om, the Platonic school has explored regions higher
than heaven itself and has stood triumphant on the outer circumference
of this our universe. Maximus knows that I speak truth, for in his
careful study of the _Phaedrus_ he has read of the 'place that is
higher than heaven, being builded on heaven's back.' Maximus also
clearly understands--I am now going to reply to your accusation about
the name--who he is whom not I but Plato was first to call the 'King'.
'All things,' he says, 'depend upon the King of all things and for him
only all things exist.' Maximus knows who that 'King' is, even the
cause and reason and primal origin of all nature, the lord and father
of the soul, the eternal saviour of all that lives, the unwearying
builder of his world. Yet builds he without labour, yet saves he
without care, he is father without begetting, he knows no limitation
of space or time or change, and therefore few may conceive and none
may tell of his power.

65. I will even go out of my way to aggravate the suspicion of
sorcery; I will not tell you, Aemilianus, who it is that I worship as
my king. Even if the proconsul should ask me himself who my god is, I
am dumb.

About the name I have said enough for the present. For the rest I know
that some of my audience are anxious to hear why I wanted the figure
made not of silver or gold, but only of wood, though I think that
their desire springs not so much from their anxiety to see me cleared
of guilt as from eagerness for knowledge. They would like to have this
last doubt removed, even although they see that I have amply rebutted
all suspicion of any crime. Listen, then, you who would know, but
listen with all the sharpness and attention that you may, for you are
to hear the very words that Plato wrote in his old age in the last
book of the _Laws_. 'The man of moderate means when he makes offerings
to the gods should do so in proportion to his means. Now, earth and
the household hearths of all men are holy to all the gods. Let no one
therefore dedicate any shrines to the gods over and above these.' He
forbids this with the purpose of preventing men from venturing to
build private shrines; for he thinks that the public temples suffice
his citizens for the purposes of sacrifice. He then continues, 'Gold
and silver in other cities, whether in the keeping of private persons
or of temples, are invidious possessions; ivory taken from a body
wherefrom the life has passed is not a welcome