Greek]






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