Philosophical Impediments

Et quid mihi proderat quod annos natus ferme viginti, cum in manus meas venissent aristotelica quaedam, quas appellant decem categorias, quarum nomine, cum eas rhetor Carthaginiensis, magister meus, buccis typho crepantibus commemoraret et alii qui docti habebantur, tamquam in nescio quid magnum et divinum suspensus inhiabam, legi eas solus et intellexi? quas cum contulissem cum eis qui se dicebant vix eas magistris eruditissimis, non loquentibus tantum sed multa in pulvere depingentibus, intellexisse, nihil inde aliud mihi dicere potuerunt quam ego solus apud me ipsum legens cognoveram. Et satis aperte mihi videbantur loquentes de substantiis, sicuti est homo, et quae in illis essent, sicuti est figura hominis, qualis sit, et statura, quot pedum sit, et cognatio, cuius frater sit, aut ubi sit constitutus aut quando natus, aut stet an sedeat, aut calciatus vel armatus sit, aut aliquid faciat aut patiatur aliquid, et quaecumque in his novem generibus, quorum exempli gratia quaedam posui, vel in ipso substantiae genere innumerabilia reperiuntur. Quid hoc mihi proderat, quando et oberat, cum etiam te, deus meus, mirabiliter simplicem atque incommutabilem, illis decem praedicamentis putans quidquid esset omnino comprehensum, sic intellegere conarer, quasi et tu subiectus esses magnitudini tuae aut pulchritudini, ut illa essent in te quasi in subiecto sicut in corpore, cum tua magnitudo et tua pulchritudo tu ipse sis, corpus autem non eo sit magnum et pulchrum quo corpus est, quia etsi minus magnum et minus pulchrum esset, nihilominus corpus esset? Falsitas enim erat quam de te cogitabam, non veritas, et figmenta miseriae meae, non firmamenta beatitudinis tuae. iusseras enim, et ita fiebat in me, ut terra spinas et tribulos pareret mihi et cum labore pervenirem ad panem meum. Sanctus Augustinus Hipponensi, Confessiones, Liber V, Cap XVI Source: Migne PL 32 704-705

And what did it profit me that, when at just twenty years old, there came into my hands a certain work of Aristotle's which is called the Ten Categories, on whose name I hung, when my master of oratory at Carthage, and other learned men, referred to it with cheeks puffed out with pride, as on something great and divine, and I read it alone and understood it? And when on conferring with others, who said that they scarcely understood it even with the assistance of most capable teachers, who not only spoke, but drew much in the dust, and could tell me no more about it than I had grasped in reading it alone? It seemed to me to speak plainly enough about substances, such as man is, and of the qualities that inhere in them, such as the figure of a man, and of what kind it is; and his stature, how many feet high he is; and his relationship, whose brother he is; or where he is placed, or when born; or whether he stands or sits, or is wearing shoes or armed, or does or suffers something; and whatever innumerable thing might be classed under these nine categories, of which I have given certain examples, or under that chief category of substance. What did this profit me, seeing it even hindered me, when, even you, my God, wondrously simple and unchangeable, I thought something to be comprehended in these ten categories, and so tried to understand you as subject of your greatness and your beauty, so that they should be in you as their subject, as in a body, when you yourself are your greatness and your beauty, and a body in itself is not great or fair because it is a body because even if it were less great and less fair it would nevertheless be a body. A falsehood then it was that I thought of you, not truth, fictions of my wretchedness, not the supports of your blessedness. For you commanded that it should be with me that the earth put forth thorns and thistles, and that with labour I should come to my bread. 1   Saint Augustine of Hippo, Confessions Book 4, Chapter 16 1 Gen 3.18

