THE PASTOR

BOOK FIRST.-- VISIONS

                               VISION FIRST.

AGAINST FILTHY AND PROUD THOUGHTS, AND THE CARELESSNESS OF HERMAS IN CHASTISING
 HIS SONS.

CHAP. I.

    He who had brought me up, sold me to one Rhode in Rome.(1) Many years after
 this I recognised her, and I began to love her as a sister. Some time after, I
 saw her bathe in the river Tiber; and I gave her my hand, and drew her out of
the river. The sight of her beauty made me think with myself, "I should be a ha
ppy man if I could but get a wife as handsome and good as she is." This was the
 only thought that passed through me: this and nothing more. A short time after
 this, as I was walking on my road to the villages,(2) and magnifying the creat
ures of God, and thinking how magnificent, and beautiful, and powerful they are
,(3) I fell asleep. And the Spirit carried me away, and took me through a pathl
ess place,(4) through which a man could not travel, for it was situated in the
midst of rocks; it was rugged and impassible on account of water. Having passed
 over this river, I came to a plain. I then bent down on my knees, and began to
 pray to the Lord(5) and to confess my sins. And as I prayed, the heavens were
opened, and I see the woman whom I had desired saluting me from the sky, and sa
ying, "Hail, Hermas !" And looking up to her, I said, "Lady, what doest thou he
re?" And she answered me, "I have been taken up here to accuse you of your sins
 before the Lord." "Lady," said I, "are you to be the subject of my accusation?
"(6) "No," said she; "but hear the words which I am going to speak to you. God,
 who dwells in the heavens, and made out of nothing the things that exist, and
multiplied and increased them on account of His holy Church,(7) is angry with y
ou for having sinned against me." I answered her, "Lady, have I sinned against
you? How?(8) or when spoke I an unseemly word to you? Did I not always think of
 you as a lady? Did I not always respect you as a sister? Why do you falsely ac
cuse me of this wickedness and impurity?" With a smile she replied to me, "The
desire of wickedness(9) arose within your heart. Is it not your opinion that a
righteous man commits sin when an evil desire arises in his heart? There is sin
 in such a case, and the sin is great," said she; "for the thoughts of a righte
ous man should be righteous. For by thinking righteously his character is estab
lished in the heavens,(10) and he has the Lord merciful to him in every busines
s. But such as entertain wicked thoughts in their minds are bringing upon thems
elves death and captivity; and especially is this the case with those who set t
heir affections on this world,(11) and glory in their riches, and look not forw
ard to the blessings of the life to come. For many will their regrets be; for t
hey have no hope, but have despaired of themselves and their life.(12) But do t
hou pray to God, and He will

10

heal thy sins, and the sins of thy whole house, and of all the saints."(1)

CHAP. II.

    After she had spoken these words, the heavens were shut. I was overwhelmed
with sorrow and fear, and said to myself, "If this sin is assigned to me, how c
an I be saved, or how shall I propitiate God in regard to my sins,(2) which are
 of the grossest character? With what words shall I ask the Lord to be merciful
 to me? While I was thinking over these things, and discussing them in my mind,
 I saw opposite to me a chair, white, made of white wool,(3) of great size. And
 there came up an old woman, arrayed in a splendid robe, and with a book in her
 hand; and she sat down alone, and saluted me, "Hail, Hermas !" And in sadness
and tears(4) I said to her, "Lady, hail !" And she said to me, "Why are you dow
ncast, Hermas? for you were wont to be patient and temperate, and always smilin
g. Why are you so gloomy, and not cheerful?
answered her and said, "O Lady, I have been reproached by a very good woman, wh
o says that I sinned against her." And she said, "Far be such a deed from a ser
vant of God. But perhaps a desire after her has arisen within your heart. Such
a wish, in the case of the servants of God, produces sin. For it is a wicked an
d horrible wish in an all-chaste and already well-tried spirit(5) to desire an
evil deed; and especially for Hermas so to do, who keeps himself from all wicke
d desire, and is full of all simplicity, and of great guilelessness.

CHAP. III.

    "But God is not angry with you on account of this, but that you may convert
 your house,(6) which have committed iniquity against the Lord, and against you
, their parents. And although you love your sons, yet did you not warn your hou
se, but permitted them to be terribly corrupted.(7) On this account is the Lord
 angry with you, but He will heal all the evils which have been done in your ho
use. For, on account of their sins and iniquities, you have been destroyed by t
he affairs of this world. But now the mercy of the Lord(8) has taken pity on yo
u and your house, and will strengthen you, and establish you in his glory.(9) O
nly be not easy-minded,(10) but be of good courage and comfort your house. For
as a smith hammers out his work, and accomplishes whatever he wishes," so shall
 righteous daily speech overcome all iniquity.(12) Cease not therefore to admon
ish your sons; for I know that, if they will repent with all their heart, they
will be enrolled in the Books of Life with the saints."(13) Having ended these
words, she said to me, "Do you wish to hear me read?" I say to her, "Lady, I do
." "Listen then, and give ear to the glories of God."(14) And then I heard from
 her, magnificently and admirably, things which my memory could not retain. For
 all the words were terrible, such as man could not endure.(15) The last words,
 however, I did remember; for they were useful to us, and gentle.(16) "Lo, the
God of powers, who by His invisible strong power and great wisdom has created t
he world, and by His glorious counsel has surrounded His creation with beauty,
and by His strong word has fixed the heavens and laid the foundations of the ea
rth upon the waters, and by His own wisdom and providence(17) has created His h
oly(18) Church, which He has blessed, lo ! He removes(19) the heavens and the m
ountains,(20) the hills and the seas, and all things become plain to His elect,
 that He may bestow on them the blessing which He has promised them,(21) with m
uch glory and joy, if only they shall keep the commandments of God which they h
ave received in great faith."

CHAP. IV.

    When she had ended her reading, she rose from the chair, and four young men
 came and carried off the chair and went away to the east. And she called me to
 herself and touched my breast, and said to me," Have you been pleased with my
reading?" And I say to her, "Lady,

11

the last words please me, but the first are cruel and harsh." Then she said to
me, "The last are for the righteous: the first are for heathens and apostates."
 And while she spoke to me, two men appeared and raised her on their shoulders,
 and they went to where the chair was in the east. With joyful countenance did
she depart; and as she went, she said to me, "Behave like a man,(1) Hennas."

VISION SECOND.

AGAIN, OF HIS NEGLECT IN CHASTISING HIS TALKATIVE WIFE AND HIS LUSTFUL SONS, AN
D OF HIS CHARACTER.

CHAP. I.

    As I was going to the country(2) about the same time as on the previous yea
r, in my walk I recalled to memory the vision of that year. And again the Spiri
t carried me away, and took me to the same place where I had been the year befo
re.(3) On coming to that place, I bowed my knees and began to pray to the Lord,
 and to glorify His name, because He had deemed me worthy, and had made known t
o me my former sins. On rising from prayer, I see opposite me that old woman, w
hom I had seen the year before, walking and reading some book. And she says to
me, "Can you carry a report of these things to the elect of God?" I say to her,
 "Lady, so much I cannot retain in my memory, but give me the book and I shall
transcribe it." "Take it," says she, "and you will give it back to me." Thereup
on I took it, and going away into a certain part of the country, I transcribed
the whole of it letter by letter;(4) but the syllables of it I did not catch. N
o sooner, however, had I finished the writing of the book, than all of a sudden
 it was snatched from my hands; but who the person was that snatched it, I saw
not.

CHAP. II.

    Fifteen days after, when I had fasted and prayed much to the Lord, the know
ledge of the writing was revealed to me. Now the writing was to this effect: "Y
our seed, O Hermas, has sinned against God, and they have blasphemed against(5)
 the Lord, and in their great wickedness they have betrayed their parents. And
they passed as traitors of their parents, and by their treachery did they not(6
) reap profit. And even now they have added to their sins lusts and iniquitous
pollutions, and thus their iniquities have, been filled up. But make known(7) t
hese words to all your children, and to your wife, who is to be your sister. Fo
r she does not(8) restrain her tongue, with which she commits iniquity; but, on
 hearing these words, she will control herself, and will obtain mercy. For afte
r you have made known to them these words which my Lord has commanded me to rev
eal to you,(9) then shall they be forgiven all the sins which in former times t
hey committed, and forgiveness will be granted to all the saints who have sinne
d even to the present day, if they repent with all their heart, and drive all d
oubts from their minds.(10) For the Lord has sworn by His glory, in regard to H
is elect, that if any one of them sin after a certain day which has been fixed,
 he shall not be saved. For the repentance of the righteous has limits.(11) Fil
led up are the days of repentance to all the saints; but to the heathen, repent
ance will be possible even to the last day. You will tell, therefore, those who
 preside over the Church, to direct their ways in righteousness, that they may
receive in full the promises with great glory. Stand stedfast, therefore, ye wh
o work righteous, ness, and doubt not,(12) that your passage(13) may be with th
e holy angels. Happy ye who endure the great tribulation that is coming on, and
 happy they who shall not deny their own life.(14) For the Lord hath sworn by H
is Son, that those who denied their Lord have abandoned their life in despair,
for even now these are to deny Him in the days that are coming.(15) To those wh
o denied in earlier times, God became(16) gracious, on account of His exceeding
 tender mercy.

CHAP. III.

    "But as for you, Hermas, remember not the wrongs done to you by your childr
en, nor neglect your sister, that they may be cleansed from their former sins.
For they will be instructed with righteous instruction, if you remember not the
 wrongs they have done you. For the re-

12

membrance of wrongs worketh death.(1) And you, Henna, have endured great person
al(2) tribulations on account of the transgressions of your house, because you
did not attend to them, but were careless(3) and engaged in your wicked transac
tions. But(4) you are saved, because you did not depart from the living God, an
d on account of your simplicity and great self-control. These have saved you, i
f you remain stedfast. And they will save all who act in the same manner, and w
alk in guilelessness and simplicity. Those who possess such virtues will wax st
rong against every form of wickedness, and will abide unto eternal life. Blesse
d are all they who practise righteousness, for they shall never be destroyed. N
ow you will tell Maximus: Lo !(5) tribulation cometh on. If it seemeth good to
thee, deny again. The Lord is near to them who return unto Him, as it is writte
n in Eldad and Modat,(6) who prophesied to the people in the wilderness."

CHAP. IV.

    Now a revelation was given to me, my brethren, while I slept, by a young ma
n of comely appearance, who said to me, "Who do you think that old woman is fro
m whom you received the book?" And I said, "The Sibyl." "You are in a mistake,"
 says he; "it is not the Sibyl." "Who is it then?" say I. And he said, "It is t
he Church."(7) And I said to him, "Why then is she an old woman?  "Because," sa
id he, "she was created first of all. On this account is she old. And for her s
ake was the world made." After that I saw a vision in my house, and that old wo
man came and asked me, if I had yet given the book to the presbyters. And I sai
d that I had not. And then she said, "You have done well for I have some words
to add. But when I finish all the words, all the elect will then become acquain
ted with them through you. You will write therefore two books, and you will sen
d the one to Clemens and the other to Grapte.(8) And Clemens will send his to f
oreign countries, for permission has been granted to him to do so.(9) And Grapt
e will admonish the widows and the orphans. But you will read the words in this
 city, along with the presbyters who preside over the Church.

VISION THIRD.

CONCERNING THE BUILDING OF THE TRIUMPHANT CHURCH, AND THE VARIOUS CLASSES OF RE
PROBATE MEN.

CHAP. I.

    The vision which I saw, my brethren, was of the following nature. Having fa
sted frequently, and having prayed to the Lord that He would show me the revela
tion which He promised to show me through that old woman, the same night that o
ld woman appeared to me, and said to me, "Since you are so anxious and eager to
 know all things, go into the part of the country where you tarry; and about th
e fifth(10) hour I shall appear unto you, and show you all that you ought to se
e." I asked her, saying "Lady, into what part of the country am I to go?" And s
he said, "Into any part you wish." Then I chose a spot which was suitable, and
retired. Before, however, I began to speak and to mention the place, she said t
o me, "I will come where you wish." Accordingly, I went to the country, and cou
nted the hours, and reached the place where I, had promised to meet her. And I
see an ivory seat ready placed, and on it a linen cushion, and above the linen
cushion was spread a covering of fine linen.(11) Seeing these laid out, and yet
 no one in the place, I began to feel awe, and as it were a trembling seized ho
ld of me, and my hair stood on end, and as it were a horror came upon me when I
 saw that I was all alone. But on coming back to myself and calling to mind the
 glory of God, I took courage, bent my knees, and again confessed my sins to Go
d as I had done before.(12) Whereupon the old woman approached, accompanied by
six young men whom I had also seen before; and she stood behind me, and listene
d to me, as I prayed and confessed my sins to the Lord. And touching me she sai
d, "Hermas, cease praying continually for your sins; pray for righteousness,(13
) that you may

13

have a portion of it immediately in your house." On this, she took me up by the
 hand, and brought me to the seat, and said to the young men, "Go and build." W
hen the young men had gone and we were alone, she said to me, "Sit here." I say
 to her, "Lady, 'permit my elders(1) to be seated first." "Do what I bid you,"
said she; "sit down." When I would have sat down on her right, she did not perm
it me, but with her hand beckoned to me to sit down on the left. While I was th
inking about this, and feeling vexed that she did not let me sit on the right,
she said, "Are you vexed, Hermas? The place to the right is for others who have
 already pleased God, and have suffered for His name's sake; and you have yet m
uch to accomplish before you can sit with them. But abide as you now do in your
 simplicity, and you will sit with them, and with all who do their deeds and be
ar what they have borne."

CHAP. II.

    "What have they borne?" said I. "Listen," said she: "scourges, prisons, gre
at tribulations, crosses, wild beasts,(2) for God's name's sake. On this accoun
t is assigned to them the division of santification on the right hand, and to e
very one who shall suffer for God's name: to the rest is assigned the division
on the left. But both for those who sit on the right, and those who sit on the
left, there are the same gifts and promises; only those sit on the right, and h
ave some glory. You then are eager to sit on the right with them, but your shor
tcomings are many. But you will be cleansed from your shortcomings; and all who
 are not given to doubts shall be cleansed from all their iniquities up till th
is day." Saying this, she wished to go away. But falling down at her feet, I be
gged her by the Lord that she would show me the vision which she had promised t
o show me. And then she again took hold of me by the hand, and raised me, and m
ade me sit on the seat to the left; and lifting up a splendid rod,(3) she said
to me, "Do you see something great?" And I say, "Lady, I see nothing." She said
 to me, "Lo ! do you not see opposite to you a great tower, built upon the wate
rs, of splendid square stones?" For the tower was built square(4) by those six
young men who had come with her. But myriads of men were carrying stones to it,
 some dragging them from the depths, others removing them from the land, and th
ey handed them to these six young men. They were taking them and building; and
those. of the stones that were dragged out of the depths, they placed in the bu
ilding just as they were: for they were polished and fitted exactly into the ot
her stones, and became so united one with another that the lines of juncture co
uld not be perceived.(5) And in this way the building of the tower looked as if
 it were made out of one stone. Those stones, however, which were taken from th
e earth suffered a different fate; for the young men rejected some of them, som
e they fitted into the building, and some they cut down, and cast far away from
 the tower. Many other stones, however, lay around the tower, and the young men
 did not use them in building; for some of them were rough, others had cracks i
n them, others had been made too short,(6) and others were white and round, but
 did not fit into the building of the tower. Moreover, I saw other stones throw
n far away from the tower, and falling into the public road; yet they did not r
emain on the road, but were rolled into a pathless place. And I saw others fall
ing into the fire and burning, others falling close to the water, and yet not c
apable of being rolled into the water, though they wished to be rolled down, an
d to enter the water.

CHAP. III.

    On showing me these visions, she wished to retire. I said to her, "What is
the use of my having seen all this, while I do not know what it means?" She sai
d to me, "You are a cunning fellow, wishing to know everything that relates to
the tower." "Even so, O Lady," said I, "that I may tell it to my brethren, that
, hearing this, they may know the Lord in much glory."(7) And she said, "Many i
ndeed shall hear, and hearing, some shall be glad, and some shall weep. But eve
n these, if they hear and repent, shall also rejoice. Hear, then, the parables
of the tower; for I will reveal all to you, and give me no more trouble in rega
rd to revelation: for these revelations have an end, for they have been complet
ed. But you will not cease praying for revelations, for you are shameless.(8) T
he tower which you see building is myself, the Church, who have appeared to you
 now and on the former occasion. Ask, then, whatever you like in regard to the
tower, and I will reveal it to you, that you may rejoice with the saints." I sa
id unto her, "Lady, since you have vouchsafed to reveal all to me this once, re
veal it." She said to me, "Whatsoever ought to be revealed, will be revealed; o
nly let your heart be with God,(9) and doubt not whatsoever you shall see."

14

I asked her, "Why was the tower built upon the waters, O Lady?" She answered, "
I told you before,(1) and you still inquire carefully: therefore inquiring you
shall find the truth. Hear then why the tower is built upon the waters. It is b
ecause your life has been, and will be, saved through water. For the tower was
founder on the word of the almighty and glorious Name and it is kept together b
y the invisible power of the Lord."(2)

CHAP. IV.

    In reply I said to her, "This is magnificent and marvellous. But who are th
e six young men who are engaged in building?" And she said, "These are the holy
 angels of God, who were first created, and to whom the Lord handed over His wh
ole creation, that they might increase and build up and rule over the whole cre
ation. By these will the building of the tower be finished." "But who are the o
ther persons who are engaged in carrying the stones?" These also are holy angel
s of the Lord, but the former six are more excellent than these. The building o
f the tower will be finished,(3) and all will rejoice together around the tower
, and they will glorify God, because the tower is finished." I asked her, sayin
g, "Lady, I should like to know what became of the stones, and what was meant b
y the various kinds of stones?" In reply she said to me, "Not because you are(4
) more deserving than all others that this revelation should be made to you--fo
r there are others before you, and better than you, to whom these visions shoul
d have been revealed--but that the name of God may be glorified, has the revela
tion been made to you, and it will be made on account of the doubtful who ponde
r in their hearts whether these things will be or not. Tell them that all these
 things are true, and that none of them is beyond the truth. All of them are fi
rm and sure, and established on a strong foundation.

CHAP. V.

    "Hear now with regard to the stones which are in the building. Those square
 white stones which fitted exactly into each other, are apostles, bishops, teac
hers, and deacons, who have lived in godly purity, and have acted as bishops an
d teachers and deacons chastely and reverently to the elect of God. Some of the
m have fallen asleep, and some still remain alive.(5) And they have always agre
ed with each other, and been at peace among themselves,(6) and listened to each
 other. On account of this, they join exactly into the building of the tower."
"But who are the stones that were dragged from the depths, and which were laid
into the building and fitted in with the rest of the stones previously placed i
n the tower?" "They are those(7) who suffered for the Lord's sake." "But I wish
 to know, O Lady, who are the other stones which were carried from the land." "
Those," she said, "which go into the building without being polished, are those
 whom God has approved of, for they walked in the straight ways of the Lord and
 practised His commandments." "But who are those who are in the act of being br
ought and placed in the building?" "They are those who are young in faith and a
re faithful. But they are admonished by the angels to do good, for no iniquity
has been found in them." "Who then are those whom they rejected and cast away?"
(8) "These are they who have sinned, and wish to repent. On this account they h
ave not been thrown far from the tower, because they will yet be useful in the
building, if they repent. Those then who are to repent, if they do repent, will
 be strong in faith, if they now repent while the tower is building. For if the
 building be finished, there will not be more room for any one, but he will be
rejected.(9) This privilege, however, will belong only to him who has now been
placed near the tower.

CHAP. VI.

    "As to those who were cut down and thrown far away from the tower, do you w
ish to know who they are? They are the sons of iniquity, and they believed in h
ypocrisy, and wickedness did not depart from them. For this reason they are not
 saved, since they cannot be used in the building on account of their iniquitie
s. Wherefore they have been cut off and cast far away on account of the anger o
f the Lord, for they have roused Him to anger. But I shall explain to you the o
ther stones which you saw lying in great numbers, and not going into the buildi
ng. Those which are rough are those who have known the truth and not remained i
n it, nor have they been joined to the saints.(10) On this account are they unf
it for use." "Who are those that have rents?" "These are they who are at discor
d in their hearts one with another, and are not at peace amongst themselves: th
ey indeed keep peace before each other, but when they separate one from the oth
er, their wicked thoughts remain in

15

their hearts. These, then, are the rents which are in the stones. But those whi
ch are shortened are those who have indeed believed, and have the larger share
of righteousness; yet they have also a considerable share of iniquity, and ther
efore they are shortened and not whole." "But who are these, Lady, that are whi
te and round, and yet do not fit into the building of the tower?" She answered
and said, "How long will you be foolish and stupid, and continue to put every k
ind of question and understand nothing? These are those who have faith indeed,
but they have also the riches of this world. When, therefore, tribulation comes
, on account of their riches and business they deny the Lord."(1) I answered an
d said to her, "When, then, will they be useful for the building, Lady?"When th
e riches that now seduce them have been circumscribed, then will they be of use
 to God.(2) For as a round stone cannot become square unless portions be cut of
f and cast away, so also those who are rich in this world cannot be useful to t
he Lord unless their riches be cut down. Learn this first from your own case. W
hen you were rich, you were useless; but now you are useful and fit for life. B
e ye useful to God; for you also will be used as one of these stones.(3)

CHAP. VII,

    "Now the other stones which you saw cast far away from the tower, and falli
ng upon the public road and rolling from it into pathless places, are those who
 have indeed believed, but through doubt have abandoned the true road. Thinking
, then, that they could find a better, they wander and become wretched, and ent
er upon pathless places. But those which fell into the fire and were burned? ar
e those who have departed for ever from the living God; nor does the thought of
 repentance ever come into their hearts, on account of their devotion to their
lusts and to the crimes which they committed. Do you wish to know who are the o
thers which fell near the waters, but could not be rolled into them? These are
they who have heard the word, and wish to be baptized in the name of the Lord;
but when the chastity demanded by the truth comes into their recollection, they
 draw back,(5) and again walk after their own wicked desires." She finished her
 exposition of the tower. But I, shameless as I yet was, asked her, "Is repenta
nce possible for all those stones which have been cast away and did not fit int
o the building of the tower, and will they yet have a place in this tower?" "Re
pentance," said she, "is yet possible, but in this tower they cannot find a sui
table place. But in another(6) and much inferior place they will be laid, and t
hat, too, only when they have been tortured and completed the days of their sin
s. And on this account will they be transferred, because they have partaken of
the righteous Word.(7) And then only will they be removed from their punishment
s when the thought of repenting of the evil deeds which they have done has come
 into their hearts. But if it does not come into their hearts, they will not be
 saved, on account of the hardness of their heart."

CHAP. VIII.

    When then I ceased asking in regard to all these matters, she said to me, "
Do you wish to see anything else?" And as I was extremely eager to see somethin
g more, my countenance beamed with joy. She looked towards me with a smile, and
 said, "Do you see seven women around the tower?" "I do, Lady," said I. "This t
ower," said she, "is supported by them according to the precept of the Lord. Li
sten now to their functions. The first of them, who is clasping her hands, is c
alled Faith. Through her the elect of God are saved? Another, who has her garme
nts tucked up(9) and acts with vigour, is called Self-restraint. She is the dau
ghter of Faith. Whoever then follows her will become happy in his life, because
 he will restrain himself from all evil works, believing that, if he restrain h
imself from all evil desire, he will inherit eternal life." "But the others," s
aid I, "O Lady, who are they?" And she said to me, "They are daughters of each
other. One of them is called Simplicity, another Guilelessness, another Chastit
y, another Intelligence, another Love. When then you do all the works of their
mother,(10) you will be able to live." "I should like to know," said I, "O Lady
, what power each one of them possesses." "Hear," she said, "what power they ha
ve. Their powers are regulated(11) by each other, and follow each other in the

16

order of their birth. For from Faith arises Self-restraint; from Self-restraint
, Simplicity; from Simplicity, Guilelessness; from Guilelessness, Chastity; fro
m Chastity, Intelligence; and from Intelligence, Love. The deeds, then, of thes
e are pure, and chaste, and divine. Whoever devotes himself to these, and is ab
le to hold fast by their works, shall have his dwelling in the tower with the s
aints of God." Then I asked her in regard to the ages, if now there is the conc
lusion. She cried out with a loud voice, "Foolish man! do you not see the tower
 yet building? When the tower is finished and built, then comes the end; and I
assure you it will be soon finished. Ask me no more questions. Let you and all
the saints be content with what I have called to your remembrance, and with my
renewal of your spirits. But observe that it is not for your own sake only that
 these revelations have been made to you, but they have been given you that you
 may show them to all. For(1) after three days--this you will take care to reme
mber--I Command you to speak all the words which I am to say to you into the ea
rs of the saints, that hearing them and doing them, they may be cleansed from t
heir iniquities, and you along with them."

CHAP. IX.

    Give ear unto me, O Sons: I have brought you up in much simplicity, and gui
lelessness, and chastity, on account of the mercy of the Lord,(3) who has dropp
ed His righteousness down upon you, that ye may be made righteous and holy(3) f
rom all your iniquity and depravity; but you do not wish to rest from your iniq
uity. Now, therefore, listen to me, and be at peace one with another, and visit
 each other, and bear each other's burdens, and do not partake of God's creatur
es alone,(4) but give abundantly of them to the needy. For some through the abu
ndance of their food produce weakness in their flesh, and thus corrupt their fl
esh; while the flesh of others who have no food is corrupted, because they have
 not sufficient nourishment. And on this account their bodies waste away. This
intemperance in eating is thus injurious to you who have abundance and do not d
istribute among those who are needy. Give heed to the judgment that is to come.
 Ye, therefore, who are high in position, seek out the hungry as long as the to
wer is not yet finished; for after the tower is finished, you will wish to do g
ood, but will find no opportunity. Give heed, therefore, ye who glory in your w
ealth, lest those who are needy should groan, and their groans should ascend to
 the Lord,(5) and ye be shut out with all your goods beyond the gate of the tow
er. Wherefore I now say to you who preside over the Church and love the first s
eats,(6) "Be not like to drug-mixers. For the drug-mixers carry their drugs in
boxes, but ye carry your drug and poison m your heart. Ye are hardened, and do
not wish to cleanse your hearts, and to add unity of aim to purity of heart, th
at you may have mercy from the great King. Take heed, therefore, children, that
 these dissensions of yours do not deprive you of your life. How will you instr
uct the elect of the Lord, if you yourselves have not instruction? Instruct eac
h other therefore, and be at peace among yourselves, that(7) I also, standing j
oyful before your Father, may give an account of you all to your Lord."(8)

CHAP. X.

    On her ceasing to speak to me, those six young men who were engaged in buil
ding came and conveyed her to the tower, and other four lifted up the seat and
carried it also to the tower. The faces of these last I did not see, for they w
ere turned away from me. And as she was going, I asked her to reveal to me the
meaning of the three forms in which she appeared to me. In reply she said to me
: "With regard to them, you must ask another to reveal their meaning to you." F
or she had appeared to me, brethren, in the first vision the previous year unde
r the form of an exceedingly old woman, sitting in a chair. In the second visio
n her face was youthful, but her skin and hair betokened age, and she stood whi
le she spoke to me. She was also more joyful than on the first occasion. But in
 the third vision she was entirely youthful and exquisitely beautiful, except o
nly that she had the hair of an old woman; but her face beamed with joy, and sh
e sat on a seat. Now I was exceeding sad in regard to these appearances, for I
longed much to know what the visions meant. Then I see the old woman in a visio
n of the night saying unto me: "Every prayer should be accompanied with humilit
y: fast,(9) therefore, and you will obtain from the Lord what you beg." I faste
d therefore for one day.
    That very night there appeared to me a young man, who said, "Why do you fre
quently ask revelations in prayer? Take heed lest by asking many things you inj
ure your flesh: be content

17

with these revelations. Will you be able to see greater' revelations than those
 which you have seen?" I answered and said to him, "Sir, one thing only I ask,
that in regard to these three forms the revelation may be rendered complete." H
e answered me, "How long are ye senseless?(2) But your doubts make you senseles
s, because you have not your hearts turned towards the Lord." But I answered an
d said to him, "From you, sir, we shall learn these things more accurately."

CHAP. XI.

    "Hear then," said he, "with regard to the three forms, concerning which you
 are inquiring. Why in the first vision did she appear to you as an old woman s
eated on a chair? Because your spirit is now old and withered up, and has lost
its power in consequence of your infirmities and doubts. For, like elderly men
who have no hope of renewing their strength, and expect nothing but their last
sleep, so you, weakened by worldly occupations, have given yourselves up to slo
th, and have not cast your cares upon the Lord.(3) Your spirit therefore is bro
ken, and you have grown old in your sorrows." "I should like then to know, sir,
 why she sat on a chair?" He answered, "Because every weak person sits on a cha
ir on account of his weakness, that his weakness may be sustained. Lo ! you hav
e the form of the first vision.

CHAP. XII.

    "Now in the second vision you saw her standing with a youthful countenance,
 and more joyful than before; still she had the skin and hair of an aged woman.
 Hear," said he, "this parable also. When one becomes somewhat old, he despairs
 of himself on account of his weakness and poverty, and looks forward to nothin
g but the last day of his life. Then suddenly an inheritance is left him: and h
earing of this, he rises up, and becoming exceeding joyful, he puts on strength
. And now he no longer reclines, but stands up; and his spirit, already destroy
ed by his previous actions, is renewed,(4) and he no longer sits, but acts with
 vigour. So happened it with you on hearing the revelation which God gave you.
For the Lord had compassion on you, and renewed your spirit, and ye laid aside
your infirmities. Vigour arose within you, and ye grew strong in faith; and the
 Lord,(5) seeing your strength, rejoiced. On this account He showed you the bui
lding of the tower; and He will show you other things, if you continue at peace
 with each other with all your heart.

CHAP. XIII.

    "Now, in the third vision, you saw her still younger, and she was noble and
 joyful, and her shape was beautiful.(6) For, just as when some good news comes
 suddenly to one who is sad, immediately he forgets his former sorrows, and loo
ks for nothing else than the good news which he has heard, and for the future i
s made strong for good, and his spirit is renewed on account of the joy which h
e has received; so ye also have received the renewal of your spirits by seeing
these good things. As to your seeing her sitting on a seat, that means that her
 position is one of strength, for a seat has four feet and stands firmly. For t
he world also is kept together by means of four elements. Those, therefore, who
 repent completely and with the whole heart, will become young and firmly estab
lished. You now have the revelation completely given you? Make no further deman
ds for revelations. If anything ought to be revealed, it will be revealed to yo
u."

VISION FOURTH.

CONCERNING THE TRIAL AND TRIBULATION THAT ARE TO COME UPON MEN.

CHAP. I.

    Twenty days after the former vision I saw another vision, brethren(8)--a re
presentation of the tribulation(9) that is to come. I was going to a country ho
use along the Campanian road. Now the house lay about ten furlongs from the pub
lic road. The district is one rarely(10) traversed. And as I walked alone, I pr
ayed the Lord to complete the revelations which He had made to me through His h
oly Church, that He might strengthen me,(11) and give repentance to all His ser
vants who were going astray, that His great and glorious name might be glorifie
d because He vouchsafed to show me His marvels.(12) And while I was glorifying
Him and giving Him thanks, a voice, as it were, answered me, "Doubt not, Hermas
;" and I began to think with myself, and to say, "What reason have I to doubt--
I who have been established by the Lord, and who have seen such glorious sights
?" I advanced a little, brethren, and, lo ! I see dust rising even to the heave
ns. I began to say to myself, "Are cattle approaching and raising the dust?" It
 was about a furlong's distance from me. And,

18

lo ! I see the dust rising more and more, so that I imagined that it was someth
ing sent from God. But the sun now shone out a little, and, lo ! I see a mighty
 beast like a whale, and out of its mouth fiery locusts(1) proceeded. But the s
ize of that beast was about a hundred feet, and it had a head like an urn.(2) I
 began to weep, and to call on the Lord to rescue me from it. Then I remembered
 the word which I had heard, "Doubt not, O Hermas." Clothed, therefore, my bret
hren, with faith in the Lord? and remembering the great things which He had tau
ght me, I boldly faced the beast. Now that beast came on with such noise and fo
rce, that it could itself have destroyed a city.(4) I came near it, and the mon
strous beast stretched itself out on the ground, and showed nothing but its ton
gue, and did not stir at all until I had passed by it. Now the beast had four c
olours on its head-black, then fiery and bloody, then golden, and lastly white.

CHAP. II.

    Now after I had passed by the wild beast, and had moved forward about thirt
y feet, lo ! a virgin meets me, adorned as if she were proceeding from the brid
al chamber, clothed entirely in white, and with white sandals, and veiled up to
 her forehead, and her head was covered by a hood.s And she had white hair. I k
new from my former visions that this was the Church, and I became more joyful.
She saluted me, and said, "Hail, O man!" And I returned her salutation, and sai
d, "Lady, hail !" And she answered. and said to me, "Has nothing crossed your p
ath?" I say, "I was met by a beast of such a size that it could destroy peoples
, but through the power of the Lord(6) and His great mercy I escaped from it."
"Well did you escape from it," says she, "because you cast your care(7) on God,
(8) and opened your heart to the Lord, believing that you can be saved by no ot
her than by His great and glorious name.(9) On this account the Lord has sent H
is angel, who has rule over the beasts, and whose name is Thegri,(10) and has s
hut up its mouth, so that it cannot tear you. You have escaped from great tribu
lation on account of your faith, and because you did not doubt in the presence
of such a beast. Go, therefore, and tell the elect of the Lord(11) His mighty d
eeds, and say to them that this beast is a type of the great tribulation that i
s coming. If then ye prepare yourselves, and repent with all your heart, and tu
rn to the Lord, it will be possible for you to escape it, if your heart be pure
 and spotless, and ye spend the rest of the days of your life in serving the Lo
rd blamelessly. Cast your cares upon the Lord, and He will direct them. Trust t
he Lord, ye who doubt, for He is all-powerful, and can turn His anger away from
 you, and send scourges" on the doubters. Woe to those who hear these words, an
d despise them:(13) better were it for them not to have been born."(14)

CHAP. III.

    I asked her about the four colours which the beast had on his head. And she
 answered, and said to me, "Again you are inquisitive in regard to such matters
." "Yea, Lady, said I, "make  known to me what they are." "Listen," said  she:
"the black is the world in which we dwell: but the fiery and bloody points out
that the world must perish through blood and fire: but the golden part are you
who have escaped from this world. For as gold is tested by fire, and thus becom
es useful, so are you tested who dwell in it. Those, therefore, who continue st
edfast, and are put through the fire, will be purified by means of it. For as g
old casts away its dross, so also will ye cast away all sadness and straitness,
 and will be made pure so as to fit into the building of the tower. But the whi
te part is the age that is to come, in which the elect of God will dwell, since
 those elected by God to eternal life will be spotless and pure. Wherefore ceas
e not speaking these things into the ears of the saints. This then is the type
of the great tribulation that is to come. If ye wish it, it will be nothing. Re
member those things which were written down before." And saying this, she depar
ted. But I saw not into what place she retired. There was a noise, however, and
 I turned round in alarm, thinking that that beast was coming.(15)

VISION FIFTH.

CONCERNING THE COMMANDMENTS.(16)

    After I had been praying at home, and had sat down on my couch, there enter
ed a man of

19

glorious aspect, dressed like a shepherd, with a, white goat's skin, a wallet o
n his shoulders, and a rod in his hand, and saluted me. I returned his salutati
on. And straightway he sat down beside me, and said to me, "I have been sent by
 a most venerable angel to dwell with you the remaining days of your life." And
 I thought that he had come to tempt me, and I said to him, "Who are you? For I
 know him to whom I have been entrusted." He said to me, "Do you not know me?"
"No," said I. "I," said he, "am that shepherd to whom you have been entrusted."
 And while he yet spake, his figure was changed; and then I knew that it was he
 to whom I had been entrusted. And straightway I became confused, and fear took
 hold of me, and I was overpowered with deep sorrow that I had answered him so
wickedly and foolishly. But he answered, and said to me, "Do not be confounded,
 but receive strength from the commandments which I am going to give you. For I
 have been sent," said he, "to show you again all the things which you saw befo
re, especially those of them which are useful to you.  First of all, then, writ
e down my commandments and similitudes, and you will write the other things as
I shall show you. For this purpose," said he, "I command you to write down the
commandments and similitudes first, that you may read them easily, and be able
to keep them."(1) Accordingly I wrote down the commandments and similitudes, ex
actly as he had ordered me. If then, when you have heard these, ye keep them an
d walk in them, and practise them with pure minds, you will receive from the Lo
rd all that He has promised to you. But if, after you have heard them, ye do no
t repent, but continue to add to your sins, then shall ye receive from the Lord
 the opposite things. All these words did the shepherd, even the angel of repen
tance, command me to write.(2)

20

THE PASTOR

BOOK SECOND.--COMMANDMENTS

COMMANDMENT FIRST.

ON FAITH IN GOD.

    FIRST Of all, believe(1) that there is one God who created and finished all
 things, and made all things out of nothing. He alone is able to contain the wh
ole, but Himself cannot be contained.(2) Have faith therefore in Him, and fear
Him; and fearing Him, exercise self-control. Keep these commands, and you will
cast away from you all wickedness, and put on the strength of righteousness, an
d live to God, if you keep this commandment.

COMMANDMENT SECOND.

ON AVOIDING EVIL-SPEAKING, AND ON GIVING ALMS IN SIMPLICITY.

    He said to me, "Be simple and guileless, and you will be as the children wh
o know not the wickedness that ruins the life of men. First, then, speak evil o
f no one, nor listen with pleasure to any one who speaks evil of another. But i
f you listen, you will partake of the sin of him who speaks evil, if you believ
e the slander which you hear;(3) for believing it, you will also have something
 to say against your brother. Thus, then, will you be guilty of the sin of him
who slanders. For slander is evil(4) and an unsteady demon. It never abides in
peace, but always remains in discord. Keep yourself from it, and you will alway
s be at peace with all. Put on a holiness in which there is no wicked cause of
offence, but all deeds that are equable and joyful. Practise goodness; and from
 the rewards of your labours, which God gives you, give to all the needy in sim
plicity, not hesitating as to whom you are to give or not to give. Give to all,
 for God wishes His gifts to be shared amongst all. They who receive, will rend
er an account to God why and for what they have received. For the afflicted who
 receive will not be condemned,(5) but they who receive on false pretences will
 suffer punishment. He, then, who gives is guiltless. For as he received from t
he Lord, so has he accomplished his service in simplicity, not hesitating as to
 whom he should give and to whom he should not give. This service, then, if acc
omplished in simplicity, is glorious with God. He, therefore, who thus minister
s in simplicity, will live to God.(6) Keep therefore these commandments, as I h
ave given them to you, that your repentance and the repentance of your house ma
y be found in simplicity, and your heart(7) may be pure and stainless."

21

COMMANDMENT THIRD.

ON AVOIDING FALSEHOOD, AND ON THE REPENTANCE OF HERMAS FOR HIS DISSIMULATION.

    Again he said to me, "Love the truth, and let nothing but truth proceed fro
m your mouth,(1) that the spirit which God has placed in your  flesh may be fou
nd truthful before all men; and the Lord, who dwelleth in you,(2) will be glori
fied, because the Lord is truthful in every word, and in Him is no falsehood. T
hey therefore who lie deny the Lord, and rob Him, not giving back to Him the de
posit which they have received. For they received from Him a spirit free from f
alsehood.(3) If they give him back this spirit untruthful, they pollute the com
mandment of the Lord, and become robbers." On hearing these words, I wept most
violently. When he saw me weeping, he said to me, "Why do you weep?" And I said
, "Because, sir, I know not if I can be saved." "Why?" said he. And I said, "Be
cause, sir, I never spake a true word in my life, but have ever spoken cunningl
y to all,(4) and have affirmed a lie for the truth to all; and no one ever cont
radicted me, but credit was given to my word. How then can I live, since I have
 acted thus?" And he said to me, "Your feelings are indeed right and sound, for
 you ought as a servant of God to have walked in truth, and not to have joined
an evil conscience with the spirit of truth, nor to have caused sadness to the
holy and true Spirit." s And I said to him, "Never, sir, did I listen to these
words with so much attention." And he said to me, "Now you hear them, and keep
them, that even the falsehoods which you formerly told in your transactions may
 come to be believed through the truthfulness of your present statements. For e
ven they can become worthy of credit. If you keep these precepts, and from this
 time forward you speak nothing but the truth,(6) it will be possible for you t
o obtain life. And whosoever shall hear this commandment, and depart from that
great wickedness falsehood, shall live to God."

COMMANDMENT FOURTH.

ON PUTTING ONE'S WIFE AWAY FOR ADULTERY.

CHAP. I.

    "I charge you," said he, "to guard your chastity, and let no thought enter
your heart of another man's wife, or of fornication, or of similar iniquities;
for by doing this you commit a great sin. But if you always remember your own w
ife, you will never sin. For if this thought(7) enter your heart, then you will
 sin; and if, in like manner, you think other wicked thoughts, you commit sin.
For this thought is great sin in a servant of God. But if any one commit this w
icked deed, he works death for himself. Attend, therefore, and refrain from thi
s thought; for where purity dwells, there iniquity ought not to enter the heart
 of a righteous man." I said to him, "Sir, permit me to ask you a few questions
."(8) "Say on," said he. And I said to him, "Sir, if any one has a wife who tru
sts in the Lord, and if he detect her in adultery, does the man sin if he conti
nue to live with her?" And he said to me, "As long as he remains ignorant of he
r sin, the husband commits no transgression in living with her. But if the husb
and know that his wife has gone astray, and if the woman does not repent, but p
ersists in her fornication, and yet the husband continues to live with her, he
also is guilty of her crime, and a sharer in her adultery." And I said to him,
"What then, sir, is the husband to do, if his wife continue in her vicious prac
tices?" And he said, "The husband should put her away, and remain by himself. B
ut if he put his wife away and marry another, he also commits adultery."(9) And
 I said to him, "What if the woman put away should repent, and wish to return t
o her husband: shall she not be taken back by her husband?" And he said to me,
"Assuredly. If the husband do not take her back, he sins, and brings a great si
n upon himself; for he ought to take back the sinner who has repented. But not
frequently.(10) For there is but one repentance to the servants of God. In case
, therefore, that the divorced wife may repent, the husband ought not to marry
another, when his wife has been put away. In this matter man and woman are to b
e treated exactly in the same way. Moreover, adultery is committed not only by
those who pollute their flesh, but by those who imitate the heathen in their ac
tions." Wherefore if any one(12)

22

persists in such deeds, and repents not, withdraw from him, and cease to live w
ith him otherwise you are a sharer in his sin. Therefore has the injunction bee
n laid on you, that you should remain by yourselves, both man and woman, for in
 such persons repentance can take place. But I do not," said he, "give opportun
ity for the doing of these deeds, but that he who has sinned may sin no more. B
ut with regard to his previous transgressions, there is One who is able to prov
ide a cure;(1) for it is He, indeed, who has power over all."

CHAP. II.

    I asked him again, and said, "Since the Lord has vouchsafed to dwell always
 with me, hear with me while I utter a few words;(2) for I understand nothing,
and my heart has been hardened by my previous mode of life. Give me understandi
ng, for I am exceedingly dull, and I understand absolutely nothing." And he ans
wered and said unto me, "I am set over repentance, and I give understanding to
all who repent. Do you not think," he said, "that it is great wisdom to repent?
 for repentance is great wisdom.(3) For he who has sinned understands that he a
cted wickedly in the sight of the Lord, and remembers the actions he has done,
and he repents, and no longer acts wickedly, but does good munificently, and hu
mbles and torments his soul because he has sinned. You see, therefore, that rep
entance is great wisdom." And I said to him, "It is for this reason, sir, that
I inquire carefully into all things, especially because I am a sinner; that I m
ay know what works I should do, that I may live: for my sins are many and vario
us." And he said to me, "You shall live if you keep my commandments,(4) and wal
k in them; and whosoever shall hear and keep these commandments, shall live to
God."

CHAP. III.

    And I said to him, "I should like to continue my questions." "Speak on," sa
id he. And I said, "I heard, sir, some teachers maintain that there is no other
 repentance than that which takes place, when we descended into the water(5) an
d received remission of our former sins." He said to me, "That was sound doctri
ne which you heard; for that is really the case. For he who has received remiss
ion of his sins ought not to sin any more, but to live in purity. Since, howeve
r, you inquire diligently into all things, I will point this also out to you, n
ot as giving occasion for error to those who are to believe, or have lately bel
ieved, in the Lord. For those who have now believed, and those who are to belie
ve, have not repentance for their sins; but they have remission of their previo
us sins. For to those who have been called before these days, the Lord has set
repentance. For the Lord, knowing the heart, and foreknowing all things, knew t
he weakness of men and the manifold wiles of the devil, that he would inflict s
ome evil on the servants of God, and would act wickedly towards them.(6) The Lo
rd, therefore, being merciful, has had mercy on the work of His hand, and has s
et repentance for them; and He has entrusted to me power over this repentance.
And therefore I say to you, that if any one is tempted by the devil, and sins a
fter that great and holy calling. in which the Lord has called His people to ev
erlasting life,(7) he has opportunity to repent but once. But if he should sin
frequently after this, and then repent, to such a man his repentance will be of
 no avail; for with difficulty will he live."(8) And I said, "Sir, I feel that
life has come back to me in listening attentively to these commandments; for I
know that I shall be saved, if in future I sin no more." And he said, "You will
 be saved, you and all who keep these commandments."

CHAP. IV.

    And again I asked him, saying, "Sir, since you have been so patient in list
ening to me, will you show me this also?" "Speak," said he. And I said, "If a w
ife or husband die, and the widower or widow marry, does he or she commit sin?"
 "There is no sin in marrying again," said he; "but if they remain unmarried, t
hey gain greater honour and glory with the Lord; but if they marry, they do not
 sin.(9) Guard, therefore, your chastity and purity, and you will live to God.
What commandments I now give you, and what I am to give, keep from henceforth,
yea, from the very day when you were entrusted to me, and I will dwell in your
house. And your former sins will be forgiven, if you keep my commandments. And
all shall be forgiven who keep these my commandments, and walk in this chastity
."

