And again, “Don’t wear a ring, nor engrave on it the images of the gods,” enjoins Pythagoras; as Moses ages before enacted expressly, that neither a graven, nor molten, nor moulded, nor painted likeness should be made; so that we may not cleave to things of sense, but pass to intellectual objects: for familiarity with the sight disparages the reverence of what is divine; and to worship that which is immaterial by matter, is to dishonour it by sense. Wherefore the wisest of the Egyptian priests decided that the temple of Athene should be hypæthral, just as the Hebrews constructed the temple without an image. And some, in worshipping God, make a representation of heaven containing the stars; and so worship, although Scripture says, “Let us make man in our image and likeness.”[759] I think it worth while also to adduce the utterance of Eurysus the Pythagorean, which is as follows, who in his book _On Fortune_, having said that the “Creator, on making man, took Himself as an exemplar,” added, “And the body is like the other things, as being made of the same material, and fashioned by the best workman, who wrought it, taking Himself as the archetype.” And, in fine, Pythagoras and his followers, with Plato also, and most of the other philosophers, were best acquainted with the Lawgiver, as may be concluded from their doctrine. And by a happy utterance of divination, not without divine help, concurring in certain prophetic declarations, and seizing the truth in portions and aspects, in terms not obscure, and not going beyond the explanation of the things, they honoured it on ascertaining the appearance of relation with the truth. Whence the Hellenic philosophy is like the torch of wick which men kindle, artificially stealing the light from the sun. But on the proclamation of the Word all that holy light shone forth. Then in houses by night the stolen light is useful; but by day the fire blazes, and all the night is illuminated by such a sun of intellectual light. Now Pythagoras made an epitome of the statements on righteousness in Moses, when he said, “Do not step over the balance;” that is, do not transgress equality in distribution, honouring justice so. “Which friends to friends for ever, To cities, cities--to allies, allies binds, For equality is what is right for men; But less to greater ever hostile grows, And days of hate begin,” as is said with poetic grace. Wherefore the Lord says, “Take my yoke, for it is gentle and light.”[760] And on the disciples, striving for the pre-eminence, He enjoins equality with simplicity, saying “that they must become as little children.”[761] Likewise also the apostle writes, that “no one in Christ is bond or free, or Greek or Jew. For the creation in Christ Jesus is new, is equality, free of strife--not grasping--just.” For envy, and jealousy, and bitterness, stand without the divine choir.