Flesh And Spirit

Ὁ μακάριος Πέτρος γράφων φησίν· Ἵνα κριθῶσι μὲν ἄπαντες σαρκὶ, ζῶσι δὲ κατὰ Θεὸν πνεύματι. Τὸ μὲν κριθῶσι σαρκὶ, εἴρηται πρὸς τους λέγοντας, μήτε ἀνίστασθαι ἐκ νεκρῶν, μηδὲ κρίνεσθαι σάρκα· τὸ δ' ὅπως ζῶσι κατὰ Θεὸν πνεύματι, τουτέστι μηκέτι πλανώμενοι τὴν ψυχὴν, ὥστε πολλοὺς καὶ ποικίλους ὑποτοπάζειν θεοὺς, ἕνα δὲ καὶ μόνον θεὸν εἰς τοὺς αἰῶνας, ὑπάρχοντας, καὶ ζῶντες, γινώσκοντες ἄπαντες. Τοῦτο δὲ χρήσιμον ἡμῖν τὸ ῥητὸν πρὸς τοὺς θάλποντας τὰ τοῦ Ἀριστοτέλους, καὶ ἰσχυριζομένους ἀπολεπτυνθήσεσθαι ποτε πάσας τὰς ψυχὰς τῶν ἀνθρώπων; καὶ εἰς τὸ μὴ ὄν χωρῆσαι. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΡϟΒ' Αγλαιῳ Αντεκηνσορι Source: Migne PG 79 156

The blessed Peter says in his writings, 'That all be judged in the flesh, but that they might live according to God, in the spirit' 1 And 'judged in the flesh,' is directed at those who assert that the flesh does not rise from the dead, nor is there judgement, and 'that they might live according to God, in the spirit' is for those who do not stray in the soul, as those who take up many different gods, but for whom God is one, eternal, existing, living, and knowing all things. And this passage is useful for us against those who delight in the things of Aristotle, and argue that at some time every man loses his soul and that it becomes nothing. Saint Nilus of Sinai, Book 1, Letter 192, to Aglaius the Antecessor 1 1 Pet 4.6

Kings of the World

Quid valeat apud homines saeculi eloquentia et sapientia saecularis, testes sunt Demosthenes, Tullius, Plato, Xenophon, Theophrastus, Aristoteles, et caeteri oratores ac philosophi, qui velut reges habentur hominum, et praecepta eorum non ut praecepta mortalium, sed quasi oracula accipuntur deorum. Unde et Plato dicit: Felices fore respublicas, si aut philosophi regnent, aut reges philosophentur. Quam autem difficile istiusmodi homines credant in Deum, ut quotidana exempla praeteream, et sileam de veteribus historiis ethnicorum, sufficit nobis Apostoli testimonium, qui ad Corinthios scribens, ait: ' Videte, frates, vocationem vestram, quia non sunt multi sapientes secundum carnem non multi potentes, non multi nobiles: sed stulta mundi elegit Deus, ut confundant sapientes, et infirma mundi elegit Deus, ut confundant fortia, et ignobilia mundi, et ea quae erant contemptibilia elegit Deus,' et caetera. Unde rursum dicit: 'Perdam sapientiam sapientium, et intelligentiam prudentium reprobabo.' Et: 'Videte, ne quis vos spoliet per philosophiam et inanem seductionem.' Ex quo perspicuum est, praedicationem Christi reges mundi audire novissimos, et deposito fulgore eloquentiae et ornamentis ac decore verborum, totos se simplicitati et rusticitati tradere, et in plebeium cultum redactos sedere in sordibus, et destruere quod ante praedicaverant. Proponamus nobis beatum Cyprianum (qui prius idololatriae assertor fuit, et in tantam gloriam venit eloquentiae, ut oratoriam quoque doceret Carthagini) audisse tandem sermonem Jonae et ad poenitentiam conversum, in tantam venisse virtutem, ut Christum publice praedicaret, et pro illo cervicem gladio flecteret. Profecto intelligimus regem Ninive descendiise de solio suo, et purpuram sacco, unquenta luto, munditias sordibus commutasse: non sordibus sensuum, sed verborum. Unde et de Babylone in Jeremia dicitur: Calix aureus Babylon inebrians omnem terram. Quem non inebriavit eloquentia saecularis? cujus non animos compositione verborum et disertitudinis suae fulgore perstrinxit? Difficile homines potentes et nobiles et divites, et multo his difficilius eloquentes credunt Deo: obcaecatur enim mens eorum divitiis et opibus atque luxuria et circumdati vitiis, non possunt videre virtutes simplicitatemque Scripturae sanctae, non ex majestate sensuum, sed ex verborum judicant vilitate. Cum autem ipsi qui prius mala docuerant, versi ad poenitentiam, docere coeperint bona, tunc videbimus Niniviticos populos una praedicatione converti, et fieri illud quod in Isaia legimus: Si nata est gens semel. Homines quoque et jumenta operta saccis, et clamantia ad Dominum, eodem sensu intellige: quod et rationabiles, et irrationabiles, et prudentes ac simplices ad pradicationem Jonae agant poenitentiam juxta illud, quod et alibi dicitur: 'Homines et jumenta salvabis, Domine.' Possumus autem jumenta operta saccis et aliter interpretari, de his maxime testimoniis, in quibus legimus: Sol et luna induentur sacco. Et in alio loco: Induam coelum sacco, pro lugubri sicilicet habitu et moerore atque moestitia, quae μεταφορικως saccus nominantur. Illud quoque quod dicitur: Quis scit si converatur et ignoscat Deus? Ideo ambiguum ponitur et incertum: ut dum homines dubii sunt de salute, fortius agant poenitentiam, et magis ad misericordiam provocent Deum. Sanctus Hieronimus, Commentarius In Jonam Prophetem