23

COMMANDMENT FIFTH·

OF SADNESS OF HEART, AND OF PATIENCE. CHAP. I.
    "Be patient," said he, "and of good understanding, and you will rule over e
very wicked work, and you will work all righteousness. For if you be patient, t
he Holy Spirit that dwells in you will be pure. He will not be darkened by any
evil spirit, but, dwelling in a broad region,(1) he will rejoice and be glad; a
nd with the vessel in which he dwells he will serve God in gladness, having gre
at peace within himself.(2) But if any outburst of anger take place, forthwith
the Holy Spirit, who is tender, is straitened, not having a pure place, and He
seeks to depart. For he is choked by the vile spirit, and cannot attend on the
Lord as he wishes, for anger pollutes him. For the Lord dwells in long-sufferin
g, but the devil in anger.(3) The two spirits, then, when dwelling in the same
habitation, are at discord with each other, and are troublesome to that man in
whom they dwell.(4) For if an exceedingly small piece of wormwood be taken and
put into a jar of honey, is not the honey entirely destroyed, and does not the
exceedingly small piece of wormwood entirely take away the sweetness of the hon
ey, so that it no longer affords any gratification to its owner, but has become
 bitter, and lost its use? But if the wormwood be not put into the honey, then
the honey remains sweet, and is of use to its owner. You see, then, that patien
ce is sweeter than honey, and useful to God, and the Lord dwells in it. But ang
er is bitter and useless. Now, if anger be mingled with patience, the patience
is polluted,(5) and its prayer is not then useful to God." "I should like, sir,
" said I, "to know the power of anger, that I may guard myself against it." And
 he said, "If you do not guard yourself against it, you and your house lose all
 hope of salvation. Guard yourself, therefore, against it. For I am with you, a
nd all will depart from it who repent with their whole heart.(6) For I will be
with them, and I will save them all. For all are justified by the most holy ang
el.(7)

CHAP. II.

    "Hear now," said he, "how wicked is the action of anger, and in what way it
 overthrows the servants of God by its action, and turns them from righteousnes
s. But it does not turn away those who are full of faith, nor does it act on th
em, for the power of the Lord is with them. It is the thoughtless and doubting
that it turns away.(8) For as soon as it sees such men standing stedfast, it th
rows itself into their hearts, and for nothing at all the man or woman becomes
embittered on account of occurrences in their daily life, as for instance on ac
count of their food, or some superfluous word that has been uttered, or on acco
unt of some friend, or some gift or debt, or some such senseless affair. For al
l these things are foolish and empty and unprofitable to the servants of God. B
ut patience is great, and mighty, and strong, and calm in the midst of great en
largement, joyful, rejoicing, free from care, glorifying God at all times, havi
ng no bitterness in her, and abiding continually meek and quiet. Now this patie
nce dwells with those who have complete faith. But anger is foolish, and fickle
, and senseless. Now, of folly is begotten bitterness, and of bitterness anger,
 and of anger frenzy. This frenzy, the product of so many evils, ends in great
and incurable sin. For when all these spirits dwell in one vessel in which the
Holy Spirit also dwells, the vessel cannot contain them, but overflows. The ten
der Spirit, then, not being accustomed to dwell with the wicked spirit, nor wit
h hardness, withdraws from such a man, and seeks to dwell with meekness and pea
cefulness. Then, when he withdraws from the man in whom he dwelt, the man is em
ptied of the righteous Spirit; and being henceforward filled with evil spirits,
(9) he is in a state of anarchy in every action, being dragged hither and thith
er by the evil spirits, and there is a complete darkness in his mind as to ever
ything good. This, then, is what happens to all the angry. Wherefore do you dep
art from that most wicked spirit anger, and put on patience, and resist anger a
nd bitterness, and you will be found in company with the purity which is loved
by the Lord.(10) Take care, then, that you neglect not by any chance this comma
ndment: for if you obey this commandment, you will be able to keep all the othe
r commandments which I am to give you. Be strong, then, in these commandments,
and put on power, and

24

let all put on power, as many as wish to walk in them."(1)

COMMANDMENT SIXTH.

HOW TO RECOGNISE THE TWO SPIRITS ATTENDANT ON EACH MAN, AND HOW TO DISTINGUISH
THE SUGGESTIONS OF THE ONE FROM THOSE OF THE OTHER.

CHAP. I.

    "I gave you," he said, "directions in the first commandment to attend to fa
ith, and fear, and self-restraint." "Even so, sir," said I. And he said, "Now I
 wish to show you the powers of these, that you may know what power each posses
ses. For their powers are double, and have relation alike to the righteous and
the unrighteous. Trust you, therefore, the righteous, but put no trust in the u
nrighteous. For the path of righteousness is straight, but that of unrighteousn
ess is crooked. But walk in the straight and even way, and mind not the crooked
. For the crooked path has no roads, but has many pathless places and stumbling
-blocks in it, and it is rough and thorny. It is injurious to those who walk th
erein. But they who walk in the straight road walk evenly without stumbling, be
cause it is neither rough nor thorny. You see, then, that it is better to walk
in this road." "I wish to go by this road," said I. "You will go by it," said h
e; "and whoever turns to the Lord with all his heart will walk in it."

CHAP. II.

    "Hear now," said he, "in regard to faith. There are two angels(2) with a ma
n--one of righteousness, and the other of iniquity." And I said to him, "How, s
ir, am I to know the powers of these, for both angels dwell with me?" "Hear," s
aid he, and "understand them. The angel of righteousness is gentle and modest,
meek and peaceful. When, therefore, he ascends into your heart, forthwith(3) he
 talks to you of righteousness, purity, chastity, contentment, and of every rig
hteous deed and glorious virtue. When all these ascend into your heart, know th
at the angel of righteousness is with you. These are the deeds of the angel of
righteousness. Trust him, then, and his works. Look now at the works of the ang
el of iniquity. First, he is wrathful, and bitter, and foolish, and his works a
re evil, and ruin the servants of God. When, then, he ascends into your heart,
know him by his works." And I said to him, "How, sir, I shall perceive him, I d
onor know." "Hear and understand" said he. "When anger comes upon you, or harsh
ness, know that he is in you; and you will know this to be the case also, when
you are attacked by a longing after many transactions,(4) and the richest delic
acies, and drunken revels, and divers luxuries, and things improper, and by a h
ankering after women, and by overreaching, and pride, and blustering, and by wh
atever is like to these. When these ascend into your heart, know that the angel
 of iniquity is in you. Now that you know his works, depart from him, and in no
 respect trust him, because his deeds are evil, and unprofitable to the servant
s of God. These, then, are the actions of both angels. Understand them, and tru
st the angel of righteousness; but depart from the angel of iniquity, because h
is instruction is bad in every deed.(5) For though a man be most faithful,(6) a
nd the thought of this angel ascend into his heart, that man or woman must sin.
 On the other hand, be a man or woman ever so bad, yet, if the works of the ang
el of righteousness ascend into his or her heart, he or she must do something g
ood. You see, therefore, that it is good to follow the angel of righteousness,
but to bid farewell(7) to the angel of iniquity.
    "This commandment exhibits the deeds of faith, that you may trust the works
 of the angel of righteousness, and doing them you may live to God. But believe
 the works of the angel of iniquity are hard. If you refuse to do them, you wil
l live to God."

COMMANDMENT SEVENTH.

ON FEARING GOD, AND NOT FEARING THE DEVIL.

    "Fear," said he, "the Lord, and keep His commandments.(8) For if you keep t
he commandments of God, you will be powerful in every action, and every one of
your actions will be incomparable. For, fearing the Lord, you will do all thing
s well. This is the fear which you ought to have, that you may be saved. But fe
ar not the devil; for, fearing the Lord, you will have dominion over the devil,
 for there is no power in him. But he in whom there is no power ought on no acc
ount to be an object of fear; but He in whom there is glorious power is truly t
o be feared. For every one that has power ought to be feared; but he who has no
t

25

power is despised by all. Fear, therefore, the deeds of the devil, since they a
re wicked. For, fearing the Lord, you will not do these deeds, but will refrain
 from them. For fears are of two kinds:(1) for if you do not wish to do that wh
ich is evil, fear the Lord, and you will not do it; but, again, if you wish to
do that which is good, fear the Lord, and you will do it. Wherefore the fear of
 the Lord is strong, and great, and glorious. Fear, then, the Lord, and you wil
l live to Him, and as many as fear Him and keep His commandments will live to G
od." "Why,"(2) said I, "sir, did you say in regard to those that keep His comma
ndments, that they will live to God?" "Because," says he, "all creation fears t
he Lord, but all creation does not keep His commandments. They only who fear th
e Lord and keep His commandments have life with God;(3) but as to those who kee
p not His commandments, there is no life in them."

COMMANDMENT EIGHTH.

WE OUGHT TO SHUN THAT WHICH IS EVIL, AND DO THAT WHICH IS GOOD.

 "I told you," said he, "that the creatures of God are double,(4) for restraint
 also is double; for in some cases restraint has to be exercised in others ther
e is no need of restraint." "Make known to me, sir," say I, "in what cases rest
raint has to be exercised, and in what cases it has not." "Restrain yourself in
 regard to evil, and do it not; but exercise no restraint in regard to good, bu
t do it. For if you exercise restraint in the doing of good, you will commit a
great sin;(5) but if you exercise restraint, so as not to do that which is evil
, you are practising great righteousness. Restrain yourself, therefore, from al
l iniquity, and do that which is good." "What, sir," say I, "are the evil deeds
 from which we must restrain ourselves?" "Hear," says he: "from adultery and fo
rnication, from unlawful revelling,(6) from wicked luxury, from indulgence in m
any kinds of food and the extravagance of riches, and from boastfulness, and ha
ughtiness, and insolence, and lies, and backbiting, and hypocrisy, from the rem
embrance of wrong, and from all slander. These are the deeds that are most wick
ed in the life of men. From all these deeds, therefore, the servant of God must
 restrain himself. For he who does not restrain himself from these, cannot live
 to God. Listen, then, to the deeds that accompany these." "Are there, sir," sa
id I, "any other evil deeds?" "There  are," says he; "and many of them, too, fr
om which the servant of God must restrain himself--theft, lying, robbery, false
 witness, overreaching, wicked lust, deceit, vainglory, boastfulness, and all o
ther vices like to these." "Do you not think that these are really wicked?""Exc
eedingly wicked in the servants of God. From all of these the servant of God mu
st restrain himself. Restrain yourself, then, from all these, that you may live
 to God, and you will be enrolled amongst those who restrain themselves in rega
rd to these matters. These, then, are the things from which you must restrain y
ourself.
    "But listen," says he, "to the things in regard to which you have not to ex
ercise self-restraint, but which you ought to do. Restrain not yourself in rega
rd to that which is good, but do it." "And tell me, sir," say I, "the nature of
 the good deeds, that I may walk in them and wait on them, so that doing them I
 can be saved." "Listen," says he, "to the good deeds which you ought to do, an
d in regard to which there is no self-restraint requisite. First of all(7) ther
e is faith, then fear of the Lord, love, concord, words of righteousness, truth
, patience. Than these, nothing is better in the life of men. If any one attend
 to these, and restrain himself not from them, blessed is he in his life. Then
there are the following attendant on these: helping widows, looking after orpha
ns and the needy, rescuing the servants of God from necessities, the being hosp
itable--for in hospitality good-doing finds a field--never opposing any one, th
e being quiet, having fewer needs than all men, reverencing the aged, practisin
g righteousness, watching the brotherhood, bearing insolence, being long-suffer
ing, encouraging those who are sick in soul, not casting those who have fallen
into sin from the faith, but turning them back and restoring them to peace of m
ind, admonishing sinners, not oppressing debtors and the needy, and if there ar
e any other actions like these.(8) Do these seem to you good?" says he. "For wh
at, sir," say I, "is better than these?" "Walk then in them," says he, "and res
train not yourself from them, and you will live to God.(9) Keep, therefore, thi
s commandment. If you do good, and restrain not yourself from it, you will live
 to God. All who act thus will live to God. And, again, if you refuse to do evi
l, and restrain yourself from it, you will live to God. And all will live to Go
d who keep these commandments, and walk in them."

26

COMMANDMENT NINTH.

PRAYER MUST BE MADE TO GOD WITHOUT CEASING AND WITH UNWAVERING CONFIDENCE.

    He says to me, "Put away doubting from you and do not hesitate to ask of th
e Lord, saying to yourself, 'How can I ask of the Lord and receive from Him, se
eing I have sinned so much against Him?' Do not thus reason with yourself, but
with all your heart turn to the Lord and ask of Him without doubting, and you w
ill know the multitude of His tender mercies; that He will never leave you, but
 fulfil the request of your soul. For He is not like men, who remember evils do
ne against them; but He Himself remembers not evils, and has compassion on His
own creature, Cleanse, therefore, your heart from all the vanities of this worl
d, and from the words already mentioned, and ask of the Lord and you will recei
ve all, and in none of your requests will you be denied which you make to the L
ord without doubting. But if you doubt in your heart, you will receive none of
your requests. For those who doubt regarding God are double-souled, and obtain
not one of their requests.(1) But those who are perfect in faith ask everything
, trusting in the Lord; and they obtain, because they ask nothing doubting, and
 not being double-souled. For every double-souled man, even if he repent, will
with difficulty be saved.(2) Cleanse your heart, therefore, from all doubt, and
 put on faith, because it is strong, and trust God that you will obtain from Hi
m all that you ask. And if at any time, after you have asked of the Lord, you a
re slower in obtaining your request [than you expected], do not doubt because y
ou have not soon obtained the request of your soul; for invariably it is on acc
ount of some temptation or some sin of which you are ignorant that you are slow
er in obtaining your request. Wherefore do not cease to make the request of you
r soul, and you will obtain it. But if you grow weary and waver in your request
, blame yourself, and not Him who does not give to you. Consider this doubting
state of mind, for it is wicked and senseless, and turns many away entirely fro
m the faith, even though they be very strong. For this doubting is the daughter
 of the devil, and acts exceedingly wickedly to the servants of God. Despise, t
hen, doubting, and gain the mastery over it in everything; clothing yourself wi
th faith, which is strong and powerful. For faith promises all things, perfects
 all things; but doubt having no thorough faith in itself, fails in every work
which it undertakes. You see, then," says he, "that, faith is from above--from
the Lord(3)--and has great power; but doubt is an earthly spirit, coming from t
he devil, and has no power. Serve, then, that which has power, namely faith, an
d keep away from doubt, which has no power, and you will live to God. And all w
ill live to God whose minds have been set on these things."

COMMANDMENT TENTH.

OF GRIEF, AND NOT GRIEVING THE SPIRIT OF GOD WHICH IS IN US.

CHAP. I.

    "Remove from you," says he, "grief; for she is the sister of doubt and ange
r." "How, sir," say I, "is she the sister of these? for anger, doubt, and grief
 seem to be quite different from each other." "You are senseless, O man. Do you
 not perceive that grief is more wicked than all the spirits, and most terrible
 to the servants of God, and more than all other spirits destroys man and crush
es out the Holy Spirit, and yet, on the other hand, she saves him?" "I am sense
less, sir," say I, "and do not understand these parables. For how she can crush
 out, and on the other hand save, I do not perceive." "Listen," says he. "Those
 who have never searched for the truth, nor investigated the nature of the Divi
nity, but have simply believed, when they devote themselves to and become mixed
 up with business, and wealth, and heathen friendships, and many other actions
of this world,(4) do not perceive the parables of Divinity; for their minds are
 darkened by these actions, and they are corrupted and become dried up. Even as
 beautiful vines, when they are neglected, are withered up by thorns and divers
 plants, so men who have believed, and have afterwards fallen away into many of
 those actions above  mentioned, go astray in their minds, and lose all underst
anding in regard to righteousness; for if they hear of righteousness, their min
ds are occupied with their business,(5) and they give no heed at all. Those, on
 the other hand, who have the fear of God, and search after Godhead and truth,
and have their hearts turned to the Lord, quickly perceive and understand what
is said to them, because they have the fear of the Lord in them. For where the
Lord dwells, there is much understanding. Cleave, then, to the Lord, and you wi
ll understand and perceive all things.

CHAP. II.

    "Hear, then," says he, "foolish man, how grief crushes out the Holy Spirit,
 and on the

27

other hand saves. When the doubting man attempts any deed, and fails in it on a
ccount of his doubt, this grief enters into the man, and grieves the Holy Spiri
t, and crushes him out. Then, on the other hand, when anger attaches itself to
a man in regard to any matter, and he is embittered, then grief enters into the
 heart of the man who was irritated, and he is grieved at the deed which he did
, and repents that he has wrought a wicked deed. This grief, then, appears to b
e accompanied by salvation, because the man, after having done a wicked deed, r
epented.(1) Both actions grieve the Spirit: doubt, because it did not accomplis
h its object; and anger grieves the Spirit, because it did what was wicked. Bot
h these are grievous to the Holy Spirit--doubt and anger. Wherefore remove grie
f from you, and crush not the Holy Spirit which dwells in you, lest he entreat
God(2) against you, and he withdraw from you. For the Spirit of God which has b
een granted to us to dwell in this body does not endure grief nor straitness. W
herefore put on cheerfulness, which always is agreeable and acceptable to God,(
3) and rejoice in it. For every cheerful man does what is good, and minds what
is good, and despises grief;(4) but the sorrowful man always acts wickedly. Fir
st, he acts wickedly because he grieves the Holy Spirit, which was given to man
 a cheerful Spirit. Secondly, Grieving the Holy Spirit,(5) he works iniquity, n
either entreating the Lord nor confessing(6) to Him. For the entreaty of the so
rrowful man has no power to ascend to the altar of God." "Why," say I, "does no
t the entreaty of the grieved man ascend to the altar?" "Because," says he, "gr
ief sits in his heart. Grief, then, mingled with his entreaty, does not permit
the entreaty to ascend pure to the altar of God. For as vinegar and wine, when
mixed in the same vessel, do not give the same pleasure [as wine alone gives],
so grief mixed. with the Holy Spirit does not produce the same entreaty [as wou
ld be produced by the Holy Spirit alone]. Cleanse yourself from this wicked gri
ef, and you will live to God; and all will live to God who drive away grief fro
m them, and put on all cheerfulness."(7)

COMMANDMENT ELEVENTH.

THE SPIRIT AND PROPHETS TO BE TRIED BY THEIR WORKS; ALSO OF THE TWO  KINDS OF S
PIRIT.

    He pointed out to me some men sitting on a seat, and one man sitting on a c
hair. And he says to me, "Do you see the persons sitting on the seat?" "I do, s
ir," said I. "These," says he, "are the faithful, and he who sits on the chair
is a false prophet, ruining the minds of the servants of God.(8) It is the doub
ters, not the faithful, that he ruins. These doubters then go to him as to a so
othsayer, and inquire of him what will happen to them; and he, the false prophe
t, not having the power of a Divine Spirit in him, answers them according to th
eir inquiries, and according to their wicked desires, and fills their souls wit
h expectations, according to their own wishes. For being himself empty, he give
s empty answers to empty inquirers; for every answer is made to the emptiness o
f man. Some true words he does occasionally utter; for the devil fills him with
 his own spirit, in the hope that he may be able to overcome some of the righte
ous. As many, then, as are strong in the faith of the Lord, and are clothed wit
h truth, have no connection with such spirits, but keep away from them; but as
many as are of doubtful minds and frequently repent, betake themselves to sooth
saying, even as the heathen, and bring greater sin upon themselves by their ido
latry. For he who inquires of a false prophet in regard to any action is an ido
later, and devoid of the truth, and foolish. For no spirit given by God require
s to be asked; but such a spirit having the power of Divinity speaks all things
 of itself, for it proceeds from above from the power of the Divine Spirit. But
 the spirit which is asked and speaks according to the desires of men is earthl
y,(9) light, and powerless, and it is altogether silent if it is not questioned
." "How then, sir," say I, "will a man know which of them is the prophet, and w
hich the false prophet?" "I will tell you," says he, "about both the prophets,
and then you can try the true and the false prophet according to my directions.
 Try the man who has the Divine Spirit by his life. First, he who has the Divin
e Spirit proceeding from above is meek, and peaceable, and humble, and refrains
 from, all iniquity and the vain desire of this world, and contents himself wit
h fewer wants than those of other men, and when asked he makes no reply; nor do
es he speak privately, nor when man wishes the spirit to speak does the Holy Sp
irit speak, but it speaks only when God wishes it to speak. When, then, a man h
aving the Divine Spirit comes into an assembly of righteous men who

28

have faith in the Divine Spirit, and this assembly of men offers up prayer to G
od, then the angel of the prophetic Spirit,(1) who is destined for him, fills t
he man; and the man being filled with the Holy Spirit, speaks to the multitude
as the Lord wishes. Thus, then, will the Spirit of Divinity become manifest. Wh
atever power therefore comes from the Spirit of Divinity belongs to the Lord. H
ear, then," says he, "in regard to the spirit which is earthly, and empty, and
powerless, and foolish. First, the man(2) who seems to have the Spirit exalts h
imself, and wishes to have the first seat, and is bold, and impudent, and talka
tive, and lives in the midst of many luxuries and many other delusions, and tak
es rewards for his prophecy; and if he does not receive rewards, he does not pr
ophesy. Can, then, the Divine Spirit take rewards and prophesy? It is not possi
ble that the prophet of God should do this, but prophets of this character are
possessed by an earthly spirit. Then it never approaches an assembly of righteo
us men, but shuns them. And it associates with doubters and the vain, and proph
esies to them in a comer, and deceives them, speaking to them, according to the
ir desires, mere empty words: for they are empty to whom it gives its answers.
For the empty vessel, when placed along with the empty, is not Crashed, but the
y correspond to each other. When, therefore, it comes into an assembly of right
eous men who have a Spirit of Divinity, and they offer up prayer, that man is m
ade empty, and the earthly spirit tees from him through fear, and that man is m
ade dumb, and is entirely crashed, being unable to speak. For if you pack close
ly a storehouse with wine or oil, and put an empty jar in the midst of the vess
els of wine or oil, you will find that jar empty as when you placed it, if you
should wish to clear the storehouse. So also the empty prophets, when they come
 to the spirits of the righteous, are found [on leaving] to be such as they wer
e when they came. This, then, is the mode of life of both prophets. Try by his
deeds and his life the man who says that he is inspired. But as for you, trust
the Spirit which comes from God, and has power; but the spirit which is earthly
 and empty trust not at all, for there is no power in it: it comes from the dev
il. Hear, then, the parable which I am to tell you. Take a stone, and throw it
to the sky, and see if you can touch it. Or again, take a squirt of water and s
quirt into the sky, and see if you can penetrate the sky." "How, sir," say I, "
can these things take place? for both of them are impossible." "As these things
," says he, "are impossible, so also are the earthly spirits powerless and pith
less. But look, on the other hand, at the power which comes from above. Hail is
 of the size of a very small grain, yet when it falls on a man's head how much
annoyance it gives him! Or, again, take the drop which falls from a pitcher to
the ground, and yet it hollows a stone.(3) You see, then, that the smallest thi
ngs coming from above have great power when they fall upon the earth.(4) Thus a
lso is the Divine Spirit, which comes from above, powerful. Trust, then, that S
pirit, but have nothing to do with the other."

COMMANDMENT TWELFTH.

ON THE TWOFOLD DESIRE. THE COMMANDMENTS OF GOD CAN BE KEPT, AND BELIEVERS OUGHT
 NOT TO FEAR THE DEVIL.

CHAP. I.

    He says to me, "Put away from you all wicked desire, and clothe yourself wi
th good and chaste desire; for clothed with this desire you will hate wicked de
sire,(5) and will rein yourself in even as you wish. For wicked desire is wild,
 and is with difficulty tamed. For it is terrible, and consumes men exceedingly
 by its wildness. Especially is the servant of God terribly consumed by it, if
he falls into it and is devoid of understanding. Moreover, it consumes all such
 as have not on them the garment of good desire, but are entangled and mixed up
 with this world. These it delivers up to death." "What then, sir," say I, "are
 the deeds of wicked desire which deliver men over to death? Make them known to
 me, and I will refrain from them." "Listen, then, to the works in which evil d
esire slays the servants of God."(6)

CHAP. II.

    "Foremost of all is the desire after another's wife or husband, and after e
xtravagance, and many useless dainties and drinks, and many other foolish luxur
ies; for all luxury is foolish and empty in the servants of God. These, then, a
re the evil desires which slay the servants of God. For this evil desire is the
 daughter of the devil. You must refrain from evil desires, that by refraining
ye may live to God.(7) But as many as are mastered by them, and do not resist t
hem, will perish at last, for these desires are fatal. Put you on, then, the de
sire of righteousness; and arming yourself with the fear of the Lord,

29

resist them. For the fear of the Lord dwells in good desire. But if evil desire
 see you armed with the fear of God,(1) and resisting it, it will flee far from
 you, and it will no longer appear to you, for it fears your armour. Go, then,
garlanded with the crown which you have gained for victory over it, to the desi
re of righteousness, and, delivering up to it the prize which you have received
, serve it even as it wishes.(1) If you serve good desire, and be subject to it
, you will gain the mastery over evil desire, and make it subject to you even a
s you wish."(3)

CHAP. III.

    "I should like to how," say I, "in what way I ought to serve good desire."
"Hear," says he: "You will practise righteousness and virtue, truth and the fea
r of the Lord, faith and meekness, and whatsoever excellences are like to these
. Practising these, you will be a well-pleasing servant of God,(1) and you will
 live to Him; and every one who shall serve good desire, shall live to God."
    He concluded the twelve commandments, and said to me, "You have now these c
ommandments. Walk in them, and exhort your hearers that their repentance may be
 pure during the remainder of their life. Fulfil carefully this ministry which
I now entrust to you, and you will accomplish much.(4) For you will find favour
 among those who are to repent, and they will give heed to your words; for I wi
ll be with you, and will compel them to obey you." I say to him, "Sir, these co
mmandments are great, and good, and glorious, and fitted to gladden the heart o
f the man who can perform them. But I do not know if these commandments can be
kept by man, because they are exceeding hard." He answered and said to me, "If
you lay it down as certain that they can be kept,(5) then you will easily keep
them, and they will not be hard. But if you come to imagine that they cannot be
 kept by man, then you will not keep them. Now I say to you, If you do not keep
 them, but neglect them, you will not be saved, nor your children, nor your hou
se, since you have already determined for yourself that these commandments cann
ot be kept by man."

CHAP. IV.

    These things he said to me in tones of the deepest anger, so that I was con
founded and exceedingly afraid of him, for his figure was altered so that a man
 could not endure his anger. But seeing me altogether agitated and confused, he
 began to speak to me in more gentle tones; and he said: "O feel, senseless and
 doubting, do you not perceive how great is  the glory of God, and how strong a
nd marvellous, in that He created the world for the sake of man,(6) and subject
ed all creation to him, and gave him power to rule over everything under heaven
? If, then, man is lord of the creatures of God, and rules over all, is he not
able to be lord also of these commandments? For," says he, "the man who has the
 Lord in his heart can also be lord of all, and of every one of these commandme
nts. But to those who have the Lord only on their lips,(7) but their hearts har
dened,(8) and who are far from the Lord, the commandments are hard and difficul
t. Put, therefore, ye who are empty and fickle in yoUr faith, the Lord in your
heart, and ye will know that there is nothing easier or sweeter, or more manage
able, than these commandments. Return, ye who walk in the commandments of the d
evil, in hard, and bitter, and wild licentiousness, and fear not the devil; for
 there is no power in him against you, for I will be with you, the angel of rep
entance, who am lord over him. The devil has fear only, but his fear has no str
ength.(9) Fear him not, then, and he will flee from you."

CHAP. V.

    I say to him, "Sir, listen to me for a moment." "Say what you wish," says h
e. "Man, sir," say I, "is eager to keep the commandments of God, and there is n
o one who does not ask of the Lord that strength may be given him for these com
mandments, and that he may be subject to them; but the devil is hard, and holds
 sway over them." "He cannot," says he, "hold sway over the servants of God, wh
o with all their heart place their hopes in Him. The devil can wrestle against
these, overthrow them he cannot. If, then, ye resist him, he will be conquered,
 and flee in disgrace from you. As many, therefore," says he, "as are empty, fe
ar the devil, as possessing power. When a man has filled very suitable jars wit
h good wine, and a few among those jars are left empty,(10) then he comes to th
e jars, and does not look at the full jars, for he knows that they are full; bu
t he looks at the empty, being afraid lest they have become sour. For empty jar
s quickly become sour, and the goodness of the wine is gone. So also the devil
goes to all

30

the servants of God to try them. As many, then, as are full in the faith, resis
t him strongly, and he withdraws from them, having no way by which he might ent
er them. He goes, then, to the empty, and finding a way of entrance, into them,
 he produces in them whatever he wishes, and they become his servants.(1)

CHAP. VI.

    "But I, the angel of repentance, say to you Fear not the devil; for I was s
ent," says he, "to be with you who repent with all your heart, and to make you
strong in faith. Trust God,(2) then, ye who on account of your sins have despai
red of life, and who add to your sins and weigh down your life; for if ye retur
n to the Lord with all your heart, and practise righteousness the rest of your
days,(3) and serve Him according to His will, He will heal your former sins, an
d you will have power to hold sway over the works of the devil. But as to the t
hreats of the devil, fear them not at all, for he is powerless as the sinews of
 a dead man. Give ear to me, then, and fear Him who has all power, both to save
 and destroy,(4) and keep His commandments, and ye will live to God." I say to
him, "Sir, I am now made strong in all the ordinances of the Lord, because you
are with me; and I know that you will crush all the power of the devil, and we
shall have rule over him, and shall prevail against all his works. And I hope,
sir, to be able to keep all these commandments s which you have enjoined upon m
e, the Lord strengthening me." "You will keep them," says he, "if your heart be
 pure towards the Lord; and all will keep them who cleanse their hearts from th
e vain desires of this world, and they will live to God."

31

THE PASTOR.

BOOK THIRD.--SIMILITUDES.

SIMILITUDE FIRST.(1)

AS IN THIS WORLD WE HAVE NO ABIDING CITY, WE OUGHT TO SEEK ONE TO COME.

    HE says to me, "You know that you who are the servants of God dwell in a st
range land; for your city is far away from this one.(2) If, then," he continues
, "you know your city in which you are to dwell, why do ye here provide lands,
and make expensive preparations, and accumulate dwellings and useless buildings
? He who makes such preparations for this city cannot return again to his own.
Oh foolish, and unstable, and miserable man! Dost thou not understand that all
these things belong to another, and are under the power of another? for the lor
d of this city will say, 'I do not wish thee to dwell in my city; but depart fr
om this city, because thou obeyest not my laws.' Thou, therefore, although havi
ng fields and houses, and many other things, when cast out by him, what wilt th
ou do with thy land, and house, and other possessions which thou hast gathered
to thyself? For the lord of this country justly says to thee, 'Either obey my l
aws or depart from my dominion.' What, then, dost thou intend to do, having a l
aw in thine own city, on account of thy lands, and the rest of thy possessions?
(3) Thou shalt altogether deny thy law, and walk according to the law of this c
ity. See lest it be to thy hurt to deny thy law;(4) for if thou shalt desire to
 return to thy city, thou wilt not be received, because thou hast denied the la
w of thy city, but wilt be excluded from it. Have a care, therefore: as one liv
ing in a foreign land, make no further preparations for thyself than such merel
y as may be sufficient; and be ready, when the master of this city shall come t
o cast thee out for disobeying his law, to leave his city, and to depart to thi
ne own, and to obey thine own law without being exposed to annoyance, but in gr
eat joy. Have a care, then, ye who serve the Lord, and have Him in your heart,
that ye work the works of God, remembering His commandments and promises which
He promised, and believe that He will bring them to pass if His commandments be
 observed. Instead of lands, therefore, buy afflicted souls, according as each
one is able, and visit s widows and orphans, and do not overlook them; and spen
d your wealth and all your preparations, which ye received from the Lord, upon
such lands and houses. For to this end did the Master make you rich, that you m
ight perform these services unto Him; and it is much better to purchase such la
nds, and possessions, and houses, as you will find in your own city, when you c
ome to reside in it. This is a noble and sacred expenditure, attended neither w
ith sorrow nor fear, but with joy. Do not practise the ex-

32

penditure of the heathen,(1) for it is injurious to you who are the servants of
 God; but practise an expenditure of your own, in which ye can rejoice; and do
not corrupt(2) nor touch what is another's nor covet it, for it is an evil thin
g to covet the goods of other men; but work thine own work, and thou wilt be sa
ved."

SIMILITUDE SECOND.

AS THE VINE IS SUPPORTED BY THE ELM, SO IS THE RICH MAN HELPER BY THE PRAYER OF
 THE POOR.

    AS I was walking in the field, and observing an elm and vine, and determini
ng in my own, mind respecting them and their fruits, the Shepherd appears to me
, and says, "What is it that you are thinking about the elm and vine?" "I am co
nsidering," I reply, "that they become each other exceedingly well." "These two
 trees," he continues, "are intended as an example for the servants of God." "I
 would like to know," said I, "the example which these trees you say, are inten
ded to teach." "Do you see," he says, "the elm and the vine?" "I see them sir,"
 I replied. "This vine," he continued, "produces fruit, and the elm is an unfru
itful tree; but unless the vine be trained upon the elm, it cannot bear much fr
uit when extended at length upon the ground;(3) and the fruit which it does bea
r is rotten, because the plant is not suspended upon the elm. When, therefore,
the vine is cast upon the elm, it yields fruit both, from itself and from the e
lm. You see, moreover, that the elm also produces much fruit, not less than the
 vine, but even more; because,"(4) he continued, "the vine, when suspended upon
 the elm, yields much fruit, and good; but when thrown upon the ground, what it
 produces is small and rotten. This similitude,(5) therefore, is for the servan
ts of God--for the poor man and for the rich." "How so, sir?" said I; "explain
the matter to me." "Listen," he said: "The rich man has much wealth, but is poo
r in matters relating to the Lord, because he is distracted about his riches; a
nd he offers very few confessions and intercessions to the Lord, and those whic
h he does offer are small and weak, and have no power above. But when the rich
man refreshes(6) the poor, and assists him in his necessities, believing that w
hat he does to the poor man will be able to find its reward with God--because t
he poor man is rich in intercession and confession, and his intercession has gr
eat power with God--then the rich man helps the poor in all things without hesi
tation; and the poor man, being helped by the rich, intercedes for him, giving
thanks to God for him who bestows gifts upon him. And he still continues to int
erest himself zealously for the poor man, that his wants may be constantly supp
lied. For he knows that the intercession of the poor man is acceptable and infl
uential(7) with God. Both, accordingly, accomplish their work. The poor man mak
es intercession; a work in which he is rich, which he received from the Lord, a
nd with which he recompenses the master who helps him. And the rich man, in lik
e manner, unhesitatingly bestows upon the poor man the riches which he received
 from the Lord. And this is a great work, and acceptable before God, because he
 understands the object of his wealth, and has given to the poor of the gifts o
f the Lord, and rightly discharged his service to Him.(8) Among men, however, t
he elm appears not to produce fruit, and they do not know nor understand that i
f a drought come, the elm, which contains water, nourishes the vine l and the v
ine, having an unfailing supply of water, yields double fruit both for itself a
nd for the elm. So also poor men interceding with the Lord on behalf of the ric
h, increase their riches; and the rich, again, aiding the poor in their necessi
ties, satisfy their souls. Both, therefore, are partners in the righteous work.
 He who does these things shall not be deserted by God, but shall be enrolled i
n the books of the living. Blessed are they who have riches, and who understand
 that they are from the Lord. [For they who are of that mind will be able to do
 some good.(9)]"

SIMILITUDE THIRD.

AS IN WINTER GREEN TREES CANNOT BE DISTINGUISHED FROM WITHERED, SO IN THIS WORL
D NEITHER CAN THE JUST FROM THE UNJUST.

    He showed me many trees having no leaves,

33

but withered, as it seemed to me; for all were alike. And he said to me, "Do yo
u see those trees?" "I see, sir," I replied, "that all are alike, and withered.
" He answered me, and said, "These trees which you see are those who dwell in t
his world." "Why, then, sir," I said, "are they withered, as it were, and alike
?"(1) "Because," he said, "neither are the righteous manifest in this life, nor
 sinners, but they are alike; for this life is a winter to the righteous, and t
hey do not manifest themselves, because they dwell with sinners: for as in wint
er trees that have cast their leaves are alike, and it is not seen which are de
ad and which are living, so in this world neither do the righteous show themsel
ves, nor sinners, but all are alike one to another."(2)

SIMILITUDE FOURTH.

AS IN SUMMER LIVING TREES ARE DISTINGUISHED FROM WITHERED BY FRUIT AND    LIVIN
G LEAVES, SO IN THE WORLD TO COME THE JUST DIFFER FROM THE UNJUST IN HAPPINESS.

    He showed me again many trees, some budding, and others withered. And he sa
id to me, "Do you see these trees?" "I see, sir," I replied, "some putting fort
h buds, and others withered." "Those," he said, "which are budding are the righ
teous who are to live in the world to come; for the coming world is the summer(
3) of the righteous, but the winter of sinners. When, therefore, the mercy of t
he Lord shines forth, then shall they be made manifest who are the servants of
God, and all men shall be made manifest. For as in summer the fruits of each in
dividual tree appear, and it  is ascertained of what sort they are, so also the
 fruits of the righteous shall be manifest, and all who have been fruitful in t
hat world shall be made known.(4) But the heathen and sinners, like the withere
d trees which you saw, will be found to be those who have been withered and unf
ruitful in that world, and shall be burnt as wood, and [so] made manifest, beca
use their actions were evil during their lives. For the sinners shall be consum
ed because they sinned and did not repent, and the heathen shall be burned beca
use they knew not Him who created them. Do you therefore bear fruit, that in th
at summer your fruit may be known. And refrain from much business, and you will
 never sin: for they who are occupied with much business commit also many sins,
 being distracted about their affairs, and not at all serving their Lord.(5) Ho
w, then," he continued, "can such a one ask and obtain anything from the Lord,
if he serve Him not? They who serve Him shall obtain their requests, but they w
ho serve Him not shall receive nothing. And in the performance even of a single
 action a man can serve the Lord; for his mind will not be perverted from the L
ord, but he will serve Him, having a pure mind. If, therefore, you do these thi
ngs, you shall be able to bear fruit for the life to come. And every one who wi
ll do these things shall bear fruit."

SIMILITUDE FIFTH.

OF TRUE FASTING AND ITS REWARD: ALSO OF PURITY OF BODY.

CHAP. I.

    While fasting and sitting on a certain mountain, and giving thanks to the L
ord for all His dealings with me, I see the Shepherd sitting down beside me, an
d saying, "Why have you come hither [so] early in the morning?" "Because, sir,"
 I answered, "I have a station."(6) "What is a station?" he asked. "I am fastin
g, sir," I replied. "What is this fasting," he continued, "which you are observ
ing?" "As I have been accustomed, sir," I reply, "so I fast." "You do not know,
" he says, "how to fast unto the Lord: this useless fasting which you observe t
o HIm is of no value." "Why, sir," I answered, "do you say this?" "I say to you
," he continued, "that the fasting which you think you observe is not a fasting
. But I will teach you what is a full and acceptable fasting to the Lord. Liste
n," he continued: "God does not desire such an empty fasting? For fasting to Go
d in this way you will do nothing for a righteous life; but offer to God a fast
ing of the following kind: Do no evil in your life, and serve the Lord with a p
ure heart: keep His commandments, walking in His precepts, and let no evil desi
re arise in your heart; and believe in God. If you do these things, and fear Hi
m, and abstain from every evil thing, you will live unto God; and if you do the
se things, you will keep a great fast, and one acceptable before God.

CHAP. II.

    "Hear the similitude which I am about to narrate to you relative to fasting
. A certain man had a field and many slaves, and he planted a certain part of t
he field with a vineyard,(8) and selecting a faithful and beloved and much valu
ed slave, he called him to him, and said, 'Take

34

this vineyard which I have planted, and stake(1) it until I come, and do nothin
g else to the vineyard; and attend to this order of mine, and you shall receive
 your freedom from me.' And the master of the slave departed to a foreign count
ry. And when he was gone, the slave took and staked the vineyard; and when he h
ad finished the staking of the vines, he saw that the vineyard was full of weed
s. He then reflected, saying, 'I have kept this order of my master: I will dig
up the rest of this vineyard, and it will be more beautiful when dug up; and be
ing free of weeds, it will yield more fruit, not being choked by them.' He took
, therefore, and dug up the vineyard, and rooted out all the weeds that were in
 it. And that vineyard became very beautiful and fruitful, Having no weeds to c
hoke it. And after a certain time the master of the slave and of the field retu
rned, and entered into the vineyard. And seeing that the vines were suitably su
pported on stakes, and the ground, moreover, dug up, and all the weeds rooted o
ut, and the vines fruitful, he was greatly pleased with the work of his slave.
And calling his beloved son who was his heir, and his friends who were his coun
cillors, he told them what orders he had given his slave, and what he had found
 performed. And they rejoiced along with the slave at the testimony which his m
aster bore to him. And he said to them, 'I promised this slave freedom if he ob
eyed the command which I gave him; and he has kept my command, and done besides
 a good work to the vineyard, and has pleased me exceedingly. In return, theref
ore, for the work which he has done, I wish to make him co-heir with my son, be
cause, having good thoughts, he did not neglect them, but carried them out.' Wi
th this resolution of the master his son and friends were well pleased, viz., t
hat the slave should be co-heir with the son. After a few days the master made
a feast,(2) and sent to his slave many dishes from his table. And the slave rec
eiving the dishes that were sent him from his master, took of them what was suf
ficient for himself, and distributed the rest among his fellow-slaves. And his
fellow-slaves rejoiced to receive the dishes, and began to pray for him, that h
e might find still greater favour with his master for having so treated them. H
is master heard all these things that were done, and was again greatly pleased
 with his conduct. And the master again calling; together his friends and his s
on, reported to  them the slave's proceeding with regard to the  dishes which h
e had sent him. And they were still more satisfied that the slave should become
 co-heir with his son."

CHAP. III.

    I said to him, "Sir, I do not see the meaning of these similitudes, nor am
I able to comprehend them, unless you explain them to me." "I will explain them
 all to you," he said, "and whatever I shall mention in the course of our conve
rsations I will show you. [Keep the commandments of the Lord, and you will be a
pproved, and inscribed amongst the number of those who observe His commands.] A
nd if you do any good beyond what is commanded by God,(3) you will gain for you
rself more abundant glory, and will be more honoured by God than you would othe
rwise be. If, therefore, in keeping the commandments of God, you do, in additio
n, these services, you will have joy if you observe them according to my comman
d." I said to him, "Sir, whatsoever you enjoin upon me I will observe, for I kn
ow that you are with me." "I will be with you," he replied, "because you have s
uch a desire for doing good; and I will be with all those," he added, "who have
 such a desire. This fasting," he continued, "is very good, provided the comman
dments of the Lord be observed. Thus, then, shall you observe the fasting which
 you intend to keep.(4) First of all,(5) be on your guard against every evil wo
rd, and every evil desire, and purify your heart from all the vanities of this
world. If you guard against these things, your fasting will be perfect. And you
 will do also as follows.(6) Having fulfilled what is written, in the day on wh
ich you fast you will taste nothing but bread and water; and having reckoned up
 the price of the dishes of that day which you intended to have eaten, you will
 give it to a widow, or an orphan, or to some person in want, and thus you will
 exhibit humility of mind, so that he who has received benefit from your humili
ty may fill his own soul, and pray for you to the Lord. If you observe fasting,
 as I have commanded you, your sacrifice

35

will be acceptable to God, and this fasting will be written down; and the servi
ce thus performed is noble, and sacred, and acceptable to the Lord. These thing
s, therefore, shall you thus observe with your children, and all your house, an
d in observing them you will be blessed; and as many as hear these words and ob
serve them shall be blessed; and whatsoever they ask of the Lord they shall rec
eive."

CHAP. IV.

    I prayed him much that he would explain to me the similitude of the field,
and of the master of the vineyard, and of the slave who staked the vineyard, an
d of the sakes, and of the weeds that were plucked out of the vineyard, and of
the son, and of the friends who were fellow-councillors, for I knew that all th
ese things were a kind of parable. And he answered me, and said, "You are excee
dingly persistent(1) with your questions. You ought not," he continued, "to ask
 any questions at all; for if it is needful to  explain anything, it will be ma
de known to you." I said to him "Sir whatsoever you show me, and do not explain
, I shall have seen to no purpose, not understanding its meaning. In like manne
r, also, if you speak parables to me, and do not unfold them, I shall have hear
d your words in vain." And he answered me again, saying, "Every one who is the
servant of God, and has his Lord in his heart, asks of Him understanding, and r
eceives it, and opens up every parable; and the words of the Lord become known
to him which are spoken in parables? But those who are weak and slothful in pra
yer, hesitate to ask anything from the Lord; but the Lord is full of compassion
, and gives without fail to all who ask Him. But you, having been strengthened
by the holy Angel,(3) and having obtained from Him such intercession, and not b
eing slothful, why do not you ask of the Lord understanding, and receive it fro
m Him?" I said to him, "Sir, having you with me, I am necessitated to ask quest
ions of you, for you show me all things, and converse with me; but if I were to
 see or hear these things without you, I would then ask the Lord to explain the
m."

CHAP. V.

    "I said to you a little ago," he answered, "that you were cunning and obsti
nate in asking explanations of the parables; but since you are so persistent, I
 shall unfold to you the meaning of the similitudes of the field, and of all th
e others that follow, that you may make them known to every one.(4) Hear now,"
he said, "and understand them. The field is this world; and the Lord of the fie
ld is He who created, and perfected, and strengthened all things; [and the son
is the Holy Spirit;(5)] and the slave is the Son of God; and the vines are this
 people, whom He Himself planted; and the stakes are the holy angels of the Lor
d, who keep His people together; and the weeds that were plucked out of the vin
eyard are the iniquities of God's servants; and the dishes which He sent Him fr
om His able are the commandments which He gave His people through His Son; and
the friends and fellow-councillors are the holy angels who were first created;
and the Master's absence from home is the time that remains until His appearing
." I said to him, "Sir, all these are great, and marvellous, and glorious thing
s. Could I, therefore," I continued, "understand them? No, nor could any other
man, even if exceedingly wise. Moreover," I added, "explain to me what I am abo
ut to ask you." "Say what you wish," he replied. "Why, sir," I asked, "is the S
on of God in the parable in the form of a slave ?"

CHAP. VI.

