in an allegorical sense, which, as the discourse proceeds, we shall explain at the proper time. “Wisdom of all medicines is the Panacea,” writes Callimachus in the _Epigrams_. “And one becomes wise from another, both in past times and at present,” says Bacchylides in the _Pæans_; “for it is not very easy to find the portals of unutterable words.” Beautifully, therefore, Isocrates writes in the _Panathenaic_, having put the question, “Who, then, are well trained?” adds, “First, those who manage well the things which occur each day, whose opinion jumps with opportunity, and is able for the most part to hit on what is beneficial; then those who behave becomingly and rightly to those who approach them, who take lightly and easily annoyances and molestations offered by others, but conduct themselves as far as possible, to those with whom they have intercourse, with consummate care and moderation; further, those who have the command of their pleasures, and are not too much overcome by misfortunes, but conduct themselves in the midst of them with manliness, and in a way worthy of the nature which we share; fourth--and this is the greatest--those who are not corrupted by prosperity, and are not put beside themselves, or made haughty, but continue in the class of sensible people.” Then he puts on the top-stone of the discourse: “Those who have the disposition of their soul well suited not to one only of these things, but to them all--those I assert to be wise and perfect men, and to possess all the virtues.” Do you see how the Greeks deify the gnostic life (though not knowing how to become acquainted with it)? And what knowledge it is, they know not even in a dream. If, then, it is agreed among us that knowledge is the food of reason, “blessed truly are they,” according to the scripture, “who hunger and thirst after truth: for they shall be filled” with everlasting food. In the most wonderful harmony with these words, Euripides, the philosopher of the drama, is found in the following words,--making allusion, I know not how, at once to the Father and the Son: “To thee, the lord of all, I bring Cakes and libations too, O Zeus, Or Hades would’st thou choose be called; Do thou accept my offering of all fruits, Rare, full, poured forth.” For a whole burnt-offering and rare sacrifice for us is Christ. And that unwittingly he mentions the Saviour, he will make plain, as he adds: “For thou who, ’midst the heavenly gods, Jove’s sceptre sway’st, dost also share The rule of those on earth.” Then he says expressly: “Send light to human souls that fain would know Whence conflicts spring, and what the root of ills, And of the blessed gods to whom due rites Of sacrifice we needs must pay, that so We may from troubles find repose.”