Worldly eloquence and wisdom, the heads of which are Demosthenes, Cicero, Plato, Xenophon, Theophrastus, Aristotle and other orators and philosophers, prevail over men in such a way that they are like kings over men and their precepts are not mortal precepts but they are received like the oracles of the gods. Whence Plato said: States would be happy if either philosophers ruled or kings philosophised. To show how difficult indeed it is for such men to believe in God I shall provide a common example and leave silent the ancient histories of the pagans, for it suffices for us the testimony of the Apostle who writing to the Corinthians said, 'See, brothers, your vocation, because not many of you are wise according to the flesh, nor many powerful, nor many noble, but God chose the stupid of the world to confound the wise, and the weak to confound the strong, and God chose the ignoble of the world and those who are contemptible.' and so on. Again he says, ' I shall destroy the wisdom of the wise and the I shall reprove the intelligence of the prudent.' And: 'Watch lest you are carried off by philosophy and inane seduction.' From all of which it is easy to see that it is most rare for the kings of the world to hear the preaching of Christ, that which, stripped of the blaze of eloquence and the ornamentation and decoration of words, taking to itself all things simple and rustic, sits down among the commoners amid squalor, to destroy what has been preached before. We propose to ourselves blessed Cyprian, he who once was an idolator and who came to such renown in the art of rhetoric that he taught oratory at Carthage, he who hearing a sermon of Jonah was converted to penance and came to such virtue that he preached Christ publicly, for which he was beheaded. This is how we understand the king of Nineveh coming down off his throne, changing his purple for sackcloth, his anointing oils for mud, his elegance for filth, that is, not the filth of meaning but of words. Whence concerning Babylon in Jeremiah it is said:' A golden cup made drunk all the land of Babylon. Who is not made drunk by the eloquence of the world? Whose souls are not touched by such arrangement of words and such brilliance of style? Difficult it is for the powerful and the rich and the noble to believe in God, and more difficult it is for the eloquent, for their minds are blinded by wealth and luxury and they are surrounded by vices so that they are not able to see the virtues and simplicity of the Holy Scriptures, not judging by the majesty by the sense but by the commonness of the words. When those who taught evil turn to penance they have begun to teach the good, so we see the people of Nineveh convert by the preaching of one man and they become that which in Isaiah reads: 'If a nation is born at once.'  That men and animals also put on sackcloth and cried out to the Lord, we understand in the same sense, that even rational and irrational, clever and simple were brought to penance by the preaching of Jonah, so in the Psalms it is said, ' You save men and animals, O Lord.' We are even able to interpret the animals donning sackcloth in the light of other passages in which it is written: Sun and earth put on sackcloth' and in another place, 'The sky shall put on sackcloth' as meaning grieving and weeping and sadness, since sackcloth is used here in a figurative sense. It is also said, ' Who knows if God shall turn and forgive?'  Thus ambiguity and uncertainty are proposed so that while men are doubtful of salvation they might more strongly take to penance and greater provoke the mercy of God. Saint Jerome, Commentary on Jonah

