ON ANCIENT FICTIONS AND DIVINE TRUTH

.. . . . to mourn and suffer in their heads. And upon their silver and iron . . . . . . . . . . . .
.. whether mourning or suffering should be practiced. But again, this is more of an evasive point; but neither
.. of the ridiculous things and those loosened for all in the old [writings], and that man [must] not yet turn away
.. from his own commentary. Regarding the one in the same fiction original: "πλάσματι" — Here meaning a literary creation, myth, or allegorical story., although we spoke thus, especially
.. drawn away toward his own age original: "αἰῶνα" — Can mean an age, a lifespan, or an eternal divine realm in Neoplatonic thought. and in the part of the chorus of imitation; which things
.. he considers them, not indeed in vain, to be part of the fiction through his interpretation. But how could
.. these parts of the divine be a path? From the same answer, for it would especially seem to be
.. explained, because again the ascetic original: "ἀσκητὴς" — Likely referring to Pythagoras or a disciplined philosophical seeker.—and this man indeed—turns away from his own way
.. and justice; as if not also that which concerns the disk of the stars. For he says not to cause pain in this
.. way; for they mourn that which concerns the water around her, which was not even so arranged.
.. In the same way, it is not even before the whole, wherefore the ancients say: "When, but
.. rather, having been sent forward by those under the author," not being compelled, how do they say it
.. was fashioned by itself? In these matters, perhaps there is some account of this having happened.
.. Since the interpretation of the name is again to be carried along, when we say that of some
.. the white parts; but rather that through which he, wishing to transcend the whole, [reaches] the celestial things of the gods, but
.. the things of Pythagoras Pythagoras of Samos (c. 570–495 BCE), the philosopher famous for his theories on numbers, the soul, and strict dietary laws. himself, he says, regarding food original: "βορᾶν" — Referring to the famous Pythagorean prohibitions against eating certain meats or beans. in the second book. And indeed it is not in the writing,
.. but to me, even if [I write] the most concerning the wandering before the whole, and for the causes. Since indeed
.. instead of supposing some mourning, not in vain, but again in the fiction and in the
.. part of the chorus, and indeed the silence of the whole exists. Whence there is no need to be troubled.
.. Wherefore "Dull is the heart" original: "βλὰξ ἡ καρδία" — A fragment often attributed to ancient Orphic or Empedoclean critiques of those who lack spiritual insight. of those following the old rule. He says that Pythagoras would not have been
.. sufficiently [taught] by that king, so that he might revolt against every justice, and not
.. especially by keeping silence. These things are so, and again. He of the sect is entirely unphilosophical,
.. since even the [topic] being discussed. Which indeed they are again accustomed to write of those wandering. For
.. Pythagoras was a man of principles, and he addressed these things to them divinely in an enigma original: "αἰνιγματι" — Pythagorean teachings were often delivered in riddles or "symbola" to keep them secret from the uninitiated., and not to write
.. from that [source]; so that even the nourishment is called "base" because he said silence
.. does not correspond to virtue. But also the things heard [are] a path, a notion of geometry. But
.. Hesiod The early Greek poet (c. 700 BCE) whose "Theogony" describes the origins of the gods. says that he speaks these things to all of us from God. (And in the [book] on Pythagoras, perhaps
.. it must be said?) concerning the things written by God, what would one say; and entirely the sequence
.. is clear through the base things, and those. For I learned that, we said "you should ask," that the sea
.. is carried away; but in his case, for he seems to be negligent, how does truth say it is pained, because "dull is the heart..."

A calligraphic flourish consisting of a large spiral and several looped strokes marks the end of the commentary block before the poetic fragments begin.

" But she did not run back wisely from bodies . . . . . . . . . . . . . . . . . . . . . .
" ...mostly carried, being tossed by the winds, with well-fitted, beloved devices.
" Deep-sounding and harsh voices from their hands . . . . . . . . . . . . . . . . . . . . . . .
" ...and bull-voiced eagles and raging shouts. These descriptions of "bull-voiced" (ταυρόφωνοι) sounds are characteristic of the Orphic Dionysian mysteries and the roar of the "rhombos" (bullroarer).
" In adamantine original: "ἀδάμαντι" — A mythical, unbreakable metal, often used for the chains of Prometheus or the gates of Tartarus. shackles, together with all the
" feasts in those very deceptions, for songs in the struggles.
" A spirit original: "δαίμων" — A divine or semi-divine being, not necessarily evil in this context. around whom you followed, for him a spirit of song.
" ...with well-fitted, beloved devices.
" And the earth from them . . . . . . . . . . . . . . . . . . . .
" Before from them especially . . . . . . . . . . . . . . . .
" For truly where he approaches all . . . . . . . . . . . . . . . .
" And in the same for all, to spit out the wave.
" And blood, at least for ages, in the struggles in the winds.
" And many things of the road, the air original: "αἰθήρ" — The upper, pure air of the gods. easily wishes.
" And straight upon the back, base it is without.
" For what sort of children shamelessly look upon [it].
" But for all of them, the prizes are according to me.
" Such things for those to hope for, and well indeed for those to see.
" And everything from them is the abyss original: "βύσσο" — The deep, unfathomable bottom of the sea or the cosmos., that godless...
" ...to the spirit, the refined and good are the air.
" If the gods are the lot-casters of all. When is it not always
" that they shall incline all things. Let him be awakened.
" Nor does everything flow away. Where never
" Pythagor[as]. As many as are the sacred things and into the [region] of light
" in the misty throat; whence also by the inclination
" whenever the courtyard is best, great-spirited messenger...
" For not yet especially the chorus... again and others
" From above these hands, violent voices. +

...that but every mortal, and especially in part, Eusebius Eusebius of Caesarea (c. 260–339 CE), who often quoted these types of fragments to show how pagan "theology" actually pointed toward Christian truths. concerning their theology, both erred and
how therefore it was necessary for him; but here, gathering together, they came to the soul for the sake of grace. Which things
again [are] from the gods, or because for the many, those things also. Because these things and again being tossed...