[64]

But in return for that lie, Aemilianus, may that same god who goes between the lords of heaven and the lords of hell grant you the hatred of the gods of either world and ever send to meet you the shadows of the dead with all the shade s, with all the fiends, with all the spectrets, with all the ghosts of all the world, and thrust upon your eyes all the terror that walks by night, all the dread dwellers in the tomb, all the horrors of the sepulchre, although your age and characte r have brought you near enough to them already.

But we of the family of Plato know naught save what is bright and joyous, majestic and heavenly and of the world above us. Nay, in its zeal to reach the heights of wisdom, the Platonic school has explored regions higher than heaven itself and has stood t riumphant on the outer circumference of this our universe. Maximus knows that I speak truth, for in his careful study of the Phaedrus he has read of the `place being builded on heaven's back.' Maximus also clearly understands -- I am now going to reply to your accusation about the name -- who he is whom not I but Plato was first to call the `King'. `All things,' he says, `depend upon the King of all things and for him only all things exist.' Maximus knows who that `King' is, even the cause and reason and primal origin of all nature, the lord and father of the soul, the eternal saviour of all that lives, the unwearying builder of his world. Yet he builds without labour, yet he saves without care, he is father without begetting, he knows no limitation of sp ace or time or change, and therefore few may conceive and none may tell of his power.