The Court of the Gentiles Part 2, Book 3 · Chapter 5
CHAP. V. Plato's Pythagorick, and Socratick mode of Philoſophizing, with the Original of both from the Jewiſh Church.
Plato's Pythagorick, and Symbolick mode of Philoſophizing: The advantages of Symbols, as well for the illuſtration of truth, as for the delighting of phanſie, and fixing the memorie. The regular uſe of Symbols, not ſo much for pleaſure, as truth. Plato's Symbolick mode of Philoſophizing from the Jews. How far Plato affected the Socratick mode of Philoſophizing, with his differen…e there-from. 1. Plato was more Dogmatick than Socrates. 2. Plato's mode of Dialogizing was more Symbolick, and Metaphorick than that of Socrates. Plato's mode of Philoſophizing by Dialogues of Jewiſh original. Luke 5.21.22. foreign Luke 6.8. foreign. Luke 11.35. foreign, to diſpute by Queſtions. Luke 22.68 foreign if I propoſe any Arguments, &c.
§. 1. HAving given ſome Hiſtorical account of the Platoniſts, both Old, and New, with the particular advantages they had to acquaint themſelves with Jewiſh, and Chriſtian Myſteries, we now proceed to the Eſsential parts of Platonick Philoſophie, and their traduction from the ſacred Scriptures. Plato's Symbolick mode of Philoſophizing.Firſt, as for the Forme, or Mode of Plato's Philoſophizings, it is partly Pythagorick, or Symbolick; partly Socratick, with ſomewhat peculiar, and proper to himſelf: Of each diſtinctly. 1. That Plato abounded much in the Pythagorick, or Symbolick mode of Philoſophizing, is evident to any, that is verſt in his Philoſophie. So Voſſius de philoſ. ſect. cap. 12. §. 16.. Plato according to the Pythagorean mode, very oft abounds in Symbolick Philoſophie. The like Cael. Rodig. lib. 9. cap. 12. He is no Platoniſt, who thinks that Plato muſt not be underſtood Allegorically, unleſs he will with Ariſtotle triumph over Plato's words, and not regard his profound ſenſe. So Serranus on Plato's foreign ſympoſium, or Dialogue of Love. It was (ſaies he) the mode of the Ancient Philoſophers to repreſent Truth by certain foreign Symbols, and hidden Images. That Plato followed theſe, is put beyond doubt by this his Sympoſiack Diſputation, in which he makes expreſs mention of Heſiod, and Homer, with whom we find the firſt true rudiments of Ancient Philoſophie. And truly this mode of Philoſophizing was accurately poliſhed by the Pythagoreans, the whole of whoſe Philoſophie was wrapped up in the covert of Symbols, or Allegories. The like he mentions in his Preface to Plato, where he alſo gives us the advantages of this Symbolick mode of Philoſophizing. It was (ſaies he) the Ancient manner of Philoſophers, to ſet forth Truth by Symbolick Images. That Plato followed this cuſtome is no way to be doubted, whilſt he diſcourſeth of Learning received from them. Neither are there wanting reaſons which encline unto ſuch a method of teaching: For foreign, ſuch a Symbolick Image of things, is exceeding efficatious to ſtrike mens minds, who are greatly moved with ſuch Images. For ſeeing the truth of things lies wrapt up in much obſcuritie, we more compendiouſly, and ſafely arrive unto it by ſuch Corporeal gradations; ſhe lying couched under theſe ſhadows, does more powerfully inſinuate into mens minds. Neither is there wanting pleaſure (the guide, and promotor of Diſquiſition) in ſuch Symbolick ſtudies, and indagations. Theſe Corporeal Images, and deſignations of things by their Notes, doe very much conduce in like manner to Memorie, which being excited by the Novitie, Beautie, and matter of admiration which it finds in theſe Symbols, receives a more deep, firme, and conſtant impreſſion of theſe things wrapped up therein. The like he mentions again in Plato's Sympoſium, fol. 167. ſhewing how this foreign, or Image-coyning Philoſophie, leads men gradually, and ſweetly, yet moſt powerfully towards the contemplation of the foreign Firſt Being, &c. And indeed Plato himſelf gives us the beſt account of the many excellent advantages,How Symbolick Philoſophie ought to be regulated. which accrew by this Symbolick imitation, if duely regulated, and managed: ſo Plato Phaedr. fol. 229. tells us, that under the covert of his Fables, Ttuth lay wrap'd up, and therefore we muſt not acquieſce in the Symbol, or Fable, but make enquirie after that truth, which lay hid under it. So in his Repub. 6. fol. 510. Plato, admoniſheth us ſo to read his foreign, or Allegorick Images, as not to terminate in the Images themſelves, but to penetrate unto the things couched under, and repreſented by theſe Symbolick Images. But more fully in his Repub. 10. fol. 598, &c. he acquaints us that this his …ymbolick imitation did only repreſent the Image, or Shadow of the thing which is far remote from the truth, as a Limner gives the Picture of a man; and therefore he, that would get the true knowledge of the thing, muſt not acquieſce in the Symbolick Image, but ſearch after the thing it ſelf. The ſame he inculcates often; as in his de Legib. 2. fol. 669. where he laies down, and inſiſts much upon, this general Principle, that in ſuch Symbolick Imitations, Truth, not pleaſure, or delight muſt be the meaſure of our diſquiſitions, &c. foreign, All Imitation muſt be judged not by pleaſure, or opinion, but by Truth. So in his de Legib. 5. as elſewhere, &c.