Against the Philosophers

Atque utinam nullas haereses oportuisset existere, ut probabiles quique emicarent. Nihil omnino cum philosophis super anima quoque experiremur, patriarchis, ut ita dixerim, haereticorum, siquidem et ab apostolo iam tunc philosophia concussio ueritatis prouidebatur; Athenis enim expertus linguatam ciuitatem cum omnes illic sapientiae atque facundiae caupones degustasset, inde concepit praemonitorium illud edictum.  Proinde enim et animae ratio per philosophatas doctrinas hominum miscentes aquas uino: alii immortalem negant animam, alii plus quam immortalem adfirmant, alii de substantia, alii de forma, alii de unaquaque dispositione disceptant; hi statum eius aliunde deducunt, hi exitum aliorsum abducunt, prout aut Platonis honor aut Zenonis uigor aut Aristotelis tenor aut Epicuri stupor aut Heracliti maeror aut Empedoclis furor persuaserunt. Deliquit, opinor, diuina doctrina ex Iudaea potius quam ex Graecia oriens. Errauit et Christus piscatores citius quam sophistam ad praeconium emittens. Si qua igitur in hunc modum de nidoribus philosophiae candidum et purum aerem ueritatis infuscant, ea erunt Christianis enubilanda et percutientibus argumentationes originales, id est philosophicas, et opponentibus definitiones caelestes, id est dominicas, ut et illa quibus ethnici a philosophia capiuntur, destruantur, et haec quibus fideles ab haeresi concutiuntur, retundantur.  Tertullianus, De Anima

Would to God that no heresies had existed that the approved might be made manifest. We should then never about the soul have to grapple with philosophers, those patriarchs, for so they may be entitled, of heretics. The Apostle in his own time foresaw that philosophy would do injury to the truth. Having experienced that chattering city of Athens, having tasted all its wisdom and the hawkers of it he coined that monitory edict. This is the account of the soul according to the doctrines of such philosophical men, who mix water with wine: some deny the immortality of the soul, others affirm that it is more than immortal, others give judgement about its substance, others about its form, others about its faculties. One group draws it forth from various sources, while another leads it off to different destinations.In so far as they honour Plato, or the vigour of Zeno, or the way of Aristotle, or the stupor of Epicurus, or the mourning of Heraclitus, or the madness of Empedocles, so are they persuaded. The Divine doctrine errs, I suppose, because it arose in Judea rather than Greece. And Christ made a mistake in sending forth fishermen to preach rather than intellectuals. Therefore whatever fumes of philosophy obscure the bright and pure air of truth, it will be for Christians to clear the clouds by piercing the original arguments, that is, the philosophical ones, and by opposing to them heavenly definitions, that is, those of the Lord, thus that by which philosophy captivates the Gentiles may be destroyed, and that by which the faithful are shaken by heretics may be blunted. Tertullian, On the Soul

Educating A Girl

Fiant ei litterae vel buxae, vel eburneae, et suis nominibus appellentur. Ludat in eis, ut et lusus ejus eruditio sit. Et non solum ordinem teneat litterarum, et memoria nominum in canticum transeat; sed ipse inter se crebro ordo turbetur, et mediis ultima, primis media misceantur, ut eas non sono tantum, sed et visu noverit: cum vero ceperit trementi manu stylum in cera ducere, vel alterius superposita manu teneri regantur articuli, vel in tabella sculpantur elementa, ut per eosdem sulcos inclusa margnibus trahuntur vestigia, et foras non queant evagari. Sylabbas jungat ad praemium: et quibus illa aetas delectari potest, munusculis invitetur. Habeat et in discendo socias, quibus invideat: quarum laudibus mordeatur.  Non est objurganda, si tardior sit, sed laudibus excitandum ingenium, ut et vicisse gaudeat, et victa doleat. Cavendum in primis, ne oderit studia, ne amaritudo eorum praecepta in infantia, ultra rudes annos transeat. Ipsa nomina, per quae consuescit paulatim verba contexere, non sint fortuita, sed certa, et coacevata de industria, Prophetarum videlicet atque Apostolorum, et omnis ab Adam Patriarcharum series, de Matthaeo Lucaque descendat, ut dum aliud agit, futurae memoriae praeparetur. Magister probae aetatis et vitae, eruditionisque est eligendus, nec puto erubescet vir doctus id facere in propinqua, vel in nobili virgine, quod Aristotles fecit in Philippi filio, ut ipse librariorum utilitate initia traderet litterarum. Non sunt contenenda quasi parva, sine quibus magna constare non possunt. Ipse elementorum sonus, et prima institutio praeceptorum, aliter de erudito, aliter de rustico ore profertur. Sanctus Hieronymus, Epistola CVII, Ad Laetam Source: Migne PL 22 871-872