    "Hear," he answered: "the Son of God is not in the form(6) of a slave, but
in great power and might." "How so, sir?" I said; "I do not understand." "Becau
se," he answered, "God planted the vineyard, that is to say, He created the peo
ple, and gave them to His Son; and the Son appointed His angels over them to ke
ep them; and He Himself purged away their sins, having suffered many trials and
 undergone many labours, for no one is able to dig without labour and toil. He
Himself, then, having purged away the sins of the people, showed them the paths
 of life(7) by giving them the law which He received from His Father. [You see,
" he said, "that He is the Lord of the people, having received all authority fr
om His Father.(8)] And why the Lord took His Son as councillor, and the gloriou
s angels, regarding the heirship of the slave, listen. The holy, pre-existent S
pirit, that created every creature, God made to dwell in flesh, which He chose.
(9) This flesh, accordingly, in which the Holy Spirit dwelt, was nobly subject
to that Spirit, walking reli-

36

giously and chastely, in no respect defiling the Spirit; and accordingly, after
 living(1) excellently and purely, and after labouring and co-operating with th
e Spirit, and having in everything acted vigorously and courageously along with
 the Holy Spirit, He assumed it as a partner with it. For this conduct(2) of th
e flesh pleased Him, because it was not defiled on the earth while having the H
oly Spirit. He took, therefore, as fellow-councillors His Son and the glorious
angels, in order that this flesh, which had been subject to the body without a
fault, might have some place of tabernacle, and that it might not appear that t
he reward [of its servitude had been lost(3)], for the flesh that has been foun
d without spot or defilement, in which the Holy Spirit dwelt, [will receive a r
eward(3)]. You have now the explanation(4) of this parable also."

CHAP. VII.

    "I rejoice, sir," I said, "to hear this explanation." "Hear," again he repl
ied: "Keep this flesh pure and stainless, that the Spirit which inhabits it may
 bear witness to it, and your flesh may be justified. See that the thought neve
r arise in your mind that this flesh of yours is corruptible, and you misuse it
 by any act of defilement. If you defile your flesh, you will also defile the H
oly Spirit; and if you defile your flesh [and spirit], you will not live."(5) "
And if any one, sir," I said, "has been hitherto ignorant, before he heard thes
e words, how can such  man be saved who has defiled his flesh?" "Respecting for
mer sins(6) of ignorance," he said, "God alone is able to heal them, for to Him
 belongs all power. [But be On your guard now, and the all-powerful and compass
ionate God will heal former transgressions(7)], if for the time to come you def
ile not your body nor your spirit; for both are common, and cannot be defiled,
the one without the other: keep both therefore pure, and you will live unto God
."

SIMILITUDE SIXTH.

OF THE TWO CLASSES OF VOLUPTUOUS MEN, AND OF THEIR DEATH, FALLING AWAY, AND THE
 DURATION OF THEIR PUNISHMENT.

CHAP. I.

    Sitting in my house, and glorifying the Lord for all that I had seen, and r
eflecting on the commandments, that they are excellent, and powerful, and glori
ous, and able to save a man's soul, I said within myself, "I shall be blessed i
f I walk in these commandments, and every one who walks in them will be blessed
." While I was saying these words to myself, I suddenly see him sitting beside
me, and hear him thus speak: "Why are you in doubt about the commandments which
 I gave you? They are excellent: have no doubt about them at all, but put on fa
ith in the Lord, and you will walk in them, for I will strengthen you in them.
These commandments are beneficial to those who intend to repent: for if they do
 not walk in them, their repentance is in vain You, therefore, who repent cast
away the wickedness of this world which wears you out; and by putting on all th
e virtues of a holy life, you will be able to keep these commandments, and will
 no longer add to the number of your sins. Walk,(8) therefore, in these command
ments of mine, and you will live unto God. All these things have been spoken to
 you by me." And after he had uttered these words, he said to me, "Let us go in
to the fields, and I will show you the shepherds of the flocks." "Let us go, si
r," I replied. And we came to a certain plain, and he showed me a young man, a
shepherd, clothed in a suit of garments of a yellow colour: and he was herding
very many sheep, and these sheep were feeding luxuriously, as it were, and riot
ously, and merrily skipping hither and thither. The shepherd himself was merry,
 because of his flock; and the appearance of the shepherd was joyous, and he wa
s running about amongst his flock. [And other sheep I saw rioting and luxuriati
ng in one place, but not, however, leaping about.(9)]

CHAP. II

    And he said to me, "Do you see this shepherd?"  "I see him, sir," I said. "
This," he answered, "is the angel(10) of luxury and deceit:

37

he wears out the souls of the servants of God, and perverts them from the truth
, deceiving them with wicked desires, through which they will perish; for they
forget the commandments of the living God, and walk in deceits and empty luxuri
es; and they are ruined by the angel, some being brought to death, others to co
rruption:"(1) I said to him, "Sir, I do not know the meaning of these words, 't
o death, and to corruption.'" "Listen," he said. "The sheep which you saw merry
 and leaping about, are those which have tom themselves away from God for ever,
 and have delivered themselves over to luxuries and deceits(2) [of this world.
Among them there is no return to life through repentance, because they have add
ed to their other sins, and blasphemed the name of the Lord. Such men therefore
, are appointed unto death.(3) And the sheep which you saw not leaping, but fee
ding in one place, are they who have delivered themselves over to luxury and de
ceit], but have committed no blasphemy against the Lord. These have been perver
ted from the truth: among them there is the hope of repentance, by which it is
possible to live. Corruption, then, has a hope of a kind of renewal,(4) but dea
th has everlasting ruin." Again I went forward a little way, and he showed me a
 tall shepherd, somewhat savage in his appearance, clothed in a white goatskin,
 and having a wallet on his shoulders, and a very hard staff with branches, and
 a large whip. And he had a very sour look, so that I was afraid of him, so for
bidding was his aspect. This shepherd, accordingly, was receiving the sheep fro
m the young shepherd, those, viz., that were rioting and luxuriating, but not l
eaping; and he cast them into a precipitous place, full of this ties and thorns
, so that it was impossible to extricate the sheep from the thorns and thistles
; but they were completely entangled amongst them. These, accordingly, thus ent
angled, pastured amongst the thorns and thistles, and were exceedingly miserabl
e, being beaten by him; and he drove them hither and thither, and gave them no
rest; and, altogether, these sheep were in a wretched plight.

CHAP. III.

    Seeing them, therefore, so beaten and so badly used, I was grieved for them
, because they were so tormented, and had no rest at all. And I said to the She
pherd who talked with me, "Sir, who is this shepherd, who is so pitiless and se
vere, and so completely devoid of compassion for these sheep?" "This," he repli
ed, "is the angel of punishment;(5) and he belongs to the just angels, and is a
ppointed to punish. He accordingly takes those who wander away from God, and wh
o have walked in the desires and deceits of this world, and chastises them as t
hey deserve with terrible and diverse punishments." "I would know, sir," I said
, "Of what nature are these diverse tortures and punishments?" "Hear," he said,
 "the various tortures and punishments. The tortures are such as occur during l
ife.(6) For some are punished with losses, others with want, others with sickne
sses of various kinds, and others with all kinds of disOrder and confusion; oth
ers are insulted by unworthy persons, and exposed to suffering in many other wa
ys: for many, becoming unstable in their plans, try many things, and none of th
em at all succeed, and they say they are not prosperous in their undertakings;
and it does not occur to their minds that they have done evil deeds, but they b
lame the Lord.(7) When, therefore, they have been afflicted with all kinds of a
ffliction, then are they delivered unto me for good training, and they are made
 strong in the faith of the Lord; and(8) for the rest of the days of their life
 they are subject to the Lord with pure hearts, and are successful in all their
 undertakings, obtaining from the Lord everything they ask; and then they glori
fy the Lord, that they were delivered to me, and no longer suffer any evil."

CHAP. IV.

    I said to him, "Sir, explain this also to me." "What is it you ask?" he sai
d. "Whether, sir," I continued, "they who indulge in luxury, and who are deceiv
ed, are tortured for the same period of time that they have indulged in luxury
and deceit?" He said to me, "They are tortured in the same manner."(9) ["They a
re tor-

38

mented much less, sir," I replied;(1)] "for those who are so luxurious and who
forget God ought to be tortured seven-fold." He said to me "You are foolish, an
d do not understand the power of torment." "Why, sir," I said, "if I had unders
tood it, I would not have asked you to show me." "Hear," he said, "the power of
 both. The time of luxury and deceit is one hour; but the hour of torment is eq
uivalent to thirty days. If, accordingly, a man indulge in luxury for one day,
and be deceived and be tortured for one day, the day of his torture is equivale
nt to a whole year. For all the days of luxury, therefore, there are as many ye
ars of torture to be undergone. You see, then," he continued, "that the time of
 luxury and deceit is very short,(1) but that of punishment and torture long."

CHAP. V.

    "Still," I said, "I do not quite understand about the time of deceit, and l
uxury, and torture; explain it to me more clearly." He answered, and said to me
, "Your folly is persistent; and you do not wish to purify your heart, and serv
e God. Have a care," he added, "lest the time be fulfilled, and you be found fo
olish. Hear now," he added, "as you desire, that you may understand these thing
s. He who indulges in luxury, and is deceived for one day, and who does what he
 wishes, is clothed with much foolishness, and does not understand the act whic
h he does until the morrow; for he forgets what he did the day before. For luxu
ry and deceit have no memories, on account of the folly with which they are clo
thed; but when punishment and torture cleave to a man for one day, he is punish
ed and tortured for a year; for punishment and torture have powerful memories.
While tortured and punished, therefore, for a whole year, he remembers at last
a his luxury and deceit, and knows that an their account he suffers evil. Every
 man, therefore, who is luxurious and deceived is thus tormented, because, alth
ough having life, they have given themselves over to death." "What kinds of lux
ury, sir," I asked, "are hurtful?" "Every act of a man which he performs with p
leasure," he replied, "is an act of luxury; for the sharp-tempered man, when gr
atifying his tendency, indulges in luxury; and the adulterer, and the drunkard,
 and the back-biter, and the liar, and the covetous man, and the thief, and he
who does things like these, gratifies his peculiar propensity, and in so doing
indulges in luxury. All these acts of luxury are hurtful to the servants of God
. On account of these deceits, therefore, do they suffer, who are punished and
tortured. And there are also acts of luxury which save men; for many who do goo
d indulge in luxury, being carried away by their own pleasure:(4) this luxury,
however, is beneficial to the servants of God, and gains life for such a man; b
ut the injurious acts of luxury before enumerated bring tortures and punishment
 upon them; and if they continue in them and do not repent, they bring death up
on themselves."

SIMILITUDE SEVENTH.

THEY WHO REPENT MUST BRING FORTH FRUITS WORTHY OF REPENTANCE.

    After a few days I saw him in the same plain where I had also. seen the she
pherds; and he said to me, "What do you wish with me?" I said to him, "Sir, tha
t you would order the shepherd who punishes to depart out of my house, because
he afflicts me exceedingly." "It is necessary," he replied, "that you be afflic
ted; for thus," he continued, "did the glorious angel command concerning you, a
s he wishes you to be tried." "What have I done which is so bad, sir," I replie
d, "that I should be delivered over to this angel?" "Listen," he said: "Your si
ns  are many, but not so great as to require that you be delivered over to this
 angel; but your household has committed great iniquities and sins, and the glo
rious angel has been incensed at them on account of their deeds; and for this r
eason he commanded you to be afflicted for a certain time, that they also might
 repent, and purify themselves from every desire of this world. When, therefore
, they repent and are purified, then the angel of punishment will depart." I sa
id to him, "Sir, if they have done such things as to incense the glorious angel
 against them, yet what have I done?" He replied, "They cannot be afflicted at
all, unless you, the head of the house, be afflicted: for when you are afflicte
d, of necessity they also suffer affliction; but if you are in comfort, they ca
n feel no affliction." "Well, sir," I said, "they have repented with their whol
e heart." "I know, too," he answered, "that they have repented with their whole
 heart: do you think, however, that the sins of those who repent are remitted?(
5) Not altogether, but he who repents must torture his own soul, and be exceedi
ngly humble in all his conduct, and be afflicted with many kinds of affliction;
 and if he endure the afflictions that come upon him, He who created all things
, and endued them with power, will assuredly have compassion, and will heal him
; and this will He do when He sees the heart

39

of every penitent pure from every evil thing:[1] and it is profitable for you a
nd for your house to suffer affliction now. But why should I say much to you? Y
ou must be afflicted, as that angel of the Lord commanded who delivered you to
me. And for this give thanks to the Lord, because He has deemed you worthy of s
howing you beforehand this affliction, that, knowing it before it comes, you ma
y be able to bear it with courage."[2] I said to him, "Sir, be thou with me, an
d I will be able to bear all affliction." "I will be with you," he said, "and I
 will ask the angel of punishment to afflict you more lightly; nevertheless, yo
u will be afflicted for a little time, and again you will be re-established in
your house. Only continue humble, and serve the Lord in all purity of heart, yo
u and your children, and your house, and walk in my commands which I enjoin upo
n you, and your repentance will be deep and pure; and if you observe these thin
gs with your household, every affliction will depart from you.[3] And afflictio
n," he added, "will depart from all who walk in these my commandments."

SIMILITUDE EIGHTH.

THE SINS OF THE ELECT AND OF THE PENITENT ARE OF MANY KINDS, BUT ALL WILL BE RE
WARDED ACCORDING TO THE MEASURE OF THEIR REPENTANCE AND GOOD WORKS.

CHAP. I.

    He showed me a large willow tree overshadowing plains and mountains, and un
der the shade of this willow had assembled all those who were called by the nam
e of the Lord. And a glorious angel of the Lord, who was very tall, was standin
g beside the willow, having a large, pruning-knife, and he was cutting little t
wigs  from the willow and distributing them among  the people that were oversha
dowed by the willow; and the twigs which he gave them were small, about a cubit
, as it were, in length. And after they had all received the twigs, the angel l
aid down the pruning-knife, and that tree was sound, as I had seen it at first.
 And I marvelled within myself, saying, "How is the tree sound, after so many b
ranches have been cut off?" And the Shepherd said to me, "Do not be surprised i
f the tree remains sound after so many branches were lopped off; [but wait,[4]]
 and when you shall have seen everything, then it will be explained to you what
 it means." The angel who had distributed the branches among the people again a
sked them from them, and in the order in which they had received them were they
 summoned to him, and each one of them returned his branch. And the angel of th
e Lord took and looked at them. From some he received the branches withered and
 moth-eaten; those who returned branches in that state the angel of the Lord or
dered to stand apart. Others, again, returned them withered, but not moth-eaten
; and these he ordered to stand apart. And others returned them half-withered,
and these stood apart; and others returned their branches half-withered and hav
ing cracks in them, and these stood apart. [And others returned their branches
green and having cracks in them; and these stood apart.[5]] And others returned
 their branches, one-half withered and the other green; and these stood apart.
And others brought their branches two-thirds green and the remaining third with
ered; and these stood apart. And others returned them two-thirds withered and o
ne-third green; and these stood apart. And others returned their branches nearl
y all green, the smallest part only, the top, being withered, but they had crac
ks in them; and these stood apart. And of others very little was green, but the
 remaining parts withered; and these stood apart. And others came bringing thei
r branches green, as they had received them from the angel. And the majority of
 the crowd returned branches of that kind, and with these the angel was exceedi
ngly pleased; and these stood apart. [And others returned their branches green
and having offshoots; and these stood apart, and with these the angel was excee
dingly delighted.[6]] And others returned their branches green and with offshoo
ts, and the offshoots had some fruit, as it were;[7] and those men whose branch
es were found to be of that kind were exceedingly joyful. And the angel was exu
ltant because of them; and the Shepherd also rejoiced greatly because of them.

CHAP. II.

    And the angel of the Lord ordered crowns to be brought;[8] and there were b
rought crowns, formed, as it were, of palms; and he crowned the men who had ret
urned the branches Which had offshoots and some fruit, and sent them away into
the tower. And the others also he sent into the tower, those, namely, who had r
eturned branches that were green and had offshoots but no fruit, having given t
hem seals.[9] And all who went into the tower had the same

40

clothing--white as snow.[1] And those who returned their branches green, as the
y had received them, he set free, giving them clothing and seals. Now after the
 angel had finished these things, he said to the Shepherd, "I am going away, an
d you will send these away within the walls, according as each one is worthy to
 have his dwelling. And examine their branches carefully, and so dismiss them;
but examine them with care. See that no one escape you,". he added; "and if any
 escape you, I will try them at the altar."[2] Having said these words to the S
hepherd, he departed. And after the angel had departed, the Shepherd said to me
, "Let us take the branches of all these and plant them, and see if any of them
 will live." I said to him, "Sir, how can these withered branches live?" He ans
wered, and said, "This tree is a willow, and of a kind that is very tenacious o
f life. If, therefore, the branches be planted, and receive a little moisture,
many of them will live. And now let us try, and pour waters upon them; and if a
ny of them live I shall rejoice with them, and if they do not I at least will n
ot be found neglectful." And the Shepherd bade me call them as each one was pla
ced. And they came, rank by rank, and gave their branches to the Shepherd. And
the Shepherd received the branches, and planted them in rows; and after he had
planted them he poured much water upon them, so that the branches could not be
seen for the water; and after the branches had drunk it in, he said to me, "Let
 us go, and return after a few days, and inspect all the branches; for He who c
reated this tree wishes all those to live who received branches[4] from it. And
 I also hope that the greater part of these branches which received moisture an
d drank of the water will live."

CHAP. III.

    I said to him, "Sir, explain to me what this tree means, for I am perplexed
 about it, because, after so many branches have been cut off, it continues soun
d, and nothing appears to have been cut away from it. By this, now, I am perple
xed." "Listen," he said: "This great tree[5] that casts its shadow over plains,
 and mountains, and all the earth, is the law of God that was given to the whol
e world; and this law is the Son of God,[6] proclaimed to the ends of the earth
; and the people who are under its shadow are they who have heard the proclamat
ion, and have believed upon Him. And the great and glorious angel Michael is he
 who has authority over this people, and governs them;[7] for this is he who ga
ve them the law[8] into the hearts of believers: he accordingly superintends th
em to whom he gave it, to see if they have kept the same. And you see the branc
hes of each one, for the branches are the law You see, accordingly, many branch
es that have been rendered useless, and you will know them all--those who have
not kept the law; and you will see the dwelling of each one." I said to him, "S
ir, why did he dismiss some into the tower, and leave others to you?" "All," he
 answered, "who transgressed the law which they received from him, he left unde
r my power for repentance; but all who have satisfied the law, and kept it, he
retains under his own authority." "Who, then," I continued, "are they who were
crowned, and who go to the tower?" "These are they who have suffered on account
 of the law; but the others, and they who returned their branches green, and wi
th offshoots, but without fruit, are they who have been afflicted on account of
 the law, but who have not suffered nor denied[9] their law; and they who retur
ned their branches green as they had received them, are the venerable, and the
just, and they who have walked carefully in a pure heart, and have kept the com
mandments of the Lord. And the rest you will know when I have examined those br
anches which have been planted and watered."

CHAP. IV.

    And after a few days we came to the place, and the Shepherd sat down in the
 angel's place, and I stood beside him. And he said to me, "Gird yourself with
pure, undressed linen made of sackcloth;" and seeing me girded, and ready to mi
nister to him, "Summon," he said, "the men to whom belong the branches that wer
e planted, according to the order in which each one gave them in." So I went aw
ay to the plain, and summoned them all, and they all stood in their ranks. He s
aid to them, "Let each one pull out his own branch, and bring it to me." The fi
rst to give in were those who had them withered and cut; and[10] because they w
ere found to be thus withered and cut, he commanded them to stand apart. And ne
xt they gave them in who had them withered, but not cut. And some of them gave
in their branches green, and some withered and eaten as by a moth. Those that g
ave them in green, accordingly, he ordered to stand apart; and those who gave t
hem in dry and cut, he ordered to stand along with the first. Next they gave th
em

41

in who had them half-withered and cracked;[1] and many of them gave them in gre
en and without crocks; and some green and with offshoots and fruits upon the of
fshoots, such as they had who went, after being crowned, into the tower. And so
me handed them in withered and eaten, and some withered and uneaten; and some a
s they were, half-withered and cracked. And he commanded them each one to stand
 apart, some towards their own rows, and others apart from them.

CHAP. V.

    Then they gave in their branches who had them green, but cracked: all these
 gave them in green, and stood in their own row. And the Shepherd was pleased w
ith these, because they were all changed, and had lost their cracks.[2] And the
y also gave them in who had them half-green and half-withered: of some, accordi
ngly, the branches were found completely green; of others, half-withered; of ot
hers, withered and eaten; of others, green, and having offshoots. All these wer
e sent away, each to his own row. [Next they gave in who had them two parts gre
en and one-third withered. Many of them gave them half-withered; and others wit
hered and rotten; and others half-withered and cracked, and a few green. These
all stood in their own row.[3]] And they gave them in who had them green, but t
o a very slight extent withered and cracked.[4] Of these, some gave them in gre
en, and others green and with offshoots. And these also went away to their own
row. Next they gave them who had a very small part green and the other parts wi
thered. Of these the branches were found for the most part green and having off
shoots, and fruit upon the offshoots, and others altogether green. With these b
ranches the Shepherd was exceedingly pleased, because they were found in this s
tate. And these went away, each to his own row.

CHAP. VI.

    After the Shepherd had examined the branches of them all, he said to me, "I
 told you that this tree was tenacious of life. You see," he continued, "how ma
ny repented and were saved." "I see, sir," I replied. "That you may behold," he
 added, "the great mercy of the Lord, that it is great and glorious, and that H
e has given His Spirit to those who are worthy of repentance." "Why then, sir,"
 I said, "did not all these repent?" He answered, "To them whose heart He saw w
ould become pure, and obedient to Him, He gave power to repent with the whole h
eart. But to them whose deceit and wickedness He perceived, and saw that they i
ntended to repent hypocritically, He did not grant repentance,[5] lest they sho
uld again profane His name." I said to him, "Sir, show me now, with respect to
those who gave in the branches, of what sort they are, and their abode, in orde
r that they hearing it who believed, and received the seal, and broke it, and d
id not keep it whole, may, on coming to a knowledge of their deeds, repent, and
 receive from you. a seal, and may glorify the Lord because He had compassion u
pon them, and sent you to renew their spirits." "Listen," he said: "they whose
branches were found withered and moth-eaten are the apostates and traitors of t
he Church, who have blasphemed the Lord in their sins, and have, moreover, been
 ashamed of the name of the Lord by which they were called.[6] These, therefore
, at the end were lost unto God. And you see that not a single one of them repe
nted, although they heard the words which I spake to them, which I enjoined upo
n you. From such life departed? And they who gave them in withered and undecaye
d, these also were near to them; for they were hypocrites, and introducers of s
trange doctrines, and subverters of the servants Of God, especially of those wh
o had sinned, not allowing them to repent, but persuading them by foolish doctr
ines.[8] These, accordingly, have a hope of repentance. And you see that many o
f them also have repented since I spake to them, and they will still repent. Bu
t all who will not repent have lost their lives; and as many of them as repente
d became good, and their dwelling was appointed within the first walls; and som
e of them ascended even into the tower. You see, then," he said, "that repentan
ce involves life to sinners, but non-repentance death.

CHAP. VII.

    "And as many as gave in the branches half-withered and cracked, hear also a
bout them. They whose branches were half-withered to the same extent are the wa
vering; for they neither live, nor are they dead. And they who have them half-w
ithered and cracked are both waverers and slanderers, [railing against the abse
nt,] and never at peace with one another, but always at variance. And yet to th
ese also," he continued, "repentance is possible. You see," he said, "that some
 of them have repented, and there is still remaining in them," he continued, "a
 hope of repentance. And as many of them," he added, "as have repented, shall h
ave their

42

dwelling in the tower. And those of them who have been slower in repenting shal
l dwell within the walls. And as many as do not repent at all, but abide in the
ir deeds, shall utterly perish. And they who gave in their branches green and c
racked were always faithful and good, though emulous of each other about the fo
remost places, and about fame:[1] now all these are foolish, in indulging in su
ch a rivalry. Yet they also, being naturally good,[2] on hearing my commandment
s, purified themselves, and soon repented. Their dwelling, accordingly, was in
the tower. But if any one relapse into strife, he will be east out of the tower
, and will lose his life.[3] Life is the possession of all who keep the command
ments of the Lord; but in the commandments there is no rivalry in regard to the
 first places, or glory of any kind, but in regard to patience and personal hum
ility. Among such persons, then, is the life of the Lord, but amongst the quarr
elsome and transgressors, death.

CHAP. VIII.

    "And they who gave in their branches half-green and half-withered, are thos
e who are immersed in business, and do not cleave to the saints. For this reaso
n, the one half of them is living, and the other half dead.[4] Many, accordingl
y, who heard my commands repented, and those at least who repented had their dw
elling in the tower. But some of them at last fell away: these, accordingly, ha
ve not repentance, for on account of their business they blasphemed the Lord, a
nd denied Him. They therefore lost their lives through the wickedness which the
y committed. And many of them doubted. These still have repentance in their pow
er, if they repent speedily; and their abode will be in the tower. But if they
are slower in repenting, they will dwell within the walls; and if they do not r
epent, they too have lost their lives. And they who gave in their branches two-
thirds withered and one-third green, are those who have denied [the Lord] in va
rious ways. Many, however, repented, but some of them hesitated and were in dou
bt. These, then, have repentance within their reach, if they repent quickly, an
d do not remain in their pleasures;[5] but if they abide in their deeds, these,
 too, work to themselves death.

CHAP. IX.

    "And they who returned their branches two-thirds withered and one-third gre
en, are those that were faithful indeed; but after acquiring wealth, and becomi
ng distinguished amongst the heathen, they clothed themselves with great pride,
 and became lofty-minded, and deserted the truth, and did not cleave to the rig
hteous, but lived with the heathen, and this way of life became more agreeable
to them.[6] They did  not, however, depart from God, but remained in the faith,
 although not working the works of faith. Many of them accordingly repented, an
d their dwelling was in the tower. And others continuing to live until the end
with the heathen, and being corrupted by their vain glories, [departed from God
, serving the works and deeds  of the heathen.[7]] These were reckoned with the
 heathen. But others of them hesitated, not hoping to be saved on account of th
e deeds  which they had done; while others were in doubt, and caused divisions
among themselves. To those, therefore, who were in doubt on account of their de
eds, repentance is still open; but their repentance ought to be speedy, that th
eir dwelling may be in the tower. And to those who do not repent, but abide in
their pleasures, death is near.

CHAP. X.

    "And they who give in their branches green, but having the tips withered an
d cracked, these were always good, and faithful, and distinguished before God;
but they sinned a very little through indulging small desires, and finding litt
le faults with one another. But on hearing my words the greater part of them qu
ickly repented, and their dwelling was upon the tower. Yet some of them were in
 doubt; and certain of them who were in doubt wrought greater dissension. Among
 these, therefore, is hope of repentance, because they were always good; and wi
th difficulty will any one of them perish. And they who gave up their branches
withered,[8] but having a very small part green, are those who believed only, y
et continue working the works of iniquity. They never, however, departed from G
od, but gladly bore His name, and joyfully received His servants into their hou
ses.[9] Having accordingly heard of this repentance, they unhesitatingly repent
ed, and practise all virtue and righteousness; and some of them even [suffered,
 being willingly put to death[10]]. knowing their deeds which they had done. Of
 all these, therefore, the dwelling shall be in the tower."

CHAP. XI.

    And after he had finished the explanations of

43

all the branches, he said to me, "Go and tell them to every one, that they may
repent, and they shall live unto God.[1] Because the Lord, having had compassio
n on all men, has sent me to give repentance, although some are not worthy of i
t on account of their works; but the Lord, being long-suffering, desires those
who were called by His Son to be saved."[2] I said to him, "Sir, I hope that al
l who have heard them will repent; for I am persuaded that each one, on coming
to a knowledge of his own works, and fearing the Lord, will repent." He answere
d me, and said, "All who with their whole heart shall purify themselves from th
eir wickedness before enumerated, and shah add no more to their sins, will rece
ive healing from the Lord for their former transgressions, if they do not hesit
ate at these commandments; and they will live unto God. But do you walk in my c
ommandments, and live." Having shown me these things, and spoken all these word
s, he said to me, "And the rest I will show you after a few days."

SIMILITUDE NINTH.

THE GREAT MYSTERIES IN THE BUILDING OF THE MILITANT AND TRIUMPHANT CHURCH,

CHAP. I.

    After I had written down the commandments and similitudes of the Shepherd,
the angel of repentance, he came to me and said, "I wish to explain to you what
 the HOly Spirit[3] that spake with you in the form of the Church showed you, f
or that Spirit is the Son of God. For, as you were somewhat weak in the flesh,
it was not explained to you by the angel. When, however, you were strengthened
by the Spirit, and your strength was increased, so that you were able to see th
e angel also, then accordingly was the building of the tower shown you by the C
hurch. In a noble and solemn manner did you see everything as if shown you by a
 virgin; but now you see [them] through the same Spirit as if shown by an angel
. You must, however, learn everything from me with greater accuracy. For I was
sent for this purpose by the glorious angel to dwell in your house, that you mi
ght see all things with power, entertaining no fear, even as it was before." An
d he led me away into Arcadia, to a round hill;[4] and he placed me on the top
of the hill, and showed me a large plain, and round about the plain twelve moun
tains, all having different forms. The first was black as soot; and the second
bare, without grass; and the third full of thorns and thistles; and the fourth
with grass half-withered, the upper parts of the plants green, and the parts ab
out the roots withered; and some of the grasses, when the sun scorched them, be
came withered. And the fifth mountain had green grass, and was ragged. And the
sixth mountain was quite full of clefts, some small and others large; and the c
lefts were grassy, but the plants were not very vigorous, but rather, as it wer
e, decayed. The seventh mountain, again, had cheerful pastures, and the whole m
ountain was blooming, and every kind of cattle and birds were feeding upon that
 mountain; and the more the cattle and the birds ate, the more the grass of tha
t mountain flourished. And the eighth mountain was full of fountains, and every
 kind of the Lord's creatures drank of the fountains of that mountain. But the
ninth mountain [had no water at all, and was wholly a desert, and had within it
 deadly serpents, which destroy men. And the tenth mountain[5]] had very large
trees, and was completely shaded, and under the shadow of the trees sheep lay r
esting and ruminating. And the eleventh mountain was very thickly wooded, and t
hose trees were productive, being adorned with various sons of fruits, so that
any one seeing them would desire to eat of their fruits. The twelfth mountain,
again, was wholly white, and its aspect was cheerful, and the mountain in itsel
f was very beautiful.

CHAP. II.

    And in the middle of the plain he showed me a large white rock that had ari
sen out of the plain. And the rock was more lofty than the mountains, rectangul
ar in shape, so as to be capable of containing the whole world: and that rock W
as old, having a gate cut out of it; and the cutting out of the gate seemed to
me as if recently done. And the gate glittered to such a degree under the sunbe
ams, that I marvelled at the splendour of the gate;[6] and round about the gate
 were standing twelve virgins. The four who stood at the corners seemed to me m
ore distinguished than the others--they were all, however, distinguished--and t
hey were standing at the four parts of the gate; two virgins between each part.
 And they were clothed with linen tunics, and gracefully girded, having their r
ight shoulders exposed, as if about to bear some burden. Thus they stood ready;
 for they were exceedingly cheerful and eager. After I had seen these things, I
 marvelled in myself,

44

because I was beholding great and glorious sights. And again I was perplexed ab
out the virgins, because, although so delicate, they were standing courageously
, as if about to carry the whole heavens. And the Shepherd said to me "Why are
you reasoning in yourself, and perplexing your mind, and distressing yourself?
for the things which you cannot understand, do not attempt to comprehend, as if
 you were wise; but ask the Lord, that you may receive understanding and know t
hem. You cannot see what is behind you, but you see what is before. Whatever, t
hen, you cannot see, let alone, and do not torment yourself about it: but what
you see, make yourself master of it, and do not waste your labour about other t
hings; and I will explain to you everything that I show you. Look therefore, on
 the things that remain."

CHAP. III.

    I saw six men come, tall, and distinguished, and similar in appearance, and
 they summoned, a multitude of men. And they who came were also tall men, and h
andsome, and powerful; and the six men commanded them to build a tower[1] above
 the rock. And great was the noise of those men who came to build the tower, as
 they ran hither and thither around the gate. And the virgins who stood around
the gate told the men to hasten to build the tower. Now the virgins had spread
out their hands, as if about to receive something from the men. And the six men
 commanded stones to ascend out of a certain pit, and to go to the building of
the tower. And there went up ten shining rectangular stones, not hewn in a quar
ry. And the six men called the virgins, and bade them carry all the stones that
 were intended for the building, and to pass through the gate, and give them to
 the men who were about to build the tower. And the virgins put upon one anothe
r the ten first stones which had ascended from the pit, and carried them togeth
er, each stone by itself.

CHAP. IV.

    And as they stood together around the gate, those who seemed to be strong c
arried them, and they stooped down under the corners of the stone; and the othe
rs stooped down under the sides of the stones. And in this way they carried all
 the stones.[2] And they carried them through the gate as they were commanded,
and gave them to the men for the tower; and they took the stones and proceeded
with the building. Now the tower was built upon the great rock, and above the g
ate. Those ten stones were prepared as the foundation for the building of the t
ower. And the rock and gate were the support of the whole of the tower. And aft
er the ten stones other twenty [five] came up out of the pit, and these were fi
red into the building of the tower, being carried by the virgins as before. And
 after these ascended thirty-five. And these in like manner were fitted into th
e tower. And after these other forty stones came up; and all these were cast in
to the building of the tower, [and there were four rows in the foundation of th
e tower,[3]] and they ceased ascending from the pit. And the builders also ceas
ed for a little. And again the six men commanded the multitude of the crowd to
bear stones from the mountains for the building of the tower. They were accordi
ngly brought from all the mountains of various, colours, and being hewn by the
men were given to the virgins; and the virgins carried them through the gate, a
nd gave them for the building of the tower. And when the stones of various colo
urs were placed in the building, they all became white alike, and lost their di
fferent colours. And certain stones were given by the men for the building, and
 these did not become shining; but as they were placed, such also were they fou
nd to remain: for they were not given by the virgins, nor carried through the g
ate. These stones, therefore, were not in keeping with the others in the buildi
ng of the tower. And the six men, seeing these unsuitable stones in the buildin
g, commanded them to be taken away, and to be carried away down to their own pl
ace whence they had been taken; [and being removed one by one, they were laid a
side; and] they say to the men who brought the stones, "Do not ye bring any sto
nes at all for the building, but lay them down beside the tower, that the virgi
ns may carry them through the gate, and may give them for the building. For unl
ess," they said, "they be carried through the gate by the hands of the virgins,
 they cannot change their colours: do not toil, therefore," they said, "to no p
urpose."

CHAP. V.

    And on that day the building was finished, but the tower was not completed;
 for additional building was again about to be added, and there was a cessation
 in the building. And the six men commanded the builders all to withdraw a litt
le distance, and to rest, but enjoined the virgins not to withdraw from the tow
er; and it seemed to me that the virgins had been left to guard the tower. Now
after all had withdrawn, and were resting themselves, I said to the Shepherd, "
What is the reason that the building of the tower was not finished? "The tower,
" he answered, "cannot be finished just yet, until the Lord of it come and exam
ine the building, in

45

order that, if any of the stones be found to be decayed, he may change them: fo
r the tower is built according to his pleasure." "I would like to know, sir," I
 said, "what is the meaning of the building of this tower, and what the rock an
d gate, and the mountains, and the virgins mean, and the stones that ascended f
rom the pit, and were not hewn, but came as they were to the building. Why, in
the first place, were ten stones placed in the foundation, then twenty-five, th
en thirty-five, then forty? and I wish also to know about the stones that went
to the building, and were again taken out and returned to their own place? On a
ll these points put my mind at rest, sir, and explain them to me." "If you are
not found to be curious about trifles," he replied, "you shall know everything.
 For after a few days [we shall come hither, and you will see the other things
that happen to this tower, and will know accurately all the similitudes." After
 a few days[1]] we came to the place where we sat down. And he said to me, "Let
 us go to the tower; for the master of the tower is coming to examine it." And
we came to the tower, and there was no one at all near it, save the virgins onl
y. And the Shepherd asked the virgins if perchance the master of the tower had
come; and they replied that he was about to come[2] to examine the building.

CHAP. VI.

    And, behold, after a little I see an array of many men coming, and in the m
idst of them one man[3] of so remarkable a size as to overtop the tower. And th
e six men who had worked upon the building were with him, and many other honour
able men were around him. And the virgins who kept the tower ran forward and ki
ssed him, and began to walk near him around the tower. And that man examined th
e building carefully, feeling every stone separately; and holding a rod in his
hand, he struck every stone in the building three times. And when he struck the
m, some of them became black as soot, and some appeared as if covered with scab
s, and some cracked, and some mutilated, and some neither white nor black, and
some rough and not in keeping with the other stones, and some having Every many
] stains: such were the varieties of decayed stones that were found in the buil
ding. He ordered all these to be taken out of the tower, and to be laid down be
side it, and other stones to be brought and put in their stead. [And the builde
rs asked him from what mountain he wished them to be brought and put in their p
lace.[4]] And he did not command them to be brought from the mountains, [but he
 bade them be brought from a certain plain which was near at hand.[5]] And the
plain was dug up, and shining rectangular stones were found, and some also of a
 round shape; and all the stones which were in that plain were brought, and car
ried through the gate by the virgins. And the rectangular stones were hewn, and
 put in place of those that were taken away; but the rounded stones were not pu
t into the building, because they were hard to hew, and appeared to field slowl
y to the chisel; they were deposited, however, beside the tower, as if intended
 to be hewn and used in the building, for they were exceedingly brilliant.

CHAP. VII.

    The glorious man, the lord of the whole tower, having accordingly finished
these alterations, called to him the Shepherd, and delivered to him all the sto
nes that were lying beside the tower, that had been rejected from the building,
 and said to him, "Carefully clean all these stones, and put aside such for the
 building of the tower as may harmonize with the others; and those that do not,
 throw far away from the tower." [Having given these orders to the Shepherd, he
 departed from the tower[6]], with all those with whom he had come.  Now the vi
rgins were standing around the tower, keeping it. I said again to the Shepherd,
 "Can these stones return to the building of the tower, after being rejected?"
He answered me, and said, "Do you see these stones?" "I see them, sir," I repli
ed. "The greater part of these stones," he said, "I will hew, and put into the
building, and they will harmonize with the others." "How, sir," I said, "can th
ey, after being cut all round about, fill up the same space?" He answered, "Tho
se that shall be found small will be thrown into the middle of the building, an
d those that are larger will be placed on the outside, and they will hold them
together." Having spoken these words, he said to me, "Let us go, and after two
days let us come and clean these stones, and cast them into the building; for a
ll things around the tower must be cleaned, lest the Master come suddenly? and
find the places about the tower dirty, and be displeased, and these stones be n
ot returned for the building of the tower, and I also shall seem to be neglectf
ul towards the Master." And after two days we came to the tower, and he said to
 me, "Let us examine all the stones, and ascertain those which may return to th
e building." I said to him, "Sir, let us examine them!"

46

CHAP. VIII,

    And beginning, we first examined the black stones: And such as they had bee
n taken out of the building, were they found to remain; and the Shepherd ordere
d them to be removed out of the tower, and to be placed apart. Next he examined
 those that had scabs; and he took and hewed many of these, and commanded the v
irgins to take them up and cast them into the building. And the virgins lifted
them up, and put them in the middle of the building of the tower. And the rest
he ordered to be laid down beside the black ones; for these, too, were found to
 be black. He next examined those that had cracks; and he hewed many of these,
and commanded them to be carried by the virgins to the building: and they were
placed on the outside, because they were found to be sounder than the others; b
ut the rest, on account of the multitude of the cracks, could not be hewn, and
for this reason, therefore, they were rejected from the building of the tower.
He next examined the chipped stones, and many amongst these were found to be bl
ack, arid some to have great crocks. And these also he commanded to be laid dow
n along with those which had been rejected. But the remainder, after being clea
ned and hewn, he commanded to be placed in the building. And the virgins took t
hem up, and fitted them into the middle of the building of the tower, for they
were somewhat weak. He next examined those that were half white and half black,
 and many of them were found to be black. And he commanded these also to be tak
en away along with those which had been rejected. And the rest were all taken a
way by the virgins; for, being white, they were fitted by the virgins themselve
s into the building. And they were placed upon the outside, because they were f
ound to be sound, so as to be able to support those which were placed in the mi
ddle, for no part of them at all was chipped. He next examined those that were
rough and hard; and a few of them were rejected because they could not be hewn,
 as they were found exceedingly hard. But the rest of them were hewn, and carri
ed by the virgins, and fitted into the middle of the building of the tower; for
 they were somewhat weak. He next examined those that had stains; and of these
a very few were black, and were thrown aside with the others; but the greater p
art were found to be bright, and these were fitted by the virgins into the buil
ding, but on account of their strength were placed on the outside.

CHAP. IX.

    He next came to examine the white and rounded stones, and said to me, "What
 are we to do with these stones? "How do I know, sir? "I replied. "Have you no
intentions regarding them? "Sir," I answered, "I am not acquainted with this ar
t, neither am I a stone-cutter, nor can I tell." "Do you not see," he said, "th
at they are exceedingly round? and if I wish to make them ractangular, a large
portion of them must be cut away; for some of them must of necessity be put int
o the building." "If therefore," I said, "they must, why do you torment yoursel
f, and not at once choose for the building those which you prefer, and fit them
 into it?" He selected the larger ones among them, and the shining ones, and he
wed them; and the virgins carried and fitted them into the outside parts of the
 building. And the rest which remained over were carded away, and laid down on
the plain from which they were brought. They were not, however, rejected, "beca
use," he said, "there remains yet a little addition to be built to the tower. A
nd the lord of this tower wishes all the stones to be fitted into the building,
 because they are exceedingly bright." And twelve women were called, very beaut
iful in form, clothed in black, and with dishevelled hair. And these women seem
ed to me to be fierce. But the Shepherd commanded them to lift the stones that
were rejected from the building, and to carry them away to the mountains from w
hich they had been brought. And they were merry, and carded away all the stones
, and put them in the place whence they had been taken. Now after all the stone
s were removed, and there was no longer a single one lying around the tower, he
 said, "Let us go round the tower and see, lest there be any defect in it." So
I went round the tower along with him. And the Shepherd, seeing that the tower
was beautifully built, rejoiced exceedingly; for the tower was built in such a
way, that, on seeing it, I coveted the building of it, for it was constructed a
s if built of one stone, without a single joining. And the stone seemed as if h
ewn out of the rock; having to me the appearance of a monolith.

CHAP. X.

    And as I walked along with him, I was full of joy, beholding so many excell
ent things. And the Shepherd said to me, "Go and bring unslacked lime and fine-
baked clay, that I may fill up the forms of the stones that were taken and thro
wn into the building; for everything about the tower must be smooth." And I did
 as he commanded me, and brought it to him. "Assist me," he said, "and the work
 will soon be finished." He accordingly filled up the forms of the stones that
were returned to the building, and commanded the places around the tower to be
swept and to be cleaned; and the virgins

47

took brooms and swept the place, and carried all the dirt out of the tower, and
 brought water, and the ground around the tower became cheerful and very beauti
ful. Says the Shepherd to me, "Everything has been cleared away; if the lord of
 the tower come to inspect it, he can have no fault to find with us." Having sp
oken these words, he wished to depart; but I laid hold of him by the wallet, an
d began to adjure him by the Lord that he would explain what he had showed me.
He said to me, "I must rest a little, and then I shall explain to you everythin
g; wait for me here until I return." I said to him, "Sir, what can I do here al
one?" "You are not alone," he said, "for these virgins are with you." "Give me
in charge to them, then," I replied. The Shepherd called them to him, and said
to them, "I entrust him to you until I come," and went away. And I was alone wi
th the virgins; and they were rather merry, but were friendly to me, especially
 the four more distinguished of them.

CHAP. XI.

    The virgins said to me, "The Shepherd does not come here to-day." "What, th
en," said I, "am I to do?" They replied, "Wait for him until he comes; and if h
e comes he will converse with you, and if he does not come you will remain here
 with us until he does come." I said to them, "I will wait for him until it is
late; and if he does not arrive, I will go away into the house, and come back e
arly in the morning." And they answered and said to me, "You were entrusted to
us; you cannot go away from us." "Where, then," I said, "am I to remain? "You w
ill sleep with us," they replied, "as a brother, and not as a husband: for you
are our brother, and for the time to come we intend to abide with you, for we l
ove you exceedingly!" But I was ashamed to remain with them. And she who seemed
 to be the first among them began to kiss me. [And the others seeing her kissin
g me, began also to kiss me], and to lead me round the tower, and to play with
me.[1] And I, too, became like a young man, and began to play with them: for so
me of them formed a chorus, and others danced, and others  sang; and I, keeping
 silence, walked with them around the tower, and was merry with them. And when
it grew late I wished to go into the house; and they would not let me, but deta
ined me. So I remained with them during the night, and slept beside the tower.
Now the virgins spread their linen tunics on the ground, and made me lie down i
n the midst of them; and they did nothing at all but pray; and I without ceasin
g prayed with them, and not less than they. And the virgins rejoiced because I
thus prayed. And I remained there with the virgins until the next day at the se
cond hour. Then the Shepherd returned, and said to the virgins, "Did you offer
him any insult?   "Ask him," they said. I said to him, "Sir, I was delighted th
at I remained with them." "On what," he asked, "did you sup? "I supped, sir," I
 replied, "on the words of the Lord the whole night." "Did they receive you wel
l?" he inquired. "Yes, sir," I answered. "Now," he said, "what do you wish to h
ear first?" "I wish to hear in the order," I said, "in which you showed me from
 the beginning. I beg of you, sir, that as I shall ask you, so also you will gi
ve me the explanation." "As you wish," he replied, "so also will I explain to y
ou, and will conceal nothing at all from you."

CHAP. XII.

