See Plat. Io 533 E. and perhaps Euthyph. 6 A. B: passages certainly not fairly representative of Plato’s deliberate opinions. But Greek Philosophy is here treated as attempting to rival the Gospel. The Fathers who most value what is true in it, as Clement of Alexandria and Justin Martyr, speak of it as from partial Divine Light, and use it against the false; as Cl. A. Str. 1. recommends the study of it for subordinate knowledge, and Cohort. ad Gr. quotes Heathens against the mythology, whose authors he considers led by demons to deceive men. So too Justin, Ap. i. 46, allows Heathens a partaking of the Λόγος, and 20, 55, 58, 62, etc., refers idol rites to the demons. St. Augustin de Civ. Dei, viii. 10, and elsewhere, gives a fair estimate of Gentile Philosophy. The Apostolical Constitutions, 1. i. c. 6, forbid studying heathen books. Cotelerius in his note quotes on the same side, 1. ii. c. 61, recog. x. 15, 42. Isid. Sent. iii. 13, etc., and the blame cast on Origen by many. On the other side Tert. de Idol. c. 10, who however only defends learning in heathen schools, rather than Christians should conform to heathen customs as teachers. Origen Philocal. c. 13. Greg. Naz. Or. 20. Hieron. ep. 84. 70 Vall. ad Magnum Oratorem Greg. Papa. ad 1 Reg. xiii. 19, 20. Theod. H. E. iv. 26, as checking excess in such studies, Greg. ad Desiderium, l. ix. Ep. 48. Hier. adv. Luciferianos, c. 5. Ep. 61, c. 1. Cassian. Coll. xiv. c. 12, etc.