Let there be letters of boxwood or ivory, each called by its proper name. Let her play with these, so that even in her play there may be learning. And not only make her grasp the right order of the letters and see that she forms their names into a rhyme, but constantly disarrange their order and put the last letters in the middle and the middle ones at the beginning that she may know them all by sight as well as by sound. Moreover, so soon as she begins to use the style upon the wax, and her hand is still faltering, either guide her soft fingers by laying your hand upon hers, or else have simple copies cut upon a tablet; so that her efforts confined within these limits may keep to the lines traced out for her and not stray outside of these. Offer prizes for good spelling and draw her onward with little gifts such as children of her age delight in. And let her have companions in her lessons to excite emulation in her, that she may be stimulated when she sees them praised. You must not scold her if she is slow to learn but must employ praise to excite her mind, so that she may be glad when she excels others and sorry when she is excelled by them. Above all you must take care not to make her lessons distasteful to her lest a dislike for them conceived in childhood may continue into her maturer years. The very words which she tries bit by bit to put together and to pronounce ought not to be chance ones, but names specially fixed upon and heaped together for the purpose, those for example of the Prophets or the Apostles or the list of Patriarchs from Adam downwards as it is given by Matthew and Luke. In this way while her tongue will be well-trained, her memory will be likewise developed. Again, you must choose for her a master of approved years, life, and learning. A man of culture will not, I think, blush to do for a kinswoman or a highborn virgin what Aristotle did for Phillip's son when, descending to the level of an usher, he consented to teach him his letters. Things must not be despised as of small account in the absence of which great results cannot be achieved. The very rudiments and first beginnings of knowledge sound differently in the mouth of an educated man and of an uneducated. Saint Jerome, from Letter 107, To Laeta

Against Astrology

Sed quolibet modo superstitionis haec ab hominibus nuncupentur, sunt tamen sidera quae Deus in mundi principio condidit, ac certo motu distinguere tempora ordinavit. Horum igitur signorum observationes, vel geneses, vel cetera superstitiosa, quae se ad cognitionem siderum coniungunt, id est ad notitiam fatorum, et fidei nostrae sine dubitatione contraria sunt, sic ignorari debent a Christianis, ut nec scripta esse videantur. Sed nonnulli siderum pulcritudine et claritate perlecti in lapsus stellarum caecatis mentibus conruerunt, ita ut per subputationes noxias, quae mathesis dicitur, eventus rerum praescire posse conentur: quos non solum Christianae religionis doctores, sed etiam gentilium Plato, Aristoteles, atque alii rerum veritate conmoti concordi sententia damnaverunt, dicentes confusionem rerum potius de tali persuasione generari. Nam sicut genus humanum ad varios actus nascendi necessitate premerentur, cur aut laudem mereantur boni aut mali legum percipiant ultionem? Et quamvis ipsi non fuerint caelesti sapientiae dediti, veritatis tamen testimonio errores eorum merito perculerunt. Sanctus Isidorus Hispalensis, Etymologiae, Liber III, Caput LXXI Source: Migne PL 82.182c-184a

But by whatever type of superstition the stars were named by men, they were established by God in the beginning of the world, and He ordained that their particular motion distinguish the seasons. Therefore observation of the constellations, or horoscopes, or other superstitions that are attached to the study of the stars, that is, for the knowledge of fate, are without doubt contrary to our faith and should be ignored by Christians, indeed as if it were that they had never been written about. Yet some lured by the beauty and brightness of the constellations, with minds so blinded, have raced into error about the stars, so that through noxious computations, which is called astrology, they try to foresee events. And not only those learned in the Christian religion but even the pagan Plato and Aristotle and others, in harmony of thought, were moved by the truth of things to condemn this, saying that such an idea caused a confusion of things. For if the human species is compelled to various acts by the necessities of birth, then why should the good merit praise and why should the wicked receive the punishment of the laws? Thus though those pagan wise men were not devoted to heavenly matters, they rightly threw down these errors by their testimony of truth. Saint Isidore of Seville, The Etymologies, Book 3, Chapter 71

