Ante-Nicene Fathers, Vol I:
JUSTIN MARTYR: Chapter II.—Justin describes his...

p. 195

Chapter II.—Justin describes his studies in philosophy.

“I will tell you,” said I, “what seems to me; for philosophy is, in fact, the greatest possession, and most honourable before God, 1955 to whom it leads us and alone commends us; and these are truly holy men who have bestowed attention on philosophy. What philosophy is, however, and the reason why it has been sent down to men, have escaped the observation of most; for there would be neither Platonists, nor Stoics, nor Peripatetics, nor Theoretics, 1956 nor Pythagoreans, this knowledge being one. 1957 I wish to tell you why it has become many-headed. It has happened that those who first handled it [i.e., philosophy], and who were therefore esteemed illustrious men, were succeeded by those who made no investigations concerning truth, but only admired the perseverance and self-discipline of the former, as well as the novelty of the doctrines; and each thought that to be true which he learned from his teacher: then, moreover, those latter persons handed down to their successors such things, and others similar to them; and this system was called by the name of him who was styled the father of the doctrine. Being at first desirous of personally conversing with one of these men, I surrendered myself to a certain Stoic; and having spent a considerable time with him, when I had not acquired any further knowledge of God (for he did not know himself, and said such instruction was unnecessary), I left him and betook myself to another, who was called a Peripatetic, and as he fancied, shrewd. And this man, after having entertained me for the first few days, requested me to settle the fee, in order that our intercourse might not be unprofitable. Him, too, for this reason I abandoned, believing him to be no philosopher at all. But when my soul was eagerly desirous to hear the peculiar and choice philosophy, I came to a Pythagorean, very celebrated—a man who thought much of his own wisdom. And then, when I had an interview with him, willing to become his hearer and disciple, he said, ‘What then? Are you acquainted with music, astronomy, and geometry? Do you expect to perceive any of those things which conduce to a happy life, if you have not been first informed on those points which wean the soul from sensible objects, and render it fitted for objects which appertain to the mind, so that it can contemplate that which is honourable in its essence and that which is good in its essence?’ Having commended many of these branches of learning, and telling me that they were necessary, he dismissed me when I confessed to him my ignorance. Accordingly I took it rather impatiently, as was to be expected when I failed in my hope, the more so because I deemed the man had some knowledge; but reflecting again on the space of time during which I would have to linger over those branches of learning, I was not able to endure longer procrastination. In my helpless condition it occurred to me to have a meeting with the Platonists, for their fame was great. I thereupon spent as much of my time as possible with one who had lately settled in our city, 1958 —a sagacious man, holding a high position among the Platonists,—and I progressed, and made the greatest improvements daily. And the perception of immaterial things quite overpowered me, and the contemplation of ideas furnished my mind with wings, 1959 so that in a little while I supposed that I had become wise; and such was my stupidity, I expected forthwith to look upon God, for this is the end of Plato’s philosophy.

Footnotes

ὧ some omit, and put θεῷ of prev. cl. in this cl., reading so: “Philosophy is the greatest possession, and most honourable, and introduces us to God,” etc.

Maranus thinks that those who are different from the masters of practical philosophy are called Theoretics. I do not know whether they may be better designated Sceptics or Pyrrhonists.—Otto.

Julian, Orat., vi., says: “Let no one divide our philosophy into many parts, or cut it into many parts, and especially let him not make many out of one: for as truth is one, so also is philosophy.”

Either Flavia Neapolis is indicated, or Ephesus.—Otto.

Narrating his progress in the study of Platonic philosophy, he elegantly employs this trite phrase of Plato’s.—Otto.