    "First of all, sir," I said, "explain this to me: What is the meaning of th
e rock and the gate?" "This rock," he answered, "and this gate are the Son of G
od." "How, sir?" I said; "the rock is old, and the gate is new." "Listen," he s
aid, "and understand, O ignorant man. The Son of God is older than all His crea
tures, so that He was a fellow-councillor with the Father in His work of creati
on:[2] for this reason is He old." "And why is the gate new, sir?" I said. "Bec
ause," he answered, "He became manifest[3] in the last days of the dispensation
: for this reason the gate was made new, that they who are to be saved by it mi
ght enter into the kingdom of God. You saw," he said, "that those stones which
came in through the gate were used for the building of the tower, and that thos
e which did not come, were again thrown back to their own place? "I saw, sir,"
I replied. "In like manner," he continued, "no one shall enter into the kingdom
 of God unless he receive His holy name. For if you desire to enter into a city
, and that city is surrounded by a wall, and has but one gate, can you enter in
to that city save through the gate which it has?" "Why, how can it be otherwise
, sir?" I said. "If, then, you cannot enter

48

into the city except through its gate, so, in like manner, a man cannot otherwi
se enter into the kingdom of God than by the name of His beloved Son. You saw,"
 he added, "the multitude who were building the tower?" "I saw them, sir," I sa
id. "Those," he said, "are all glorious angels, and by them accordingly is the
Lord surrounded. And the gate is the Son of God. This is the one entrance to th
e Lord. In no other way, then, shall any one enter in to Him except through His
 Son. You saw," he continued, "the six men, and the tail and glorious man in th
e midst of them, who walked round the tower, and rejected the stones from the b
uilding? "I saw him, sir," I answered. "The glorious man," he said, "is the Son
 of God, and those six glorious angels are those who support Him on the right h
and and on the left. None of these glorious angels," he continued, "will enter
in unto God apart from Him. Whosoever does not receive His[1] name, shall not e
nter into the kingdom of God."

CHAP. XIII.

    "And the tower," I asked, "what does it mean? "This tower," he replied, "is
 the Church." "And these virgins, who are they?" "They are holy spirits, and me
n cannot otherwise be found in the kingdom of God unless these have put their c
lothing upon them: for if you receive the name only, and do not receive from th
em the clothing, they are of no advantage to you. For these virgins are the pow
ers of the Son of God. If you bear His name but possess not His power, it will
be in vain that you bear His name. Those stones," he continued, "which you saw
rejected bore His name, but did not put on the clothing of the virgins." "Of wh
at nature is their clothing, sir?" I asked. "Their very names," he said, "are t
heir clothing. Every one who bears the name of the Son of God, ought to bear th
e names also of these; for the Son Himself bears the names[2] of these virgins.
 As many stones," he continued, "as you saw [come into the building of the towe
r through the hands[3]] of these virgins, and remaining, have been clothed with
 their strength. For this reason you see that the tower became of one stone wit
h the rock. So also they who have believed on the Lord[4] through His Son, and
are clothed with these spirits, shall become one spirit, one body, and the colo
ur of their garments shall be one. And the dwelling of such as bear the names o
f the virgins is in the tower." "Those stones, sir, that were rejected,"  I inq
uired, "on what account were they rejected? for they passed through the gate, a
nd were placed by the hands of the virgins in the building of the tower." "Sinc
e you take an interest in everything," he replied, "and examine minutely, hear
about the stones that were rejected. These all," he said, "received the name of
 God, and they received also the strength of these virgins. Having received, th
en, these spirits, they were made strong, and were with the servants of God; an
d theirs was one spirit, and one body, and one clothing. For they were of the s
ame mind, and wrought righteousness. After a certain time, however, they were p
ersuaded by the women whom you saw clothed in black, and having their shoulders
 exposed and their hair dishevelled, and beautiful in appearance. Having seen t
hese women, they desired to have them, and clothed themselves with their streng
th, and put off the strength of the virgins. These, accordingly, were rejected
from the house of God, and were given over to these women. But they who were no
t deceived by the beauty of these women remained in the house of God. You have,
" he said, "the explanation of those who were rejected."

CHAP. XIV.

    "What, then, sir," I said, "if these men, being such as they are, repent an
d put away their desires after these women, and return again to the virgins, an
d walk in their strength and in their works, shall they not enter into the hous
e of God? "They shall enter in," he said, "if they put away the works of these
women, and put on again the strength of the virgins, and walk in their works. F
or on this account was there a cessation in the building, in order that, if the
se repent, they may depart into the building of the tower. But if they do not r
epent, then others will come in their place, and these at the end will be cast
out. For all these things I gave thanks to the Lord, because He had pity on all
 that call upon His name; and sent the angel of repentance to us who sinned aga
inst Him, and renewed our spirit; and when we were already destroyed, and had n
o hope of life, He restored us to newness of life." "Now, sir," I continued, "s
how me why the tower was not built upon the ground, but upon the rock and upon
the gate." "Are you still," he said, "without sense and understanding? "I must,
 sir," I said, "ask you of all things, because I am wholly unable to understand
 them; for all these things are great and glorious, and difficult for man to un
derstand." "Listen," he said: "the name of the Son of God is great, and cannot
be contained, and supports the whole world.[5] If, then, the whole creation is
supported by the

49

Son of God, what think ye of those who are called by Him, and bear the name of
the Son of God, and walk in His commandments? do you see what kind of persons H
e supports? Those who bear His name with their whole heart. He Himself, accordi
ngly, became a foundation[1] to them, and supports them with joy, because they
are not ashamed to bear His name."

CHAP, XV.[2]

    "Explain to me, sir," I said, "the names of these virgins, and of those wom
en who were clothed in black raiment." "Hear," he said, "the names of the stron
ger virgins who stood at the comers. The first is Faith,[3] the second Continen
ce, the third Power, the fourth Patience. And the others standing in the midst
of these have the following names: Simplicity, Innocence, Purity, Cheerfulness,
 Truth, Understanding, Harmony, Love. He who bears these names and that of the
Son of God will be able to enter into the kingdom of God. Hear, also," he conti
nued, "the names of the women who had the black garments; and of these four are
 stronger than the rest. The first is Unbelief, the second: Incontinence, the t
hird Disobedience, the fourth Deceit. And their followers are called Sorrow, Wi
ckedness, Wantonness, Anger, Falsehood, Folly, Backbiting, Hatred. The servant
of God  who bears these names shall see, indeed, the kingdom of God, but shall
not enter into it." "And the stones, sir," I said, "which were taken out of the
 pit and fitted into the building: what are they?" "The first," he said, "the t
en, viz, that were placed as a foundation, are the first generation, and the tw
enty-five the second generation, of righteous men; and the thirty-five are the
prophets of God and His ministers; and the forty are the apostles and teachers
of the preaching of the Son of God."[4] "Why, then, sir," I asked, "did the vir
gins carry these stones also through the gate, and give them for the building o
f the tower?" "Because," he answered, "these were the first who bore these spir
its, and they never departed from each other, neither the spirits from the men
nor the men from the spirits, but the spirits remained with them until their fa
lling asleep. And unless they had had these spirits with them, they would not h
ave been of use for the building of this tower."

CHAP. XVI.

    "Explain to me a little further, sir," I said. "What is it that you desire?
" he asked. "Why, sir," I said, "did these stones ascend out of the pit, and be
 applied to the building of the tower, after having borne these spirits? "They
were obliged," he answered, "to ascend through water in order that they might b
e made alive; for, unless they laid aside the deadness of their life, they coul
d not in any other way enter into the kingdom of God. Accordingly, those also w
ho fell asleep received the seal of the Son of God. For," he continued, "before
 a man bears the name of the Son of God s he is dead; but when he receives the
seal he lays aside his deadness, and obtains life. The seal, then, is the water
: they descend into the water dead, and they arise alive. And to them, accordin
gly, was this seal preached, and they made use of it that they might enter into
 the kingdom of God." "Why, sir," I asked, "did the forty stones also ascend wi
th them out of the pit, having already received the seal?" "Because," he said,
"these apostles and teachers who preached the name of the Son of God, after fal
ling asleep in the power and faith of the Son of God, preached it not only to t
hose who were asleep, but themselves also gave them the seal of the preaching.
Accordingly they descended with them into the water, and again ascended. [But t
hese descended alive and rose up again alive; whereas they who had previously f
allen asleep descended dead, but rose up again alive.[6]] By these, then, were
they quickened and made to know the name of the Son of God. For this reason als
o did they ascend with them, and were fitted along with them into the building
of the tower, and, untouched by the chisel, were built in along with them. For
they slept in righteousness and in great purity, but only they had not this sea
l.  You have accordingly the explanation of these also."

CHAP. XVII.

    "I understand, sir," I replied. "Now, sir," I continued, "explain to me, wi
th respect to the mountains, why their forms are various and diverse." "Listen,
" he said: "these mountains are the twelve tribes, which inhabit the whole worl
d.[7] The Son of God, accordingly, was preached unto them by the apostles." "Bu
t why are the mountains of various kinds, some having one form, and others anot
her? Explain that to me, sir." "Listen," he answered: "these twelve tribes that
 inhabit the whole world are twelve nations. And they vary in prudence and unde
rstanding. As numerous, then, as are the varieties of the mountains which you s
aw,

50

are also the diversities of mind and understanding among these nations. And I w
ill explain to you the actions of each one." "First, sir," I said, "explain thi
s: why, when the mountains are so diverse, their stones, when placed in the bui
lding, became one colour, shining like those also that had ascended out of the
pit." "Because," he said, "all the nations that dwell under heaven were called
by hearing and believing upon the name of the Son of God.[1] Having, therefore,
 received the seal, they had one understanding and one mind; and their faith be
came one, and their love one, and with the name they bore also the spirits of t
he virgins.[2] On this account the building of the tower became of one colour,
bright as the sun. But after they had entered into the same place, and became o
ne body, certain of these defiled themselves, and were expelled from the race o
f the righteous, and became again what they were before, or rather worse."

CHAP. XVIII.

    "How, sir," I said, "did they become worse, after having known God?"[3] "He
 that does not know God," he answered, "and practises evil, receives a certain
chastisement for his wickedness; but he that has known God, ought not any longe
r to do evil, but to do good. If, accordingly, when he ought to do good, he do
evil, does not he appear to do greater evil than he who does not know God? For
this reason, they who have not known God and do evil are condemned to death; bu
t they who have known God, and have seen His mighty works, and still continue i
n evil, shall be chastised doubly, and shall die for ever.[4] In this way, then
, will the Church of God be purified. For as you saw the stones rejected from t
he tower, and delivered to the evil spirits, and cast out thence, so [they also
 shall be cast out, and[5]] there shall be one body of the purified; as the tow
er also became, as it were, of one stone after its purification. In like manner
 also shall it be with the Church of God, after it has been purified, and has r
ejected the wicked, and the hypocrites, and the blasphemers, and the waverers,
and those who commit wickedness of different kinds. After these have been cast
away, the Church of God shall be one body, of one mind, of one understanding, o
f one faith, of one love. And then the Son of God will be exceeding glad, and s
hall  rejoice over them, because He has received His people pure."[6] "All thes
e things, sir," I said, "are great and glorious.
    "Moreover, sir," I said, "explain to me the power and the actions of each o
ne of the mountains, that every soul, trusting in the Lord, and hearing it, may
 glorify His great, and marvellous, and glorious name." "Hear," he said, "the d
iversity of the mountains and of the twelve nations.

CHAP. XIX.

    "From the first mountain, which was black, they that believed are the follo
wing: apostates and blasphemers against the Lord, and betrayers of the servants
 of God. To these repentance is not open; but death lies before them, and on th
is account also are they black, for their race is a lawless one. And from the s
econd mountain, which was bare, they who believed are the following: hypocrites
, and teachers of wickedness. And these, accordingly, are like the former, not
having any fruits of righteousness; for as their mountain was destitute of frui
t, so also such men have a name indeed, but are empty of faith, and there is no
 fruit of truth in them. They indeed have repentance in their power, if they re
pent quickly; but if they are slow in so doing, they shall die along with the f
ormer." "Why, sir," I said, "have these repentance, but the former not? for the
ir actions are nearly the same." "On this account," he said, "have these repent
ance, because they did not blaspheme their Lord, nor become betrayers of the se
rvants of God; but on account of their desire of possessions they became hypocr
itical, and each one taught according to the desires of men that were sinners.
But they will suffer a certain punishment; and repentance is before them, becau
se they were not blasphemers or traitors.

CHAP. XX.

    "And from the third mountain, which had thorns and thistles, they who belie
ved are the following. There are some of them rich, and others immersed in much
 business. The thistles are the rich, and the thorns are they who are immersed
in much business. Those, [accordingly, who are entangled in many various kinds
of business, do not[7]] cleave to the servants of God, but wander away, being c
hoked by their business transactions; and the rich cleave with difficulty to th
e servants of God, fearing lest these should ask something of them. Such person
s, accordingly, shall have difficulty in entering the kingdom of God. For as it
 is disagreeable to walk among thistles with naked feet, so also it is hard for
 such to enter the kingdom of God.[8] But to all these repentance, and that spe
edy, is open, in order that what they did not do in former

51

times they may make up for in these days, and do some good, and they shall live
 unto God. But if they abide in their deeds, they shall be delivered to those w
omen, who will put them to death.

CHAP. XXI.

    "And from the fourth mountain, which had much grass, the upper parts of the
 plants green, and the parts about the roots withered, and some also scorched b
y the sun, they who believed are the following: the doubtful, and they who have
 the Lord upon their lips, but have Him not in their heart. On this account the
ir foundations are withered, and have no strength; and their words alone live,
while their works are dead. Such persons are [neither alive nor[1]] dead. They
resemble, therefore, the waverers: for the wavering are neither withered nor gr
een, being neither living nor dead. For as their blades, on seeing the sun, wer
e withered, so also the wavering, when they hear of affliction, on account of t
heir fear, worship idols, and are  ashamed of the name of their Lord.[2] Such,
then, are neither alive nor dead. But these also may yet live, if they repent q
uickly; and if they do not repent, they are already delivered to the women, who
 take away their life.

CHAP. XXII.

    "And from the fifth mountain, which had green grass, and was rugged, they w
ho believed are the following: believers, indeed, but slow to learn, and obstin
ate, and pleasing themselves, wishing to know everything, and knowing nothing a
t all. On account of this obstinacy of theirs, understanding departed from them
, and foolish senselessness entered into them. And they praise themselves as ha
ving wisdom, and desire to become teachers, although destitute of sense. On acc
ount, therefore, of this loftiness of mind, many became vain, exalting themselv
es: for self-will and empty confidence is a great demon. Of these, accordingly,
 many were rejected, but some repented and believed, and subjected themselves t
o those that had understanding, knowing their own foolishness. And to the rest
of this class repentance is open; for they were not wicked, but rather foolish,
 and without understanding. If these therefore repent, they will live unto God;
 but if they do not repent, they shall have their dwelling with the women who w
rought wickedness among them.

CHAP. XXIII.

    "And those from the sixth mountain, which had clefts large and small, and d
ecayed grass in the clefts, who believed, were the following: they who occupy t
he small clefts are those who bring charges against one another, and by reason
of their slanders have decayed in the faith. Many of them, however, repented; a
nd the rest also will repent when they hear my commandments, for their slanders
 are small, and they will quickly repent. But they who occupy the large clefts
are persistent in their slanders, and vindictive in their anger against each ot
her. These, therefore, were thrown away from the tower, and rejected from havin
g a part in its building. Such persons, accordingly, shall have difficulty in l
iving. If our God and Lord, who rules over all things, and has power over all H
is creation, does not remember evil against those who confess their sins, but i
s merciful, does man, who is corruptible and full of sins, remember evil agains
t a fellow-man, as if he were able to destroy or to save him?[3] I, the angel o
f repentance, say unto you, As many of you as are of this way of thinking, lay
it aside, and repent, and the Lord will heal your former sins, if you purify yo
urselves from this demon; but if not, you will be delivered over to him for dea
th.

CHAP. XXIV.

    "And those who believed from the seventh mountain, on which the grass was g
reen and flourishing, and the whole of the mountain fertile, and every kind of
cattle and the fowls of heaven were feeding on the grass on this mountain, and
the grass on which they pastured became more abundant, were the following: they
 were always simple, and harmless, and blessed, bringing no charges against one
 another, but always rejoicing greatly because of the servants of God, and bein
g clothed with the holy spirit of these virgins, and always having pity on ever
y man, and giving aid from their own labour to every man, without reproach and
without hesitation.[4] The Lord, therefore, seeing their simplicity and all the
ir meekness, multiplied them amid the labours of their hands, and gave them gra
ce in all their doings. And I, the angel of repentance, say to you who are such
, Continue to be such as these, and your seed will never be blotted out; for th
e Lord has made trial of you, and inscribed you in the number of us, and the wh
ole of your seed will dwell with the Son of God; for ye have received of His Sp
irit.

CHAP. XXV.

    "And they who believed from the eighth mountain, where were the many founta
ins, and where all the creatures of God drank of the fountains, were the follow
ing: apostles, and teachers, who preached to the whole world, and who taught so
lemnly and purely the word of the Lord, and

52

did not at all fall into evil desires, but walked always in righteousness and t
ruth, according as they had received the Holy Spirit. Such persons, therefore,
shall enter in with the angels.[1]

CHAP. XXVI.

    "And they who believed from the ninth mountain, which was deserted, and had
 in it creeping things and wild beasts which destroy men, were the following: t
hey who had the stains as servants,[2] who discharged their duty ill, and who p
lundered widows and orphans of their livelihood, and gained possessions for the
mselves from the ministry, which they had received.[3] If, therefore, they rema
in under the dominion of the same desire, they are dead, and there is no hope o
f life for them; but if they repent, and finish their ministry in a holy manner
, they shall be able to live. And they who were covered with scabs are those wh
o have denied their Lord, and have not returned to Him again; but becoming with
ered and desert-like, and not cleaving to the servants of God, but living in so
litude, they destroy their own souls. For as a vine, when left within an enclos
ure, and meeting with neglect, is destroyed, and is made desolate by the weeds,
 and in time grows wild, and is no longer of any use to its master, so also are
 such men as have given themselves up, and become useless to their Lord, from h
aving contracted savage habits. These men, therefore, have repentance in their
power, unless they are found to have denied from the heart; but if any one is f
ound to have denied from the heart, I do not know if he may live. And I say thi
s not for these present days, in order that any one who has denied may obtain r
epentance, for It is impossible for him to be saved who now intends to deny his
 Lord; but to those who denied Him long ago, repentance seems to be possible. I
f, therefore, any one intends to repent, let him do so quickly, before the towe
r is completed; for if not, he will be utterly destroyed by the women. And the
chipped stones are the deceitful and the slanderers; and the wild beasts. which
 you saw on the ninth mountain, are the same. For as wild beasts destroy and ki
ll a man  by their poison, so also do the words of such men destroy and ruin a
man. These, accordingly, are mutilated in their faith, on account of the  deeds
 which they have done in themselves; yet some repented, and were saved. And the
 rest, who are of such a character, can be saved if they repent; but if they do
 not repent, they will  perish with those women, whose strength they  have assu
med.

CHAP. XXVII.

    "And from the tenth mountain, where were trees which overshadowed certain s
heep, they who believed were the following: bishops[4] given to hospitality, wh
o always gladly received into their houses the servants of God, without dissimu
lation. And the bishops never failed to protect, by their service, the widows,
and those who were in want, and always maintained a holy conversation. All thes
e, accordingly, shall be protected by the Lord for ever. They who do these thin
gs are honourable before God, and their place is already with the angels, if th
ey remain to the end serving God.

CHAP. XXVIII.

    "And from the eleventh mountain, where were trees full of fruits, adorned w
ith fruits of various kinds, they who believed were the following: they who suf
fered for the name of the Son of God, and who also suffered cheerfully with the
ir whole heart, and laid down their lives." "Why, then, sir," I said, "do all t
hese trees bear fruit, and some of them fairer than the rest? "Listen," he said
: "all who once suffered for the name of the Lord are honourable before God; an
d of all these the sins were remitted, because they suffered for the name of th
e Son of God.[5] And why their fruits are of various kinds, and some of them su
perior, listen. All," he continued, "who were brought before the authorities an
d were examined, and did not deny, but suffered cheerfully--these are held in g
reater honour with God, and of these the fruit is superior; but all who were co
wards, and in doubt, and who reasoned in their hearts whether they would deny o
r confess, and yet suffered, of these the fruit is less, because that suggestio
n came into their hearts; for that suggestion--that a servant should deny his L
ord--is evil. Have a care, therefore, ye who are planning such things, lest tha
t suggestion remain in your hearts, and

53

ye perish unto God. And ye who suffer for His name ought to glorify God, becaus
e He deemed you worthy to bear His name, that all your sins might be healed. [T
herefore, rather deem yourselves happy], and think that ye have done a great th
ing, if any of you suffer on account of God. The Lord bestows upon you life, an
d ye do not understand, for your sins were heavy; but if you had not suffered f
or the name of the Lord, ye would have died to God on account of your sins. The
se things I say to you who are hesitating about denying or confessing: acknowle
dge that ye have the Lord, lest, denying Him, ye be delivered up to prison. If
the heathen chastise their slaves, when one of them denies his master, what, th
ink ye, will your Lord do, who has authority over all men? Put away these couns
els out of your hearts, that you may live continually unto God.

CHAP. XXIX.

    "And they who believed from the twelfth mountain, which was white, are the
following: they are as infant children, in whose hearts no evil originates; nor
 did they know what wickedness is, but always remained as children. Such accord
ingly, without doubt, dwell in the kingdom of God, because they defiled in noth
ing the commandments of God; but they remained like children all the days of th
eir life in the same mind. All of you, then, who shall remain stedfast, and be
as children,[1] without doing evil, will be more honoured than all who have bee
n previously mentioned; for all infants are honourable before God, and are the
first persons with Him.[2] Blessed, then, are ye who put away wickedness from y
ourselves, and put on innocence. As the first of all will you live unto God."
    After he had finished the similitudes of the mountains, I said to him, "Sir
, explain to me now about the stones that were taken out of the plain, and put
into the building instead of the stones that were taken out of the tower; and a
bout the round stones that were put into the building; and those that still rem
ain round."

CHAP. XXX.

    "Hear," he answered, "about all these also. The stones taken out of the pla
in and put into the building of the tower instead of those that were rejected,
are the roots of this white mountain. When, therefore, they who believed from t
he white mountain were all found guileless, the Lord of the tower commanded tho
se from the roots of this mountain to be cast into the building of the tower; f
or he knew that if these stones were to go to the building of the tower, they w
ould remain bright, and not one of them become black.[3] But if he had so resol
ved with respect to the other mountains, it would have been necessary for him t
o visit that tower again, and to cleanse it. Now all these persons were found w
hite who believed, and who will yet believe, for they are of the same race. Thi
s is a happy race, because it is innocent. Hear now, further, about these round
 and shining stones. All these also are from the white mountain. Hear, moreover
, why they were found round: because their riches had obscured and darkened the
m a little from the truth, although they never departed from God; nor did any e
vil word proceed out of their mouth, but all justice, virtue, and truth. When t
he Lord, therefore, saw the mind of these persons, that they were born good,[4]
 and could be good, He ordered their riches to be cut down, not to be taken s a
way for ever, that they might be able to do some good with what was left them;
and they will live unto God, because they are of a good race. Therefore were th
ey rounded a little by the chisel, and put in the building of the tower.

CHAP. XXXI.

    "But the other round stones, which had not yet been adapted to the building
 of the tower, and had not yet received the seal, were for this reason put back
 into their place, because they are exceedingly round. Now this age must be cut
 down in these things, and in the vanities of their riches, and then they will
meet in the kingdom of God; for they must of necessity enter into the kingdom o
f God, because the Lord has blessed this innocent race. Of this race. therefore
, no one will perish; for although any of them be tempted by the most wicked de
vil, and commit sin, he will quickly return to his Lord. I deem you happy, I, w
ho am the messenger of repentance, whoever of you are innocent as children,[6]
because your part is good, and honourable before God. Moreover, I say to you al
l, who have received the seal of the Son of God, be clothed with simplicity, an
d be not mindful of offences, nor remain in wickedness. Lay aside, therefore, t
he recollection of your offences and bitternesses, and you will be formed in on
e spirit. And heal and take away from you those wicked schisms, that if the Lor
d of the flocks come, He may rejoice concerning you. And He will rejoice, if He
 find all things sound, and none of you shall perish. But if He find any one of
 these sheep strayed, woe to the shepherds! And if the shepherds themselves hav
e

54

strayed, what answer will they give Him for their flocks?[1] Will they perchanc
e say that they were harassed by their flocks? They will not be believed, for t
he thing is incredible that a shepherd could suffer from his flock; rather will
 he be punished on account of his falsehood. And I myself am a shepherd, and I
am under a most stringent necessity of rendering an account of you.

CHAP. XXXII.

    "Heal yourselves, therefore, while the tower is still building. The Lord dw
ells in men that love peace, because He loved peace; but from the contentious a
nd the utterly wicked He is far distant. Restore to Him, therefore, a spirit so
und as ye received it. For when you have given to a fuller a new garment, and d
esire to receive it back entire at the end, if, then, the fuller return you a t
orn garment, will you take it from him, and not rather be angry, and abuse him,
 saying, 'I gave you a garment that was entire: why have you rent it, and made
it useless, so that it can be of no use on account of the rent which you have m
ade in it?' Would you not say all this to the fuller about the rent which you f
ound in your garment? If, therefore, you grieve about your garment, and complai
n because you have not received it entire, what do you think the Lord will do t
o you, who gave you a sound spirit, which you have rendered altogether useless,
 so that it can be of no service to its possessor? for its use began to be unpr
ofitable, seeing it was corrupted by you. Will not the Lord, therefore, because
 of this conduct of yours regarding His Spirit, act in the same way, and delive
r you over to death? Assuredly, I say, he will do the same to all those whom He
 shall find retaining a recollection of offences.[2] Do not trample His mercy u
nder foot, He says, but rather honour Him, because He is so patient with your s
ins, and is not as ye are. Repent, for it is useful to you.

CHAP. XXXIII.

    "All these things which are written above, I, the Shepherd, the messenger o
f repentance, have showed and spoken to the servants of God.[3] If therefore ye
 believe, and listen to my words, and walk in them, and amend your ways, you sh
all have it in your power to live: but if you remain in wickedness, and in the
recollection of offences, no sinner of that class will live unto God. All these
 words which I had to say have been spoken unto you."
    The Shepherd said to me," Have you asked me everything?" And I replied, "Ye
s, sir." "Why did you not ask me about the shape of the stones that were put in
to the building, that I might explain to you why we filled up the shapes?" And
I said, "I forgot, sir." "Hear now, then," he said, "about this also. These are
 they who have now heard my commandments, and repented with their whole hearts.
 And when the Lord saw that their repentance was good and pure, and that they w
ere able to remain in it, He ordered their former sins to be blotted out.[4] Fo
r these shapes were their sins, and they were levelled down, that they might no
t appear."

SIMILITUDE TENTH.

CONCERNING REPENTANCE AND ALMS-GIVING.

CHAP. I.

    After I had fully written down this book, that messenger who had delivered
me to the Shepherd came into the house in which I was, and sat down upon a couc
h, and the Shepherd stood on his fight hand. He then called me, and spoke to me
 as follows: "I have delivered you and your house to the Shepherd, that you may
 be protected by him." "Yes, sir," I said. "If you wish, therefore, to be prote
cted," he said, from all annoyance, and from all harsh treatment, and to have s
uccess in every good work and word, and to possess all the virtues of righteous
ness, walk in these commandments which he has given you, and you will be able t
o subdue all wickedness. For if you keep those commandments, every desire and p
leasure of the world will be subject to you, and success will attend you in eve
ry good work. Take unto yourself his experience and moderation, and say to all
that he is in great honour and dignity with God, and that he is a president wit
h great power, and mighty in his office. To him alone throughout the whole worl
d is the power of repentance assigned. Does he seem to you to be powerful? But
you despise his experience, and the moderation which he exercises towards you."

CHAP. II.

    I said to him, "Ask himself, sir, whether from the time that he has entered
 my house I have done anything improper, or have offended him in any respect."
He answered, "I also know that you neither have done nor will do anything impro
per, and therefore I speak these words to you, that you may persevere. For he h
ad a good report of you to me, and you will say these words to others, that the
y also who have either repented or will still repent may entertain the same fee
lings with you, and he may report well of these to me, and I to the Lord." And
I

55

said, "Sir, I make known to every man the great works of God: and I hope that a
ll those who love them, and have sinned before, on heating these words, may rep
ent, and receive life again." "Continue, therefore, in this ministry, and finis
h it. And all who follow out his commands shall have life, and great honour wit
h the Lord.[1] But those who do not keep his commandments, flee from his life,
and despise him. But he has his own honour with the LOrd. All, therefore, who s
hall despise him,[2] and not follow his commands, deliver themselves to death,
and every one of them will be guilty of his own blood. But I enjoin you, that y
ou obey his commands, and you will have a cure for your former sins.

CHAP. III.

    "Moreover, I sent you these virgins, that they may dwell with you.[3] For I
 saw that they were courteous to you. You will therefore have them as assistant
s, that you may be the better able to keep his commands: for it is impossible t
hat these commandments can be observed without these virgins. I see, moreover,
that they abide with you willingly; but I will also instruct them not to depart
 at all from your house: do you only keep your house pure, as they will delight
 to dwell in a pure abode. For they are pure, and chaste, and industrious, and
have all influence with the Lord. Therefore, if they find your house to be pure
, they will remain with you; but if any defilement, even a little, befall it, t
hey will immediately withdraw from your house. For these virgins do not at all
like any defilement." I said to him, "I hope, sir, that I will please them, so
that they may always be willing to inhabit my house. And as he to whom you entr
usted me has no complaint against me, so neither will they have." He said to th
e Shepherd, "I see that the servant of God wishes to live, and to keep these co
mmandments, and will place these virgins in a pure habitation." [4] When he had
 spoken these words he again delivered me to the Shepherd, and called those vir
gins,  and said to them, "Since I see that you are  willing to dwell in his hou
se, I commend him  and his house to you, asking that you withdraw not at all fr
om it." And the virgins heard these words with pleasure.

CHAP. IV.

    The angel[5] then said to me, "Conduct yourself manfully in this service, a
nd make known to every one the great things of God,[6] and you will have favour
 in this ministry. Whoever, therefore, shall walk in these commandments, shall
have life, and will be happy in his life; but whosoever shall neglect them shal
l not have life, and will be unhappy in this life. Enjoin all, who are able to
act rightly, not to cease well-doing; for, to practise good works is useful to
them.[7] And I say that every man ought to be saved from inconveniences. For bo
th he who is in want, and he who suffers inconveniences in his daily life, is i
n great torture and necessity. Whoever, therefore, rescues a soul of this kind
from necessity, will gain for himself great joy. For he who is harassed by inco
nveniences of this kind, suffers equal torture with him who is in chains. Moreo
ver many, on account of calamities of this sort, when they could not endure the
m, hasten their own deaths. Whoever, then, knows a calamity of this kind afflic
ting a man, and does not save him, commits a great sin, and becomes guilty of h
is blood.[8] Do good works, therefore, ye who have received good from the Lord;
 lest, while ye delay to do them, the building of the tower be finished, and yo
u be rejected from the edifice: there is now no other tower a-building. For on
your account was the work of building suspended. Unless, then, you make haste t
o do rightly, the tower will be completed, and you will be excluded."
    After he had spoken with me he rose up from the couch, and taking the Sheph
erd and the virgins, he departed. But he said to me that he would send back the
 Shepherd and the virgins to my dwelling. Amen.[9]

56

ELUCIDATIONS.

    THE reader has now had an opportunity of judging for himself whether the in
ternal evidence favours any other view of the authorship of The Shepherd, than
that which I have adopted. Its apparent design is to meet the rising pestilence
 of Montanism, and the perils of a secondary stage of Christianity. This it att
empts to do by an imaginary voice from the first period. Avoiding controversy,
Hermas presents, in the name of his earlier synonyme, a portraiture of the mora
ls and practical godliness which were recognised as "the way of holiness" in th
e apostolic days. In so doing, he falls into anachronisms, of course, as poets
and romancers must. These are sufficiently numerous to reveal the nature of his
 production, and to prove that the author was not the Hermas of the story.
    The authorship was a puzzle and a problem during the earlier discussions of
 the learned. An anonymous poem (falsely ascribed to Tertullian, but very ancie
nt) did, indeed, give a clue to the solution:--

"---deinde Pius Hermas cui germine frater,  Angelicus Pastor, quia tradita verb
a locutus."
    To say that there was no evidence to sustain this, is to grant that it doub
les the evidence when sufficient support for it is discovered. This was supplie
d by the fragment found in Milan, by the erudite and indefatigable Muratori, ab
out a hundred and fifty years ago. Its history, with very valuable notes on the
 fragment itself, which is given entire, may be found in Routh's Rediquioe.[1]
Or the English reader may consult Westcott's very luminous statement of the cas
e.[2] I am sorry that Dr. Donaldson doubts and objects; but he would not deny t
hat experts, at least his equals,[3] accept the Muratorian Canon, which carries
 with it the historic testimony needed in the case of Hermas. All difficulties
disappear in the light of this evidence. Hermas was brother of Plus, ninth Bish
op of Rome (after Hyginus, circ. A.D. 157), and wrote his prose idyl under the
fiction of his Pauline predecessor's name and age. This accounts (1) for the ex
istence of the work, (2) for its form of allegory and prophesying, (3) for its
anachronisms, (4) for its great currency, and (5) for its circulation among the
 Easterns, which was greater than it enjoyed in the West; and also (6) for thei
r innocent mistake in ascribing it to the elder Hermas.
    1. The Phrygian enthusiasm, like the convulsionism of Paris[4] in the last
century, was a phenomenon not to be trifled with; especially when it began to t
hreaten the West. This work was produced to meet so great an emergency.
    2. "Fire fights fire," and prophesyings are best met by prophesyings. These
 were rare among the Orthodox, but Hermas undertook to restore those of the apo
stolic age; and I think this is what is meant by the tradita verba of the old p
oem, i.e., words "transmitted or bequeathed traditionally" from the times of Cl
ement. Irenaeus, the contemporary of this Hermas, had received the traditions o
f the same age from Polycarp: hence the greater probability of my conjecture th
at the brother of Pins compiled many traditional prophesyings of the first age.
    3. Supposing the work to be in fact what it is represented to be in fiction
, we have seen that it abounds with anachronisms. As now explained, we can acco
unt for them: the second Hermas forgets himself, like other poets, and mixes up
 his own period with that which he endeavours to portray.

57

    4 and 5. Written in Greek, its circulation in the West was necessarily limi
ted; but, as the plague of Montanism was raging in the East, its Greek was a go
dsend, and enabled the Easterns to introduce it everywhere as a useful book. Or
igen values it as such; and, taking it without thought to be the work of the Pa
uline Hennas, attributes to it, as a fancy of his own,[1] that kind of inspirat
ion which pertained to early "prophesyings." This conjecture once started, "it
satisfied curiosity," says Westcott, "and supplied the place of more certain in
formation; but, though it found acceptance, it acquired no new strength."[2]
    6. Eusebius and Jerome[3] merely repeat the report as an on dit, and on thi
s slender authority it travelled down. The Pauline Hermas was credited with it;
 and the critics, in their researches, find multiplied traces of the one mistak
e, as did the traveller whose circuits became a beaten road under the hoofs of
his own horse.
    If the reader will now turn back to the Introductory Note of the Edinburgh
editors, he will find that the three views of which they take any serious notic
e are harmonized by that we have reached. (1) The work is unquestionably, on it
s face, the work of the Pauline Hermas. (2) But this is attributable to the fac
t that it is a fiction, or prose poem. (3) And hence it must be credited to the
 later Hermas, whose name and authorship are alone supported by external testim
ony, as well as internal evidence.

II.

(Similitude Ninth, cap. xi. p. 47, note 1.)

    Westcott is undoubtedly correct in connecting this strange passage with one
 of the least defensible experiments of early Christian living. Gibbon finds in
 this experiment nothing but an opportunity for his scurrility.[4] A true philo
sopher will regard it very differently; and here, once and for all, we may spea
k of it somewhat at length. The young believer, a member, perhaps, of a heathen
 family, daily mixed up with abominable manners, forced to meet everywhere, by
day, the lascivious hetoeroe of the Greeks or those who are painted by Martial
among the Latins, had no refuge but in flying to the desert, or practising the
most heroic self-restraint if he remained with the relations and companions of
his youth. If he went to the bath, it was to see naked women wallowing with vil
e men: if he slept upon the housetop, it was to throw down his mat or rug in a
promiscuous stye of men and women.[5] This alike with rich and poor; but the la
tter were those among whom the Gospel found its more numerous recruits, and it
was just these who were least able to protect themselves from pollutions. Their
 only resource was in that self-mastery, out of which sprung the Encraty of Tat
ian and the Montanism of Tertullian. Angelic purity was supposed to be attainab
le in this life; and the experiment was doubtless attended with some success, a
mong the more resolute in fastings and prayer. Inevitably, however, what was "b
egun in the spirit," ended "in the flesh," in many instances. To live as brothe
rs and sisters in the family of Christ, was a daring experiment; especially in
such a social atmosphere, and amid the domestic habits of the heathen. Scandals
 ensued. Canonical censures were made stringent by

58

the Church; and, while the vices of men and the peril of persecution multiplied
 the anchorites of the desert, this mischief was crushed out, and made impossib
le for Christians. "The sun-clad power of chastity," which Hermas means to depi
ct, was no doubt gloriously exemplified among holy men and women, in those hero
ic ages. The power of the Holy Ghost demonstrated, in many instances, how true
it is, that, "to the pure, all things are pure." But the Gospel proscribes ever
ything like presumption and" leading into temptation." The Church, in dealing w
ith social evils, often encouraged a recourse to monasticism, in its pure form;
 but this also tended to corruption. To charge Christianity, however, with rash
 experiments of living which it never tolerated, is neither just nor philosophi
cal. We have in it an example of the struggles of individuals out of heathenism
,--by no means an institution of Christianity itself. It was a struggle, which,
 in its spirit, demands sympathy and respect. The Gospel has taught us to nause
ate what even a regenerated heathen conceived to be praiseworthy, until the Chr
istian family had become a developed product of the Church.[1]
    The Gospel arms its enemies against itself, by elevating them infinitely ab
ove what they would have been without its influences. Refined by its social atm
osphere, but refusing its sanctifying power, they gloat over the failures and f
alls of those with whom their own emancipation was begun. Let us rather admire
those whom she lifted out of an abyss of moral degradation, but whose struggles
 to reach the high levels of her precepts were not always successful. Yet these
 very struggles were heroic; for all their original habits, and all their surro
undings, were of the sort "which hardens all within, and petrifies the feeling.
"
    The American editor has devoted more than his usual amount of annotation to
 Hermas, and he affectionately asks the student not to overlook the notes, in w
hich he has condensed rather than amplified exposition. It has been a labour of
 love to contribute something to a just conception of The Shepherd, because the
 Primitive Age has often been reproached with its good repute in the early chur
ches. So little does one generation comprehend another! When Christians conscie
ntiously rejected the books of the heathen, and had as yet none of their own, s
ave the Sacred Scriptures, or such scanty portions of the New Testament as were
 the treasures of the churches, is it wonderful that the first effort at Christ
ian allegory was welcomed, especially in a time of need and perilous temptation
?

TATIAN'S ADDRESS TO THE GREEKS.

[TRANSLATED BY J. E. RYLAND.]

61

INTRODUCTORY NOTE TO TATIAN THE ASSYRIAN.

[TRANSLATED BY J. E. RYLAND.]

    [A.D. 110-172.] It was my first intention to make this author a mere append
ix to his master, Justin Martyr; for he stands in an equivocal position, as hal
f Father and half heretic. His good seems to have been largely due to Justin's
teaching and influence. One may trust that his falling away, in the decline of
life, is attributable to infirmity of mind and body; his severe asceticism coun
tenancing this charitable thought. Many instances of human frailty, which the e
xperience of ages has taught Christians to view with compassion rather than cen
sure, are doubtless to be ascribed to mental aberration and decay. Early Christ
ians had not yet been taught this lesson; for, socially, neither Judaism nor Pa
ganism had wholly surrendered their unloving influences upon their minds. Moreo
ver, their high valuation of discipline, as an essential condition of self-pres
ervation amid the fires of surrounding scorn and hatred, led them to practise,
perhaps too sternly, upon offenders, what they often heroically performed upon
themselves,--the amputation of the scandalous hand, or the plucking out of the
evil eye.
    In Tatian, another Assyrian follows the Star of Bethlehem, from Euphrates a
nd the Tigris. The scanty facts of his personal history are sufficiently detail
ed by the translator, in his Introductory Note. We owe to himself the pleasing
story of his conversion from heathenism. But I think it important to qualify th
e impressions the translation may otherwise leave upon the student's mind, by a
 little more sympathy with the better side of his character, and a more just st
atement of his great services to the infant Church.
    His works, which were very numerous, have perished, in consequence of his l
apse from orthodoxy. Give him due credit for his Diatessaron, of which the very
 name is a valuable testimony to the Four Gospels as recognised by the primitiv
e churches. It is lost, with the "infinite number" of other books which St. Jer
ome attributes to him. All honour to this earliest harmonist for such a work; a
nd let us believe, with Mill and other learned authorities, that, if Eusebius h
ad seen the work he censures, he might have expressed himself more charitably c
oncerning it.
    We know something of Tatian, already, from the melancholy pages of Irenaeus
. Theodoret finds no other fault with his Diatessaron than its omission of the
genealogies, which he, probably, could not harmonize on any theory of his own.
The errors into which he fell in his old age[1] were so absurd, and so contrary
 to the Church's doctrine and discipline, that he could not be tolerated as one
 of the faithful, without giving to the heathen new grounds for the malignant s
landers with which they were ever assailing the Christians. At the same time, l
et us reflect,

62

that his fall is to be attributed to extravagant ideas of that encraty which is
 a precept of the Gospel, and which a pure abhorrence of pagan abominations led
 many of the orthodox to practise with extreme rigidity. And this is the place
to say, once for all, that the figures of Elijah upon Mt. Carmel and of John Ba
ptist in the wilderness, approved by our Lord's teachings, but moderated, as a
lesson to others, by his own holy but less austere example, justify the early C
hurch in making room for the two classes of Christians which must always be fou
nd in earnest religion, and which seem to have their warrant in the fundamental
 constitution of human nature. There must be men like St. Paul, living in the w
orld, though not of it; and there must be men like the Baptist, of whom the wor
ld will say, "he hath a devil." Marvellously the early Catholics were piloted b
etween the rocks and the whirlpools, in the narrow drift of the Gospel; and alw
ays the Holy Spirit of counsel and might was their guardian, amid their terribl
e trials and temptations. This must suggest, to every reflecting mind, a gratit
ude the most profound. To preserve evangelical encraty, and to restrain fanatic
al asceticism, was the spirit of early Christianity, as one sees in the ethics
of Hermas. But the awful malaria of Montanism was even now rising like a fog of
 the marshes, and was destined to leave its lasting impress upon Western Christ
ianity; "forbidding to marry, and commanding to abstain from meats." Our author
, alas, laid the egg which Tertullian hatched, and invented terms which that gr
eat author raised to their highest power; for he was rather the disciple of Tat
ian than of the Phrygians, though they kindled his strange fire. After Tertulli
an, the whole subject of marriage became entangled with sophistries, which have
 ever since adhered to the Latin churches, and introduced the most corrosive re
sults into the vitals of individuals and of nations. Southey suggests, that, in
 the Roman Communion, John Wesley would have been accommodated with full scope
for his genius, and canonized as a saint, while his Anglican mother had no plac
e for him.[1] But, on the other hand, let us reflect that while Rome had no pla
ce for Wiclif and Hus, or Jerome of Prague, she has used and glorified and cano
nized many fanatics whose errors were far more disgraceful than those of Tatian
 and Tertullian. In fact, she would have utilized and beatified these very enth
usiasts, had they risen in the Middle Ages, to combine their follies with equal
 extravagance in persecuting the Albigenses, while aggrandizing the papal ascen
dency.
    I have enlarged upon the equivocal character of Tatian with melancholy inte
rest, because I shall make sparing use of notes, in editing his sole surviving
work, pronounced by Eusebius his masterpiece. I read it with sympathy, admirati
on, and instruction. I enjoy his biting satire of heathenism, his Pauline conte
mpt for all philosophy save that of the Gospel, his touching reference to his o
wn experiences, and his brilliant delineation of Christian innocence and of his
 own emancipation from the seductions of a deceitful and transient world. In sh
ort, I feel that Tatian deserves critical editing, in the original, at the hand
 and heart of some expert who can thoroughly appreciate his merits, and his rel
ations to primitive Christianity.
    The following is the original INTRODUCTORY NOTICE:--
    WE learn from several sources that Tatian was an Assyrian, but know nothing
 very definite either as to the time or place of his birth. Epiphanius (Hoer, x
lvi.) declares that he was a native of Mesopotamia; and we infer from other asc
ertained facts regarding him, that he flourished about the middle of the second
 century. He was at first an eager student of heathen literature, and seems to
have been especially devoted to researches in philosophy. But he found no satis
faction in the bewildering mazes of Greek speculation, while he became utterly
disgusted with what heathenism presented to him under the name of religion. In
these circumstances, he happily met with the sacred books of the Christians, an
d was powerfully attracted by the purity of morals which these inculcated, and
by the means of deliverance from the bondage of sin which

63

they revealed. He seems to have embraced Christianity at Rome, where he became
acquainted with Justin Martyr, and enjoyed the instructions of that eminent tea
cher of the Gospel. After the death of Justin, Tatian unfortunately fell under
the influence of the Gnostic heresy, and founded an ascetic sect, which, from t
he rigid principles it professed, was called that of the Encratites, that is, "
The self-controlled," or, "The masters of themselves." Tatian latterly establis
hed himself at Antioch, and acquired a considerable number of disciples, who co
ntinued after his death to be distinguished by the practice of those austeritie
s which he had enjoined. The sect of the Encratites is supposed to have been es
tablished about A.D. 166, and Tatian appears to have died some few years afterw
ards.
    The only extant work of Tatian is his "Address to the Greeks." It is a most
 unsparing and direct exposure of the enormities of heathenism. Several other w
orks are said to have been composed by Tatian; and of these, a Diatessaron, or
Harmony of the Four Gospels, is specially mentioned. His Gnostic views led him
to exclude from the continuous narrative of our Lord's life, given in this work
, all those passages which bear upon the incarnation and true humanity of Chris
t. Not withstanding this defect, we cannot but regret the loss of this earliest
 Gospel harmony; but the very title it bore is important, as showing that the F
our Gospels, and these only, were deemed authoritative about the middle of the
second century.

65

                    ADDRESS OF TATIAN TO THE GREEKS.