Plato's Symbolick mode of Philoſophizing from the Jews.§. 2. That Plato, as Pythagoras before him, traduced this Symbolick mode of Philoſophizing from the Jewiſh Church originally, is a general preſumpion of the Learned. So Serranus, in his Preface to Plato's Images, addes: All which Plato uttered not from himſelf, or his own humane reaſon, but from the more happie doctrine of Moſes, and of the Prophets, &c. And more particularly he concludes thus; That Plato drew theſe Symbols from the doctrine of the Jews, i. e. from Moſes, and the Prophets, all Antiquitie of Chriſtian Doctors hath judged. But that he abſteined induſtriouſly from nameing the Jews, becauſe their name was odious among other Nations. Although he ſometimes makes mention foreign, and foreign of a Syrian, and Phenician fable, or foreign of an ineffectual Myſterie, to ſhew, that he deſigned not the Egyptians only, but alſo their neighbours the Jews. Truely Plato might, when he was in Egypt, have converſation with the Jews, of whom there were great numbers in Egypt after their diſſipation, and tranſmigration-. Laſtly, whereas in thoſe foreign ineffable Myſteries he recites, there lies ſome footſteps of truth mixt with many trifles, who would not judge, he derived them immediately from the Egyptians rather than from the Jewiſh Monuments? But that the Egyptians retained many things received by tradition from the Patriarchs, Moſes's moſt ancient Hiſtorie demonſtrates. Neither is it to be doubted, but that they drew many things alſo from the clear fountains of the Sacred Bible, which yet they Contaminated with their own muddie mixtures. Hence Plato acquired the name of the Allegorick Philoſopher, becauſe he uſed that peculiar way of teaching by foreign Symbols, or foreign Idols, and from their more abſtruſe doctrine aſſerts many Paradoxes. Thus Serranus: wherein he fully grants, that Plato's Symbolick mode of Philoſophizing came originally from the Jews, though immediately from the Egyptians. And the reaſon he gives, why Plato could not derive them immediately from the Jews, is becauſe the Scriptures were not tranſlated into Greek 'till after Alexander's time. But this being granted (which Lud. Vives denies) why might not Plato by reaſon of his skill in the Egyptian, and Phenician tongues underſtand the Scriptures, as well as the Egyptians? or elſe might he not underſtand them by an Interpreter, as Auſtin ſeems to grant, as before chap. 3. §. 4. That Plato, as Pythagoras, received this Symbolick mode of Philoſophizing from the Oriental parts, is well obſerved by Cudworth, Union of Chriſt pag. 28. The Oriental Nations were wont to couch their greateſt Myſteries, and pieces of Wiſdom, which they conveighed by tradition one to the other, in the covert of ſome Fables, & thence Pythagoras, & Plato afterward brought that manner of Philoſophizing into Europe, &c. And the ſame Cudworth elſewhere gives ſome particular Fables, which Plato traduced from the Jews, as that of his Androgynon, or Conjunction of man and woman, as one fleſh, which he makes to be but an imitation of Eve's being taken out of Adam's ſide, and joyned to him in Marriage, &c. Yea Serranus is enclined to think that Plato's whole foreign, or Love Dialogue, was but an imitation of Solomons's Song. So Serranus on Plato's Sympoſium fol. 176. Hence (ſaies he) as the holie Writer had his Epithalamium, namely his Canticles, ſo Plato his foreign, or Love Dialogue, not that I would ſeem willing to compare Plato's foreign, Love Songs with Sacred foreign, or Love Songs, but I am only willing to ſhew, that this manner of Teaching things otherwiſe true, and certain by Symbols, and Myſteries, was not unuſual, &c. See more of this Symbolick mode of Philoſophizing, and it's traduction from the Jewiſh Church, Book 2. chap. 9. §. 2. touching Pythagoras's Symbolick Philoſophie, &c. Only there lay this difference betwixt Pythagoras and Plato, as to their uſe of Symbols. Pythagoras's Symbols were for the moſt part Enigmatical, anſwerable to the Egyptian Hierogliphicks, and the Jewiſh Enigmes, or Riddles: But Plato's Symbols are not ſo Enigmatick, and obſcure as thoſe of Pythagoras; but only Metaphorick, and Allegorick, anſwerable to the Jewiſh Types, and Parables. See more of this difference Book 2. chap. 2. §. 6, 7.
