gradually disappearing, so that he is never at any time in want, nor yet rich; and, on the other hand, he occupies an intermediate position between wisdom and ignorance.” Now, if those who read these words were to imitate the malignity of Celsus—which be it far from Christians to do!—they would ridicule the myth, and would turn this great Plato into a subject of jest; but if, on investigating in a philosophic spirit what is conveyed in the dress of a myth, they should be able to discover the meaning of Plato, [they will admire][649] the manner in which he was able to conceal, on account of the multitude, in the form of this myth, the great ideas which presented themselves to him, and to speak in a befitting manner to those who know how to ascertain from the myths the true meaning of him who wove them together. Now I have brought forward this myth occurring in the writings of Plato, because of the mention in it of the garden of Zeus, which appears to bear some resemblance to the paradise of God, and of the comparison between Penia and the serpent, and the plot against Porus by Penia, which may be compared with the plot of the serpent against the man. It is not very clear, indeed, whether Plato fell in with these stories by chance, or whether, as some think, meeting during his visit to Egypt with certain individuals who philosophized on the Jewish mysteries, and learning some things from them, he may have preserved a few of their ideas, and thrown others aside, being careful not to offend the Greeks by a complete adoption of all the points of the philosophy of the Jews, who were in bad repute with the multitude, on account of the foreign character of their laws and their peculiar polity. The present, however, is not the proper time for explaining either the myth of Plato, or the story of the serpent and the paradise of God, and all that is related to have taken place in it, as in our exposition of the book of Genesis we have especially occupied ourselves as we best could with these matters. Footnote 637: “μῦθόν τινα” παραπλήσιον τοῖς παραδιδομένοις ταῖς γραυσὶν. Footnote 638: παράδεισος. Footnote 639: Penia, poverty; Porus, abundance. Footnote 640: διὰ τὴν αὑτῆς ἀπορίαν. Footnote 641: ἐν τοῖς ἐκείνης γενέθλιοις. Footnote 642: ἐν τοιαύτῃ τύχῃ καθέστηκε. Footnote 643: σκληρὸς καὶ αὐχμηρὸς. Footnote 644: ἐνδείᾳ. Footnote 645: σύντονος. Footnote 646: δεινός. Footnote 647: καὶ φρονήσεως ἐπιθυμητὴς καὶ πόριμος. Footnote 648: δεινὸς γόης. Footnote 649: Boherellus, quem Ruæeus sequitur, in notis; “Ante voces: τίνα τρόπον, videtur deesse: θαυμάσονται, aut quid simile.”—LOMMATZSCH. Chapter XL.