Page:Ante-Nicene Christian Library Vol 4.djvu/400

396 too, are philosophers. But Epicurus, on the other hand, supposes that only Greeks can philosophise. And in the Symposium, Plato, lauding the barbarians as practising philosophy with conspicuous excellence, truly says: "And in many other instances both among Greeks and barbarians, whose temples reared for such sons are already numerous." And it is clear that the barbarians signally honoured their lawgivers and teachers, designating them gods. For, according to Plato, "they think that good souls, on quitting the super-celestial region, submit to come to this Tartarus, and assuming a body, share in all the ills which are involved in birth, from their solicitude for the race of men;" and these make laws and publish philosophy, "than which no greater boon ever came from the gods to the race of men, or will come."

And as appears to me, it was in consequence of perceiving the great benefit which is conferred through wise men, that the men themselves were honoured and philosophy cultivated publicly by all the Brahmins, and the Odrysi, and the Getæ. And such were strictly deified by the race of the Egyptians, by the Chaldeans and the Arabians, called the Happy, and those that inhabited Palestine, by not the least portion of the Persian race, and by innumerable other races besides these. And it is well known that Plato is found perpetually celebrating the barbarians, remembering that both himself and Pythagoras learned the most and the noblest of their dogmas among the barbarians. Wherefore he also called the races of the barbarians, "races of barbarian philosophers," recognising, in the Phædrus, the Egyptian king, and shows him to us wiser than Theut, whom he knew to be Hermes. But in the Charmides, it is manifest that he knew certain Thracians who were said to make the soul immortal. And Pythagoras