Plato affects the Socratick mode of Philoſophizing yet with ſome ſuperaddition of his own.§. 3. Plato abounds alſo much, yea moſtly in the Socratick mode of Philoſophizing. So Auguſt. de Civit. l. 8. c. 4. And becauſe Plato loved his Maſter Socrates with ſuch a ſingular affection, he brings him in ſpeaking almoſt in all his Diſcourſes: yea thoſe very things, which he had learnt from others, or had acquired by his own intelligence, he tempers with, or wraps up under his Maſter Socrates's Ironick mode, &c. Thus Auſtin; and more particularly, ſome few lines after he addes; And ſeeing he affects an obſervation of his Maſter Socrates's known mode of diſſembling his own knowledge, and opinion, becauſe this manner pleaſed him ſo much, hence it comes to paſſe, that it is very difficult to perceive Plato's opinion even concerning the moſt Weightie matters. Touching Socrates's Diſſimulation in conceleing his own ſentiments, without poſitive affirmation, or Negation, under pretence of knowing nothing, thereby to draw forth (in an inductive way) and to confute the opinions of his oponents, ſee what precedeth touching the Socratick Philoſophie, chap. 1. §. 6.
Wherein Plato differed from Socrates, as to his mode of Philoſophizing.This Mode of Diſcourſe Plato very much affected, as it appears in his Dialogues, where he brings in Socrates diſcourſing after his o…n forme, yet not without a conſiderable difference from, or ſuperaddition to his Maſters Method: For firſt Socrates in his own Schole very ſeldome, or never aſſerts any thing Dogmatically; but under a modeſt pretenſion of ignorance he conceles his own judgment, with endeavours to evince, and confirme the Hypotheſes he deſignes to prove from the conceſſions of his Opponents, 1 Socrates was more Aporematick, but Plato more Dogmatick.which he draws forth by a powerful Induction. Hence Arceſilas the founder of the New Academie defends his foreign, and foreign by the Authoritie of Socrates, as before chap. 4. §. 2. But now Plato, though he allowed in many natural, and abſtruſe Queſtions, an foreign, or ſuſpenſion, and thence foreign a probationarie mode of diſputing pro, & con. yet he greatly aſſerted ſome things, and ſtrongly proved others, as neceſſarily true; whence the New Academicks, and the Scepticks ever reputed Plato, and his Succeſſors of the old Academie, as Dogmatiſts, as before chap. 4. §. 1, 2. Yea Ammonius on Aristot. Categor. tells us, that Plato himſelf confuted this Sceptick foreign as that, which was moſt irrational, and abſurd:Plato's mode of Philoſophizing different from Socrates i… point of Symbols, and Allegories. of which elſe where. Secondly, Socrates's mode of Philoſophizing was more plain, and familiar. 'Tis true, it had much of Ironie mixed with it, eſpecially as to moral converſation, yet it did not render it cloudie, and obſcure. But now Plato, though he imitates his Maſter in Dialogizing, yet he mixeth therewith ſo many dark Symbols and Poetick Metaphors, as that he ſeems to act the part of a Poet, or Orator, rather than of a Philoſopher. 'Tis confeſt, ſuch Poetick, and Metaphorick flouriſhes, wherewith Plato's Dialogues ſo much abound, are extream uſeful to illuſtrate, and brighten Truth, yet it cannot be denyed but that Ariſtotle's Syllogiſtick, naked, and cloſer mode of Diſputing more conduceth to the Conviction, and Demonſtration of Truth. Whence that old ſaying, Plato Teacheth, and Ariſtotle Proves. Hence alſo the Greeks uſually ſtiled Plato foreign, Divine, and Ariſtotle foreign, a Daemon. And they ſay, if Jupiter had been minded to diſcourſe in Greek, he would have uſed Plato's tongue; ſo eloquently, and floridly is he conceived to have Philoſophized. Yet learned Voſſius de philoſ. ſect. cap. 12. §. 15. gives him this daſh. Mean while (ſaies he) the diſcourſe of Plato is leſſe proper for Philoſophie, For he fails in this (ſome foreign muſt pardon me) that he much delights in Metaphors, and thoſe not beſeeming, but preſumptuous, and altogether Poetical, whereas a diſcourſe more proper, or Metaphors more received, and common, agree better with Philoſophie, &c. But to give a juſt Character of Plato's mode of Philoſophizing. It's evident, he had a moſt prodigious, and luxuriant Phanſie, which could not confine it ſelf to the ſevere Rules of artificial Logick, and method; neither indeed was it the mode, or faſhion of thoſe times to diſpute in Mode, and Figure; for this Forme of Syllogizing owes it's original to his Scholar Ariſtotle, that great artificial Methodiſt. Before Ariſtotle, the great