A Little Literary Criticism

Έκεῖνο γὰρ πάντως συνεϊδε σου ἡ ἀρχίνοια, ὃτι καὶ τῶν ἐξωθεν φιλοσόφων οἱ τοὺς διαλόγους συγγάψαντες, Ἀριστοτέλης μὲν καὶ Θεόφραστος, εὐθυς αὐτῶν ἤψαντο τῶν πραγμάτων, διὰ τὸ συνειδέναι ἐαυτοϊς τῶν Πλατωνικῶν χαρίτων τὴν ἔνδειαν· Πλάτων δέ τῇ ἐχουσίᾳ τοῦ λόγου ὁμοῦ μὲν τοῖς δόγμαστων, ὁμοῦ δὲ καὶ παρακωμῳδεῖ τὰ πρόσωπα, Θρασυμάχου μὲν τὸ θρασὺ καὶ ἰταμὸν διαβάλλων, Ἰππιου δὲ τὸ κοῦφον τῆς διανοίας καὶ χαϋνον, καὶ Πρωταγόρου τὸ ἀλαζονικον καὶ ὑπέρογκον. Ὁπου δὲ ἀόριστα πρόσωπα ἐπεισάγει τοῖς διαλόγοις, τῆς μὲν εὐκρινείας ἒνεκεν τῶν πραγμάτων κέχρηται τοῖς προσδιαλεγομένος οὐδεν δὲ ἒτερον ἐα τῶν προσώπων ἐπεισκυκλεῖ ταῖς ὑποθέσεσεν· ὅπερ ἐποίησεν έν τοῖς Νόμοις. Δεῖ οὖν καὶ ἡμάς τοὺς οὐ κατὰ φιλοτιμίαν ἐρχομένους ἐπὶ τὸ γράφειν, ἀλλ᾽ ὑποθήκας καταλιμπάνειν ὼφελίμων λόγων τῇ ἀδελφότητι προελομένους, ἐὰν μέν τι πάαι προκεκηρυγμένον ἐπι αὐθαδείᾳ τρόπου πρόσωπου ὑποβαλλώμεθα, τινὰ καὶ ἀπὸ προσώπου ποιοτητος παραπλέκειν τῷ λόγῳ, εἴπερ ὅλως ἐπιβάλλει ἡμῖν διαβάλλειν ἀνθρώπους, τῶν πραγμάτων ἀφεμένους. Ἐὰν δὲ ἀόριστον ῇ το διαλεγόμενον, αἰ πρός τὰ πρόσωπα διαστασεις τὴν μὲν συνάφειαν διακόπτουσι, πρὸς οὐδὲν δὲ πέρας χρήσιμον ἀπαντῶσι. Ταῦτα εἴπον ἵνα δειχθῇ, ὅτι οὐκ εἰς κόλακος χεῖρας ἀπέστειλάς σου τοὺς πόνους, ἀλλὰ ἀδελφῷ τῷ γνησιωτατῷ ἐκοινώνησας τῶν καμάτων. Ἐῖπον δὲ οὐ πρὸς ἐπανόρθωθιν τῶν γεγραμμένων, ἀλλὰ πρὸς φυλακὴν τῶν μελλόντων. Ἅγιος Βασίλειος Καισαρείας, Ἐπιστολη Διοδώρῳ, πρεσβυτέρῳ Ἀντιοχείας Source: Migne PG 32.572c-573a

I know that a man of your high intelligence is well aware that the philosophers apart from us composed dialogues, Aristotle and Theophrastus going straight to the heart of the matter, because they were aware of not being endowed with the graces of Plato. But Plato with his talent forwriting, at the same time disputes opinions and makes fun of his characters, criticising the rashness and recklessness of Thrasymachus, the lightness and silliness of mind of Hippias, and the bluster and pride of Protagoras. 1 But when he introduces unknown characters into his dialogues he uses them to make the point clearly and does not admit anything else pertaining to their characters; he does this in the Laws. It is well for us who do not write from vain ambition but from the obligation to give counsel, if we introduce a character well known for willfulness, to include in the piece something that pertains to the character, yet of course we are bound not to slander men. But if the subject is general, digressions directed against individuals break the flow and tend to no useful purpose. This I have said to show that you did not send your work into the hands of a flatterer, but have shared your labour with an understanding brother. And I have spoken not for the correction of what has been written, but as a precaution for the future. Saint Basil of Caesarea, from Letter 135, To Diodoros a Presbyter of Antioch 1 In The Republic, The Greater And Lesser Hippias, and the Protagoras