CHAP. I.--THE GREEKS CLAIM, WITHOUT REASON, THE INVENTION OF THE ARTS.

    BE not, O Greeks, so very hostilely disposed towards the Barbarians, nor lo
ok with ill will on their opinions. For which of your institutions has not been
 derived from the Barbarians? The most eminent of the Telmessians invented the
art of divining by dreams; the Carians, that of prognosticating by the stars; t
he Phrygians and the most ancient Isaurians, augury by the flight of birds; the
 Cyprians, the art of inspecting victims. To the Babylonians you owe astronomy;
 to the Persians, magic; to the Egyptians, geometry; to the Phoenicians, instru
ction by alphabetic writing. Cease, then, to miscall these imitations invention
s of your own. Orpheus, again, taught you poetry and song; from him, too, you l
earned the mysteries. The Tuscans taught you the plastic art; from the annals o
f the Egyptians you learned to write history; you acquired the art of playing t
he flute from Marsyas and Olympus,--these two rustic Phrygians constructed the
harmony of the shepherd's pipe. The Tyrrhenians invented the trumpet; the Cyclo
pes, the smith's art; and a woman who was formerly a queen of the Persians, as
Hellanicus tells us, the method of joining together epistolary tablets:, her na
me was Atossa. Wherefore lay aside this conceit, and be not ever boasting of yo
ur elegance of diction; for, while you applaud yourselves, your own people will
 of course side with you. But it becomes a man of sense to wait for the testimo
ny of others, and it becomes men to be of one accord also in the pronunciation
of their language. But, as matters stand, to you alone it has happened not to s
peak alike even in common intercourse; for the way of speaking among the Dorian
s is not the same as that of the inhabitants of Attica, nor do the AEolians spe
ak like the Ionians. And, since such a discrepancy exists where it ought not to
 be, I am at a loss whom to call a Greek. And, what is strangest of all, you ho
ld in honour expressions not of native growth, and by the intermixture of barba
ric words have made your language a medley. On this account we have renounced y
our wisdom, though I was once a great proficient in it; for, as the comic poet[
2] says,--

         These are gleaners' grapes and small talk,--
         Twittering places of swallows, corrupters of art.

    Yet those who eagerly pursue it shout lustily, and croak like so many raven
s. You have, too, contrived the art of rhetoric to serve injustice and slander,
 selling the free power of your speech for hire, and often representing the sam
e thing at one time as right, at another time as not good. The poetic art, agai
n, you employ to describe battles, and the amours of the gods, and the corrupti
on of the soul.

CHAP. II.--THE VICES AND ERRORS OF THE PHILOSOPHERS.

    What noble thing have you produced by your pursuit of philosophy ? Who of y
our most eminent men has been free from vain boasting? Diogenes, who made such
a parade of his independence with his tub, was seized with a bowel complaint th
rough eating a raw polypus, and so lost his life by gluttony. Aristippus, walki
ng about in a purple robe, led a profligate life, in accordance with his profes
sed opinions. Plato, a philosopher, was sold by Dionysius for his gormandizing
propensities. And Aristotle, who absurdly placed a limit to Providence and made
 happiness to consist in the things which give pleasure, quite contrary to his
duty as a preceptor flattered Alexander, forgetful that he was but a youth; and
 he, showing how well he had learned the lessons of his master, because his fri
end would not worship him shut him up and and carried him about like a bear or
a leopard He in fact obeyed strictly the precepts of his

66

teacher in displaying manliness and courage by feasting, and transfixing with h
is spear his intimate and most beloved friend, and then, under a semblance of g
rief, weeping and starving himself, that he might not incur the hatred of his f
riends. I could laugh at those also who in the present day adhere to his tenets
,--people who say that sublunary things are not under the care of Providence; a
nd so, being nearer the earth than the moon, and below its orbit, they themselv
es look after what is thus left uncared for; and as for those who have neither
beauty, nor wealth, nor bodily strength, nor high birth, they have no happiness
, according to Aristotle. Let such men philosophize, for me !

CHAP. III.--RIDICULE OF THE PHILOSOPHERS.

    I cannot approve of Heraclitus, who, being self-taught and arrogant, said,
"I have explored myself." Nor can I praise him for hiding his poem[1] in the te
mple of Artemis, in order that it might be published afterwards as a mystery; a
nd those who take an interest in such things say that Euripides the tragic poet
 came there and read it, and, gradually learning it by heart, carefully handed
down to posterity this darkness[2] of Heraclitus. Death, however, demonstrated
the stupidity of this man; for, being attacked by dropsy, as he had studied the
 art of medicine as well as philosophy, he plastered himself with cow-dung, whi
ch, as it hardened, contracted the flesh of his whole body, so that he was pull
ed in pieces, and thus died. Then, one cannot listen to Zeno, who declares that
 at the conflagration the same man will rise again to perform the same actions
as before; for instance, Anytus and Miletus to accuse, Busiris to murder his gu
ests, and Hercules to repeat his labours; and in this doctrine of the conflagra
tion he introduces more wicked than just persons--one Socrates and a Hercules,
and a few more of the same class, but not many, for the bad will be found far m
ore numerous than the good. And according to him the Deity will manifestly be t
he author of evil, dwelling in sewers and worms, and in the perpetrators of imp
iety. The eruptions of fire in Sicily, moreover, confute the empty boasting of
Empedocles, in that, though he was no god, he falsely almost gave himself out f
or one. I laugh, too, at the old wife's talk of Pherecydes, and the doctrine in
herited from him by Pythagoras, and that of Plato, an imitation of his, though
some think otherwise. And who would give his approval to the cynogamy of Crates
, and not rather, repudiating the wild and tumid speech of those who resemble h
im, turn to the investigation of what truly deserves attention? Wherefore be no
t led away by the solemn assemblies of philosophers who are no philosophers, wh
o dogmatize one against the other, though each one vents but the crude fancies
of the moment. They have, moreover, many collisions among themselves; each one
hates the other; they indulge in conflicting opinions, and their arrogance make
s them eager for the highest places. It would better become them, moreover, not
 to pay court to kings unbidden, nor to flatter men at the head of affairs, but
 to wait till the great ones come to them.

CHAP. IV.--THE CHRISTIANS WORSHIP GOD ALONE.

    For what reason, men of Greece, do you wish to bring the civil powers, as i
n a pugilistic encounter, into collision with us? And, if I am not disposed to
comply with the usages of some of them, why am I to be abhorred as a vile miscr
eant ?[3] Does the sovereign order the payment of tribute, I am ready to render
 it. Does my master command me to act as a bondsman and to serve, I acknowledge
 the serfdom. Man is to be honoured as a fellow-man; [4] God alone is to be fea
red,--He who is not visible to human eyes, nor comes within the compass of huma
n art. Only when I am commanded to deny Him, will I not obey, but will rather d
ie than show myself false and ungrateful. Our God did not begin to be in time:[
5] He alone is without beginning, and He Himself is the beginning of all things
. God is a Spirit,[6] not pervading matter, but the Maker of material spirits,[
7] and of the forms that are in matter; He is invisible, impalpable, being Hims
elf the Father of both sensible and invisible things. Him we know from His crea
tion, and apprehend His invisible power by His works.[8] I refuse to adore that
 workman  ship which He has made for our sakes. The sun and moon were made for
us: how, then, can I adore my own servants ? How can I speak of stocks and ston
es as gods ? For the Spirit that pervades matter[7] is inferior to the more div
ine spirit; and this, even when assimilated to the soul, is not to be honoured
equally with the perfect God. Nor even ought the ineffable God to be presented
with gifts; for He who is in want of nothing is not to be misrepresented by us
as though He were indigent.But I will set forth our views more distinctly.

67

CHAP. v.--THE DOCTRINE OF THE CHRISTIANS AS TO THE CREATION OF THE WORLD.

    God was in the beginning; but the beginning, we have been taught, is the po
wer of the Logos. For the Lord of the universe, who is Himself the necessary gr
ound (<greek>npostasis</greek>) of all being, inasmuch as no creature was yet i
n existence, was alone; but inasmuch as He was all power, Himself the necessary
 ground of things visible and invisible, with Him were all things; with Him, by
 Logos-power (<greek>dia</greek> <greek>lpgikhs</greek>  <greek>dunameps</greek
>), the Logos Himself also, who was in Him, subsists.[1] And by His simple will
 the Logos springs forth; and the Logos, not coming forth in vain, becomes the
first-begotten work of the Father. Him (the Logos) we know to be the beginning
of the world. But He came into being by participation,[2] not by abscission; fo
r what is cut off is separated from the original substance, but that which come
s by participation, making its choice of function,[3] does not render him defic
ient from whom it is taken. For just as from one torch many fires are lighted,
but the light of the first torch is not lessened by the kindling of many torche
s, so the Logos, coming forth from the Logos-power of the Father, has not dives
ted of the Logos-power Him who begat Him. I myself, for instance, talk, and you
 hear; yet, certainly, I who converse do not become destitute of speech (<greek
>logos</greek>) by the transmission of speech, but by the utterance of my voice
 I endeavour to reduce to order the unarranged matter in your minds. And as the
 Logos[4] begotten in the beginning, begat in turn our world, having first crea
ted for Himself the necessary matter, so also I, in imitation of the Logos, bei
ng begotten again,[5] and having become possessed of the truth, am trying to re
duce to order the confused matter which is kindred with myself. For matter iS n
ot, like God, without beginning, nor, as having no beginning, is of equal power
 with God ; it is begotten, and not produced by any other being, but brought in
to existence by the Framer  of all things alone.

CHAP. VI.--CHRISTIANS' BELIEF IN THE RESURRECTION.

    And on this account we believe that there will be a resurrection of bodies
after the consummation of all things; not, as the Stoics affirm, according to t
he return of certain cycles, the same things being produced and destroyed for n
o useful purpose, but a resurrection once for all,[6] when our periods of exist
ence are completed, and in consequence solely of the constitution of things und
er which men alone live, for the purpose of passing judgment upon them. Nor is
sentence upon us passed by Minos or Rhadamanthus, before whose decease not a si
ngle soul, according to the mythic tales, was judged; but the Creator, God Hims
elf, becomes the arbiter. And, although you regard us as mere triflers and babb
lers, it troubles us not, since we have faith in this doctrine. For just as, no
t existing before I was born, I knew not who I was, and only existed in the pot
entiality (<greek>upostasis</greek>) Of fleshly matter, but being born, after a
 former state of nothingness, I have obtained through my birth a certainty of m
y existence; in the same way, having been born, and through death existing no l
onger, and seen no longer, I shall exist again, just as before I was not, but w
as afterwards born. Even though fire destroy all traces of my flesh, the world
receives the vaporized matter ;[7] and though dispersed through rivers and seas
, or torn in pieces by wild beasts, I am laid up in the storehouses of a wealth
y Lord. And, although the poor and the godless know not what is stored up, yet
God the Sovereign, when He pleases, will restore the substance that is visible
to Him alone to its pristine condition.

CHAP. VII.--CONCERNING THE FALL OF MAN.

    For the heavenly Logos, a spirit emanating from the Father and a Logos from
 the Logos-power, in imitation of the Father who begat Him made man an image of
 immortality, so that, as incorruption is with God, in like manner, man, sharin
g in a part of God, might have the immortal principle also. The Logos,[8] too,
before the creation of men, was the Framer of angels. And each of these two ord
ers of creatures was made free to act as it pleased, not having the nature of g
ood, which again is with God alone, but is brought to perfection in men through
 their freedom of choice, in order that the bad man may be justly punished, hav
ing become depraved through his own fault, but the just man be deservedly prais
ed for his virtuous deeds, since in the exercise of his free choice he refraine
d from transgressing the will of God. Such is the constitution of things in ref
erence to angels and men. And the power of the Logos, having in itself a facult
y to foresee future events, not as

68

fated, but as taking place by the choice of free agents, foretold from time to
time the issues of things to come; it also became a forbidder of wickedness by
means of prohibitions, and the encomiast of those who remained good. And, when
men attached themselves to one who was more subtle than the rest, having regard
 to his being the first-born,[1] and declared him to be God, though he was resi
sting' the law of God, then the power of the Logos excluded the beginner of the
 folly and his adherents from all fellowship with Himself. And so he who was ma
de in the likeness of God, since the more powerful spirit is separated from him
, becomes mortal; but that first-begotten one through his transgression and ign
orance becomes a demon; and they who imitated him, that is his illusions, are b
ecome a host of demons, and through their freedom of choice have been given up
to their own infatuation.

CHAP. VIII.--THE DEMONS SIN AMONG MANKIND.

    But men form the material (<greek>upoqesis</greek>) of their apostasy. For,
 having shown them a plan of the position of the stars, like dice-players, they
 introduced Fate, a flagrant injustice. For the judge and the judged are made s
o by Fate; the murderers and the murdered, the wealthy and the needy, are the o
ffspring of the same Fate; and every nativity is regarded as a theatrical enter
tainment by those beings of whom Homer says,--

                                              "Among the gods
                                  Rose laughter irrepressible."[2]

But must not those who are spectators of single combats and are partisans on on
e side or the other, and he who marries and is a paederast and an adulterer, wh
o laughs and is angry, who flees and is wounded, be regarded as mortals ? For,
by whatever actions they manifest to men their characters, by these they prompt
 their hearers to copy their example. And are not the demons themselves, with Z
eus at their head, subjected to Fate, being overpowered by the same passions as
 men? And, besides, how are those beings to be worshipped among whom there exis
ts such a great contrariety of opinions ? For Rhea, whom the inhabitants of the
 Phrygian mountains call Cybele, enacted emasculation on account of Attis, of w
hom she was enamoured; but Aphrodite is delighted with conjugal embraces. Artem
is is a poisoner; Apollo heals diseases. And after the decapitation of the Gorg
on, the beloved of Poseidon, whence sprang the horse Pegasus and Chrysaor, Athe
ne and Asclepios divided between them the drops of blood; and, while he saved m
en's lives by means of them, she, by the same blood, became a homicide and the
instigator of wars. From regard to her reputation, as it appears to me, the Ath
enians attributed to the earth the son born of her connection with Hephaestos,
that Athene might not be thought to be deprived of her virility by Hephaestos,
as Atalanta by Meleaget. This limping manufacturer of buckles and earrings, as
is likely, deceived the motherless child and orphan with these girlish ornament
s. Poseidon frequents the seas; Ares delights in wars; Apollo is a player on th
e cithara; Dionysus is absolute sovereign of the Thebans; Kronos is a tyrannici
de; Zeus has intercourse with his own daughter, who becomes pregant by him. I m
ay instance, too, Eleusis, and the mystic Dragon, and Orpheus, who says,--
     "Close the gates against the profane !" Aidoneus carries off Kore, and his
 deeds have been made into mysteries; Demeter bewails her daughter, and some pe
rsons are deceived by the Athenians. In the precincts of the temple of the son
of Leto is a spot called Omphalos; but Omphalos is the burial-place of Dionysus
. You now I laud, O Daphne!--by conquering the incontinence of Apollo, you disp
roved his power of vaticination; for, not foreseeing what would occur to you,[3
] he derived no advantage from his art. Let the far-shooting god tell me how Ze
phyrus slew Hyacinthus. Zephyrus conquered him; and in accordance with the sayi
ng of the tragic poet,--
     "Abreeze is the most honourable chariot of the gods," [4]_ conquered by a
slight breeze, Apollo lost his beloved.

CHAP. IX.--THEY GIVE RISE TO SUPERSTITIONS.

    Such are the demons; these are they who laid down the doctrine of Fate. The
ir fundamental principle was the placing of animals in the heavens. For the cre
eping things on the earth, and those that swim in the waters, and the quadruped
s on the mountains, with which they lived when expelled from heaven,--these the
y dignified with celestial honour, in order that they might themselves be thoug
ht to remain in heaven, and, by placing the constellations there, might make to
 appear rational the irrational course of life on earth.[5] Thus the high-spiri
ted and he who is crushed with toil, the temperate and the intemperate, the ind
igent and the wealthy, are what they are simply from the controllers of their n
ativity. For the delineation of the zodiacal circle is the work of gods. And, w
hen the light of one of them predominates, as they express it, it deprives all
the rest

69

of their honour; and he who now is conquered, at another time gains the predomi
nance. And the seven planets are well pleased with them,[1] as if they were amu
sing themselves with dice. But we are superior to Fate, and instead of wanderin
g (<greek>planhtwn</greek>) demons, we have learned to know one Lord who wander
s not; and, as we do not follow the guidance of Fate, we reject its lawgivers.
Tell me, I adjure you(2) did Triptolemus sow wheat and prove a benefactor to th
e Athenians after their sorrow? And why was not Demeter, before she lost her da
ughter, a benefactress to men? The Dog of Erigone is shown in the heavens, and
the Scorpion the helper of Artemis, and Chiron the Centaur, and the divided Arg
o, and the Bear of Callisto. Yet how, before these performed the aforesaid deed
s, were the heavens unadorned? And to whom will it not appear ridiculous that t
he Deltotum[3] should be placed among the stars, according to some, on account
of Sicily, or, as others say, on account of the first letter in the name of Zeu
s (<greek>Dios</greek>)? For why are not Sardinia and Cyprus honoured in heaven
? And why have not the letters of the names of the brothers of Zeus, who shared
 the kingdom with him, been fixed there too? And how is it that Kronos, who was
 put in chains and ejected from his kingdom, is constituted a manager[4] of Fat
e? How, too, can he give kingdoms who no longer reigns himself? Reject, then, t
hese absurdities, and do not become transgressors by hating us unjustly.

CHAP. X.--RIDICULE OF THE HEATHEN DIVINITIES.

    There are legends of the metamorphosis of men: with you the gods also are m
etamorphosed. Rhea becomes a tree; Zeus a dragon, on account of Persephone; the
 sisters of Phaethon are changed into poplars, and Leto into a bird of little v
alue, on whose account what is now Delos was called Ortygia. A god, forsooth, b
ecomes a swan, or takes the form of an eagle, and, making Ganymede his cupbeare
r, glories in a vile affection. How can I reverence gods who are eager for pres
ents, and angry if they do not receive them? Let them have their Fate! I am not
 willing to adore wandering stars. What is that hair of Berenice? Where were he
r stars before her death? And how was the dead Antinous fixed as a beautiful yo
uth in the moon? Who carried him thither: unless perchance, as men, perjuring t
hemselves for hire, are credited when they say in ridicule of the gods that kin
gs have ascended into heaven, so some one, in like manner, has put this man als
o among the gods,[5] and been recompensed with honour and reward? Why have you
robbed God? Why do you dishonour His workmanship? You sacrifice a sheep, and yo
u adore the same animal. The Bull is in the heavens, and you slaughter its imag
e. The Kneeler[6] crushes a noxious animal; and the eagle that devours the man-
maker Prometheus is honoured. The swan is noble, forsooth, because it was an ad
ulterer; and the Dioscuri, living on alternate days, the ravishers of the daugh
ters of Leucippus, are also noble! Better still is Helen, who forsook the flaxe
n-haired Menelaus, and followed the turbaned and gold-adorned Paris. A just man
 also is Sophron,[7] who transported this adulteress to the Elysian fields! But
 even the daughter of Tyndarus is not gifted with immortality, and Euripides ha
s wisely represented this woman as put to death by Orestes.

CHAP. XI.--THE SIN OF MEN DUE NOT TO FATE, BUT TO FREE-WILL

    How, then, shall I admit this nativity according to Fate, when I see such m
anagers of Fate? I do not wish to be a king; I am not anxious to be rich; I dec
line military command; I detest fornication; I am not impelled by an insatiable
 love of gain to go to sea; I do not contend for chaplets; I am free from a mad
 thirst for fame; I despise death; I am superior to every kind of disease; grie
f does not consume my soul. Am I a slave, I endure servitude. Am I free, I do n
ot make a vaunt of my good birth. I see that the same sun is for all, and one d
eath for all, whether they live in pleasure or destitution. The rich man sows,
and the poor man partakes of the same sowing. The wealthiest die, and beggars h
ave the same limits to their life. The rich lack many things, and are glorious
only through the estimation they are held in;[8] but the poor man and he who ha
s very moderate desires, seeking as he does only the things suited to his lot,
more easily obtains his purpose. How is it that you are fated to be sleepless t
hrough avarice? Why are you fated to grasp at things often, and often to die? D
ie to the world, repudiating the madness that is in it. Live to God, and by app
rehending Him lay aside your old nature.[9] We were not created to die, but we
die by our own

70

fault.[1] Our free-will has destroyed us; we who were free have become slaves;
we have been sold through sin. Nothing evil has been created by God; we Ourselv
es have manifested wickedness; but we, who have manifested it, are able again t
o reject it.

CHAP. XII.--THE TWO KINDS OF SPIRITS.

    We recognise two varieties of spirit, one of which is called the soul[2] (<
greek>yukh</greek>), but the other is greater than the soul, an image and liken
ess of God: both existed in the first men, that in one sense they might be mate
rial (<greek>ulikoi</greek>), and in another superior to matter. The case stand
s thus: we can see that the whole structure of the world, and the whole creatio
n, has been produced from matter, and the matter itself brought into existence[
3] by God; so that on the one hand it may be regarded as rude and unformed befo
re it was separated into parts, and on the other as arranged in beauty and orde
r after the separation was made. Therefore in that separation the heavens were
made of matter, and the stars that are in them; and the earth and all that is u
pon it has a similar constitution: so that there is a common origin of all thin
gs. But, while such is the case, there yet are certain differences in the thing
s made of matter, so that one is more beautiful, and another is beautiful but s
urpassed by something better. For as the constitution of the body is under one
management, and is engaged in doing that which is the cause of its having been
made,[4] yet though this is the case, there are certain differences of dignity
in it, and the eye is one thing, and another the ear, and another the arrangeme
nt of the hair and the distribution of the intestines, and the compacting toget
her of the marrow and the bones and the tendons; and though one part differs fr
om another, there is yet all the harmony of a concert of music in their arrange
ment;--in like manner the world, according to the power of its Maker containing
 some things of superior splendour, but some unlike these, received by the will
 of the Creator a material spirit. And these things severally it is possible fo
r him to perceive who does not conceitedly reject those most divine explanation
s which in the course of time have been consigned to writing, and make those wh
o study them great lovers of God. Therefore the demons,[5] as you call them, ha
ving received their structure from matter and obtained the spirit which inheres
 in it, became intemperate and greedy; some few, indeed, turning to what was pu
rer, but others choosing what was inferior in matter, and conforming their mann
er of life to it. These beings, produced from matter, but very remote from righ
t conduct, you, O Greeks, worship. For, being turned by their own folly to vain
gloriousness, and shaking off the reins[of authority], they have been forward t
o become robbers of Deity; and the Lord of all has suffered them to besport the
mselves, till the world, coming to an end, be dissolved, and the Judge appear,
and all those men who, while assailed by the demons, strive after the knowledge
 of the perfect God obtain as the result of their conflicts a more perfect test
imony in the day of judgment. There is, then, a spirit in the stars, a spirit i
n angels, a spirit in plants and the waters, a spirit in men, a spirit in anima
ls; but, though one and the same, it has differences in itself.[6] And while we
 say these things not from mere hearsay, nor from probable conjectures and soph
istical reasoning, but using words of a certain diviner speech, do you who are
willing hasten to learn. And you who do not reject with contempt the Scythian A
nacharsis, do not disdain to be taught by those who follow a barbaric code of l
aws. Give at least as favourable a reception to our tenets as you would to the
prognostications of the Babylonians. Hearken to us when we speak, if only as yo
u would to an oracular oak. And yet the things just referred to are the tricker
ies of frenzied demons, while the doctrines we inculcate are far beyond the app
rehension of the world.

CHAP. XIII.--THEORY OF THE SOUL'S IMMORTALITY.

    The soul is not in itself immortal, O Greeks, but mortal.[7] Yet it is poss
ible for it not to die. If, indeed, it knows not the truth, it dies, and is dis
solved with the body, but rises again at last at the end of the world with the
body, receiving death by punishment in immortality. But, again, if it acquires
the knowledge of God, it dies not, although for a time it be dissolved. In itse
lf it is darkness, and there is nothing luminous in it. And this is the meaning
 of the saying, "The darkness comprehendeth not the light."[8] For the soul doe
s not preserve the spirit, but is preserved by it, and the light comprehends th
e darkness. The Logos, in truth, is the light of God, but the ignorant soul is
darkness. On this account, if it continues solitary, it tends downward towards
matter, and dies with the flesh; but, if it enters into union with the Divine S
pirit,

71

it is no longer helpless, but ascends to the regions whither the Spirit guides
it: for the dwelling-place of the spirit is above, but the origin of the soul i
s from beneath. Now, in the beginning the spirit was a constant companion of th
e soul, but the spirit forsook it because it was not willing to follow. Yet, re
taining as it were a spark of its power, though unable by reason of the separat
ion to discern the perfect, while seeking for God it fashioned to itself in its
 wandering many gods, following the sophistries of the demons. But the Spirit o
f God is not with all, but, taking up its abode with those who live justly, and
 intimately combining with the soul, by prophecies it announced hidden things t
o other souls. And the souls that are obedient to wisdom have attracted to them
selves the cognate spirit;[1] but the disobedient, rejecting the minister of th
e suffering God,[2] have shown themselves to be fighters against God, rather th
an His worshippers.

CHAP. XIV.--THE DEMONS SHALL BE PUNISHED MORE SEVERELY THAN MEN.

    And such are you also, O Greeks,--profuse in words, but with minds strangel
y warped; and you acknowledge the dominion of many rather than the rule of one,
 accustoming yourselves to follow demons as if they were mighty. For, as the in
human robber is wont to overpower those like himself by daring; so the demons,
going to great lengths in wickedness, have utterly deceived the souls among you
 which are left to themselves by ignorance and false appearances. These! beings
 do not indeed die easily, for they do not partake of flesh; but while living t
hey practise the ways of death, and die themselves as often as they teach their
 followers to sin. Therefore, what is now their chief distinction, that they do
 not die like men, they will retain when about to suffer punishment: they will
not partake of everlasting life, so as to receive this instead of death in a bl
essed immortality. And as we, to whom it now easily happens to die, afterwards
receive the immortal with enjoyment, or the painful with immortality, so the de
mons, who abuse the present life to purposes of wrong-doing, dying continually
even while they live, will have hereafter the same immortality, like that which
 they had during the time they lived, but in its nature like that of men, who v
oluntarily performed what the demons prescribed to them during their lifetime.
And do not fewer kinds of sin break out among men owing to the brevity of their
 lives,[3] while on the part of these demons transgression is more abundant owi
ng to their boundless existence?

CHAP. XV.--NECESSITY OF A UNION WITH THE HOLY SPIRIT.

    But further, it becomes us now to seek for what we once had, but have lost,
 to unite the soul with the Holy Spirit, and to strive after union with God. Th
e human soul consists of many parts, and is not simple; it is composite, so as
to manifest itself through the body; for neither could it ever appear by itself
 without the body, nor does the flesh rise again without the soul. Man is not,
as the croaking philosophers say, merely a rational animal, capable of understa
nding and knowledge; for, according to them, even irrational creatures appear p
ossessed of understanding and knowledge. But man alone is the image and likenes
s of God; and I mean by man, not one who performs actions similar to those of a
nimals, but one who has advanced far beyond mere humanity--to God Himself. This
 question we have discussed more minutely in the treatise concerning animals. B
ut the principal point to be spoken of now is, what is intended by the image an
d likeness of God. That which cannot be compared is no other than abstract bein
g; but that which is compared is no other than that which is like. The perfect
God is without flesh; but man is flesh. The bond of the flesh is the soul;[4] t
hat which encloses the soul is the flesh. Such is the nature of man's constitut
ion; and, if it be like a temple, God is pleased to dwell in it by the spirit,
His representative; but, if it be not such a habitation, man excels the wild be
asts in articulate language only,--in other respects his manner of life is like
 theirs, as one who is not a likeness of God. But none of the demons possess fl
esh; their structure is spiritual, like that of fire or air. And only by those
whom the Spirit of God dwells in and fortifies are the bodies of the demons eas
ily seen, not at all by others,--I mean those who possess only soul;[5] for the
 inferior has not the ability to apprehend the superior. On this account the na
ture of the demons has no place for repentance; for they are the reflection of
matter and of wickedness. But matter desired to exercise lordship over the soul
; and according to their free-will these gave laws of death to men; but men, af
ter the loss of immortality, have conquered death by submitting to death in fai
th;[6] and by repentance a call has been given to them, according to the word w
hich says, "Since they were made a little lower than the angels."[7] And,

72

for every one who has been conquered, it is possible again to conquer, if he re
jects the condition which brings death. And what that is, may be easily seen by
 men who long for immortality.

CHAP. XVI.--VAIN DISPLAY OF POWER BY THE DEMONS.

    But the demons[1] who rule over men are not the souls of men; for how shoul
d these be capable of action after death? unless man, who while living was void
 of understanding and power, should be believed when dead to be endowed with mo
re of active power. But neither could this be the case, as we have shown elsewh
ere.[2] And it is difficult to conceive that the immortal soul, which is impede
d by the members of the body, should become more intelligent when it has migrat
ed from it. For the demons, inspired with frenzy against men by reason of their
 own wickedness, pervert their minds, which already incline downwards, by vario
us deceptive scenic representations, that they may be disabled from rising to t
he path that leads to heaven. But from us the things which are in the world are
 not hidden, and the divine is easily apprehended by us if the power that makes
 souls immortal visits us. The demons are seen also by the men possessed of sou
l, when, as sometimes, they exhibit themselves to men, either that they may be
thought to be something, or as evil-disposed friends may do harm to them as to
enemies, or afford occasions of doing them honour to those who resemble them. F
or, if it were possible, they would without doubt pull down heaven itself with
the rest of creation. But now this they can by no means effect, for they have n
ot the power; but they make war by means of the lower matter against the matter
 that is like themselves. Should any one wish to conquer them, let him repudiat
e matter. Being armed with the breastplate[3] of the celestial Spirit, he will
be able to preserve all that is encompassed by it. There are, indeed, diseases
and disturbances of the matter that is in us; but, when such things happen, the
 demons ascribe the causes of them tO themselves, and approach a man whenever d
isease lays hold of him. Sometimes they themselves disturb the habit of the bod
y by a tempest of folly; but, being smitten by the word of God, they depart in
terror, and the sick man is healed.

CHAP. XVII.--THEY FALSELY PROMISE HEALTH TO THEIR VOTARIES.

    Concerning the sympathies and antipathies of Democritus what can we say but
 this, that, according to the common saying, the man of Abdera is Abderiloquent
? But, as he who gave the name to the city, a friend of Hercules as it is said,
 was devoured by the horses of Diomedes, so he who boasted of the Magian Ostane
s[4] will be delivered up in the day of consummation s as fuel for the eternal
fire. And you, if you do not cease from your laughter, will gain the same punis
hment as the jugglers. Wherefore, O Greeks, hearken to me, addressing you as fr
om an eminence, nor in mockery transfer your own want of reason to the herald o
f the truth. A diseased affection (<greek>paqos</greek>) is not destroyed by a
counter-affection (<greek>antipaqeia</greek>), nor is a maniac cured by hanging
 little amulets of leather upon him. There are visitations of demons; and he wh
o is sick, and he who says he is in love, and he who hates, and he who wishes t
o be revenged, accept them as helpers. And this is the method of their operatio
n: just as the forms of alphabetic letters and the lines composed of them canno
t of themselves indicate what is meant, but men have invented for themselves si
gns of their thoughts, knowing by their peculiar combination what the order of
the letters was intended to express; so, in like manner, the various kinds of r
oots and the mutual relation of the sinews and bones can effect nothing of them
selves, but are the elemental matter with which the depravity of the demons wor
ks, who have determined for what purpose each of them is available. And, when t
hey see that men consent to be served by means of such things, they take them a
nd make them their slaves. But how can it be honourable to minister to adulteri
es? How can it be noble to stimulate men in hating one another? Or how is it be
coming to ascribe to matter the relief of the insane, and not to God? For by th
eir art they turn men aside from the pious acknowledgment of God, leading them
to place confidence in herbs and roots.[6] But God, if He had prepared these th
ings to effect just what men wish, would be a Producer of evil things; whereas
He Himself produced everything which has good qualities, but the profligacy of
the demons has made use of the productions of nature for evil purposes, and the
 appearance of evil which these wear is from them, and not from the perfect God
. For how comes it to pass that when alive I was in no wise evil, but that now
I am dead and can do nothing, my remains, which are incapable of motion or even
 sense, should effect something cognizable by the senses? And how shall he who
has died by the most miserable death be able to assist in avenging any one? If
this were possible, much more might he defend

73

himself from his own enemy; being able to assist others, much more might he con
stitute himself his own avenger.

CHAP. XVIII.--THEY DECEIVE, INSTEAD OF HEALING.

    But medicine and everything included in it is an invention of the same kind
. If any one is healed by matter, through trusting to it, much more will he be
healed by having recourse to the power of God. As noxious preparations arc mate
rial compounds, so are curatives of the same nature. If, however, we reject the
 baser matter, some persons often endeavour to heal by a union of one of these
bad things with some other, and will make use of the bad to attain the good. Bu
t, just as he who dines with a robber, though he may not be a robber himself, p
artakes of the punishment on account of his intimacy with him, so he who is not
 bad but associates with the bad, having dealings with them for some supposed g
ood, will be punished by God the Judge for partnership in the same object. Why
is he who trusts in the system of matter[1] not willing to trust in God? For wh
at reason do you not approach the more powerful Lord, but rather seek to cure y
ourself, like the dog with grass, or the stag with a viper, or the hog with riv
er-crabs, or the lion with apes? Why you deify the objects of nature? And why,
when you cure your neighbour, are you called a benefactor? Yield to the power o
f the Logos! The demons do not cure, but by their art make men their captives.
And the most admirable Justin[2] has rightly denounced them as robbers. For, as
 it is the practice of some to capture persons and then to restore them to thei
r friends for a ransom, so those who are esteemed gods, invading the bodies of
certain persons, and producing a sense of their presence by dreams, command the
m to come forth into public, and in the sight of all, when they have taken thei
r fill of the things of this world, fly away from the sick, and, destroying the
 disease which they had produced, restore men to their former state

CHAP. XIX.--DEPRAVITY LIES AT THE BOTTOM OF DEMON-WORSHIP.

    But do you, who have not the perception of these things, be instructed by u
s who know them: though you do profess to despise death, and to be sufficient o
f yourselves for everything. But this is a discipline in which your philosopher
s are so greatly deficient, that some of them receive from the king of the Roma
ns 600 aurei yearly, for no useful service they perform, but that they may not
even wear a long beard without being paid for it! Crescens, who made his nest i
n the great city, surpassed all men in unnatural love (<greek>paiderastia</gree
k>), and was strongly addicted to the love of money. Yet this man, who professe
d to despise death, was so afraid of death, that he endeavoured to inflict on J
ustin, and indeed on me, the punishment of death, as being an evil, because by
proclaiming the truth he convicted the philosophers of being gluttons and cheat
s. But whom of the philosophers, save you only, was he accustomed to inveigh ag
ainst? If you say, in agreement with our tenets, that death is not to be dreade
d, do not court death from an insane love of fame among men, like Anaxagoras, b
ut become despisers of death by reason of the knowledge of God. The constructio
n of the world is excellent, but the life men live in it is bad; and we may see
 those greeted with applause as in a solemn assembly who know not God. For what
 is divination? and why are ye deceived by it? It is a minister to thee of worl
dly lusts. You wish make war, and you take Apollo as a counsellor of slaughter.
 You want to carry off a maiden by force, and you select a divinity to be your
accomplice. You are ill by your own fault; and, as Agamemnon[3] wished for ten
councillors, so you wish to have gods with you. Some woman by drinking water ge
ts into a frenzy, and loses her senses by the fumes of frankincense, and you sa
y that she has the gift of prophecy. Apollo was a prognosticator and a teacher
of soothsayers: in the matter of Daphne he deceived himself. An oak, forsooth,
is oracular, and birds utter presages! And so you are inferior to animals and p
lants! It would surely be a fine thing for you to become a divining rod, or to
assume the wings of a bird! He who makes you fond of money also foretells your
getting rich; he who excites to seditions and wars also predicts victory in war
. If you are superior to the passions, you will despise all worldly things. Do
not abhor us who have made this attainment, but, repudiating the demons,[4] fol
low the one God. "All things[5] were made by Him, and without Him not one thing
 was made." If there is poison in natural productions, this has supervened thro
ugh our sinfulness. I am able to show the perfect truth of these things; only d
o you hearken, and he who believes will understand.

CHAP. XX.--THANKS ARE EVER DUE TO GOD.

    Even if you be healed by drugs (I grant you that point by courtesy), yet it
 behoves you to give testimony of the cure to God. For the world still draws us
 down, and through weakness I incline towards matter. For the wings of the

74

soul were the perfect spirit, but, having cast this off through sin, it flutter
s like a nestling and falls to the ground. Having left the heavenly companionsh
ip, it hankers after communion with inferior things. The demons were driven for
th to another abode; the first created human beings were expelled from their pl
ace: the one, indeed, were cast down from heaven; but the other were driven fro
m earth, yet not out of this earth, but from a more excellent order of things t
han exists here now. And now it behoves us, yearning after that pristine state,
 to put aside everything that proves a hindrance. The heavens are not infinite,
 O man, but finite and bounded; and beyond them are the superior worlds which h
ave not a change of seasons, by which various, diseases are produced, but, part
aking of every happy temperature, have perpetual day, and light unapproachable
by men below.[1] Those who have composed elaborate descriptions of the earth ha
ve given an account of its various regions so far as this was possible to man;
but, being unable to speak of that which is beyond, because Of the impossibilit
y of personal observation, they have assigned as the cause the existence of tid
es; and that one sea is filled with weed, and another with mud; and that some l
ocalities are burnt up with heat, and others cold and frozen. We, however, have
 learned things which were unknown to us, through the teaching of the prophets,
 who, being fully persuaded that the heavenly spirit[2] along with the soul wil
l acquire a clothing of mortality, foretold things which other minds were unacq
uainted with. But it is possible for every one who is naked to obtain this appa
rel, and to return to its ancient kindred.

CHAP.XXI.--DOCTRINES OF THE CHRISTIANS AND GREEKS RESPECTING GOD COMPARED.

    We do not act as fools, O Greeks, nor utter idle tales, when we announce th
at God was born in the form of a man. I call on you who reproach us to compare
your mythical accounts with our narrations. Athene, as they say, took the form
of Deiphobus for the sake of Hector,[3] and the unshorn Phoebus for the sake of
 Admetus fed the trailing-footed oxen, and the spouse us came as an old woman t
o Semele. But, while you treat seriously such things, how can you deride us? Yo
ur Asclepios died, and he who ravished fifty virgins in one night at Thespiae l
ost his life by delivering himself to the devouring flame. Prometheus, fastened
 to Caucasus, suffered punishment for his good deeds to men. According to you,
Zeus is envious, and hides the dream[4] from men, wishing their destruction. Wh
erefore, looking at your own memorials, vouchsafe us your approval, though it w
ere only as dealing in legends similar to your own. We, however, do not deal in
 folly, but your legends are only idle tales. If you speak of the origin of the
 gods, you also declare them to be mortal. For what reason is Hera now never pr
egnant? Has she grown old? or is there no one to give you information? Believe
me now, O Greeks, and do not resolve your myths and gods into allegory. If you
attempt to do this, the divine nature as held by you is overthrown by your own
selves; for, if the demons with you are such as they are said to be, they are w
orthless as to character; or, if regarded as symbols of the powers of nature, t
hey are not what they are called. But I cannot be persuaded to pay religious ho
mage to the natural elements, nor can I undertake to persuade my neighbour. And
 Metrodorus of Lampsacus, in his treatise concerning Homer, has argued very foo
lishly, turning everything into allegory. For he says that neither Hera, nor At
hene, nor Zeus are what those persons suppose who consecrate to them sacred enc
losures and groves, but parts of nature and certain arrangements of the element
s. Hector also, and Achilles, and Agamemnon, and all the Greeks in general, and
 the Barbarians with Helen and Paris, being of the same nature, you will of cou
rse say are introduced merely for the sake of the machinery[5] of the poem, not
 one of these personages having really existed. But these things we have put fo
rth only for argument's sake; for it is not allowable even to compare our notio
n of God with those who are wallowing in matter and mud.

CHAP. XXII.--RIDICULE OF THE SOLEMNITIES OF THE GREEKS.

    And of what sort are your teachings? Who must not treat with contempt your
solemn festivals, which, being held in honour of wicked demons, cover men with
infamy? I have often

75

seen a man[1]--and have been amazed to see, and the amazement has ended in cont
empt, to think how he is one thing internally, but outwardly counterfeits what
he is not--giving himself excessive airs of daintiness and indulging in all sor
ts of effeminacy; sometimes darting his eyes about; sometimes throwing his hand
s hither and thither, and raving with his face smeared with mud; sometimes pers
onating Aphrodite, sometimes Apollo; a solitary accuser of all the gods, an epi
tome of superstition, a vituperator of heroic deeds, an actor of murders, a chr
onicler of adultery, a storehouse of madness, a teacher of cynaedi, an instigat
or of capital sentences;--and yet such a man is praised by all. But I have reje
cted all his falsehoods, his impiety, his practices,--in short, the man altoget
her. But you are led captive by such men, while you revile those who do not tak
e a part in your pursuits. I have no mind to stand agape at a number of singers
, nor do I desire to be affected in sympathy with a man when he is winking and
gesticulating in an unnatural manner. What wonderful or extraordinary thing is
performed among you? They utter ribaldry in affected tones, and go through inde
cent movements; your daughters and your sons behold them giving lessons in adul
tery on the stage. Admirable places, forsooth, are your lecture-rooms, where ev
ery base action perpetrated by night is proclaimed aloud, and the hearers are r
egaled with the utterance of infamous discourses! Admirable, too, are your mend
acious poets, who by their fictions beguile their hearers from the truth!

CHAP. XXIII.--OF THE PUGILISTS AND GLADIATORS,

    I have seen men weighed down by bodily exercise, and carrying about the bur
den of their flesh, before whom rewards and chaplets are set, while the adjudic
ators cheer them on, not to deeds of virtue, but to rivalry in violence and dis
cord; and he who excels in giving blows is crowned. These are the lesser evils;
 as for the greater, who would not shrink from telling them? Some, giving thems
elves up to idleness for the sake of profligacy, sell themselves to be killed;
and the indigent barters himself away, while the rich man buys others to kill h
im. And for these the witnesses take their seats, and the boxers meet in single
 combat, for no reason whatever, nor does any one come down into the arena to s
uccour. Do such exhibitions as these redound to your credit? He who is chief am
ong you collects a legion of blood-stained murderers, engaging to maintain them
; and these ruffians are sent forth by him, and you assemble at the spectacle t
o be judges, partly of the wickedness of the adjudicator, and partly of that of
 the men who engage in the combat. And he who misses the murderous exhibition i
s grieved, because he was not doomed to be a spectator of wicked and impious an
d abominable deeds. You slaughter animals for the purpose of eating their flesh
, and you purchase men to supply a cannibal banquet for the soul, nourishing it
 by the most impious bloodshedding. The robber commits murder for the sake of p
lunder, but the rich man purchases gladiators for the sake of their being kille
d.[2]

CHAP. XXIV.--OF THE OTHER PUBLIC AMUSEMENTS.

    What advantage should I gain from him who is brought on the stage by Euripi
des raving mad, and acting the matricide of Alcmaeon; who does not even retain
his natural behaviour, but with his mouth wide open goes about sword in hand, a
nd, screaming aloud, is burned to death, habited in a robe unfit for man? Away,
 too, with the mythical tales of Acusilaus, and Menander, a versifier of the sa
me class! And why should I admire the mythic piper? Why should I busy myself ab
out the Theban Antigenides,[3] like Aristoxenus? We leave you to these worthles
s things; and do you either believe our doctrines, or, like us, give up yours.

CHAP. XXV.--BOASTINGS AND QUARRELS OF THE PHILOSOPHERS.

    What great and wonderful things have your philosophers effected? They leave
 uncovered one of their shoulders; they let their hair grow long; they cultivat
e their beards; their nails are like the claws of wild beasts. Though they say
that they want nothing, yet, like Proteus,[4] they need a currier for their wal
let, and a weaver for their mantle, and a wood-cutter for their staff, and the
rich,[5] and a cook also for their gluttony. O man competing with the dog,[6] y
ou know not God, and so have turned to the imitation of an irrational animal. Y
ou cry out in public with an assumption of authority, and take upon you to aven
ge your own self; and if you receive nothing, you indulge in abuse, and philoso
phy is with you the art of getting money. You follow the doctrines of Plato, an
d a disciple of Epicurus lifts up his voice to oppose you. Again, you wish to b
e a disciple of Aristotle, and a follower of Democritus rails at you. Pythagora
s says that he was Euphorbus, and he is the heir of the

76

doctrine of Pherecydes; but Aristotle impugns the immortality of the soul. You
who receive from your predecessors doctrines which clash with one another, you
the inharmonious, are fighting against the harmonious. One of you asserts that
God is body, but I assert that He is without body; that the world is indestruct
ible, but I say that it is to be destroyed; that a conflagration will take plac
e at various times, but I say that it will come to pass once for all; that Mino
s and Rhadamanthus are judges, but I say that God Himself is Judge; that the so
ul alone is endowed with immortality, but I say that the flesh also is endowed
with it.[1] What injury do we inflict upon you, O Greeks? Why do you hate those
 who follow the word of God, as if they were the vilest of mankind? It is not w
e who eat human flesh[2]--they among you who assert such a thing have been subo
rned as false witnesses; it is among you that Pelops is made a supper for the g
ods, although beloved by Poseidon, and Kronos devours his children, and Zeus sw
allows Metis.

CHAP. XXVI.- RIDICULE OF THE STUDIES OF THE GREEKS.

    Cease to make a parade of sayings which you have derived from others, and t
o deck yourselves like the daw in borrowed plumes. If each state were to take a
way its contribution to your speech, your fallacies would lose their power. Whi
le inquiring what God is, you are ignorant of what is in yourselves; and, while
 staring all agape at the sky, you stumble into pitfalls. The reading of your b
ooks is like walking through a labyrinth, and their readers resemble the cask o
f the Danaids. Why do you divide time, saying that one part is past, and anothe
r present, and another future? For how can the future be passing when the prese
nt exists? As those who are sailing imagine in their ignorance, as the ship is
borne along, that the hills are in motion, so you do not know that it is you wh
o are passing along, but that time (<greek>o</greek> <greek>aiwn</greek>) remai
ns present as long as the Creator wills it to exist. Why am I called to account
 for uttering my opinions, and why are you in such haste to put them all down?
Were not you born in the same manner as ourselves, and placed under the same go
vernment of the world? Why say that wisdom is with you alone, who have not anot
her sun, nor other risings of the stars, nor a more distinguished origin, nor a
 death preferable to that of other men? The grammarians have been the beginning
 of this idle talk; and you who parcel out wisdom are cut off from the wisdom t
hat is according to truth, and assign the names of the several parts to particu
lar men; and you know not God, but in your fierce contentions destroy one anoth
er. And on this account you are all nothing worth. While you arrogate to yourse
lves the sole right of discussion, you discourse like the blind man with the de
af. Why do you handle the builder's tools without knowing how to build? Why do
you busy yourselves with words, while you keep aloof from deeds, puffed up with
 praise, but cast down by misfortunes? Your modes of acting are contrary to rea
Son, for you make a pompons appearance in public, but hide your teaching in cor
ners. Finding you to be such men as these, we have abandoned you, and no longer
 concern ourselves with your tenets, but follow the word of God. Why, O man, do
 you set the letters of the alphabet at war with one another? Why do you, as in
 a boxing match, make their sounds clash together with your mincing Attic way o
f speaking, whereas you ought to speak more according to nature? For if you ado
pt the Attic dialect though not an Athenian, pray why do you not speak like the
 Dorians? How is it that one appears to you more rugged, the other more pleasan
t for intercourse?

CHAP. XXVII.- THE CHRISTIANS ARE HATED UNJUSTLY .

    And if you adhere to their teaching, why do you fight against me for choosi
ng such views of doctrine as I approve? Is it not unreasonable that, while the
robber is not to be punished for the name he bears,[3] but only when the truth
about him has been clearly ascertained, yet we are to be assailed with abuse on
 a judgment formed without examination? Diagoras was an Athenian, but you punis
hed him for divulging the Athenian mysteries; yet you who read his Phrygian dis
courses hate us. You possess the commentaries of Leo, and are displeased with o
ur refutations of them; and having in your hands the opinions of Apion concerni
ng the Egyptian gods, you denounce us as most impious. The tomb of Olympian Zeu
s is shown among you,[4] though some one says that the Cretans are liars.[5] Yo
ur assembly of many gods is nothing. Though their despiser Epicurus acts as a t
orch-bearer,[6] I do not any the more conceal from the rulers that view of God
which I hold in relation to His government of the universe. Why do you advise m
e to be false to my principles? Why do you who say that you despise death exhor
t us to use art in order to escape it? I have not the heart of a deer; but your
 zeal

77

for dialectics resembles the loquacity of Thersites. How can I believe one who
tells me that the sun is a red-hot mass and the moon an earth? Such assertions
are mere logomachies, and not a sober exposition of truth. How can it be otherw
ise than foolish to credit the books of Herodotus relating to the history of He
rcules, which tell of an upper earth from which the lion came down that was kil
led by Hercules? And what avails the Attic style, the sorites of philosophers,
the plausibilities of syllogisms, the measurements of the earth, the positions
of the stars, and the course of the sun? To be occupied in such inquiries is th
e work of one who imposes opinions on himself as if they were laws.

CHAP. XXVIII.--CONDEMNATION OF THE GREEK LEGISLATION.

    On this account I reject your legislation also; for there ought to be one c
ommon polity for all; but now there are as many different codes as there are st
ates, so that things held disgraceful in some are honourable in others. The Gre
eks consider intercourse with a mother as unlawful, but this practice is esteem
ed most becoming by the Persian Magi; paederasty is condemned by the Barbarians
, but by the Romans, who endeavour to collect herds of boys like grazing horses
, it is honoured with certain privileges.

CHAP. XXIX.- ACCOUNT OF TATIAN'S CONVERSION.

    Wherefore, having seen these things, and moreover also having been admitted
 to the mysteries, and having everywhere examined the religious rites performed
 by the effeminate and the pathic, and having found among the Romans their Lati
arian Jupiter delighting in human gore and the blood of slaughtered men, and Ar
temis not far from the great city[1] sanctioning acts of the same kind, and one
 demon here and another there instigating to the perpetration of evil,--retirin
g by myself, I sought how I might be able to discover the truth. And, while I w
as giving my most earnest attention to the matter, I happened to meet with cert
ain barbaric writings, too old to be compared with the opinions of the Greeks,
and too divine to be compared with their errors; and I was led to put faith in
these by the unpretending east of the language, the inartificial character of t
he writers, the foreknowledge displayed of future events, the excellent quality
 of the precepts, and the declaration of the government of the universe as cent
red in one Being.[2] And, my soul being taught of God, I discern that the forme
r class of writings lead to condemnation, but that these put an end to the slav
ery that is in the world, and rescue us from a multiplicity of rulers and ten t
housand tyrants, while they give us, not indeed what we had not before received
, but what we had received but were prevented by error from retaining.

CHAP. XXX.--HOW HE RESOLVED TO RESIST THE DEVIL.

    Therefore, being initiated and instructed in these things, I wish to put aw
ay my former errors as the follies of childhood. For we know that the nature of
 wickedness is like that of the smallest seeds; since it has waxed strong from
a small beginning, but will again be destroyed if we obey the words of God and
do not scatter ourselves. For He has become master of all we have by means of a
 certain "hidden treasure,"[3] which while we are digging for we are indeed cov
ered with dust, but we secure it as our fixed possession. He who receives the w
hole of this treasure has obtained command of the most precious wealth. Let the
se things, then, be said to our friends. But to you Greeks what can I say, exce
pt to request you not to rail at those who are better than yourselves, nor if t
hey are called Barbarians to make that an occasion of banter? For, if you are w
illing, you will be able to find out the cause of mews not being able to unders
tand one another's language; for to those who wish to examine our principles I
will give a simple and copious account of them.

CHAP. XXXI.--THE PHILOSOPHY OF THE CHRISTIANS MORE ANCIENT THAN THAT OF THE GRE
EKS.

    But now it seems proper for me to demonstrate that our philosophy is older
than the systems of the Greeks. Moses and Homer shall be our limits, each of th
em being of great antiquity; the one being the oldest of poets and historians,
and the other the founder of all barbarian wisdom. Let us, then, institute a co
mparison between them; and we shall find that our doctrines are older, not only
 than those of the Greeks, but than the invention of letters.[3] And I will not
 bring forward witnesses from among ourselves, but rather have recourse to Gree
ks. To do the former would be foolish, because it would not be allowed by you;
but the other will surprise you, when, by contending against you with your own
weapons, I adduce arguments of which you had no suspicion. Now the poetry of Ho
mer, his parentage, and the time in which he flourished have been investigated
by the most ancient writers,--by Theagenes of Rhegium, who lived in the time of
 Cambyses, Stesimbrotus

78

of Thasos and Antimachus of Colophon, Herodotus of Halicarnassus, and Dionysius
 the Olynthian; after them, by Ephorus of Cumae, and Philochorus the Athenian,
Megaclides and Chamaeleon the Peripatetics; afterwards by the grammarians, Zeno
dotus, Aristophanes, Callimachus, Crates, Eratosthenes, Aristarchus, and Apollo
dorus. Of these, Crates says that he flourished before the return of the Heracl
idae, and within 80 years after the Trojan war; Eratosthenes says that it was a
fter the 100th year from the taking of Ilium; Aristarchus, that it was about th
e time of the Ionian migration, which was 140 years after that event; but, acco
rding to Philochorus, after the Ionian migration, in the archonship of Archippu
s at Athens, 180 years after the Trojan war; Apollodorus says it was 100 years
after the Ionian migration, which would be 240 years after the Trojan war. Some
 say that he lived 90 years before the Olympiads, which would be 317 years afte
r the taking of Troy. Others carry it down to a later date, and say that Homer
was a contemporary of Archilochus ; but Archilochus flourished about the 23d Ol
ympiad, in the time of Gyges the Lydian, 500 years after Troy. Thus, concerning
 the age of the aforesaid poet, I mean Homer, and the discrepancies of those wh
o have spoken of him, we have said enough in a summary manner for those who are
 able to investigate with accuracy. For it is possible to show that the opinion
s held about the facts themselves also are false. For, where the assigned dates
 do not agree together, it is impossible that the history should be true. For w
hat is the cause of error in writing, but the narrating of things that are not
true?

CHAP. XXXII. --THE DOCTRINE OF THE CHRISTIANS, IS OPPOSED TO DISSENSIONS, AND F
ITTED FOR ALL.

    But with us there is no desire of vainglory, nor do we indulge in a variety
 of opinions. For having renounced the popular and earthly, and obeying the com
mands of God, and following the law of the Father of immortality, we reject eve
rything which rests upon human opinion. Not only do the rich among us pursue ou
r philosophy, but the poor enjoy instruction gratuitously;[1] for the things wh
ich come from God surpass the requital of worldly gifts. Thus we admit all who
desire to hear, even old women and striplings; and, in short, persons of every
age are treated by us with respect, but every kind of licentiousness is kept at
 a distance. And in speaking we do not utter falsehood. It would be an excellen
t thing if your continuance in unbelief should receive a check; but, however th
at may be, let our cause remain confirmed by the judgment pronounced by God. La
ugh, if you please; but you will have to weep hereafter. Is it not absurd that
Nestor,[2] who was slow at cutting his horses' reins owing to his weak and slug
gish old age, is, according to you, to be admired for attempting to rival the y
oung men in fighting, while you deride those among us who struggle against old
age and occupy themselves with the things pertaining to God? Who would not laug
h when you tell us that the Amazons, and Semiramis, and certain other warlike w
omen existed, while you cast reproaches on our maidens? Achilles was a youth, y
et is believed to have been very magnanimous; and Neoptolemus was younger, but
strong; Philoctetes was weak, but the divinity had need of him against Troy. Wh
at sort of man was Thersites? yet he held a command in the army, and, if he had
 not through doltishness had such an unbridled tongue, he would not have been r
eproached for being peak-headed and bald. As for those who wish to learn our ph
ilosophy, we do not test them by their looks, nor do we judge of those who come
 to us by their outward appearance; for we argue that there may be strength of
mind in all, though they may be weak in body. But your proceedings are full of
envy and abundant stupidity.

CHAP. XXXIII.--VINDICATION OF CHRISTIAN WOMEN.

    Therefore I have been desirous to prove from the things which are esteemed
honourable among you, that our institutions are marked by sobermindedness, but
that yours are in close affinity with madness.[3] You who say that we talk nons
ense among women and boys, among maidens and old women, and scoff at us for not
 being with you, hear what silliness prevails among the Greeks. For their works
 of art are devoted to worthless objects, while they are held in higher estimat
ion by you than even your gods; and you behave yourselves unbecomingly in what
relates to woman. For Lysippus cast a statue of Praxilla, whose poems contain n
othing useful, and Menestratus one of Learchis, and Selanion one of Sappho the
courtezan, and Naucydes one of Erinna the Lesbian, and Boiscus one of Myrtis, a
nd Cephisodotus one of Myro of Byzantium, and Gomphus one of Praxigoris, and Am
phistratus one of Clito. And what shall I say about Anyta, Telesilla, and Mysti
s? Of the first Euthycrates and Cephisodotus made a statue, and of the second N
iceratus, and of the third Aristodotus; Euthycrates made one of Mnesiarchis the
 Ephesian, Selanion one of Corinna, and Euthycrates one of Thalarchis the Argiv
e. My object in referring to these women is, that you may not regard as somethi
ng strange what

79

you find among us, and that, comparing the statues which are before your eyes,
you may not treat the women with scorn who among us pursue philosophy. This Sap
pho is a lewd, love-sick female, and sings her own wantonness;[1] but all our w
omen are chaste, and the maidens at their distaffs sing of divine things[2] mor
e nobly than that damsel of yours. Wherefore be ashamed, you who are professed
disciples of women yet scoff at those of the sex who hold our doctrine, as well
 as at the solemn assemblies they frequent.[2] What a noble infant did Glaucipp
e present to you, who brought forth a prodigy, as is shown by her statue cast b
y Niceratus, the son of Euctemon the Athenian! But, if Glaucippe brought forth
an elephant, was that a reason why she should enjoy public honours? Praxiteles
and Herodotus made for you Phryne the courtezan, and Euthycrates cast a brazen
statue of Panteuchis, who was pregnant by a whoremonger; and Dinomenes, because
 Besantis queen of the Paeonians gave birth to a black infant, took pains to pr
eserve her memory by his art. I condemn Pythagoras too, who made a figure of Eu
ropa on the bull; and you also, who honour the accuser of Zeus on account of hi
s artistic skill. And I ridicule the skill of Myron, who made a heifer and upon
 it a Victory because by carrying off the daughter of Agenor it had borne away
the prize for adultery and lewdness. The Olynthian Herodotus made statues of Gl
ycera the courtezan and Argeia the harper. Bryaxis made a statue of Pasiphae; a
nd, by having a memorial of her lewdness, it seems to have been almost your des
ire that the women of the present time should be like her.[3] A certain Melanip
pe was a wise woman, and for that reason Lysistratus made her statue. But, fors
ooth, you will not believe that among us there are wise women!

CHAP. XXXIV.--RIDICULE OF THE STATUES ERECTED BY THE GREEKS.

    Worthy of very great honour, certainly, was the tyrant Bhalaris, who devour
ed sucklings, and accordingly is exhibited by the workmanship of Polystratus th
e Ambraciot, even to this day, as a very wonderful man! The Agrigentines dreade
d to look on that countenance of his, because of his cannibalism; but people of
 culture now make it their boast that they behold him in his statue! Is it not
shameful that fratricide is honoured by you who look on the statues of Polynice
s and Eteocles, and that you have not rather buried them with their maker Pytha
goras? Destroy these memorials of iniquity! Why should I contemplate with admir
ation the figure of the woman who bore thirty children, merely for the sake of
the artist Periclymenus? One ought to turn away with disgust from one who bore
off the fruits of great incontinence, and whom the Romans compared to a sow, wh
ich also on a like account, they say, was deemed worthy of a mystic worship. Ar
es committed adultery with Aphrodite, and Andron made an image of their offspri
ng Harmonia. Sophron, who committed to writing trifles and absurdities, was mor
e celebrated for his skill in casting metals, of which specimens exist even now
. And not only have his tales kept the fabulist Aesop in everlasting remembranc
e, but also the plastic art of Aristodemus has increased his celebrity. How is
it then that you, who have so many poetesses whose productions are mere trash,
and innumerable courtezans, and worthless men, are not ashamed to slander the r
eputation of our women? What care I to know that Euanthe gave birth to an infan
t in the Peripatus, or to gape with wonder at the art of Callistratus, or to fi
x my gaze on the Neaera of Calliades? For she was a courtezan. Lais was a prost
itute, and Turnus made her a monument of prostitution. Why are you not ashamed
of the fornication of Hephaestion, even though Philo has represented him very a
rtistically? And for what reason do you honour the hermaphrodite Ganymede by Le
ochares, as if you possessed something admirable? Praxiteles even made a statue
 of a woman with the stain of impurity upon it. It behoved you, repudiating eve
rything of this kind, to seek what is truly worthy of attention, and not to tur
n with disgust from our mode of life while receiving with approval the shameful
 productions of Philaenis and Elephantis.

CHAP. XXXV.--TATIAN SPEAKS AS AN EYE-WITNESS.

    The things which I have thus set before you I have not learned at second ha
nd. I have visited many lands; I have followed rhetoric, like yourselves; I hav
e fallen in with many arts and inventions; and finally, when sojourning in the
city of the Romans, I inspected the multiplicity of statues brought thither by
you: for I do not attempt, as is the custom with many, to strengthen

80

my own views by the opinions of others, but I wish to give you a distinct accou
nt of what I myself have seen and felt. So, bidding farewell to the arrogance o
f Romans and the idle talk of Athenians, and all their ill-connected opinions,
I embraced our barbaric philosophy. I began to show how this was more ancient t
han your institutions,[1] but left my task unfinished, in order to discuss a ma
tter which demanded more immediate attention; but now it is time I should attem
pt to speak concerning its doctrines. Be not offended with our teaching, nor un
dertake an elaborate reply filled with trifling and ribaldry, saying, "Tatian,
aspiring to be above the Greeks, above the infinite number of philosophic inqui
rers, has struck out a new path, and embraced the doctrines of Barbarians." For
 what grievance is it, that men manifestly ignorant should be reasoned with by
a man of like nature with themselves? Or how can it be irrational, according to
 your own sophist,[2] to grow old always learning something?

CHAP.XXXVI.--TESTIMONY OF THE CHALDEANS TO THE ANTIQUITY OF MOSES.

    But let Homer be not later than the Trojan war; let it be granted that he w
as contemporary with it, or even that he was in the army of Agamemnon, and, if
any so please, that he lived before the invention of letters. The Moses before
mentioned will be shown to have been many years older than the taking of Troy,
and far more ancient than the building of Troy, or than Tros and Dardanus. To d
emonstrate this I will call in as witnesses the Chaldeans, the Phoenicians and
the Egyptians. And what more need I say? For it behoves one who professes to pe
rsuade his hearers to make his narrative of events very concise. Berosus, a Bab
ylonian, a priest of their god Belus, born in the time of Alexander, composed f
or Antiochus, the third after him, the history of the Chaldeans in three books;
 and, narrating the acts of the kings, he mentions one of them, Nabuchodonosor
by name, who made war against the Phoenicians and the Jews,events which we know
 were announced by our prophets, and which happened much later than the age of
Moses, seventy years before the Persian empire. But Berosus is a very trustwort
hy man, and of this Juba is a witness, who, writing concerning the Assyrians, s
ays that he learned the history from Berosus: there are two books of his concer
ning the Assyrians.

CHAP. XXXVII.--TESTIMONY OF THE PHOENICIANS.

    After the Chaldeans, the testimony of the Phoenicians is as follows. There
were among them three men, Theodotus, Hypsicrates, and Mochus; Chaitus translat
ed their books into Greek, and also composed with exactness the lives of the ph
ilosophers. Now, in the histories of the aforesaid writers it is shown that the
 abduction of Europa happened under one of the kings, and an account is given o
f the coming of Menelaus into Phoenicia, and of the matters relating to Chiramu
s,[3] who gave his daughter in marriage to Solomon the king of the Jews, and su
pplied wood of all kind of trees for the building of the temple. Menander of Pe
rgamus composed a history concerning the same things. But the age of Chiramus i
s somewhere about the Trojan war; but Solomon, the contemporary of Chiramus, li
ved much later than the age of Moses.

CHAP. XXXVIII.--THE EGYPTIANS PLACE MOSES IN THE REIGN OF INACHUS.

    Of the Egyptians also there are accurate chronicles. Ptolemy, not the king,
 but a priest of Mendes, is the interpreter of their affairs. This writer, narr
ating the acts of the kings, says that the departure of the Jews from Egypt to
the places whither they went occurred in the time of king Amosis, under the lea
dership of Moses. He thus speaks: "Amosis lived in the time of king Inachus." A
fter him, Apion the grammarian, a man most highly esteemed, in the fourth book
of his AEgyptiaca (there are five books of his), besides many other things, say
s that Amosis destroyed Avaris in the time of the Argive Inachus, as the Mendes
ian Ptolemy wrote in his annals. But the time from Inachus to the taking of Tro
y occupies twenty generations. The steps of the demonstration are the following
:--

CHAP. XXXIX.--CATALOGUE OF THE ARGIVE KINGS.

    The kings of the Argives were these: Inachus, Phoroneus, Apis, Criasis, Tri
opas, Argeius, Phorbas, Crotopas, Sthenelaus, Danaus, Lynceus, Proetus, Abas, A
crisius, Perseus, Sthenelaus, Eurystheus, Atreus, Thyestes, and Agamemnon, in t
he eighteenth year of whose reign Troy was taken. And every intelligent person
will most carefully observe that, according to the tradition of the Greeks, the
y possessed no historical composition; for Cadmus, who taught them letters, cam
e into Boeotia many generations later. But after Inachus, under Phoroneus, a ch
eck was with difficulty given to their savage and nomadic life, and they entere
d upon a new order of things. Wherefore, if Moses is shown to be contemporary w
ith Inachus, he is four hundred years older than the Trojan war. But this is de
monstrated from the succession of the Attic, [and of the

81

Macedonian, the Ptolemaic, and the Antiochian][1] kings. Hence, if the most ill
ustrious deeds among the Greeks were recorded and made known after Inachus, it
is manifest that this must have been after Moses. In the time of Phoroneus, who
 was after Inachus, Ogygus is mentioned among the Athenians, in whose time was
the first deluge; and in the time of Phorbas was Actaeus, from whom Attica was
called Actaea; and in the time of Triopas were Prometheus, and Epimetheus, and
Arias, and Cecrops of double nature, and Io; in the time of Crotopas was the bu
rning of Phaethon and the flood of Deucalion; in the time of Sthenelus was the
reign of Amphictyon and the coming of Danaus into Peloponnesus, and the foundin
g of Dardania by Dardanus, and the return of Europa from phoenicia to Crete; in
 the time of Lynceus was the abduction of Kore, and the founding of the temple
in Eleusis, and the husbandry of Triptolemus, and the coming of Cadmus to Thebe
s, and the reign of Minos; in the time of Proetus was the war of Eumolpus again
st the Athenians; in the time of Acrisius was the coming over of Pelops from Ph
rygia, and the coming of Ion to Athens, and the second Cecrops, and the deeds o
f Perseus and Dionysus, and Musaeus, the disciple of Orpheus; and in the reign
of Agamemnon Troy was taken.

CHAP.XL.--MOSES MORE ANCIENT AND CREDIBLE THAN THE HEATHEN HEROES.

    Therefore, from what has been said it is evident that Moses was older than
the ancient heroes, wars, and demons. And we ought rather to believe him, who s
tands before them in point of age, than the Greeks, who, without being aware of
 it,[2] drew his doctrines [as] from a fountain. For many of the sophists among
 them, stimulated by curiosity, endeavoured to adulterate whatever they learned
 from Moses,[3] and from those who have philosophized like him, first that they
 might be considered as having something of their own, and secondly, that cover
ing up by a certain rhetorical artifice whatever things they did not understand
, they might misrepresent the truth as if it were a fable. But what the learned
 among the Greeks have said concerning our polity and the history of our laws,
and how many and what kind of men have written of these things, will be shown i
n the treatise against those who have discoursed of divine things.[4]]

CHAP. XLI.

    But the matter of principal importance is to endeavour with all accuracy to
 make it clear that Moses is not only older than Homer, but than all the writer
s that were before him--older than Linus, Philammon, Thamyris, Amphion, Musaeus
, Orpheus, Demodocus, Phemius, Sibylla, Epimenides of Crete, who came to Sparta
, Aristaeus of Proconnesus, who wrote the Arimaspia, Asbolus the Centaur, Isati
s, Drymon, Euclus the Cyprian, Horus the Samian, and Pronapis the Athenian. Now
, Linus was the teacher of Hercules, but Hercules preceded the Trojan war by on
e generation; and this is manifest from his son Tlepolemus, who served in the a
rmy against Troy. And Orpheus lived at the same time as Hercules; moreover, it
is said that all the works attributed to him were composed by Onomacritus the A
thenian, who lived during the reign of the Pisistratids, about the fiftieth Oly
mpiad. Musaeus was a disciple of Orpheus. Amphion, since he preceded the siege
of Troy by two generations, forbids our collecting further particulars about hi
m for those who are desirous of information. Demodocus and Phemius lived at the
 very time of the Trojan war; for the one resided with the suitors, and the oth
er with the Phaeacians. Thamyris and Philammon were not much earlier than these
. Thus, concerning their several performances in each kind, and their times and
 the record of them, we have written very fully, and, as I think, with all exac
tness. But, that we may complete. what is still wanting, I will give my explana
tion respecting the men who are esteemed wise. Minos, who has been thought to e
xcel in every kind of wisdom, and mental acuteness, and legislative capacity, l
ived in the time of Lynceus, who reigned after Danaus in the eleventh generatio
n after Inachus. Lycurgus, who was born long after the taking of Troy, gave law
s to the Lacedemonians. Draco is found to have lived about the thirty-ninth Oly
mpiad, Solon about the forty-sixth, and Pythagoras about the sixty-second. We h
ave shown that the Olympiads commenced 407 years after the taking of Troy. Thes
e facts being demonstrated, we shall briefly remark concerning the age of the s
even wise men. The oldest of these, Thales, lived about the fiftieth Olympiad;
and I have already spoken briefly of those who came after him.

CHAP. XLII.--CONCLUDING STATEMENT AS TO THE AUTHOR.

    These things, O Greeks, I Tatian, a disciple of the barbarian philosophy,[5
] have composed for you. I was born in the land of the Assyrians, having been f
irst instructed in your doctrines,

82

and afterwards in those which I now undertake to proclaim. Henceforward, knowin
g who God is and what is His work, I present myself to you prepared for an exam
ination[1] concerning my doctrines, while I adhere immoveably to that mode of l
ife which is according to God.[2]

FRAGMENTS.[3]

I.
    IN his treatise, Concerning Perfection according to the Saviour, he writes,
 "Consent indeed fits for prayer, but fellowship in corruption weakens supplica
tion. At any rate, by the permission he certainly, though delicately, forbids;
for while he permits them to return to the same on account of Satan and inconti
nence, he exhibits a man who will attempt to serve two masters--God by the 'con
sent' (1 Cor. vii. 5), but by want of consent, incontinence, fornication, and t
he devil."--CLEM. ALEX: Strom., iii. C. 12.
II.
    A certain person inveighs against generation, calling it corruptible and de
structive; and some one does violence [to Scripture], applying to pro-creation
the Saviour's words, "Lay not up treasure on earth, where moth and rust corrupt
;" and he is not ashamed to add to these the words of the prophet: "You all sha
ll grow old as a garment, and the moth shall devour you."
    And, in like manner, they adduce the saying concerning the resurrection of
the dead, "The sons of that world neither marry nor are given in marriage."--CL
EM. ALEX.: iii. c. 12, 86.
III.
    Tatian, who maintaining the imaginary flesh of Christ, pronounces all sexua
l connection impure, who was also the very violent heresiarch of the Encratites
, employs an argument of this sort: "If any one sows to the flesh, of the flesh
 he shall reap corruption;" but he sows to the flesh who is joined to a woman;
therefore he who takes a wife and sows in the flesh, of the flesh he shall reap
 corruption.--HIERON.: Com. in Ep. ad Gal.
IV.
    Seceding from the Church, and being elated and puffed up by a conceit of hi
s teacher,[4] as if he were superior to the rest, he formed his own peculiar ty
pe of doctrine. Imagining certain invisible AEons like those of Valentinus, and
 denouncing marriage as defilement and fornication in the same way as Marcion a
nd Saturninus, and denying the salvation of Adam as an opinion of his own.--IRE
NAEUS: Adv. Hoer., i. 28.
V.
    Tatian attempting from time to time to make use of Paul's language, that in
 Adam all die, but ignoring that "where sir, abounded, grace has much more abou
nded."--IRENAEUS: Adv. Heres., iii. 37.
VI.
    Against Tatian, who says that the words, "Let there be light," are to be ta
ken as a prayer. If He who uttered it knew a superior God, how is it that He sa
ys, "I am God, and there is none beside me"?
    He said that there are punishments for blasphemies, foolish talking, and li
centious words, which are punished and chastised by the Logos. And he said that
 women were punished on account of their hair and ornaments by a power placed o
ver those things, which also gave strength to Samson by his hair, and punishes
those who by the ornament of their hair are urged on to fornication.--CLEM. ALE
X.: Frag.
VII.
    But Tatian, not understanding that the expression "Let there be" is not alw
ays precative but sometimes imperative, most impiously imagined concerning God,
 who said "Let there be light," that He prayed rather than commanded light to b
e, as if, as he impiously thought, God was in darkness.--ORIGEN: De Orat.
VIII.
    Tatian separates the old man and the new, but not, as we say, understanding
 the old man to be the law, and the new man to be the Gospel. We agree with him
 in saying the same thing, but not in the sense he wishes, abrogating the law a
s if it belonged to another God.--CLEM. ALEX.: Strom., iii. 12.
IX.
    Tatian condemns and rejects not only marriage, but also meats which God has
 created for use.--HIERON.: Adv. Jovin., i. 3.
X.
    "But ye gave the Nazarites wine to drink, and commanded the prophets, sayin
g, Prophesy not." On this, perhaps, Tatian the chief of the Encratites endeavou
rs to build his heresy, asserting that wine is not to be drunk, since it was

83

commanded in the law that the Nazarites were not to drink wine, and now those w
ho give the Nazarites wine are accused by the prophet.--HIERON.: Com. in Amos.
XI.
    Tatian, the patriarch of the Encratites, who himself rejected some of Paul'
s Epistles, believed this especially, that is [addressed] to Tires, ought to be
 declared to be the apostle's, thinking little of the assertion of Marcion and
others, who agree with him on this point.--HIERON.: Proef. in Com. ad Tit.
XII.
    [Archelaus (A.D. 280), Bishop of Carrha in Mesopotamia, classes his country
man Tatian with "Marcion, Sabellius, and others who have made up for themselves
 a peculiar science," i.e., a theology of their own.--ROUTH: Reliquioe, tom. v.
 p. 137. But see Edinburgh Series of this work, vol. xx. p. 267.]

THEOPHILUS OF ANTIOCH

89

THEOPHILUS TO AUTOLYCUS.

BOOK I.

CHAP. I.--AUTOLYCUS AN IDOLATER AND SCORNER OF CHRISTIANS.

    A FLUENT tongue and an elegant style afford pleasure and such praise as vai
nglory delights in, to wretched men who have been corrupted in mind; the lover
of truth does not give heed to ornamented speeches, but examines the real matte
r of the speech, what it is, and what kind it is. Since, then, my friend, you h
ave assailed me with empty words, boasting of your gods of wood and stone, hamm
ered and cast, carved and graven, which neither see nor hear, for they are idol
s, and the works of men's hands; and since, besides, you call me a Christian, a
s if this were a damning name to bear, I, for my part, avow that I am a Christi
an,[1] and bear this name beloved of God, hoping to be serviceable[2] to God. F
or it is not the case, as you suppose, that the name of God is hard to bear; bu
t possibly you entertain this opinion of God, because you are yourself yet unse
rviceable to Him.

CHAP. II.--THAT THE EYES OF THE SOUL MUST BE PURGED ERE GOD CAN BE SEEN.

    But if you say, "Show me thy God," I would reply, "Show me yourself,[3] and
 I will show you my God." Show, then, that the eyes of your soul are capable of
 seeing, and the ears of your heart able to hear; for as those who look with th
e eyes of the body perceive earthly objects and what concerns this life, and di
scriminate at the same time between things that differ, whether light or darkne
ss, white or black, deformed or beautiful, well-proportioned and symmetrical or
 disproportioned and awkward, or monstrous or mutilated; and as in like manner
also, by the sense of hearing, we discriminate either sharp, or deep, or sweet
sounds; so the same holds good regarding the eyes of the soul and the ears of t
he heart, that it is by them we are able to behold God. For God is seen by thos
e who are enabled to see Him when they have the eyes of their soul opened: for
all have eyes; but in some they are overspread,[4] and do not see the light of
the sun. Yet it does not follow, because the blind do not see, that the light o
f the sun does not shine; but let the blind blame themselves and their own eyes
. So also thou, O man, hast the eyes of thy soul overspread by thy sins and evi
l deeds. As a burnished mirror, so ought man to have his soul pure. When there
is rust on the mirror, it is not possible that a man's face be seen in the mirr
or; so also when there is sin in a man, such a man cannot behold God. Do you, t
herefore, show me yourself, whether you are not an adulterer, or a fornicator,
or a thief, or a robber, or a purloiner; whether you do not corrupt boys; wheth
er you are not insolent, or a slanderer, or passionate, or envious, or proud, o
r supercilious; whether you are not a brawler, or covetous, or disobedient to p
arents; and whether you do not sell your children; for to those who do these th
ings God is not manifest, unless they have first cleansed themselves from all i
mpurity. All these things, then, involve you in darkness, as when a filmy deflu
xion on the eyes prevents one from beholding the light of the sun: thus also do
 iniquities, 0 man, involve you in darkness, so that you cannot see God.

CHAP. III.--NATURE OF GOD.

    You will say, then, to me, "Do you, who see God, explain to me the appearan
ce of God." Hear, O man. The appearance of God is ineffable and indescribable,
and cannot be seen by eyes of flesh. For in glory He is incomprehensible, in gr
eatness unfathomable, in height inconceivable, in power incomparable, in wisdom

90

unrivalled, in goodness inimitable, in kindness unutterable. For if I say He is
 Light, I name but His own work; if I call Him Word, I name but His sovereignty
; if I call Him Mind, I speak but of His wisdom; if I say He is Spirit, I speak
 of His breath; if I call Him Wisdom, I speak of His offspring; if I call Him S
trength, I speak of His sway; if I call Him Power, I am mentioning His activity
; if Providence, I but mention His goodness; if I call Him Kingdom, I but menti
on His glory; if I call Him Lord, I mention His being judge; if I call Him Judg
e, I speak of Him as being just; if I call Him Father, I speak of all things as
 being from Him;[1] if I call Him Fire, I but mention His anger. You will say,
then, to me, "Is God angry?" Yes; He is angry with those who act wickedly, but
He is good, and kind, and merciful, to those who love and fear Him; for He is a
 chastener[1] of the godly, and father of the righteous; but he is a judge and
punisher of the impious.

CHAP. IV.--ATTRIBUTES OF GOD.

    And He is without beginning, because He is unbegotten; and He is unchangeab
le, because He is immortal. And he is called God [<greek>Qeos</greek>] on accou
nt of His having placed [<greek>teqeikenai</greek>] all things on security affo
rded by Himself; and on account of [<greek>qeein</greek>], for <greek>qeein</gr
eek> means running, and moving, and being active, and nourishing, and foreseein
g, and governing, and making all things alive. But he is Lord, because He rules
 over the universe; Father, because he is before all things; Fashioner and Make
r, because He is creator and maker of the universe; the Highest, because of His
 being above all; and Almighty, because He Himself rules and embraces all. For
the heights of heaven, and the depths of the abysses, and the ends of the earth
, are in His hand, and there is no place of His rest. For the heavens are His w
ork, the earth is His creation, the sea is His handiwork; man is His formation
and His image; sun, moon, and stars are His elements, made for signs, and seaso
ns, and days, and years, that they may serve and be slaves to man; and all thin
gs God has made out of things that were not[3] into things that are, in order t
hat through His works His greatness may be known and understood.

CHAP. V.--THE INVISIBLE GOD PERCEIVED THROUGH HIS WORKS.

    For as the soul in man is not seen, being invisible to men, but is perceive
d through the motion of the body, so God cannot indeed be seen by human eyes, b
ut is beheld and perceived through His providence and works. For, in like manne
r, as any person, when he sees a ship on the sea rigged and in sail, and making
 for the harbour, will no doubt infer that there is a pilot in her who is steer
ing her; so we must perceive that God is the governor [pilot] of the whole univ
erse, though He be not visible to the eyes of the flesh, since He is incomprehe
nsible. For if a man cannot look upon the sun, though it be a very small heaven
ly body, on account of its exceeding heat and power, how shall not a mortal man
 be much more unable to face the glory of God, which is unutterable? For as the
 pomegranate, with the rind containing it, has within it many cells and compart
ments which are separated by tissues, and has also many seeds dwelling in it, s
o the whole creation is contained by the spirit[4] of God, and the containing s
pirit is along with the creation contained by the hand of God. As, therefore, t
he seed of the pomegranate, dwelling inside, cannot see what is outside the rin
d, itself being within; so neither can man, who along with the whole creation i
s enclosed by the hand of God, behold God. Then again, an earthly king is belie
ved to exist, even though he be not seen by all; for he is recognised by his la
ws and ordinances, and authorities, and forces, and statues; and are you unwill
ing that God should be recognised by His works and mighty deeds?

CHAP. VI.--GOD IS KNOWN BY HIS WORKS.

    Consider, O man, His works,--the timely rotation of the seasons, and the ch
anges of temperature; the regular march of the stars; the well-ordered course o
f days and nights, and months, and years; the various beauty of seeds, and plan
ts, and fruits; and the divers species[5] of quadrupeds, and birds, and reptile
s, and fishes, both of the rivers and of the sea; or consider the instinct impl
anted in these animals to beget and rear offspring, not for their own profit, b
ut for the use of man; and the providence with which God provides nourishment f
or all flesh, or the subjection in which He has ordained that all things subser
ve mankind. Consider, too, the flowing of sweet fountains and never-failing riv
ers, and the seasonable supply of dews, and showers, and rains; the manifold mo
vement of the heavenly bodies, the morning star rising and heralding the approa
ch of the perfect luminary; and the constellation of Pleiades, and Orion, and A
rcturus, and the orbit of the other stars that circle through the heavens, all
of which the manifold wisdom of

91

God has called by names of their own. He is God alone who made light out of dar
kness, and brought forth light from His treasures, and formed the chambers of t
he south wind,[1] and the treasure-houses of the deep, and the bounds of the se
as, and the treasuries of snows and hail-storms, collecting the waters in the s
torehouses of the deep, and the darkness in His treasures, and bringing forth t
he sweet, and desirable, and pleasant light out of His treasures; "who causeth
the vapours to ascend from the ends of the earth: He maketh lightnings for the
rain;"[2] who sends forth His thunder to terrify, and foretells by the lightnin
g the peal of the thunder, that no soul may faint with the sudden shock; and wh
o so moderates the violence of the lightning as it flashes out of heaven, that
it does not consume the earth; for, if the lightning were allowed all its power
, it would burn up the earth; and were the thunder allowed all its power, it wo
uld overthrow all the works that are therein.

CHAP. VII.--WE SHALL, SEE GOD WHEN WE PUT ON IMMORTALITY.

    This is my God, the Lord of all, who alone stretched out the heaven, and es
tablished the breadth of the earth under it; who stirs the deep recesses of the
 sea, and makes its waves roar; who rules its power, and stills the tumult of i
ts waves; who founded the earth upon the waters, and gave a spirit to nourish i
t; whose breath giveth light to the whole, who, if He withdraw His breath, the
whole will utterly fail. By Him you speak, O man; His breath you breathe yet Hi
m you know not. And this is your condition, because of the blindness of your so
ul, and the hardness of your heart. But, if you will, you may be healed. Entrus
t yourself to the Physician, and He will couch the eyes of your soul and of you
r heart. Who is the Physician? God, who heals and makes alive through His word
and wisdom. God by His own word and wisdom made all things; for "by His word we
re the heavens made, and all the host of them by the breath of His mouth."[3] M
ost excellent is His wisdom. By His wisdom God founded the earth; and by knowle
dge He prepared the heavens; and by understanding were the fountains of the gre
at deep broken up, and the clouds poured out their dews. If thou perceivest the
se things, O man, living chastely, and holily, and righteously, thou canst see
God. But before all let faith and the fear of God have rule in thy heart, and t
hen shalt thou understand these things. When thou shalt have put off the mortal
, and put on incorruption, then shall thou see God worthily. For God will raise
 thy flesh immortal with thy soul; and then, having become immortal, thou shalt
 see the Immortal, if now you believe on Him; and then you shall know that you
have. spoken unjustly against Him.

CHAP. VIII.--FAITH REQUIRED IN ALL MATTERS.

    But you do not believe that the dead are raised. When the resurrection shal
l take place, then you will believe, whether you will or no; and your faith sha
h be reckoned for unbelief, unless you believe now. And why do you not believe?
 Do you not know that faith is the leading principle in all matters? For what h
usbandman can reap, unless he first trust his seed to the earth? Or who can cro
ss the sea, unless he first entrust himself to the boat and the pilot? And what
 sick person can be healed, unless first he trust himself to the care of the ph
ysician? And what art or knowledge can any one learn, unless he first apply and
 entrust himself to the teacher? If, then, the husbandman trusts the earth, and
 the sailor the boat, and the sick the physician, will you not place confidence
 in God, even when you hold so many pledges at His hand? For first He created y
ou out of nothing, and brought you into existence (for if your father was not,
nor your mother, much more were you yourself at one time not in being), and for
med you out of a small and moist substance, even out of the least drop, which a
t one time had itself no being; and God introduced you into this life. Moreover
, you believe that the images made by men are gods, and do great things; and ca
n you not believe that the God who made you is able also to make you afterwards
?[4]

CHAP. IX.--IMMORALITIES OF THE GODS.

    And, indeed, the names of those whom you say you worship, are the names of
dead men. And these, too, who and what kind of men were they? Is not Saturn fou
nd to be a cannibal, destroying and devouring his own children? And if you name
 his son Jupiter, hear also his deeds and conduct--first, how he was suckled by
 a goat on Mount Ida, and having slain it, according to the myths, and flayed i
t, he made himself a coat of the hide. And his other deeds,--his incest, and ad
ultery, and lust,-- will be better recounted by Homer and the rest of the poets
. Why should I further speak of his sons? How Hercules burnt himself; and about
 the drunk and raging Bacchus; and of Apollo fearing and fleeing from Achilles,
 and falling in love with Daphne, and being unaware of the fate of Hyacinthus;
and of Venus wounded, and of

92

Mars, the pest of mortals; and of the ichor flowing from the so-called gods. An
d these, indeed, are the milder kinds of legends; since the god who is called O
siris is found to have been tom limb from limb, whose mysteries are celebrated
annually, as if he had perished, and were being found, and sought for limb by l
imb. For neither is it known whether he perished, nor is it shown whether he is
 found. And why should I speak of Atys mutilated, or of Adonis wandering in the
 wood, and wounded by a boar while hunting; or of AEsculapius struck by a thund
erbolt; or of the fugitive Serapis chased from Sinope to Alexandria; or of the
Scythian Diana, herself, too, a fugitive, and a homicide, and a huntress, and a
 passionate lover of Endymion? Now, it is not we who publish these things, but
your own writers and poets.

CHAP. X.--ABSURDITIES OF IDOLATRY.

    Why should I further recount the multitude of animals worshipped by the Egy
ptians, both reptiles, and cattle, and wild beasts, and birds and river-fishes;
 and even wash-pots[1] and disgraceful noises?[2] But if you cite the Greeks an
d the other nations, they worship stones and wood, and other kinds of material
substances,--the images, as we have just been saying, of dead men. For Phidias
is found in Pisa making for the Eleians the Olympian Jupiter, and at Athens the
 Minerva of the Acropolis. And I will inquire of you, my friend, how many Jupit
ers exist. For there is, firstly, Jupiter surnamed Olympian, then Jupiter Latia
ris, and Jupiter Cassius, and Jupiter Tonans, and Jupiter Propator, and Jupiter
 Pannychius, and Jupiter Poliuchus, and Jupiter Capitolinus; and that Jupiter,
the son of Saturn, who is king of the Cretans, has a tomb in Crete, but the res
t, possibly, were not thought worthy of tombs. And if you speak of the mother o
f those who are called gods, far be it from me to utter with my lips her deeds,
 or the deeds of those by whom she is worshipped (for it is unlawful for us so
much as to name such things), and what vast taxes and revenues she and her sons
 furnish to the king. For these are not gods, but idols, as we have already sai
d, the works of men's hands and unclean demons. And such may all those become w
ho make them and put their trust in them!

CHAP. XI.--THE KING TO BE HONOURED, GOD TO BE WORSHIPPED.

    Wherefore I will rather honour the king [than your gods], not, indeed, wors
hipping him, but praying for him. But God, the living and true God, I worship,
knowing that the king is made by Him. You will say, then, to me, "Why do you no
t worship the king?" Because he is not made to be worshipped, but to be reveren
ced with lawful honour, for he is not a god, but a man appointed by God, not to
 be worshipped, but to judge justly. For in a kind of way his government is com
mitted to him by God: as He will not have those called kings whom He has appoin
ted under Himself; for "king" is his title, and it is not lawful for another to
 use it; so neither is it lawful for any to be worshipped but God only. Wherefo
re, O man, you are wholly in error. Accordingly, honour the king, be subject to
 him, and pray for him with loyal mind; for if you do this, you do the will of
God. For the law that is of God, says, "My son, fear thou the Lord and the king
, and be not disobedient to them; for suddenly they shall take vengeance on the
ir enemies."[3]

CHAP. XII.--MEANING OF THE NAME CHRISTIAN.

    And about your laughing at me and calling me "Christian," you know not what
 you are saying. First, because that which is anointed[4] is sweet and servicea
ble, and far from contemptible. For what ship can be serviceable and seaworthy,
 unless it be first caulked [anointed]? Or what castle or house is beautiful an
d serviceable when it has not been anointed? And what man, when he enters into
this life or into the gymnasium, is not anointed with oil? And what work has ei
ther ornament or beauty unless it be anointed and burnished? Then the air and a
ll that is under heaven is in a certain sort anointed by light and spirit; and
are you unwilling to be anointed with the oil of God? Wherefore we are called C
hristians on this account, because we are anointed with the oil of God.[5]

CHAP. XIII.--THE RESURRECTION PROVED BY EXAMPLES.

    Then, as to your denying that the dead are raised--for you say,[6] "Show me
 even one who has been raised from the dead, that seeing I may believe,"--first
, what great thing is it if you believe when you have seen the thing done? Then
, again, you believe that Hercules, who burned himself, lives; and that AEscula
pius, who

93

was struck with lightning, was raised; and do you disbelieve the things that ar
e told you by God? But, suppose I should show you a dead man raised and alive,
even this you would disbelieve. God indeed exhibits to you many proofs that you
 may believe Him. For consider, if you please, the dying of seasons, and days,
and nights, how these also die and rise again. And what? Is there not a resurre
ction going on of seeds and fruits, and this, too, for the use of men? A seed o
f wheat, for example, or of the other grains, when it is cast into the earth, f
irst dies and rots away, then is raised, and becomes a stalk of corn. And the n
ature of trees and fruit-trees,--is it not that according to the appointment of
 God they produce their fruits in their seasons out of what has been unseen and
 invisible? Moreover, sometimes also a sparrow or some of the other birds, when
 in drinking it has swallowed a seed of apple or fig, or something else, has co
me to some rocky hillock or tomb, and has left the seed in its droppings, and t
he seed, which was once swallowed, and has passed though so great a heat, now s
triking root, a tree has grown up. And all these things does the wisdom of God
effect, in order to manifest even by these things, that God is able to effect t
he general resurrection of all men. And if you would witness a more wonderful s
ight, which may prove a resurrection not only of earthly but of heavenly bodies
, consider the resurrection of the moon, which occurs monthly; how it wanes, di
es, and rises again. Hear further, O man, of the work of resurrection going on
in yourself, even though you are unaware of it. For perhaps you have sometimes
fallen sick, and lost flesh, and strength, and beauty; but when you received ag
ain from God mercy and healing, you picked up again in flesh and appearance, an
d recovered also your strength. And as you do not know where your flesh went aw
ay and disappeared to, so neither do you know whence it grew, Or whence it came
 again. But you will say, "From meats and drinks changed into blood." Quite so;
 but this, too, is the work of God, who thus operates, and not of any other.

CHAP. XIV.--THEOPHILUS AN EXAMPLE OF CONVERSION.

    Therefore, do not be sceptical, but believe; for I myself also used to disb
elieve that this would take place, but now, having taken these things into cons
ideration, I believe. At the same time, I met with the sacred Scriptures(1) of
the holy prophets, who also by the Spirit of God foretold the things that have
already happened, just as they came to pass, and the things now occurring as th
ey are now happening, and things future in the order in which they shall be acc
omplished. Admitting, therefore, the proof which events happening as predicted
afford, I do not disbelieve, t I believe, obedient to God, whom, if you please,
 do you also submit to, believing Him, lest if now you continue unbelieving, yo
u be convinced hereafter, when you are tormented with eternal punishments; whic
h punishments, when they had been foretold by the prophets, the later-born poet
s and philosophers stole from the holy Scriptures, to make their doctrines wort
hy of credit. Yet these also have spoken beforehand of the punishments that are
 to light upon the profane and unbelieving, in order that none be left without
a witness, or be able to say, "We have not heard, neither have we known." But d
o you also, if you please, give reverential attention to the prophetic Scriptur
es,(2) and they will make your way plainer for escaping the eternal punishments
, and obtaining the eternal prizes of God. For He who gave the mouth for speech
, and formed the ear to hear, and made the eye to see, will examine all things,
 and will judge righteous judgment, rendering merited awards to each. To those
who by patient continuance in well-doing(3) seek immortality, He will give life
 everlasting, joy, peace, rest, and abundance of good things, which neither hat
h eye seen, nor ear heard, nor hath it entered into the heart of man to conceiv
e.(4) But to the unbelieving and despisers, who obey not the truth, but are obe
dient to unrighteousness, when they shall have been filled with adulteries and
fornications, and filthiness, and covetousness, and unlawful idolatries, there
shall be anger and wrath, tribulation and anguish,(5) and at the last everlasti
ng fire shall possess such men. Since you said, "Show me thy God," this is my G
od, and I counsel you to fear Him and to trust Him.

THEOPHILUS TO AUTOLYCUS

BOOK II

CHAP. I.--OCCASION OF WRITING THIS BOOK.

    WHEN we had formerly some conversation, my very good friend Autolycus, and
when you inquired who was my God, and for a little paid attention to my discour
se, I made some explanations to you concerning my religion; and then having bid
 one another adieu, we went with much mutual friendliness each to his own house
 although at first you had home somewhat hard upon me. For you know and remembe
r that you supposed our doctrine was foolishness. As you then afterwards urged
me to do, I am desirous, though not educated to the art of speaking, of more ac
curately demonstrating, by means of this tractate, the vain labour and empty wo
rship in which you are held; and I wish also, from a few of your own histories
which you read, and perhaps do not yet quite understand, to make the truth plai
n to you.

CHAP. II.--THE GODS ARE DESPISED WHEN THEY ARE MADE; BUT BECOME VALUABLE WHEN B
OUGHT.

    And in truth it does seem to me absurd that statuaries and carvers, or pain
ters, or moulders, should both design and paint, and carve, and mould, and prep
are gods, who, when they are produced by the artificers, are reckoned of no val
ue; but as soon as they are purchased(1) by some and placed in some so-called t
emple, or in some house, not only do those who bought them sacrifice to them, b
ut also those who made and sold them come with much devotion, and apparatus of
sacrifice, and libations, to worship them; and they reckon them gods, not seein
g that they are just such as when they were made by themselves, whether stone,
or brass, or wood, or colour, or some other material. And this is your case, to
o, when you read the histories and genealogies of the so-called gods. For when
you read of their births, you think of them as men, but afterwards you call the
m gods, and worship them, not reflecting nor understanding that, when born, the
y are exactly such beings as ye read of before.

CHAP. III.--WHAT HAS BECOME OF THE GODS?

    And of the gods of former times, if indeed they were begotten, the generati
on was sufficiently prolific. But now, where is their generation exhibited? For
 if of old they begot and were begotten, it is plain that even to the present t
ime there should be gods begotten and born; or at least if it be not so, such a
 race will be reckoned impotent. For either they have waxed old, and on that ac
count no longer beget, or they have died out and no longer exist. For if the go
ds were begotten, they ought to be born even until now, as men, too, are born;
yea, much more numerous should the gods be than men, as the Sibyl says:--
     "For if the gods beget, and each remains
     Immortal, then the race of gods must be
     More numerous than mortals, and the throng
     So great that mortals find no room to stand."
For if the children begotten of men who are mortal and short-lived make an appe
arance even until now, and men have not ceased to be born, so that cities and v
illages are full, and even the country places also are inhabited, how ought not
 the gods, who, according to your poets, do not die, much rather to beget and b
e begotten, since you say that the gods were produced by generation? And why wa
s the mount which is called Olympus formerly inhabited by the gods, but now lie
s deserted? Or why did Jupiter, in days of yore, dwell on Ida, and was known to
 dwell there, according to Homer and other poets, but now is beyond ken? And wh
y was he found only in one part of the earth, and not everywhere? For either he
 neglected the other parts, or was not able to be present everywhere and provid
e for all. For if he were, e.g., in an eastern place, he was not in the western
; and if, on the other hand, he were present in the western

95

parts, he was not in the eastern. But this is the attribute of God, the Highest
 and Almighty, and the living God, not only to be everywhere present, but also
to see all things and to hear all, and by no means to be confined in a place; f
or if He were, then the place containing Him would be greater than He; for that
 which contains is greater than that which is contained. For God is not contain
ed, but is Himself the place of all. But why has Jupiter left Ida? Was it becau
se he died, or did that mountain no longer please him? And where has he gone? T
o heaven? No. But you will perhaps say, To Crete? Yes, for there, too, his tomb
 is shown to this day. Again, you will say, To Pisa, where he reflects glory on
 the hands of Phidias to this day. Let us, then, proceed to the writings of the
 philosophers and poets.

CHAP. IV.--ABSURD OPINIONS OF THE PHILOSOPHERS CONCERNING GOD.

    Some of the philosophers of the Porch say that there is no God at all; or,
if there is, they say that He cares for none but Himself; and these views the f
olly of Epicurus and Chrysippus has set forth at large. And others say that all
 things are produced without external agency, and that the world is uncreated,
and that nature is eternal;(1) and have dared to give out that there is no prov
idence of God at all, but maintain that God is only each man's conscience. And
others again maintain that the spirit which pervades all things is God. But Pla
to and those of his school acknowledge indeed that God is uncreated, and the Fa
ther and Maker of all things; but then they maintain that matter as well as God
 is uncreated, and aver that it is coeval with God. But if God is uncreated and
 matter uncreated, God is no longer, according to the Platonists, the Creator o
f all things, nor, so far as their opinions hold, is the monarchy(2) of God est
ablished. And further, as God, because He is uncreated, is also unalterable; so
 if matter, too, were uncreated, it also would be unalterable, and equal to God
; for that which is created is mutable and alterable, but that which is uncreat
ed is immutable and unalterable. And what great thing is it if God made the wor
ld out of existent materials?(3) For even a human artist, when he gets material
 from some one, makes of it what he pleases. But the power of God is manifested
 in this, that out of things that are not He makes whatever He pleases; just as
 the bestowal of life and motion is the prerogative of no other than God alone.
 For even man makes indeed an image, but reason and breath, or feeling, he cann
ot give to what he has made. But God has this property in excess of what man ca
n do, in that He makes a work, endowed with reason, life, sensation. As, theref
ore, in all these respects God is more powerful than man, so also in this; that
 out of things that are not He creates and has created things that are, and wha
tever He pleases, as He pleases.

CHAP. V.--OPINIONS OF HOMER AND HESIOD CONCERNING THE GODS.

    So that the opinion of your philosophers and authors is discordant; for whi
le the former have propounded the foregoing opinions, the poet Homer is found e
xplaining the origin not only of the world, but also of the gods, on quite anot
her hypothesis. For he says somewhere:(4)--
    "Father of Gods, Oceanus, and she
    Who bare the gods, their mother Tethys, too,
    From whom all rivers spring, and every sea."
In saying which, however, he does not present God to us. For who does not know
that the ocean is water? But if water, then not God. God indeed, if He is the c
reator of all things, as He certainly is, is the creator both of the water and
of the seas. And Hesiod himself also declared the origin, not only of the gods,
 but also of the world itself. And though he said that the world was created, h
e showed no inclination to tell us by whom it was created. Besides, he said tha
t Saturn, and his sons Jupiter, Neptune, and Pluto, were gods, though we find t
hat they are later born than the world. And he also relates how Saturn was assa
iled in war by his own son Jupiter; for he says:(5)--
    "His father Saturn he by might o'ercame,
    And 'mong th' immortals ruled with justice wise,
    And honours fit distributed to each.
Then he introduces in his poem the daughters of Jupiter, whom he names Muses, a
nd as whose suppliant he appears, desiring to ascertain from them how all thing
s were made; for he says:(6)--
    "Daughters of Jove, all hail! Grant me your aid
    That I in numbers sweet and well-arrayed,
    Of the immortal gods may sing the birth;
    Who of the starry heav'ns were born, and earth;
    Who, springing from the murky night at first,
    Were by the briny ocean reared and nursed.
    Tell, too, who form unto the earth first gave,
    And rivers, and the boundless sea whose wave
    Unwearied sinks, then rears its crest on high;
    And how was spread yon glittering canopy
    Of glistening stars that stud the wide-spread heaven.
    Whence sprang the gods by whom all good is given?
    Tell from their hands what varied gifts there came,
    Riches to some, to others wealth, or fame;
    How they have dwelt from the remotest time
    In many-nooked Olympus' sunny clime.
    These things, ye Muses, say, who ever dwell
    Among Olympian shades--since ye can tell:
    From the beginning there thy feet have strayed;
    Then tell us which of all things first was made.

96

But how could the Muses, who are younger than the world, know these things? Or
how could they relate to Hesiod [what was happening], when their father was not
 yet born?

CHAP. VI.--HESIOD ON THE ORIGIN OF THE WORLD.

    And in a certain way he indeed admits matter [as self-existent] and the cre
ation of the world [without a creator], saying:(1)--
    "First of all things was chaos made, and next
    Broad-bosom'd earth's foundations firm were fixed,
    Where safely the immortals dwell for aye,
    Who in the snowy-peak'd Olympus stay.
    Afterwards gloomy Tartarus had birth
    In the recesses of broad-pathwayed earth,
    And Love, ev'n among gods most beauteous still,
    Who comes all-conquering, bending mind and will,
    Delivering from care, and giving then
    Wise counsel in the breasts of gods and men.
    From chaos Erebus and night were born,
    From night and Erebus sprung air and morn.
    Earth in her likeness made the starry heaven,
    That unto all things shelter might be given,
    And that the blessed gods might there repose.
    The lofty mountains by her power arose,
    For the wood-nymphs she made the pleasant caves,
    Begot the sterile sea with all his waves,
    Loveless; but when by heaven her love was sought,
    Then the deep-eddying ocean forth she brought."
And saying this, he has not yet explained by whom all this was made. For if cha
os existed in the beginning, and matter of some sort, being uncreated, was prev
iously existing, who was it that effected the change on its condition, and gave
 it a different order and shape? Did matter itself alter its own form and arran
ge itself into a world (for Jupiter was born, not only long after matter, but l
ong after the world and many men; and so, too, was his father Saturn), or was t
here some ruling power which made it; I mean, of course, God, who also fashione
d it into a world? Besides, he is found in every way to talk nonsense, and to c
ontradict himself. For when he mentions earth, and sky, and sea, he gives us to
 understand that from these the gods were produced; and from these again [the g
ods] he declares that certain very dreadful men were sprung,--the race of the T
itans and the Cyclopes, and a crowd of giants, and of the Egyptian gods,--or, r
ather, vain men, as Apollonides, surnamed Horapius, mentions in the book entitl
ed Semenouthi, and in his other histories concerning the worship of the Egyptia
ns and their kings, and the vain labours in which they engaged.(2)

CHAP. VII.--FABULOUS HEATHEN GENEALOGIES.

    Why need I recount the Greek fables,--of Pluto, king of darkness, of Neptun
e descending beneath the sea, and embracing Melanippe and begetting a cannibal
son,--or the many tales your writers have woven into their tragedies concerning
 the sons of Jupiter, and whose pedigree they register because they were born m
en, and not gods? And the comic poet Aristophanes, in the play called "The Bird
s," having taken upon him to handle the subject of the Creation, said that in t
he beginning the world was produced from an egg, saying:(3)--
    "A windy egg was laid by black-winged night
    At first."
But Satyrus, also giving a history of the Alexandrine families, beginning from
Philopator, who was also named Ptolemy, gives out that Bacchus was his progenit
or; wherefore also Ptolemy was the founder of this(4) family. Satyrus then spea
ks thus: That Dejanira was born of Bacchus and Althea, the daughter of Thestius
; and from her and Hercules the son of Jupiter there sprang, as I suppose, Hyll
us; and from him Cleodemus, and from him Aristomachus, and from him Temenus, an
d from him Ceisus, and from him Maron, and from him Thestrus, and from him Acou
s, and from him Aristomidas, and from him Caranus, and from him Coenus, and fro
m him Tyrimmas, and from him Perdiccas, and from him Philip, and from him AErop
us, and from him Alcetas, and from him Amyntas, and from him Bocrus, and from h
im Meleager, and from him Arsinoe, and from her and Lagus Ptolemy Soter, and fr
om him and Arsinoe Ptolemy Euergetes, and from him and Berenice, daughter of Ma
ga, king of Cyrene, Ptolemy Philopator. Thus, then, stands the relationship of
the Alexandrine kings to Bacchus. And therefore in the Dionysian tribe there ar
e distinct families: the Althean from Althea, who was the wife of Dionysus and
daughter of Thestius; the family of Dejanira also, from her who was the daughte
r of Dionysus and Althea, and wife of Hercules;--whence, too, the families have
 their names: the family of Ariadne, from Ariadne, daughter of Minos and wife o
f Dionysus, a dutiful daughter, who had intercourse with Dionysus in another fo
rm; the Thestian, from Thestius, the father of Althea; the Thoantian, from Thoa
s, son of Dionysus; the Staphylian, from Staphylus, son of Dionysus; the Euaeni
an, from Eunous, son of Dionysus; the Maronian, from Maron, son of Ariadne and
Dionysus;--for all these are sons of Dionysus. And, indeed, many other names we
re thus originated, and exist to this day; as the Heraclidae from Hercules, and
 the Apollonidae from Apollo, and the Poseidonii from Poseidon, and from Zeus t
he Dii and Diogenae.

97

CHAP. VIII.--OPINIONS CONCERNING PROVIDENCE.

    And why should I recount further the vast array of such names and genealogi
es? So that all the authors and poets, and those called philosophers, are wholl
y deceived; and so, too, are they who give heed to them. For they plentifully c
omposed fables and foolish stories about their gods, and did not exhibit them a
s gods, but as men, and men, too, of whom some were drunken, and others fornica
tors and murderers. But also concerning the origin of the world, they uttered c
ontradictory and absurd opinions. First, some of them, as we before explained,
main-mined that the world is uncreated. And those that said it was uncreated an
d self-producing contradicted those who propounded that it was created. For by
conjecture and human conception they spoke, and not knowing the truth. And othe
rs, again, said that there was a providence, and destroyed the positions of the
 former writers. Aratus, indeed, says:(1)--
    "From Jove begin my song; nor ever be
    The name unuttered: all are frill of thee;
    The ways and haunts of men; the heavens and sea:
    On thee our being hangs; in thee we move;
    All are thy offspring and the seed of Jove.
    Benevolent, he warns mankind to good,
    Urges to toil and prompts the hope of food.
    He tells where cattle best may graze, and where
    The soil, deep-furrowed, yellow grain will bear.
    What time the husbandman should plant or sow,
    'Tis his to tell,' tis his alone to know."
Who, then, shall we believe: Aratus as here quoted, or Sophocles, when he says:
(2)--
    "And foresight of the future there is none;
    'Tis best to live at random, as one can"?
And Homer, again, does not agree with this, for he says(3) that virtue
    "Waxes or wanes in men as Jove decrees."
And Simonides says:--
    "No man nor state has virtue save from God;
    Counsel resides in God; and wretched man
    Has in himself nought but his wretchedness."
So, too, Euripides:--
    "Apart from God, there's nothing owned by men."
And Menander:--
    "Save God alone, there's none for us provides."
And Euripides again:--
    "For when God wills to save, all things He'll bend
    To serve as instruments to work His end."
And Thestius:--
    "If God design to save you, safe you are,
    Though sailing in mid-ocean on a mat."(4)
    And saying numberless things of a like kind, they contradicted themselves.
At least Sophocles, who in another place denied Providence, says:--
    "No mortal can evade the stroke of God."
Besides, they both introduced a multitude of gods, and yet spoke of a Unity; an
d against those who affirmed a Providence they maintained in opposition that th
ere was no Providence. Wherefore Euripides says:--
    "We labour much and spend our strength in vain,
    For empty hope, not foresight, is our guide."
    And without meaning to do so, they acknowledge that they know not the truth
; but being inspired by demons and puffed up by them, they spoke at their insta
nce whatever they said. For indeed the poets,--Homer, to wit, and Hesiod, being
, as they say, inspired by the Muses,--spoke from a deceptive fancy,(5) and not
 with a pure but an erring spirit. And this, indeed, clearly appears from the f
act, that even to this day the possessed are sometimes exorcised in the name of
 the living and true God; and these spirits of error themselves confess that th
ey are demons who also formerly inspired these writers. But sometimes some of t
hem wakened up in soul, and, that they might be for a witness both to themselve
s and to all men, spoke things in harmony with the prophets regarding the monar
chy of God, and the judgment and such like.

CHAP. IX.--THE PROPHET'S INSPIRED BY THE HOLY GHOST.

    But men of God carrying in them a holy spirit(6) and becoming prophets, bei
ng inspired and made wise by God, became God-taught, and holy, and righteous. W
herefore they were also deemed worthy of receiving this reward, that they shoul
d become instruments of God, and contain the wisdom that is from Him, through w
hich wisdom they uttered both what regarded the creation of the world and all o
ther things. For they predicted also pestilences, and famines, and wars. And th
ere was not one or two, but many, at various times and seasons among the Hebrew
s; and also among the Greeks there was the Sibyl; and they all have spoken thin
gs consistent and harmonious with each other, both what happened before them an
d what happened in their own time, and what things are now being fulfilled in o
ur own day: wherefore we are persuaded also concerning the future things that t
hey will fall out, as also the first have been accomplished.

CHAP. X.--THE WORLD CREATED BY GOD THROUGH THE WORD.

    And first, they taught us with one consent that

98

God made all things out of nothing; for nothing was coeval with God: but He bei
ng His own place, and wanting nothing, and existing before the ages, willed to
make man by whom He might be known; for him, therefore, He prepared the world.
For he that is created is also needy; but he that is uncreated stands in need o
f nothing. God, then, having His own Word internal(1) within His own bowels, be
gat Him, emitting(2) Him along with His own wisdom before all things. He had th
is Word as a helper in the things that were created by Him, and by Him He made
all things. He is called "governing principle" [<greek>arkh</greek>], because H
e rules, and is Lord of all things fashioned by Him. He, then, being Spirit of
God, and governing principle, and wisdom, and power of the highest, came down u
pon the prophets, and through them spoke of the creation of the world and of al
l other things. For the prophets were not when the world came into existence, b
ut the wisdom of God which was in Him, and His holy Word which was always prese
nt with Him. Wherefore He speaks thus by the prophet Solomon: "When He prepared
 the heavens I was there, and when He appointed the foundations of the earth I
was by Him as one brought up with Him."(3) And Moses, who lived many years befo
re Solomon, or, rather, the Word of God by him as by an instrument, says, "In t
he beginning God created the heaven and the earth." First he named the "beginni
ng,"(4) and "creation,"(5) then he thus introduced God; for not lightly and on
slight occasion is it right to name God. For the divine wisdom foreknew that so
me would trifle and name a multitude of gods that do not exist. In order, there
fore, that the living God might be known by His works, and that [it might be kn
own that] by His Word God created the heavens and the earth, and all that is th
erein, he said, "In the beginning God created the heavens and the earth." Then
having spoken of their creation, he explains to us: "And the earth was without
form, and void, and darkness was upon the face of the deep; and the Spirit of G
od moved upon the water." This, sacred Scripture teaches at the outset, to show
 that matter, from which God made and fashioned the world, was in some manner c
reated, being produced by God.(6)

CHAP. XI.--THE SIX DAYS' WORK DESCRIBED.

    Now, the beginning of the creation is light; since light manifests the thin
gs that are created. Wherefore it is said: "And God said, Let light be,(7) and
light was; and God saw the light, that it was good," manifestly made good for m
an. "And God divided the light from the darkness; and God called the light Day,
 and the darkness He called Night. And the evening and the morning were the fir
st day. And God said, Let there be a firmament in the midst of the waters, and
let it divide the waters from the waters: and it was so. And God made the firma
ment, and divided the waters which were under the firmament from the waters whi
ch were above the firmament. And God called the firmament Heaven: and God saw t
hat it was good. And the evening and the morning were the second day. And God s
aid, Let the water under the heaven be gathered into one place, and let the dry
 land appear: and it was so. And the waters were gathered together into their p
laces, and the dry land appeared. And God called the dry land Earth, and the ga
thering together of the waters He called Seas: and God saw that it was good. An
d God said, Let the earth bring forth grass, the herb yielding seed after his k
ind and in his likeness, and the fruit-tree yielding fruit after his kind, whos
e seed is in itself, in his likeness: and it was so. And the earth brought fort
h grass, the herb yielding seed after his kind, and the fruit-tree yielding fru
it, whose seed was in itself, after his kind, on the earth: and God saw that it
 was good. And the evening and the morning were the third day. And God said, Le
t there be lights in the firmament of the heaven, to give light on earth, to di
vide the day from the night; and let them be for signs, and for seasons, and fo
r days, and for years; and let them be for lights in the firmament of the heave
n, to give light upon the earth: and it was so. And God made two great lights;
the greater light to rule the day, and the lesser light to rule the night: He m
ade the stars also. And God set them in the firmament of the heaven to give lig
ht upon the earth, and to rule over the day and over the night, and to divide t
he light from the darkness: and God saw that it was good. And the evening and t
he morning were the fourth day. And God said, Let the waters bring forth the cr
eeping things that have life, and fowl flying over the earth in the firmament o
f

99

heaven: and it was so. And God created great whales, and every living creature
that creepeth, which the waters brought forth after their kind and every winged
 fowl after his kind: and God saw that it was good. And God blessed them saying
, Increase and multiply, and fill the waters of the sea, and let fowl multiply
in the earth. And the evening and the morning were the fifth day. And God said,
 Let the earth bring forth the living creature after his kind, cattle, and cree
ping thing, and beast of the earth after his kind: and it was so. And God made
the beasts of the earth after their kind, and the cattle after their kind, and
all the creeping things of the earth. And God said, Let us make man in our imag
e, after our likeness; and let them have dominion over the fish of the sea, and
 over the fowl of the heaven, and over the cattle, and over all the earth, and
over every creeping thing that creepeth upon the earth. And God created man: in
 the image of God created He him; male and female created He them. And God bles
sed them, saying, Be fruitful, and multiply, and replenish the earth, and subdu
e it, and have dominion over the fish of the sea, and over the fowl of the heav
en, and over all cattle, and over all the earth, and over all the creeping thin
gs that creep upon the earth. And God said, Behold I have given you every herb
bearing seed, which is upon the face of all the earth, and every tree in the wh
ich is the fruit of a tree yielding seed; to you it shall be for meat, and to a
ll the beasts of the earth, and to all the fowls of heaven, and to every creepi
ng thing that creepeth upon the earth, which has in it the breath of life; ever
y green herb for meat: and it was so. And God saw everything that He had made,
and, behold, it was very good. And the evening and the morning were the sixth d
ay. And the heaven and the earth were finished, and all the host of them. And o
n the sixth day God finished His works which He made, and rested on the seventh
 day from all His works which He made. And God blessed the seventh day, and san
ctified it; because in it He rested from all His works which God began to creat
e."

CHAP. XII.--THE GLORY OF THE SIX DAYS' WORK.

    Of this six days' work no man can give a worthy explanation and description
 of all its parts, not though he had ten thousand tongues and ten thousand mout
hs; nay, though he were to live ten thousand years, sojourning in this life, no
t even so could he utter anything worthy of these things, on account of the exc
eeding greatness and riches of the wisdom of God which there is in the six days
' work above narrated. Many writers indeed have imitated [the narration], and e
ssayed to give an explanation of these things; yet, though they thence derived
some suggestions, both concerning the creation of the world and the nature of m
an, they have emitted no slightest spark of truth. And the utterances of the ph
ilosophers, and writers, and poets have an appearance of trustworthiness, on ac
count of the beauty of their diction; but their discourse is proved to be fooli
sh and idle, because the multitude of their nonsensical frivolities is very gre
at; and not a stray morsel of truth is found in them. For even if any truth see
ms to have been uttered by them, it has a mixture of error. And as a deleteriou
s drug, when mixed with honey or wine, or some other thing, makes the whole [mi
xture] hurtful and profitless; so also eloquence is in their case found to be l
abour in vain; yea, rather an injurious thing to those who credit it. Moreover,
 [they spoke] concerning the seventh day, which all men acknowledge; but the mo
st know not that what among the Hebrews is called the "Sabbath," is translated
into Greek the "Seventh" (<greek>ebdomas</greek>), a name which is adopted by e
very nation, although they know not the reason of the appellation. And as for w
hat the poet Hesiod says of Erebus being produced from chaos, as well as the ea
rth and love which lords it over his [Hesiod's] gods and men, his dictum is sho
wn to be idle and frigid, and quite foreign to the truth. For it is not meet th
at God be conquered by pleasure; since even men of temperance abstain from all
base pleasure and wicked lust.

CHAP. XIII.--REMARKS ON THE CREATION OF THE WORLD.

    Moreover, his [Hesiod's] human, and mean, and very weak conception, so far
as regards God, is discovered in his beginning to relate the creation of all th
ings from the earthly things here below. For man, being below, begins to build
from the earth, and cannot in order make the roof, unless he has first laid the
 foundation. But the power of God is shown in this, that, first of all, He crea
tes out of nothing, according to His will, the things that are made. "For the t
hings which are impossible with men are possible with God."(1) Wherefore, also,
 the prophet mentioned that the creation of the heavens first of all took place
, as a kind of roof, saying: "At the first God created the heavens"--that is, t
hat by means of the "first" principle the heavens were made, as we have already
 shown. And by "earth" he means the ground and foundation, as by "the deep" he
means the multitude of waters; and "darkness" he speaks of, on account of the h
eaven which God made coveting the waters and the earth like a lid. And by the S
pirit which is borne above the waters,

100

he means that which God gave for animating the creation, as he gave life to man
,(1) mixing what is fine with what is fine. For the Spirit is fine, and the wat
er is fine, that the Spirit may nourish the water, and the water penetrating ev
erywhere along with the Spirit, may nourish creation. For the Spirit being one,
 and holding the place of light,(2) was between the water and the heaven, in or
der that the darkness might not in any way communicate with the heaven, which w
as nearer God, before God said, "Let there be light." The heaven, therefore, be
ing like a dome-shaped covering, comprehended matter which was like a clod. And
 so another prophet, Isaiah by name, spoke in these words: "It is God who made
the heavens as a vault, and stretched them as a tent to dwell in."(3) The comma
nd, then, of God, that is, His Word, shining as a lamp in an enclosed chamber,
lit up all that was under heaven, when He had made light apart from the world.(
4) And the light God called Day, and the darkness Night. Since man would not ha
ve been able to call the light Day, or the darkness Night, nor, indeed, to have
 given names to the other things, had not he received the nomenclature from God
, who made the things themselves. In the very beginning, therefore, of the hist
ory and genesis of the world, the holy Scripture spoke not concerning this firm
ament [which we see], but concerning another heaven, which is to us invisible,
after which this heaven which we see has been called "firmament," and to which
half the water was taken up that it might serve for rains, and showers, and dew
s to mankind. And half the water was left on earth for rivers, and fountains, a
nd seas. The water, then, covering all the earth, and specially its hollow plac
es, God, through His Word, next caused the waters to be collected into one coll
ection, and the dry land to become visible, which formerly had been invisible.
The earth thus becoming visible, was yet without form. God therefore formed and
 adorned it(5) with all kinds of herbs, and seeds and plants.

CHAP. XIV.--THE WORLD COMPARED TO THE SEA.

    Consider, further, their variety, and diverse beauty, and multitude, and ho
w through them resurrection is exhibited, for a pattern of the resurrection of
all men which is to be. For who that considers it will not marvel that a fig-tr
ee is produced from a fig-seed, or that very huge trees grow from the other ver
y little seeds? And we say that the world resembles the sea. For as the sea, if
 it had not had the influx and supply of the rivers and fountains to nourish it
, would long since have been parched by reason of its saltness; so also the wor
ld, if it had not had the law of God and the prophets flowing and welling up sw
eetness, and compassion, and righteousness, and the doctrine of the holy comman
dments of God, would long ere now have come to ruin, by reason of the wickednes
s and sin which abound in it. And as in the sea there are islands, some of them
 habitable, and well-watered, and fruitful, with havens and harbours in which t
he storm-tossed may find refuge,--so God has given to the world which is driven
 and tempest-tossed by sins, assemblies(6)--we mean holy churches(7)--in which
survive the doctrines of the truth, as in the island-harbours of good anchorage
; and into these run those who desire to be saved, being lovers of the truth, a
nd wishing to escape the wrath and judgment of God. And as, again, there are ot
her islands, rocky and without water, and barren, and infested by wild beasts,
and uninhabitable, and serving only to injure navigators and the storm-tossed,
on which ships are wrecked, and those driven among them perish,--so there are d
octrines of error--I mean heresies(7)--which destroy those who approach them. F
or they are not guided by the word of truth; but as pirates, when they have fil
led their vessels,(8) drive them on the fore-mentioned places, that they may sp
oil them: so also it happens in the case of those who err from the truth, that
they are all totally ruined by their error.

CHAP. XV.--OF THE FOURTH DAY.

    On the fourth day the luminaries were made; because God, who possesses fore
knowledge, knew the follies of the vain philosophers, that they were going to s
ay, that the things which grow on the earth are produced from the heavenly bodi
es, so as to exclude God. In order, therefore, that the truth might be obvious,
 the plants and seeds were produced prior to the heavenly bodies, for what is p
osterior cannot produce that which is prior. And these contain the pattern and
type of a great mystery. For the sun is a type of God, and the moon of man. And
 as the sun far surpasses the moon in power and glory, so far does God surpass
man. And as the sun remains ever full, never becoming less, so does God always
abide perfect, being full of all power, and understanding, and wisdom, and immo
rtality, and all good. But the moon wanes monthly, and in a manner dies, being
a type of man; then it is born again, and is crescent, for a pattern of the fut
ure resurrection. In like manner also the

101

three days which were before the luminaries,(1) are types of the Trinity,(2) of
 God, and His Word, and His wisdom.(3) And the fourth is the type of man, who n
eeds light, that so there may be God, the Word, wisdom, man. Wherefore also on
the fourth day the lights were made. The disposition of the stars, too, contain
s a type of the arrangement and order of the righteous and pious, and of those
who keep the law and commandments of God. For the brilliant and bright stars ar
e an imitation of the prophets, and therefore they remain fixed, not declining,
 nor passing from place to place. And those which hold the second place in brig
htness, are types of the people of the righteous. And those, again,, which chan
ge their position, and flee from place to place, which also are cared planets,(
4) they too are a type of the men who have wandered from God, abandoning His la
w and commandments.

CHAP. XVI.--OF THE FIFTH DAY.

    On the fifth day the living creatures which proceed from the waters were pr
oduced, through: which also is revealed the manifold wisdom of God in these thi
ngs; for who could count their multitude and very various kinds? Moreover, the
things proceeding from the waters were blessed by God, that this also might be
a sign of men's being destined to receive repentance and remission of sins, thr
ough the water and laver of regeneration,--as many as come to the truth, and ar
e born again, and receive blessing from God. But the monsters of the deep and t
he birds of prey are a similitude of covetous men and transgressors. For as the
 fish and the fowls are of one nature,--some indeed abide in their natural stat
e, and do no harm to those weaker than themselves, but keep the law of God, and
 eat of the seeds of the earth; others of them, again, transgress the law of Go
d, and eat flesh, and injure those weaker than themselves: thus, too, the right
eous, keeping the law of God, bite and injure none, but live holily and righteo
usly. But robbers, and murderers, and godless persons are like monsters of the
deep, and wild beasts, and birds of prey; for they virtually devour those weake
r than themselves. The race, then, of fishes and of creeping things, though par
taking of God's blessing, received no very distinguishing property.

CHAP. XVII.--OF THE SIXTH DAY.

    And on the sixth day, God having made the quadrupeds, and wild beasts, and
the land reptiles, pronounced no blessing upon them, reserving His blessing for
 man, whom He was about to create on the sixth day. The quadrupeds, too, and wi
ld beasts, were made for a type of some men, who neither know nor worship God,
but mind earthly things, and repent not. For those who turn from their iniquiti
es and live righteously, in spirit fly upwards like birds, and mind the things
that are above, and are well-pleasing to the will of God. But those who do not
know nor worship God, are like birds which have wings, but cannot fly nor soar
to the high things of God. Thus, too, though such persons are called men, yet b
eing pressed down with sins, they mind grovelling and earthly-things. And the a
nimals are named wild beasts [<greek>qhria</greek>], from their being hunted [<
greek>qhreuesqai</greek>], not as if they had been made evil or venomous from t
he first--for nothing was made evil by God,(5) but all things good, yea, very g
ood,--but the sin in which man was concerned brought evil upon them. For when m
an transgressed, they also transgressed with him. For as, if the master of the
house himself acts rightly, the domestics also of necessity conduct themselves
well; but if the master sins, the servants also sin with him; so in like manner
 it came to pass, that in the case of man's sin, he being master, all that was
subject to him sinned with him. When, therefore, man again shall have made his
way back to his natural condition, and no longer does evil, those also shall be
 restored to their original gentleness.

CHAP. XVIII.--THE CREATION OF MAN.

    But as to what relates to the creation of man, his own creation cannot be e
xplained by man, though it is a succinct account of it which holy Scripture giv
es. For when God said, "Let Us make man in Our image, after Our likeness," He f
irst intimates the dignity of man. For God having made all things by His Word,
and having reckoned them all mere bye-works, reckons the creation of man to be
the only work worthy of His own hands. Moreover, God is found, as if needing he
lp, to say, "Let Us make man in Our image, after Our likeness." But to no one e
lse than to His own Word and wisdom did He say, "Let Us make." And when He had
made and blessed him, that he might increase and replenish the earth, He put al
l things under his dominion, and at his service; and He appointed from the firs
t that he should find nutriment from the fruits of the earth, and from seeds, a
nd herbs, and acorns, having at the same time appointed that

102

the animals be of habits similar tom an's, that they also might eat of an the s
eeds of the earth.

CHAP. XIX.--MAN IS PLACED IN PARADISE.

    God having thus completed the heavens, and the earth, and the sea, and all
that are in them, on the sixth day, rested on the seventh day from all His work
s which He made. Then holy Scripture gives a summary in these words: "This is t
he book of the generation of the heavens and the earth, when they were created,
 in the day that the LORD made the heavens and the earth, and every green thing
 of the field, before it was made, and every herb of the field before it grew.
For God had not caused it to rain upon the earth, and there was not a man to ti
ll the ground."(1) By this He signifies to us, that the whole earth was at that
 time watered by a divine fountain, and had no need that man should till it; bu
t the earth produced all things spontaneously by the command of God, that man m
ight not be wearied by tilling it. But that the creation of man might be made p
lain, so that there should not seem to be an insoluble problem existing among m
en, since God had said, "Let Us make man;" and since His creation was not yet p
lainly related, Scripture teaches us, saying: "And a fountain went up out of th
e earth, and watered the face of the whole earth; and God made man of the dust
of the earth, and breathed into his face the breath of life, and man became a l
iving soul."(2) Whence also by most persons the soul is called immortal.(3) And
 after the formation of man, God chose out for him a region among the places of
 the East, excellent for light, brilliant with a very bright atmosphere, [abund
ant] in the finest plants; and in this He placed man.

CHAP. XX.--THE SCRIPTURAL ACCOUNT OF PARADISE.

    Scripture thus relates the words of the sacred history: "And God planted Pa
radise, eastward, in Eden; and there He put the man whom He had formed. And out
 of the ground made God to grow every tree that is pleasant to the sight, and g
ood for food; the tree of life also in the midst of Paradise, and the tree of t
he knowledge of good and evil. And a river flows out of Eden, to water the gard
en; thence it is parted into four heads. The name of the first is Pison: that i
s it which compasseth the whole land of Havilah, where there is gold; and the g
old of that land is good, and there is bdellium and the onyx stone. And the nam
e of the second river is Gihon: the same is it that compasseth the whole land o
f Ethiopia. And the third river is Tigris: this is it which goeth toward Syria.
 And the fourth river is Euphrates. And the LORD God took the man whom He had m
ade, and put him in the garden, to till and to keep it. And God commanded Adam,
 saying, Of every tree that is in the garden thou mayest freely eat; but of the
 tree of the knowledge of good and evil, ye shall not eat of it; for in the day
 ye eat of it ye shall surely die. And the LORD God said, It is not good that t
he man should be alone; let Us make him an helpmeet for him. And out of the gro
und God formed all the beasts of the field, and all the fowls of heaven, and br
ought them to Adam. And whatsoever Adam called every living creature, that was
the name thereof. And Adam gave names to all cattle, and to the fowls of the ai
r, and to all the beasts of the field. But for Adam there was not found an help
meet for him. And God caused an ecstasy to fall upon Adam, and he slept; and He
 took one of his ribs, and closed up the flesh instead thereof. And the rib, wh
ich the LORD God had taken from man, made He a woman, and brought her unto Adam
. And Adam said, This is now bone of my bones, and flesh of my flesh; she shall
 be called Woman, because she was taken out of man. Therefore shall a man leave
 his father and his mother, and shall cleave unto his wife, and they two shall
be one flesh. And they were both naked, Adam and his wife, and were not ashamed
.

CHAP. XXI.--OF THE FALL OF MAN.

    "Now the serpent was more subtle than any beast of the field which the LORD
 God had made. And the serpent said to the woman, Why hath God said, Ye shall n
ot eat of every tree of the garden? And the woman said unto the serpent, We eat
 of every tree of the garden, but of the fruit of the tree which is in the mids
t of the garden God hath said, Ye shall not eat of it, neither shall ye touch i
t, lest ye die. And the serpent Said unto the woman, Ye shall not surely die. F
or God doth know that in the day ye eat thereof, then your eyes shall be opened
, and ye shall be as gods, knowing good and evil. And the woman saw that the tr
ee was good for food, and that it was pleasant to the eyes, and a tree to be de
sired to make one wise; and having taken of the fruit thereof, she did eat, and
 gave also unto her husband with her: and they did eat. And the eyes of them bo
th were opened, and they knew that they were naked; and they sewed fig leaves t
ogether, and made themselves aprons. And they heard the voice of the LORD God w
alk-

103

ing in the garden in the cool of the day, and Adam and his wife hid themselves
from the presence of the LORD God amongst the trees of the garden. And the LORD
 God called unto Adam, and said unto him, Where art thou? And he said unto Him,
 I heard Thy voice in the garden, and I was afraid, because I was naked, and I
hid myself. And He said unto him, Who told thee that thou wast naked, unless th
ou hast eaten of the tree whereof I commanded thee that thou shouldest not eat?
 And Adam said, The woman whom Thou gavest to be with me, she gave me of the tr
ee, and I did eat. And God said to the woman, What is this that thou hast done?
 And the woman said, The serpent beguiled me, and I did eat. And the LORD God s
aid unto the serpent, Because thou hast done this, thou art accursed above all
the beasts of the earth; on thy breast and belly shalt thou go, and dust shalt
thou eat all the days of thy life: and I will put enmity between thee and the w
oman, and between thy seed and her seed; it shall bruise thy head, and thou sha
lt bruise his heel.(1) And to the woman He said, I will greatly multiply thy so
rrow and thy travail: in sorrow shalt thou bring forth children; and thy desire
 shall be to thy husband, and he shall rule over thee. And unto Adam He said, B
ecause thou hast hearkened unto the voice of thy wife, and hast eaten of the tr
ee of which I commanded thee, saying, Thou shalt not eat of it; cursed is the g
round in(2) thy works: in sorrow shalt thou eat of it all the days of thy life;
 thorns and thistles shall it bring forth to thee; and thou shalt eat the herb
of the field. In the sweat of thy face shalt thou eat thy bread, till thou retu
rn unto the earth; for out of it wast thou taken: for dust thou art, and unto d
ust shalt thou return."(3) Such is the account given by holy Scripture of the h
istory of man and of Paradise.

CHAP. XXII.--WHY GOD IS SAID TO HAVE WALKED.

    You will say, then, to me: "You said that God ought not to be contained in
a place, and how do you now say that He walked in Paradise?" Hear what I say. T
he God and Father, indeed, of all cannot be contained, and is not found in a pl
ace, for there is no place of His rest; but His Word, through whom He made all
things, being His power and His wisdom, assuming the person(4) of the Father an
d Lord of all, went to the garden in the person of God, and conversed with Adam
. For the divine writing itself teaches us that Adam said that he had heard the
 voice. But what else is this voice but the Word of God, who is also His Son? N
ot as the poets and writers of myths talk of the sons of gods begotten from int
ercourse [with women], but as truth expounds, the Word, that always exists, res
iding within the heart of God. For before anything came into being He had Him a
s a counsellor, being His own mind and thought. But when God wished to make all
 that He determined on, He begot this Word, uttered,(5) the first-born of all c
reation, not Himself being emptied of the Word [Reason], but having begotten Re
ason, and always conversing with His Reason. And hence the holy writings teach
us, and all the spirit-bearing [inspired] men, one of whom, John, says, "In the
 beginning was the Word, and the Word was with God,"(6) showing that at first G
od was alone, and the Word in Him. Then he says, "The Word was God; all things
came into existence through Him; and apart from Him not one thing came into exi
stence." The Word, then, being God, and being naturally(7) produced from God, w
henever the Father of the universe wills, He sends Him to any place; and He, co
ming, is both heard and seen, being sent by Him, and is found in a place.

CHAP, XXIII.--THE TRUTH OF THE ACCOUNT IN GENESIS.

    Man, therefore, God made on the sixth day, and made known this creation aft
er the seventh day, when also He made Paradise, that he might be in a better an
d distinctly superior place. And that this is true, the fact itself proves. For
 how can one miss seeing that the pains which women suffer in childbed, and the
 oblivion of their labours which they afterwards enjoy, are sent in order that
the word of God may be fulfilled, and that the race of men may increase and mul
tiply?(8) And do we not see also the judgment of the serpent,--how hatefully he
 crawls on his belly and eats the dust,--that we may have this, too, for a proo
f of the things which were said aforetime?

CHAP. XXIV.--THE BEAUTY OF PARADISE,

    God, then, caused to spring out of the earth every tree that is beautiful i
n appearance, or good for food. For at first there were only those things which
 were produced on the third day,--plants, and seeds, and herbs; but the things
which were in Paradise were made of a

104

superior loveliness and beauty, since in it the plants were said to have been p
lanted by God. As to the rest of the plants, indeed, the world contained plants
 like them; but the two trees,--the tree of life and the tree of knowledge,--th
e rest of the earth possessed not, but only Paradise. And that Paradise is eart
h, and is planted on the earth, the Scripture states, saying:(1) "And the LORD
God planted Paradise in Eden eastwards, and placed man there; and out of the gr
ound made the LORD God to grow every tree that is pleasant to the sight and goo
d for food." By the expressions, therefore, "out of the ground," and "eastwards
," the holy writing clearly teaches us that Paradise is under this heaven, unde
r which the east and the earth are. And the Hebrew word Eden signifies "delight
." And it was signified that a river flowed out of Eden to water Paradise, and
after that divides into four heads; of which the two called Pison and Gihon wat
er the eastern parts, especially Gihon, which encompasses the whole land of Eth
iopia, and which, they say, reappears in Egypt under the name of Nile. And the
other two rivers are manifestly recognisable by us--those called Tigris and Eup
hrates--for these border on our own regions. And God having placed man in Parad
ise, as has been said, to till and keep it, commanded him to eat of all the tre
es,--manifestly of the tree of life also; but only of the tree of knowledge He
commanded him not to taste. And God transferred him from the earth, out of whic
h he had been produced, into Paradise, giving him means of advancement, in orde
r that, maturing and becoming perfect, and being even declared a god, he might
thus ascend into heaven in possession of immortality. For man had been made a m
iddle nature, neither wholly mortal, nor altogether immortal, but capable of ei
ther; so also the place, Paradise, was made in respect of beauty intermediate b
etween earth and heaven. And by the expression, "till it,"(2) no other kind of
labour is implied than the observance of God's command, lest, disobeying, he sh
ould destroy himself, as indeed he did destroy himself, by sin.

CHAP. XXV.--GOD WAS JUSTIFIED IN FORBIDDING MAN TO EAT OF THE TREE OF KNOWLEDGE
.