Logicians were thoſe of the Eleatick Schole, Zeno the Eleatick, and his ſucceſſors, whoſe mode of Diſputing was by Dialogues, or Interrogations, and Anſwers, as it is evident by the Dialogues, which Zeno the Eleatick writ. This mode of Diſputing was followed by Plato (who derived much of his Logick from the Eleatick Schole) only to render his Philoſophie more Beautiful, and grateful, he clotheth her after the Oriental faſhion, with many Metaphorick Images, and Symbolick ſhaddows. For that this Symbolick way of Philoſophizing was moſt in faſhion amongſt all the Oriental Philoſophers, eſpecially the Jews, Egyptians, and Phenicians has been before proved. This garbe Plato (as Pythagoras) moſt affected, as that, which ſuited beſt with his foreign, Pregnant Mimetick Phancie, which greatly recreated it ſelf in thoſe Jewiſh Myſteries, he had gleaned up in his Oriental travels, but not throughly underſtanding the ſame, he wraps them up under Symbolick, and Metaphorick ſhadows, thereby to render them more intelligible, and delightful. That, which made Ariſtotle reject this Symbolick mode of Philoſophizing, was the humour of rejecting all Oriental Jewiſh Traditions, which his diſcurſive reaſon could not comprehend. To conclude, we have a full, though but brief Character of Plato's Philoſophick mode given us by Jerom. lib. 1. adverſ. Jovin. where he ſtiles Plato's works Divine, Profound, yet not eaſily to be underſtood by Raw, young wits, &c. Though Plato's Mythologick, Symbolick, and Allegorick Images render his Notions to ſuch, as do not underſtand them, more cloudie, and dark; yet when they are underſtood, they give a very beautiful gloſſe, or amiable face unto Truth: anſwerable to Chriſt's Parables, which to the unbelieving Jews were but Riddles, yet as he explained them to his own Diſciples, they were very lively, and ſignificant.
This Platonick mode of reaſoning by Dialogues of Jewiſh origin.§. 4. That this Socratick, Platonick mode of Philoſophizing by Dialogues, or Interrogations, and Anſwers was exactly the ſame with, and, as we may preſume, originally from the Jewiſh mode of Ratiocination, is evident by what footſteps we find hereof in the ſacred Scriptures, where we find the words foreign, and foreign frequently uſed to expreſs the Jewiſh mode of Diſputation: ſo Luke 5. 21. Luke (who was exactly skilled in the Greek Dialect) expreſſeth the Scribes, and Phariſees their diſputings againſt Chriſt by foreign to Dialogize, or to reaſon by Interrogations, and Anſwers. So agen v. 22. 'Tis ſaid that Jeſus knowing their foreign Reaſonings by Dialogues, he ſaid foreign, why doe you Dialogize, or reaſon by Dialogues, &c. The like we find Luke 6.8. He knew that thoughts foreign, their reaſonings, or conferences, &c. We might produce Multitudes of Scriptures of the ſame import, which clearly diſcover, that the Jewiſh mode of Diſputing was by Dialogues, or by Interrogations, and Anſwers. This is farther confirmed, not only from the import of words, but alſo from the thing it ſelf. For we find thoſe Diſputes which were betwixt Chriſt, and the Jewiſh Doctors, to be carryed on by way of Dialogue, or conference, by queſtions, and replies. So in that famous Diſputation betwixt Chriſt, and the Phariſees, Luke 11.53. 'tis ſaid the Scribes and Phariſees began to urge him vehemently, foreign, i. e. to urge him vehemently for an extemporarie replie to their interrogations. Thence it follows [and to provoke him to ſpeak.] foreign. This word, ſaies Grotius, is one of thoſe wherein Luke diſcovers his intimate skill in the Greek: for foreign is a word evidently taken from the Scholes, where the Maſters mere wont to place their riper Diſciples over the younger, that ſo the former might poſe the latter by Interrogations, which was ſtiled foreign, and foreign. Therefore Luke does Learnedly uſe this word to ſhew, that the Phariſees uſed all endeavours to draw from Chriſt's Mouth many replies. The Syriack does rightly expreſs the ſenſe by a word that ſignifies to Enſnare, and the Arabick by a word that imports to make one Diſpute. What they deſigned thereby is evident by what follows, verſe 54. Laying wait for him, and ſeeking to catch (foreign) ſomething out of his mouth. By which it's apparent, this their diſpute was managed by Interrogations. So agen Luke 22.68. ſaies Chriſt, If I ask you, &c, [foreign] which Grotius renders [If I propoſe any argument] For (addes he) the Hebrews, as well as the Greeks, were wont to diſpute by Interrogations. But more of this, when we come to Plato's Logick.