The branches either stand as the symbol of the first food, or they are that the multitude may know that fruits spring and grow universally, remaining a very long time; but that the duration of life allotted to themselves is brief. And it is on this account that they will have it that the branches are given; and perhaps also that they may know, that as these, on the other hand, are burned, so also they themselves speedily leave this life, and will become fuel for fire. Very useful, then, is the mode of symbolic interpretation for many purposes; and it is helpful to the right theology, and to piety, and to the display of intelligence, and the practice of brevity, and the exhibition of wisdom. “For the use of symbolical speech is characteristic of the wise man,” appositely remarks the grammarian Didymus, “and the explanation of what is signified by it.” And indeed the most elementary instruction of children embraces the interpretation of the four elements; for it is said that the Phrygians call water Bedu, as also Orpheus says: “And bright water is poured down, the Bedu of the nymphs.” Dion Thytes also seems to write similarly: “And taking Bedu, pour it on your hands, and turn to divination.” On the other hand, the comic poet, Philydeus, understands by Bedu the air, as being (Biodoros) life-giver, in the following lines: “I pray that I may inhale the salutary Bedu, Which is the most essential part of health; Inhale the pure, the unsullied air.” In the same opinion also concurs Neanthes of Cyzicum, who writes that the Macedonian priests invoke Bedu, which they interpret to mean _the air_, to be propitious to them and to their children. And Zaps some have ignorantly taken for fire (from ζέσιν, _boiling_); for so the sea is called, as Euphorion, in his reply to Theoridas: “And Zaps, destroyer of ships, wrecked it on the rocks.” And Dionysius Iambus similarly: “Briny Zaps moans about the maddened deep.” Similarly Cratinus the younger, the comic poet: “Zaps casts forth shrimps and little fishes.” And Simmias of Rhodes: “Parent of the Ignetes and the Telchines briny Zaps was born.”[775] And χθών is the earth (κεχυμένη), spread forth to bigness. And Plectron, according to some, is the sky (πόλος), according to others, it is the air, which strikes (πλήσσοντα) and moves to nature and increase, and which fills all things. But these have not read Cleanthes the philosopher, who expressly calls Plectron the sun; for darting his beams in the east, as if striking the world, he leads the light to its harmonious course. And from the sun it signifies also the rest of the stars. And the Sphinx is not the comprehension[776] of the universe, and the revolution of the world, according to the poet Aratus; but perhaps it is the spiritual tone which pervades and holds together the universe. But it is better to regard it as the ether, which holds together and presses all things; as also Empedocles says: