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I come now to those matters which I have drawn from the ancient mysteries of the Hebrews and here adduce in confirmation of the inviolable Catholic faith. Lest these matters be thought, by those to whom they are unfamiliar, bubbles of the imagination and tales of charlatans, I want everyone to understand what they are and what their true character is; whence they are drawn and who are the illustrious writers who testifying to them; how mysterious they are, and divine and necessary to men of our faith for the propagation of our religion in the face of the persistent calumnies of the Hebrews. Not famous Hebrew teachers alone, but, from among those of our own persuasion, Esdras, Hilary and Origen all write that Moses, in addition to the law of the five books which he handed down to posterity, when on the mount, received from God a more secret and true explanation of the law. They also say that God commanded Moses to make the law known to the people, but not to write down its interpretatio...

In our own day, many scholars, imitating Gorgias of Leontini, have been accustomed to dispute, not nine hundred questions merely, but the whole range of questions concerning all the arts and have been praised for it. Why should not I, then, without incurring criticism, be permitted to discuss a large number of questions indeed, but questions which are clear and determined in their scope? They reply, this is superfluous and ambitious. I protest that, in my case, no superfluity is involved, but that all is necessary. If they consider the method of my philosophy they will feel compelled, even against their inclinations, to recognize this necessity. All those who attach themselves to one or another of the philosophers, to Thomas, for instance or Scotus, who at present enjoy the widest following, can indeed test their doctrine in a discussion of a few questions. By contrast, I have so trained myself that, committed to the teachings of no one man, I have ranged through all the masters of phi...

Let us also seek the opinion of Pythagoras, that wisest of men, known as a wise man precisely because he never thought himself worthy of that name. His first precept to us will be: “Never sit on a bushel”; never, that is, through slothful inaction to lose our power of reason, that faculty by which the mind examines, judges and measures all things; but rather unremittingly by the rule and exercise of dialectic, to direct it and keep it agile. Next he will warn us of two things to be avoided at all costs: Neither to make water facing the sun, nor to cut our nails while offering sacrifice. Only when, by moral philosophy, we shall have evacuated the weakening appetites of our too-abundant pleasures and pared away, like nail clippings, the sharp points of anger and wrath in our souls, shall we finally begin to take part in the sacred rites, that is, the mysteries of Bacchus of which we have spoken and to dedicate ourselves to that contemplation of which the Sun is rightly called the father...

Summoned in such consoling tones and invited with such kindness, like earthly Mercuries, we shall fly on winged feet to embrace that most blessed mother and there enjoy the peace we have longed for: that most holy peace, that indivisible union, that seamless friendship through which all souls will not only be at one in that one mind which is above every mind, but, in a manner which passes expression, will really be one, in the most profound depths of being. This is the friendship which the Pythagoreans say is the purpose of all philosophy. This is the peace which God established in the high places of the heaven and which the angels, descending to earth, announced to men of good will, so that men, ascending through this peace to heaven, might become angels. This is the peace which we would wish for our friends, for our age, for every house into which we enter and for our own soul, that through this peace it may become the dwelling of God; sop that, too, when the soul, by means of moral...

Who then will not look with awe upon this our chameleon, or who, at least, will look with greater admiration on any other being? This creature, man, whom Asclepius the Athenian, by reason of this very mutability, this nature capable of transforming itself, quite rightly said was symbolized in the mysteries by the figure of Proteus. This is the source of those metamorphoses, or transformations, so celebrated among the Hebrews and among the Pythagoreans; for even the esoteric theology of the Hebrews at times transforms the holy Enoch into that angel of divinity which is sometimes called malakh-ha-shekhinah and at other times transforms other personages into divinities of other names; while the Pythagoreans transform men guilty of crimes into brutes or even, if we are to believe Empedocles, into plants; and Mohammed, imitating them, was known frequently to say that the man who deserts the divine law becomes a brute. And he was right; for it is not the bark that makes the tree, but its ins...

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Art, Music & Literature:
Facundo Raganato

Artistic Photographs of The Author:
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