XXI. But, I should say to this man, were you not fated to be loved, if you kept the laws established among mortals out of a desire for fellowship, and if you paid due respect to the ordinances of the uncreate God out of a love for, and a desire to exhibit piety? (85) Therefore Moses, the divine prophet of God, in his description of the building of the temple, shows the perfection of the temple in both points; for it is not without due consideration for us that he covers the ark both within and without with gold, or that he gives two robes to the chief priest, or that he builds two altars, one outside the tabernacle for the victims, and the other inside for the burning incense; but he does this, wishing by these emblems to exhibit the virtues of each species; (86) for it is fitting that the wise man should be adorned both with the invisible excellences existing within in the soul, and also with those external ones which are outwardly visible, and with prudence which is more valuable than gold. And whenever it departs from human studies, worshipping the living God alone, it puts on the simple unvaried robe of truth, which no mortal thing can ever touch, for it is made of linen material, a material not produced from any being whose nature it is to die. But whenever it passes over to mix in political affairs, then it lays aside the man’s robe and assumes the other embroidered one of a most admirable beauty to look at; for life being a thing of great variety and of great changes, requires the diversified wisdom of the pilot who is to hold the helm; (87) and he will appear in the outer conspicuous altar of life to exercise abundant prudence with respect to the skin, and flesh, and blood, and everything relating to the body, in order not to offend the common multitude which gives the second place in honour to the good things of the body in close proximity to the good things of the soul; and at the inner altar he will use bloodless, fleshless, incorporeal things, things proceeding from reasoning alone, which are compared to frankincense and other burnt spices; for as these fill the nostrils, so do those fill the whole region of the soul with fragrance.
XXII. (88) We must also not be ignorant that wisdom, being the art of arts, appears to vary according to its different materials, but it shows its true species without alteration to those who have acute sight, and who are not carried away by the burden of the body with which they are surrounded: but who see the impression which is stamped upon it by art itself. (89) They say that Phidias, the celebrated statuary, made statues of brass, and of ivory, and of gold, and of other different materials, and that in all these works he displayed one and the same art, so that not only good judges, but even those who had no pretensions to the title, recognized the artist from his works. (90) For, as in the case of twins, nature having often employed the same character, has produced similitudes very slightly indeed differing from one another; in the same manner perfect art, being the imitation and copy of nature, when it has taken different materials, fashions and stamps the same appearance on all, so that the works produced by her are in the highest possible degree kindred, and brother-like, and twins. (91) And the power which exists in the wise man will show the same result: for when it is occupied with the affairs of the living God it is called piety and holiness: but when it employs itself upon the heaven, and the things in heaven, it is natural philosophy; and when it devotes itself to the investigation of the air, and of the different circumstances attending its variations and changes, whether taking place in the uniform yearly revolutions of the seasons, or in the partial periods of months and days, it is then called meteorology. It is called moral philosophy when it busies itself about the rectification of human morals; and this moral philosophy is divided into several subordinate species; that namely of politics, when occupied about state affairs; economy, when applied to the management of a household; when it is devoted to the subject of banquets and entertainments, it is then convivial philosophy. Again, that power which concerns itself about the government of men, is royal; that which is conversant with commands and prohibitions, is legislative. (92) For all these different powers the wise man of many names and many celebrities does truly contain within himself, namely, piety, holiness, natural philosophy, meteorology, moral philosophy, political knowledge, economy, royal power, legislative wisdom, and innumerable other faculties; and in every one of them he will be seen to wear one and the same appearance.
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