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Mihi autem videtur, Platonem quoque mate intellexisse, in Republica dicentem, oportere esse communes omnium uxores: ut qui diceret eas quidem, quæ nondum nupserant, esse communes eorum, qui essent petituri, quemadmodum theatram quoque est commune spectatorum esse autem unamquamque uniuscujusque qui præoccupasset, et non amplius communem esse make quæ nupsisset. Mihi miscellum cor timore liquitur. Videatur mihi præterea Orpheus nomen hoc ob id potissimum imposuisse, quod anima in corpore hoc delictorum luat pœnas." Operæ pretium est autem meminisse etiam eorum, quæ dicit Philolaus. Atque coitum quoque, qui est principium generationis, vel ante Marcionem vietur Plato aversari in primo De republica: ubi cum laudasset senectutem, subjungit: "Velim scias, quod quo magis me deficiunt alise," nempe corporis, "voluptates, eo magis confabulandi cupiditas, et voluptas, quam ex ea re capio, augetur." rei veneree injecta esset menrio: "Bona verba quæso," inquit: "ego vero lubenter isthinc, tanquam advert insano aliquo et agresti domino, effugi? Sic enim dicit hic Pythagoreus: "Testantur autem veteres quoque theologi et vates, ad luenda supplicia animam conjunctam esse corpori, et in eo tanquam in monumento esse sepultam." Quin etiam Pindarus de iis, quæ sunt in Eleusine, mysteriis loquens, infert: "Beatus, qui cum ilia sub terra videtit communia, novit quidem vitæ finem, novit autem datum Jovis imperium." Et Plato similiter in Pædonene non veretur hoc modo scribere: "Porto autem hi, qui nobishæc constituerunt mysteria, non aliquid aliud," usque advert: "Et heal diis habitatlone." Quid vero, cum dieit: "Quandiu corpus habuefimus, et anima nostra cum ejusmodi malo admista fuerit, illud, quod desideramus, nunquam satis assequemur

Jam vero in Phædone quoque testatur: "Evenit enim, ut qui recte philosophantur, non animadvertantur ab aliis in nullam rem aliam suum studium conferre, quam ut emoriantur, et sint mortui." Et runus: "Ergo hic quoque philosophi anima corpus maxime vilipendit, et ab eo fugit, ipsa autem secum seorsim esse quærit." Nunquid autem consentit cum divino Apostolo, qui dicit: "Infelix moi homo, quis me liberabit a corpore mortis hujus? Plato autem in Cratylo, Orpheo tribuit eum sermonem, quo anima puniri in corpore dicitur: "Nempe corpus hoc animæ σῆμα," monumentum, "quidam esse tradunt: quasi ipsa præsenti in tempore sit sepulta atque etiam quia anima for each corpus σημαίνει," significat, "quæcunclue significare potest: iedo σῆμα jure vocari. Jam vero si et ipse Plato et Pythagorei, sicut etiam postea Marcionitæ, malam existimarunt esse generationem, longe abfuit, ut communes ipse poneret uxores. Qui autem a Carpocrate descendunt et Epiphane, censent oportere uxores esse communes a quibus contra nomen Christi optimum emanavit probruin. Non convenit autem plius hoc dogma Marcionistis, sed iis, qui censent in corpora intrudi, et iis alligari, et quasi ex vase in vas aliud transfundi animas

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