Historical Disputation on Abaris

dedicates himself to the pay of the Greeks returning from Persia under the leadership of Xenophon. Regarding which Seuthes, one may consult Xenophon (ρ), Diodorus Siculus (σ), and Edward Simson (τ). Athenaeus also, as well as Plutarch in his Symposium of the Seven Sages, makes mention of a certain Seuthes, one of the number of those men who were by far the wisest. But since we are very uncertain about the time when Abaris lived, it would be very dangerous to affirm which of these was the father of Abaris. Therefore, just as we know, along with the most ignorant, from which parents Abaris was born, so also are we unable to define which teachers he used and other things that pertain to his education no less than the things done before his arrival in Greece. That he was of an entirely outstanding character, which he had been granted by the benefit of the most kindly nature, and that he cultivated his talent with excellent learning from the very beginning of his age, is evident from the singular erudition with which we read that he was endowed (which I judge to be worthy of the greater admiration because we find few indeed among the Scythians who applied themselves to the study of wisdom with such diligence as Abaris), and from the most excellent signs of that erudition, which Abaris wished to exist after his death, and about which I will have to speak more prolixly at the end of this Disputation.

(ξ) In the entry "Abaris"
(ο) In Photius in Bibliotheca, Cod. XCII, p. 218, edition by Andr. Scholtus, Rouen, 1653, folio.
(π) In the entry "Xenophon."
(ρ) Hellenica, Book III, p. 284, edition by H. Stephanus, 1561, folio.
(σ) Bibliotheca Historica, Book XIII, p. 597, and Book XIX, p. 714, edition by Laur. Rhodomannus, Hanover, 1604, folio.
(τ) Catholic Chronology, Ol. XCV, Oxford edition, 1652, folio.

Regarding the primary education of our philosopher, as has just been said, it is certain that nothing exists in any writer at all. But all affirm that he applied himself primarily to the study of Wisdom. For thus Apollonius Dyscolus (υ) describes him to us: Abaris, he says, from the Hyperboreans, was himself one of the theologians. For it is to be known that in this place, the word "theologian" θεολόγος theologian can obtain not the common meaning, by which it denotes him in whom there is word about God, in which sense this word is used by Lactantius (φ) and Augustine (χ); but by theologian here is primarily understood he who dedicated his mind to Philosophy and wrote of natural theology τὴν φυσικὴν τεθεολογημένην natural theology. For they say there were three kinds of theology among the pagans, of which they report that the first was called mythical, or of the poets, the second political, or of the priests, the third natural, or of the philosophers. Therefore, if I weigh the studies of Abaris more accurately with myself, I see that he applied himself indeed to mythical theology, as well as political, but most of all to natural. For it is evident that he did not neglect the study of poetry from the various books which they say Abaris wrote in verses. But both those who determine that he was a priest of Apollo (as Iamblichus (ψ) and the Greek interpreter of Aristophanes (ω)) and those who call him a fortune-teller and diviner (as Eusebius (α) and Jerome (β)) seem to attribute the study of political theology to Abaris. Nor is Iamblichus (γ), just cited, contrary to these, when he says: Since Abaris continued to be engaged in the ritual actions familiar to him, and procured the divination, which is studied by every race of barbarians, through sacrifices, especially those of birds. Finally, that Abaris was taught in natural theology by Pythagoras, the same Iamblichus (δ) hands down. And thus it is evident from Iamblichus that Abaris was a disciple of Pythagoras. Suidas (ε) indeed affirms that he was the teacher of Pythagoras: This one (namely Pythagoras), he says, heard first Pherecydes of Syros, then Hermodamas in the same Samos, who was a descendant of Creophylus, then Abaris the Hyperborean, and Zalmoxis the Magus. Who, therefore, erred? Whether Suidas? Or Iamblichus? I judge that neither Iamblichus nor Suidas erred. For it could have happened that in some matters Abaris was taught by Pythagoras, but in others Pythagoras was taught by Abaris. The cause