be acceptable to him, inasmuch as they have but imitated him in his wickedness. In the second place, because the ancients have left these things skilfully composed in their writings, and elegantly engrafted in their verses. And now, by the aid of youthful education, since the knowledge of these things adheres to their tender and simple minds, it cannot without difficulty be torn from them and cast away."
Chap. xxix.—Allegories.
When Peter had said this, Niceta answered: "Do not suppose, my lord Peter, but that the learned men of the Gentiles have certain plausible arguments, by which they support those things which seem to be blameworthy and disgraceful. And this I state, not as wishing to confirm their error (for far be it from me that such a thing should ever come into my thought); but yet I know that there are amongst the more intelligent of them certain defences, by which they are accustomed to support and colour over those things which seem to be absurd. And if it please you that I should state some of them—for I am to some extent acquainted with them—I shall do as you order me." And when Peter had given him leave, Niceta proceeded as follows.
Chap. xxx.—Cosmogony of Orpheus.
"All the literature among the Greeks which is written on the subject of the origin of antiquity, is based upon many authorities, but especially two, Orpheus and Hesiod. Now their writings are divided into two parts, in respect of their meaning,—that is, the literal and the allegorical; and the vulgar crowd has flocked to the literal, but all the eloquence of the philosophers and learned men is expended in admiration of the allegorical. It is Orpheus, then, who says that at first there was chaos, eternal, unbounded, unproduced, and that from it all things were made. He says that this chaos was neither darkness nor light, neither moist nor dry, neither hot nor cold, but that it was all things mixed together, and was always one unformed mass; yet that at length, as it were after the manner of a huge egg, it brought forth and produced from