    The tree of knowledge itself was good, and its fruit was good. For it was n
ot the tree, as some think, but the disobedience, which had death in it. For th
ere was nothing else in the fruit than only knowledge;. but knowledge is good w
hen one uses it discreetly.(3) But Adam, being yet an infant in age, was on thi
s account as yet unable to receive knowledge worthily. For now, also, when a ch
ild is born it is not at once able to eat bread, but is nourished first with mi
lk, and then, with the increment of years, it advances to solid food. Thus, too
, would it have been with Adam; for not as one who grudged him, as some suppose
, did God command him not to eat of knowledge. But He wished also to make proof
 of him, whether he was submissive to His commandment. And at the same time He
wished man, infant as he was,(4) to remain for some time longer simple and sinc
ere. For this is holy, not only with God, but also with men, that in simplicity
 and guilelessness subjection be yielded to parents. But if it is right that ch
ildren be subject to parents, how much more to the God and Father of all things
? Besides, it is unseemly that children in infancy be wise beyond their years;
for as in stature one increases in an orderly progress, so also in wisdom. But
as when a law has commanded abstinence from anything, and some one has not obey
ed, it is obviously not the law which causes punishment, but the disobedience a
nd transgression;--for a father sometimes enjoins on his own child abstinence f
rom certain things, and when he does not obey the paternal order, he is flogged
 and punished on account of the disobedience; and in this case the actions them
selves are not the [cause of] stripes, but the disobedience procures punishment
 for him who disobeys;--so also for the first man, disobedience procured his ex
pulsion from Paradise. Not, therefore, as if there were any evil in the tree of
 knowledge; but from his disobedience did man draw, as from a fountain, labour,
 pain, grief, and at last fall a prey to death.

CHAP. XXVI.--GOD'S GOODNESS IN EXPELLING MAN FROM PARADISE.

    And God showed great kindness to man in this, that He did not suffer him to
 remain in sin for ever; but, as it were, by a kind of banishment, cast him out
 of Paradise, in order that, having by punishment expiated, within an appointed
 time, the sin, and having been disciplined, he should afterwards be restored.
Wherefore also, when man had been formed in this world, it is mystically writte
n in Genesis, as if he had been twice placed in Paradise; so that the one was f
ulfilled when he was placed there, and the second will be fulfilled after the r
esurrection and judgment. For just as a vessel, when on being fashioned it has
some flaw, is remoulded or remade, that it may become new and entire; so also i
t happens to man by death. For somehow

105

or other he is broken up, that he may rise in the resurrection whole; I mean sp
otless, and righteous, and immortal. And as to God's calling, and saying, Where
 art thou, Adam? God did this, not as if ignorant of this; but, being long-suff
ering, He gave him an opportunity of repentance and confession.

CHAP. XXVII.--THE NATURE OF MAN.

    But some one will say to us, Was man made by nature mortal? Certainly not.
Was he, then, immortal? Neither do we affirm this. But one will say, Was he, th
en, nothing? Not even this hits the mark. He was by nature neither mortal nor i
mmortal. For if He had made him immortal from the beginning, He would have made
 him God. Again, if He had made him mortal, God would seem to be the cause of h
is death. Neither, then, immortal nor yet mortal did He make him, but, as we ha
ve said above, capable of both; so that if he should incline to the things of i
mmortality, keeping the commandment of God, he should receive as reward from Hi
m immortality, and should become God; but if, on the other hand, he should turn
 to the things of death, disobeying God, he should himself be the cause of deat
h to himself. For God made man free, and with power over himself.(1) That, then
, which man brought upon himself through carelessness and disobedience, this Go
d now vouchsafes to him as a gift through His own philanthropy and pity, when m
en obey Him.(2) For as man, disobeying, drew death upon himself; so, obeying th
e will of God, he who desires is able to procure for himself life everlasting.
For God has given us a law and holy commandments; and every one who keeps these
 can be saved, and, obtaining the resurrection, can inherit incorruption.

CHAP. XXVIII.--WHY EVE WAS FORMED OF ADAM'S RIB.

    And Adam having been cast out of Paradise, in this condition knew Eve his w
ife, whom God had formed into a wife for him out of his rib. And this He did, n
ot as if He were unable to make his wife separately, but God foreknew that man
would call upon a number of gods. And having this prescience, and knowing that
through the serpent error would introduce a number of gods which had no existen
ce,--for there being but one God, even then error was striving to disseminate a
 multitude of gods, saying, "Ye shall be as gods;"--lest, then, it should be su
pposed that one God made the man and another the woman, therefore He made them
both; and God made the woman together with the man, not only that thus the myst
ery of God's sole government might be exhibited, but also that their mutual aff
ection might be greater. Therefore said Adam to Eve, "This is now bone of my bo
nes, and flesh of my flesh." And besides, he prophesied, saying, "For this caus
e shall a man leave his father and his mother, and shall cleave unto his wife;
and they two shall be one flesh;"(3) which also itself has its fulfilment in ou
rselves. For who that marries lawfully does not despise mother and father, and
his whole family connection, and all his household, cleaving to and becoming on
e with his own wife, fondly preferring her? So that often, for the sake of thei
r wives, some submit even to death. This Eve, on account of her having been in
the beginning deceived by the serpent, and become the author of sin, the wicked
 demon, who also is called Satan, who then spoke to her through the serpent, an
d who works even to this day in those men that are possessed by him, invokes as
 Eve.(4) And he is called "demon" and "dragon," on account of his [<greek>apode
drakenai</greek>] revolting from God. For at first he was an angel. And concern
ing his history there is a great deal to be said; wherefore I at present omit t
he relation of it, for I have also given an account of him in another place.

CHAP. XXIX.--CAIN'S CRIME.

    When, then, Adam knew Eve his wife, she conceived and bare a son, whose nam
e was Cain; and she said, "I have gotten a man from God." And yet again she bar
e a second son, whose name was Abel, "who began to be a keeper of sheep, but Ca
in tilled the ground."(5) Their history receives a very full narration, yea, ev
en a detailed explanation:(6) wherefore the book itself, which is entitled "The
 Genesis of the World," can more accurately inform those who are anxious to lea
rn their story. When, then, Satan saw Adam and his wife not only still living,
but also begetting children--being carried away with spite because he had not s
ucceeded in putting them to death,--when he saw that Abel was well-pleasing to
God, he wrought upon the heart of his brother called Cain, and caused him to ki
ll his brother Abel. And thus did death get a beginning in this world, to find
its way into every race of man, even to this day. But God, being pitiful, and w
ishing to afford to Cain, as to Adam, an opportunity of repentance and confessi
on, said, "Where is Abel thy brother?" But Cain answered God contuma-

106

ciously, saying, "I know not; am I my brother's keeper?" God, being thus made a
ngry with him, said, "What hast thou done? The voice of thy brother's blood cri
eth to me from the earth, which opened her mouth to receive thy brother's blood
 from thy hand. Groaning and trembling shalt thou be on the earth." From that t
ime the earth, through fear, no longer receives human blood,(1) no, nor the blo
od of any animal; by which it appears that it is not the cause [of death], but
man, who transgressed.

CHAP. XXX.--CAIN'S FAMILY AND THEIR INVENTIONS.

    Cain also himself had a son, whose name was Enoch; and he built a city, whi
ch he called by the name of his son, Enoch. From that time was there made a beg
inning of the building of cities, and this before the flood; not as Homer false
ly says:(2)--
    "Not yet had men a city built."
And to Enoch was born a son, by name Gaidad; who begat a son called Meel; and M
eel begat Mathusala; and Mathusala, Lamech. And Lamech took unto him two wives,
 whose names were Adah and Zillah. At that time there was made a beginning of p
olygamy, and also of music. For Lamech had three sons: Jabal, Jubal, Tubal. And
 Jabal became a keeper of cattle, and dwelt in tents; but Jubal is he who made
known the psaltery and the harp; and Tubal became a smith, a forger in brass an
d iron. So far the seed of Cain is registered; and for the rest, the seed of hi
s line has sunk into oblivion, on account of his fratricide of his brother. And
, in place of Abel, God granted to Eve to conceive and bear a son, who was call
ed Seth from whom the remainder of the human race proceeds until now. And to th
ose who desire to be informed regarding all generations, it is easy to give exp
lanations by means of the holy Scriptures. For, as we have already mentioned, t
his subject, the order of the genealogy of man, has been partly handled by us i
n another discourse, in the first book of The History.(3) And all these things
the Holy Spirit teaches us, who speaks through Moses and the rest of the prophe
ts, so that the writings which belong to us godly people are more ancient, yea,
 and are shown to be more truthful, than all writers and poets. But also, conce
rning music, some have fabled that Apollo was the inventor, and others say that
 Orpheus discovered the art of music from the sweet voices of the birds. Their
story is shown to be empty and vain, for these inventors lived many years after
 the flood. And what relates to Noah, who is called by some Deucalion, has been
 explained by us in the book before mentioned, and which, if you wish it, you a
re at liberty to read.

CHAP. XXXI.--THE HISTORY AFTER THE FLOOD.

    After the flood was there again a beginning of cities and kings, in the fol
lowing manner:--The first city was Babylon, and Erech, and Accad, and Calneh, i
n the land of Shinar. And their king was called Nebroth [Nimrod]. From these ca
me Asshur, from whom also the Assyrians receive their name. And Nimrod built th
e cities Nineveh and Rehoboth, and Calah, and Resen, between Nineveh and Calah;
 and Nineveh became a very great city. And another son of Shem, the son of Noah
, by name Mizraim, begat Ludim, and those called Anamim, and Lehabim, and Napht
uhim, and Pathrusim, and Casluhim, out of whom came Philistin. Of the three son
s of Noah, however, and of their death and genealogy, we have given a compendio
us register in the above-mentioned book. But now we will mention the remaining
facts both concerning cities and kings, and the things that happened when there
 was one speech and one language. Before the dividing of the languages these fo
re-mentioned cities existed. But when men were about to be dispersed, they took
 counsel of their own judgment. and not at the instigation of God, to build a c
ity, a tower whose top might reach into heaven, that they might make a glorious
 name to themselves. Since, therefore, they had dared, contrary to the will of
God, to attempt a grand work, God destroyed their city, and overthrew their tow
er. From that time He confounded the languages of men, giving to each a differe
nt dialect. And similarly did the Sibyl speak, when she declared that wrath wou
ld come on the world. She says:--
    "When are fulfilled the threats of the great God,
    With which He threatened men, when formerly
    In the Assyrian land they built a tower,
    And all were of one speech, and wished to rise
    Even till they climbed unto the starry heaven,
    Then the Immortal raised a mighty wind
    And laid upon them strong necessity;
    For when the wind threw down the mighty tower,
    Then rose among mankind fierce strife and hate.
    One speech was changed to many dialects,
    And earth was filled with divers tribes and kings."
And so on. These things, then, happened in the land of the Chaldaeans. And in t
he land of Canaan there was a city, by name Haran. And in these days, Pharaoh,
who by the Egyptians was also called Nechaoth, was first king of Egypt, and thu
s the kings followed in succession.(4) And in the land of Shinar, among those c
alled Chal-

107

daeans, the first king was Arioch, and next after him Ellasar, and after him Ch
edorlaomer, king of Elam, and after him Tidal, king of the nations called Assyr
ians. And there were five other cities in the territory of Ham, the son of Noah
; the first called Sodom, then Gomorrah, Admah, Zeboiim, and Balah, which was a
lso called Zoar. And the names of their kings are these: Bera, king of Sodom; B
irsha, king of Gomorrah; Shinab, king of Admah; Shemeber, king of Zeboiim; Bela
, king of Zoar, which is also called Kephalac.(1) These served Chedorlaomer, th
e king of the Assyrians, for twelve years, and in the thirteenth year they revo
lted from Chedorlaomer; and thus it came to pass at that time that the four Ass
yrian kings waged war upon the five kings. This was the first commencement of m
aking war on the earth; and they destroyed the giants Karnaim, and the strong n
ations that were with them in their city, and the Horites of the mountains call
ed Seir, as far as the plain of Paran, which is by the wilderness. And at that
time there was a righteous king called Melchisedek, in the city of Salem, which
 now is Jerusalem. This was the first priest of all priests(2) of the Most High
 God; and from him the above-named city Hierosolyma was called Jerusalem.(3) An
d from his time priests were found in all the earth. And after him reigned Abim
elech in Gerar; and after him another Abimelech. Then reigned Ephron, surnamed
the Hittite. Such are the names of the kings that were in former times. And the
 rest of the kings of the Assyrians, during an interval of many years, have bee
n passed over in silence unrecorded, all writers narrating the events of our re
cent days. There were these kings of Assyria: Tiglath-Pileser, and after him Sh
almaneser, then Sennacherib; and Adrammelech the Ethiopian, who also reigned ov
er Egypt, was his triarch;--though these things, in comparison with our books,
are quite recent.

CHAP. XXXII.--HOW THE HUMAN RACE WAS DISPERSED.

    Hence, therefore, may the loves of learning and of antiquity understand the
 history, and see that those things are recent which are told by us apart from
the holy prophets.(4) For though at first there were few men in the land of Ara
bia and Chaldaea, yet, after their languages were divided, they gradually began
 to multiply and spread over all the earth; and some of them tended towards the
 east to dwell there, and others to the parts of the great continent, and other
s northwards, so as to extend as far as Britain, in the Arctic regions. And oth
ers went to the land of Canaan, which is called Judaea, and Phoenicia, and the
region of Ethiopia, and Egypt, and Libya, and the country called torrid, and th
e parts stretching towards the west; and the rest went to places by the sea, an
d Pamphylia, and Asia, and Greece, and Macedonia, and, besides, to Italy, and t
he whole country called Gaul, and Spain, and Germany; so that now the whole wor
ld is thus filled with inhabitants. Since then the occupation of the world by m
en was at first in three divisions,--in the east, and south, and west: afterwar
ds, the remaining parts of the earth were inhabited, when men became very numer
ous. And the writers, not knowing these things, are forward to maintain that th
e world is shaped like a sphere, and to compare it to a cube. But how can they
say what is true regarding these things, when they do not know about the creati
on of the world and its population? Men gradually increasing in number and mult
iplying on the earth, as we have already said, the islands also of the sea and
the rest of the countries were inhabited.

CHAP. XXXIII.--PROFANE HISTORY GIVES NO ACCOUNT OF THESE MATTERS.

    Who, then, of those called sages, and poets, and historians, could tell us
truly of these things, themselves being much later born, and introducing a mult
itude of gods, who were born so many years after the cities, and are more moder
n than kings, and nations, and wars? For they should have made mention of all e
vents, even those which happened before the flood; both of the creation of the
world and the formation of man, and the whole succession of events. The Egyptia
n or Chaldaean prophets, and the other writers, should have been able accuratel
y to tell, if at least they spoke by a divine and pure spirit, and spoke truth
in all that was uttered by them; and they should have announced not only things
 past or present, but also those that were to come upon the world. And therefor
e it is proved that all others have been in error; and that we Christians alone
 have possessed the truth, inasmuch as we are taught by the Holy Spirit, who sp
oke in the holy prophets, and foretold all things.

CHAP. XXXIV.--THE PROPHETS ENJOINED HOLINESS OF LIFE.

    And, for the rest, would that in a kindly spirit

108

you would investigate divine things(1)--I mean the things that are spoken by th
e prophets--in order that, by comparing what is said by us with the utterances
of the others, you may be able to discover the truth. We(2) have shown from the
ir own histories, which they have compiled, that the names of those who are cal
led gods, are found to be the names of men who lived among them, as we have sho
wn above. And to this day their images are daily fashioned, idols, "the works o
f men's hands." And these the mass of foolish men serve, whilst they reject the
 maker and fashioner of all things and the nourisher of all breath of life, giv
ing credit to vain doctrines through the deceitfulness of the senseless traditi
on received from their fathers. But God at least, the Father and Creator of the
 universe did not abandon mankind, but gave a law, and sent holy prophets to de
clare and teach the race of men, that each one of us might awake and understand
 that there is one God. And they also taught us to refrain from unlawful idolat
ry, and adultery, and murder, fornication, theft, avarice, false swearing, wrat
h, and every incontinence and uncleanness; and that whatever a man would not wi
sh to be done to himself, he should not do to another; and thus he who acts rig
hteously shall escape the eternal punishments, and be thought worthy of the ete
rnal life from God.

CHAP. XXXV.--PRECEPTS FROM THE PROPHETIC BOOKS.

    The divine law, then, not only forbids the worshipping of idols, but also o
f the heavenly bodies, the sun, the moon, or the other stars; yea, not heaven,
nor earth, nor the sea, nor fountains, nor rivers, must be worshipped, but we m
ust serve in holiness of heart and sincerity of purpose only the living and tru
e God, who also is Maker of the universe. Wherefore saith the holy law: "Thou s
halt not commit adultery; thou shalt not steal; thou shalt not bear false witne
ss; thou shalt not desire thy neighbour's wife." So also the prophets. Solomon
indeed teaches us that we must not sin with so much as a turn of the eye,(3) sa
ying, "Let thine eyes look right on, and let thy eyelids look straight before t
hee."(4) And Moses, who himself also was a prophet, says, concerning the sole g
overnment of God: "Your God is He who establishes the heaven, and forms the ear
th, whose hands have brought forth all the host of heaven; and has not set thes
e things before you that you should go after them."(5) And Isaiah himself also
says: "Thus saith the LORD God who established the heavens, and founded the ear
th and all that is therein, and giveth breath unto the people upon it, and spir
it to them that walk therein. This is the LORD your God."(6) And again, through
 him He says: "I have made the earth, and man upon it. I by my hand have establ
ished the heavens."(7) And in another chapter, "This is your God, who created t
he ends of the earth; He hungereth not, neither is weary, and there is no searc
hing of His understanding."(8) So, too, Jeremiah says: "Who hath made the earth
 by His power, and established the world by His wisdom, and by His discretion h
ath stretched out the heavens, and a mass of water in the heavens, and He cause
d the clouds to ascend from the ends of the earth; He made lightnings with rain
, and brought forth winds out of His treasures."(9) One can see how consistentl
y and harmoniously all the prophets spoke, having given utterance through one a
nd the same spirit concerning the unity of God, and the creation of the world,
and the formation of man. Moreover, they were in sore travail, bewailing the go
dless race of men, and they reproached those, who seemed to be wise, for their
error and hardness of heart. Jeremiah, indeed, said: "Every man is brutishly go
ne astray from the knowledge of Him; every founder is confounded by his graven
images; in vain the silversmith makes his molten images; there is no breath in
them: in the day of their visitation they shall perish."(10) The same, too, say
s David: "They are corrupt, they have done abominable works; there is none that
 doeth good, no, not one; they have all gone aside, they have together become p
rofitless."(11) So also Habakkuk: "What profiteth the graven image that he has
graven it a lying image? Woe to him that saith to the stone, Awake; and to the
wood, Arise."(12) Likewise spoke the other prophets of the truth. And why shoul
d I recount the multitude of prophets, who are numerous, and said ten thousand
things consistently and harmoniously? For those who desire it, can, by reading
what they uttered, accurately understand the truth, and no longer be carried aw
ay by opinion and profitless labour. These, then, whom we have already mentione
d, were prophets among the Hebrews,--illiterate, and shepherds, and uneducated.

CHAP. XXXVI.--PROPHECIES OF THE SIBYL.

    And the Sibyl, who was a prophetess among the Greeks and the other nations,
 in the beginning of her prophecy, reproaches the race of men, saying:--

109

    "How are ye still so quickly lifted up,
     And how so thoughtless of the end of life,
     Ye mortal men of flesh, who are but nought?
     Do ye not tremble, nor fear God most high?
     Your Overseer, the Knower, Seer of all,
     Who ever keeps those whom His hand first made,
     Puts His sweet Spirit into all His works,
     And gives Him for a guide to mortal men.
     There is one only uncreated God,
     Who reigns alone, all-powerfuL very great,
     From whom is nothing hid. He sees all things,
     Himself unseen by any mortal eye.
     Can mortal man see the immortal God,
     Or fleshly eyes, which Shun the noontide beams,
     Look upon Him who dwells beyond the heavens?
     Worship Him then, the self-existent God,
     The unbegotten Ruler of the world,
     Who only was from everlasting time,
     And shall to everlasting still abide.
     Of evil counsels ye shall reap the fruit,
     Because ye have not honoured the true God,
     Nor offered to Him sacred hecatombs.
     To those who dwell in Hades ye make gifts,
     And unto demons offer sacrifice.
     In madness and in pride ye have your walk;
     And leaving the right way, ye wander wide,
     And lose yourselves in pitfalls and in thorns.
     Why do ye wander thus, O foolish men?
     Cease your vain wanderings in the black, dark night;
     Why follow darkness and perpetual gloom
     When, see, there shines for you the blessed light?
     Lo, He is clear--in Him there is no spot.
     Turn, then, from darkness, and behold the day;
     Be wise, and treasure wisdom in your breasts.
     There is one God who sends the winds and rains,
     The earthquakes, and the lightnings, and the plagues,
     The famines, and the snow-storms, and the ice,
     And alI the woes that visit our sad race.
     Nor these alone, but all things else He gives,
     Ruling omnipotent in heaven and earth,
     And self-existent from  eternity."
    And regarding those [gods] that axe said to have been born, she said:-    "
If all things that are born must also die,
     God cannot be produced by mortal man.
     But there is only Once, the All-Supreme,
     Who made the heavens, with all their starry host,
     The sun and moon; likewise the fruitful earth,
     With all the waves of ocean, and the hills,
     The fountains, and the ever flowing streams;
     He also made the countless multitude
     Of ocean creatures, and He keeps alive
     All creeping things, both of the earth and sea;
     And all the tuneful choir of birds He made,
     Which cleave the air with wings, and with shrill pipe
     Trill forth at morn their tender, clear-voiced song.
     Within the deep glades of the hills He placed
     A savage race of beasts; and unto men
     He made all cattle subject, making man
     The God-formed image, ruler over all,
     And putting in subjection to his sway
     Things many and incomprehensible.
     For who of mortals can know all these things?
     He only knows who made them at the first,
     He the Creator, incorruptible,
     Who dwells in upper air eternally;
     Who proffers to the good most rich rewards,
     And against evil and unrighteous men
     Rouses revenge, and wrath, and bloody wars,
     And pestilence, and many a tearful grief.
     O man exalted vainly--say why thus
     Hast thou so utterly destroyed thyself?
     Have ye no shame worshipping beasts for gods?
     And to believe the gods should steal your beasts,
     Or that they need your vessels--is it not
     Frenzy's most profitless and foolish thought?
     Instead of dwelling in the golden heavens,
     Ye see your gods become the prey of worms,
     And hosts of creatures noisome and unclean.
     O fools! ye worship serpents, dogs, and cats,
     Birds, and the creeping things of earth and sea,
     Images made with hands, statues of stone,
     And heaps of rubbish by the wayside placed.
     All these, and many more vain things, ye serve,
     Worshipping things disgraceful even to name:
     These are the gods who lead vain men astray,
     From whose mouth streams of deadly poison flow.
     But unto Him in whom alone is life,
     Life, and undying, everlasting light;
     Who pours into man's cup of life a
     Sweeter than sweetest honey to his taste,--
     Unto Him bow the head, to Him alone,
     And walk in ways of everlasting peace.
     Forsaking Him, ye all have turned aside,
     And, in your raving folly, drained the cup
     Of justice quite unmixed, pure, mastering, strong;
     And ye will not again be sober men,
     Ye will not come unto a sober mind,
     And know your God and King, who looks on all:
     Therefore, upon you burning fire shall come,
     And ever ye shall daily burn in flames,
     Ashamed for ever of your useless gods.
     But those who worship the eternal God,
     They shall inherit everlasting life,
     Inhabiting the blooming realms of bliss,
     And feasting on sweet food from starry heaven."
That these things are true, and useful, and just, and profitable to all men, is
 obvious. Even the poets have spoken of the punishments of the wicked.

CHAP. XXXVII.--THE TESTIMONIES OF THE POETS.

    And that evil-doers must necessarily be punished in proportion to their dee
ds, has already been, as it were, oracularly uttered by some of the poets, as a
 witness both against themselves and against the wicked, declaring that they sh
all be punished. AEschylus said:--
    "He who has done must also suffer."
And Pindar himself said:--
    "It is fit that suffering follow doing."
So, too, Euripides:--
    "The deed rejoiced you--suffering endure;
     The taken enemy must needs be pain'd."
And again:--
    "The foe's pain is the hero's raced."
And, similarly, Archilochus:--
    "One thing I know, I hold it ever true,
     The evil-doer evil shall endure."
And that God sees all, and that nothing escapes His notice, but that, being lon
g-suffering, He refrains until the time when He is to judge-concerning this, to
o, Dionysius said:--
    "The eye of Justice seeing all,
     Yet seemeth not to see."
And that God's judgment is to be, and that evils will suddenly overtake the wic
ked,--this, too, AEschylus declared, saying:--

110

    "Swift-looted is the approach of fate,
     And none can justice violate,
     But feels its stern hand soon or late.
    "'Tis with you, though unheard, unseen;
     You draw night's curtain in between,
     But even sleep affords no screen.
    "'Tis with you if you sleep or wake;
     And if abroad your way you take,
     Its still, stern watch you cannot break.
    "'Twill follow you, or cross your path;
     And even night no virtue hath
     To hide you from th' Avenger's wrath.
    "To show the ill the darkness flees;
     Then, if sin offers joy or ease,
     Oh stop, and think that some one sees!"
And may we not cite Simonides also?--
    "To men no evil comes unheralded;
     But God with sudden hand transforms all things."
Euripides again:--
    "The wicked and proud man's prosperity
     Is based on sand: his race abideth not;
     And time proclaims the wickedness of men."
Once more Euripides:--
    "Not without judgment is the Deity,
     But sees when oaths are struck unrighteously,
     And when from men unwilling they are wrung."
And Sophocles:--
    "If ills you do, ills also you must bear."
That God will make inquiry both concerning false swearing and concerning every
other wickedness, they themselves have well-nigh predicted. And concerning the
conflagration of the world, they have, willingly or unwillingly, spoken in Conf
ormity with the prophets, though they were much more recent, and stole these th
ings from the law and the prophets. The poets corroborate the testimony of the
prophets.

CHAP. XXXVIlI. --THE TEACHINGS OF THE GREEK POETS AND PHILOSOPHERS CONFIRMATORY
 OF THOSE OF THE HEBREW PROPHETS.

    But what matters it whether they were before or after them? Certainly they
did at all events utter things confirmatory of the prophets. Concerning the bur
ning up of the world, Malachi the prophet foretold: "The day of the Lord cometh
 as a burning oven, and shall consume all the wicked."(1) And Isaiah: "For the
wrath of God is as a violent hail-storm, and as a rushing mountain torrent."(2)
 The Sibyl, then, and the other prophets, yea, and the poets and philosophers,
have clearly taught both concerning righteousness, and judgment, and punishment
; and also concerning providence, that God cares for us, not only for the livin
g among us, but also for those that are dead: though, indeed, they said this un
willingly, for they were convinced by the truth. And among the prophets indeed,
 Solomon said of the dead, "There shall be healing to thy flesh, and care taken
 of thy bones."(3) And the same says David, "The hones which Thou hast broken s
hall rejoice."(4) And in agreement with these sayings was that of Timocles:--
    "The dead are pitied by the loving God."
And the writers who spoke of a multiplicity of gods came at length to the doctr
ine of the unity of God, and those who asserted chance spoke also of providence
; and the advocates of impunity confessed there would be a judgment, and those
who denied that there is a sensation after death acknowledged that there is.Hom
er, accordingly, though he had said,--
    "Like fleeting vision passed the soul away,"(5)
says in another place:--
    "To Hades went the disembodied soul;"(5)
And again:--
    "That I may quickly pass through Hades' gates,
     Me bury."(7)
    And as regards the others whom you have read, I think you know with suffici
ent accuracy how they have expressed themselves. But all these things will ever
y one understand who seeks the wisdom of God, and is well pleasing to Him throu
gh faith and righteousness and the doing of good works. For one of the prophets
 whom we already mentioned, Hosea by name, said, "Who is wise, and he shall und
erstand these things? prudent, and he shall know them? for the ways of the Lord
 are right, and the just shall walk in them: but the transgressors shall fall t
herein."(8) He, then, who is desirous of learning, should learn much.(9) Endeav
our therefore to meet [with me] more frequently, that, by hearing the living vo
ice, you may accurately ascertain the truth.

111

THEOPHILUS TO AUTOLYCUS.

BOOK III.

CHAP. I.--AUTOLYCUS NOT YET CONVINCED.

    THEOPHILUS to Autolycus, greeting: Seeing that writers are fond of composin
g a multitude of books for vainglory,--some concerning gods, and wars, and chro
nology, and some, too, concerning useless legends, and other such labour in vai
n, in which you also have been used to employ yourself until now, and do not gr
udge to endure that toil; but though you conversed with me, are still of opinio
n that the word of truth is an idle tale, and suppose that our writings are rec
ent and modern;--on this account I also will not grudge the labour of compendio
usly setting forth to you, God helping me, the antiquity of our books, remindin
g you of it in few words, that you may not grudge the labour of reading it, but
 may recognise the folly of the other authors.

CHAP. II.--PROFANE AUTHORS HAD NO MEANS OF KNOWING THE TRUTH.

    For it was fit that they who wrote should themselves have been eye-witnesse
s of those things concerning which they made assertions, or should accurately h
ave ascertained them from those who had seen them; for they who write of things
 unascertained beat the air. For what did it profit Homer to have composed the
Trojan war, and to have deceived many; or Hesiod, the register of the theogony
of those whom he calls gods; or Orpheus, the three hundred and sixty-five gods,
 whom in the end of his life he rejects, maintaining in his precepts that there
 is one God? What profit did the sphaerography of the world's circle confer on
Aratus, or those who held the same doctrine as he, except glory among men? And
not even that did they reap as they deserved. And what truth did they utter? Or
 what good did their tragedies do to Euripides and Sophocles, or the other trag
edians? Or their comedies to Menander and Aristophanes, and the other comedians
? Or their histories to Herodotus and Thucydides? Or the shrines(1) and the pil
lars of Hercules to Pythagoras, or the Cynic philosophy to Diogenes? What good
did it do Epicurus to maintain that there is no providence; or Empedocles to te
ach atheism; or Socrates to swear by the dog, and the goose, and the plane-tree
, and AEsculapius struck by lightning, and the demons whom he invoked? And why
did he willingly die? What reward, or of what kind, did he expect to receive af
ter death? What did Plato's system of culture profit him? Or what benefit did t
he rest of the philosophers derive from their doctrines, not to enumerate the w
hole of them, since they are numerous? But these things we say, for the purpose
 of exhibiting their useless and godless opinions.

CHAP. III.--THEIR CONTRADICTIONS.

    For all these, having fallen in love with vain and empty reputation, neithe
r themselves knew the truth, nor guided others to the truth: for the things whi
ch they said themselves convict them of speaking inconsistently; and most of th
em demolished their own doctrines. For not only did they refute one another, bu
t some, too, even stultified their own teachings; so that their reputation has
issued in shame and folly, for they are condemned by men of understanding. For
either they made assertions concerning the gods, and afterwards taught that the
re was no god; or if they spoke even of the creation of the world, they finally
 said that all things were produced spontaneously. Yea, and even speaking of pr
ovidence, they taught again that the world was not ruled by providence. But wha
t? Did they not, when they essayed to write even of honourable conduct, teach t
he perpetration of lasciviousness, and fornication, and adultery; and did they
not introduce hateful and unutterable wickedness? And they proclaim that their
gods took the lead in committing unutterable acts of

112

adultery, and in monstrous banquets. For who does not sing Saturn devouring his
 own children, and Jove his son gulping down Metis, and preparing for the gods
a horrible feast, at which also they say that Vulcan, a lame blacksmith, did th
e waiting; and how Jove not only married Juno, his own sister, but also with fo
ul mouth did abominable wickedness? And the rest of his deeds, as many as the p
oets sing, it is likely you are acquainted with. Why need I further recount the
 deeds of Neptune and Apollo, or Bacchus and Hercules, of the bosom-loving Mine
rva, and the shameless Venus, since in another place(1) we have given a more ac
curate account of these?

CHAP. IV.--HOW AUTOLYCUS HAD BEEN MISLED BY FALSE ACCUSATIONS AGAINST THE CHRIS
TIANS.

    Nor indeed was there any necessity for my refuting these, except that I see
 you still in dubiety about the word of the truth. For though yourself prudent,
 you endure fools gladly. Otherwise you would not have been moved by senseless
men to yield yourself to empty words, and to give credit to the prevalent rumor
 wherewith godless lips falsely accuse us, who are worshippers of God, and are
called Christians, alleging that the wives of us all are held in common and mad
e promiscuous use of; and that we even commit incest with our own sisters, and,
 what is most impious and barbarous of all, that we eat human flesh.(2) But fur
ther, they say that our doctrine has but recently come to light, and that we ha
ve nothing to allege in proof of what we receive as truth, nor of our teaching,
 but that our doctrine is foolishness. I wonder, then, chiefly that you, who in
 other matters are studious, and a scrutinizer of all things, give but a carele
ss hearing to us. For, if it were possible for you, you would not grudge to spe
nd the night in the libraries

CHAP. V.--PHILOSOPHERS INCULCATE CANNIBALISM.

    Since, then, you have read much, what is your opinion of the precepts of Ze
no, and Diogenes, and Cleanthes, which their books contain, inculcating the eat
ing of human flesh: that fathers be cooked and eaten by their own children; and
 that if any one refuse or reject a part of this infamous food, he himself be d
evoured who will riot eat? An utterance even more godless than these is found,-
-that, namely, of Diogenes, who teaches children to bring their own parents in
sacrifice, and devour them. And does not the historian Herodotus narrate that C
ambyses,(3) when he had slaughtered the children of Harpagus, cooked them also,
 and set them as a meal before their father? And, still further, he narrates th
at among the Indians the parents are eaten by their own children. Oh! the godle
ss teaching of those who recorded, yea, rather, inculcated such things! Oh! the
ir wickedness and godlessness! Oh! the conception of those who thus accurately
philosophized, and profess philosophy! For they who taught these doctrines have
 filled the world with iniquity.

CHAP, VI.--OTHER OPINIONS OF THE PHILOSOPHERS.

    And regarding lawless conduct, those who have blindly wandered into the cho
ir of philosophy have, almost to a man, spoken with one voice. Certainly Plato,
 to mention him first who seems to have been the most respectable philosopher a
mong them, expressly, as it were, legislates in his first book,(4) entitled The
 Republic, that the wives of all be common, using the precedent of the son s of
 Jupiter and the lawgiver of the Cretans, in order that under this pretext ther
e might be an abundant offspring from the best persons, and that those who were
 worn with toil might be comforted by such intercourse.(6) And Epicurus himself
, too, as well as teaching atheism, teaches along with it incest with mothers a
nd sisters, and this in transgression of the laws which forbid it; for Solon di
stinctly legislated regarding this, in order that from a married parent childre
n might lawfully spring, that they might not be born of adultery, so that no on
e should honour as his father him who was not his father, or dishonour him who
was really his father, through ignorance that he was so. And these things the o
ther laws of the Romans and Greeks also prohibit. Why, then, do Epicurus and th
e Stoics teach incest and sodomy, with which doctrines they have filled librari
es, so that from boyhood(7) this lawless intercourse is learned? And why should
 I further spend time on them, since even of those they call gods they relate s
imilar things?

CHAP. VII.--VARYING DOCTRINE CONCERNING THE GODS.

    For after they had said that these are gods, they again made them of no acc
ount. For

113

some said that they were composed of atoms; and others, again, that they eventu
ate in atoms; and they say that the gods have no more power than men. Plato, to
o, though he says these are gods, would have them composed of matter. And Pytha
goras, after he had made such a toil and moil about the gods, and travelled up
and down [for information], at last determines that all things are produced nat
urally and spontaneously, and that the gods care nothing for men. And how many
atheistic opinions Clitomachus the academician introduced, [I need not recount.
] And did not Critias and Protagoras of Abdera say, "For whether the gods exist
, I am not able to affirm concerning them, nor to explain of what nature they a
re; for there are many things would prevent me"? And to speak of the opinions o
f the most atheistical, Euhemerus, is superfluous, For having made many daring
assertions concerning the gods, he at last would absolutely deny their existenc
e, and have all things to be governed by self-regulated action.(1) And Plato, w
ho spoke so much of the unity of God and of the soul of man, asserting that the
 soul is immortal, is not he himself afterwards found, inconsistently with hims
elf, to maintain that some souls pass into other men, and that others take thei
r departure into irrational animals? How can his doctrine fail to seem dreadful
 and monstrous--to those at least who have any judgment--that he who was once a
 man shall afterwards be a wolf, or a dog, or an ass, or some other irrational
brute? Pythagoras, too, is found venting similar nonsense, besides his demolish
ing providence. Which of them, then, shall we believe? Philemon, the comic poet
, who says,--
    "Good hope have they who praise and serve the gods;"
or those whom we have mentioned--Euhemerus, and Epicurus, and Pythagoras, and t
he others who deny that the gods are to be worshipped, and who abolish providen
ce? Concerning God and providence, Ariston said:--
    "Be of good courage: God will still preserve
     And greatly help all those who so deserve.
     If no promotion waits on faithful men,
     Say what advantage goodness offers then.
     'Tis granted--yet I often see the just
     Faring but ill, from ev'ry honour thrust;
     While they whose own advancement is their aim,
     Oft in this present life have all they claim.
     But we must look beyond, and wait the end,
     That consummation to which all things tend.
     'Tis not, as vain and wicked men have said,
     By an unbridled destiny we're led:
     It is not blinded chance that rules the world,
     Nor uncontrolled are all things onward hurled.
     The wicked blinds himself with this belief;
     But be ye sure, of all rewards, the chief
     Is still reserved for those who holy live;
     And Providence to wicked men will give
     Only the just reward which is their meed,
     And fitting punishment for each bad deed."
    And one can see how inconsistent with each other are the things which other
s, and indeed almost the majority, have said about God and providence. For some
 have absolutely cancelled God and providence; and others, again, have affirmed
 God, and have avowed that all things are governed by providence. The intellige
nt hearer and reader must therefore give minute attention to their expressions;
 as also Simylus said: "It is the custom of the poets to name by a common desig
nation the surpassingly wicked and the excellent; we therefore must discriminat
e." As also Philemon says: "A senseless man who sits and merely hears is a trou
blesome feature; for he does not blame himself, so foolish is he." We must then
 give attention, and consider what is said, critically inquiring into what has
been uttered by the philosophers and the poets.

CHAP. VIII.--WICKEDNESS ATTRIBUTED TO THE GODS BY HEATHEN WRITERS.

    For, denying that there are gods, they again acknowledge their existence, a
nd they said they committed grossly wicked deeds. And, first, of Jove the poets
 euphoniously sing the wicked actions. And Chrysippus, who talked a deal of non
sense, is he not found publishing that Juno had the foulest intercourse with Ju
piter? For why should I recount the impurities of the so-called mother of the g
ods, or of Jupiter Latiaris thirsting for human blood, or the castrated Attis;
or of Jupiter, surnamed Tragedian, and how he defiled himself, as they say, and
 now is worshipped among the Romans as a god? I am silent about the temples of
Antinous, and of the others whom you call gods. For when related to sensible pe
rsons, they excite laughter. They who elaborated such a philosophy regarding ei
ther the non-existence of God, or promiscuous intercourse and beastly concubina
ge, are themselves condemned by their own teachings. Moreover, we find from the
 writings they composed that the eating of human flesh was received among them;
 and they record that those whom they honour as gods were the first to do these
 things.

CHAP. IX.--CHRISTIAN DOCTRINE OF GOD AND HIS LAW.

    Now we also confess that God exists, but that He is one, the creator, and m
aker, and fashioner of this universe; and we know that all things are arranged
by His providence, but by Him alone. And we have learned a holy law; but we hav
e as lawgiver Him who is really God, who teaches us to act righteously, and to
be pious, and to do

114

good. And concerning piety(1) He says, "Thou shalt have no other gods before me
. Thou shalt not make unto thee any graven image, or any likeness of anything t
hat is in heaven above, or that is in the earth beneath, or that is in the wate
r under the earth: thou shalt not bow down thyself to them, nor serve them: for
 I am the LORD thy God."(2) And of doing good He said: "Honour thy father and t
hy mother; that it may be well with thee, and that thy days may be long in the
land which I the LORD God give thee." Again, concerning righteousness: "Thou sh
alt not commit adultery. Thou shalt not kill. Thou shalt not steal. Thou shalt
not bear false witness against thy neighbour. Thou shalt not covet thy neighbou
r's wife, thou shalt not covet thy neighbour's house, nor his land, nor his man
-servant, nor his maid-servant, nor his ox, nor his beast of burden, nor any of
 his cattle, nor anything that is thy neighbour's. Thou shalt not wrest the jud
gment of the poor in his cause.(3) From every unjust matter keep thee far. The
innocent and righteous thou shalt not slay; thou shalt not justify the wicked;
and thou shalt not take a gift, for gifts blind the eyes of them that see and p
ervert righteous words." Of this divine law, then, Moses, who also was God's se
rvant, was made the minister both to all the world, and chiefly to the Hebrews,
 who were also called Jews, whom an Egyptian king had in ancient days enslaved,
 and who were the righteous seed of godly and holy men--Abraham, and Isaac, and
 Jacob. God, being mindful of them, and doing marvellous and strange miracles b
y the hand of Moses, delivered them, and led them out of Egypt, leading them th
rough what is called the desert; whom He also settled again in the land of Cana
an, which afterwards was called Judaea, and gave them a law, and taught them th
ese things. Of this great and wonderful law, which tends to all righteousness,
the ten heads are such as we have already rehearsed.

CHAP. X.--OF HUMANITY TO STRANGERS.

    Since therefore they were strangers in the land of Egypt, being by birth He
brews from the land of Chaldaea,--for at that time, there being a famine, they
were obliged to migrate to Egypt for the sake of buying food there, I where als
o for a time they sojourned; and these things befell them in accordance with a
prediction of God,--having sojourned, then, in Egypt for 430 years, when Moses
was about to lead them out into the desert, God taught them by the law, saying,
 "Ye shall not afflict a stranger; for ye know the heart of a stranger: for you
rselves were strangers in the land of Egypt."(4)

CHAP. XI.--OF REPENTANCE.

    And when the people transgressed the law which had been given to them by Go
d, God being good and pitiful, unwilling to destroy them, in addition to His gi
ving them the law, afterwards sent forth also prophets to them from among their
 brethren, to teach and remind them of the contents of the law, and to turn the
m to repentance, that they might sin no more. But if they persisted in their wi
cked deeds, He forewarned them that they should be delivered into subjection to
 all the kingdoms of the earth; and that this has already happened them is mani
fest. Concerning repentance, then, Isaiah the prophet, generally indeed to all,
 but expressly to the people, says: "Seek ye the LORD while He may be found, ca
ll ye upon Him while He is near: let the wicked forsake his ways, and the unrig
hteous man his thoughts: and let him return unto the LORD his God, and he will
find mercy, for He will abundantly pardon."(5) And another prophet, Ezekiel, sa
ys: "If the wicked will turn from all his sins that he hath committed, and keep
 all My statutes, and do that which is right in My sight, he shall surely live,
 he shall not die. All his transgressions that he hath committed, they shall no
t be mentioned unto him; but in his righteousness that he hath done he shall li
ve: for I desire not the death of the sinner, saith the Lord, but that he turn
from his wicked way, and live."(6) Again Isaiah: "Ye who take deep and wicked c
ounsel, turn ye, that ye may be saved."(7) And another prophet, Jeremiah: "Turn
 to the LORD your God, as a grape-gatherer to his basket, and ye shall find mer
cy."(8) Many therefore, yea rather, countless are the sayings in the Holy Scrip
tures regarding repentance, God being always desirous that the race of men turn
 from all their sins.

CHAP. XII.--OF RIGHTEOUSNESS.

    Moreover, concerning the righteousness which the law enjoined, confirmatory
 utterances are found both with the prophets and in the Gospels, because they a
ll spoke inspired by one Spirit of God. Isaiah accordingly spoke thus: "Put awa
y the evil of your doings from your souls; learn to do well, seek judgment, rel
ieve the oppressed, judge the fatherless, plead for the widow."(9) And again th
e same prophet said: "Loose every band of wickedness, dissolve every oppressive
 contract, let the oppressed go free, and tear up every unrighteous bond. Deal
out thy bread to the hungry, and bring the houseless poor to thy home. When tho
u seest the naked, cover him, and hide not thyself from thine own flesh. Then s
hall thy light

115

break forth as the morning, and thine health shall spring forth speedily, and t
hy righteousness shall go before thee."(1) In like manner also Jeremiah says: "
Stand in the ways, and see, and ask which is the good way of the LORD your God,
 and walk in it and ye shall find rest for your souls. Judge just judgment, for
 in this is the will of the LoRD your God."(2) So also says Hosea: "Keep judgme
nt, and draw near to your God, who established the heavens and created the eart
h."(3) And another, Joel, spoke in agreement with these: "Gather the people, sa
nctify the congregation, assemble the elders, gather the children that are in a
rms; let the bridegroom go forth of his chamber, and the bride out of her close
t, and pray to the LORD thy God urgently that he may have mercy upon you, and b
lot out your sins."(4) In like manner also another, Zachariah: "Thus saith the
LORD Almighty, Execute true judgment, and show mercy and compassion every man t
o his brother; and oppress not the widow, nor the fatherless, nor the stranger;
 and let none of you imagine evil against his brother in your heart, saith the
LORD Almighty."(5)

CHAP. XIII.--OF CHASTITY.

    And concerning chastity, the holy word teaches us not only not to sin in ac
t, but not even in thought, not even in the heart to think of any evil, nor loo
k on another man's wife with our eyes to lust after her. Solomon, accordingly,
who was a king and a prophet, said: "Let thine eyes look right on, and let thin
e eyelids look straight before thee: make straight paths for your feet."(6) And
 the voice of the Gospel teaches still more urgently concerning chastity, sayin
g: "Whosoever looketh on a woman who is not his own wife, to lust after her, ha
th committed adultery with her already in his heart."(7) "And he that marrieth,
" says [the Gospel], "her that is divorced from her husband, committeth adulter
y; and whosoever putteth away his wife, saving for the cause of fornication, ca
useth her to commit adultery."(8) Because Solomon says: "Can a man take fire in
 his bosom, and his clothes not be burned? Or can one walk upon hot coals, and
his feet not be burned? So he that goeth in to a married woman shall not be inn
ocent."(9)

CHAP. XIV.--OF LOVING OUR ENEMIES.

    And that we should be kindly disposed, not only towards those of our own st
ock, as some suppose, Isaiah the prophet said: "Say to those that hate you, and
 that cast you out, Ye are our brethren, that the name of the LORD may be glori
fied, and be apparent in their joy."(10) And the Gospel says: "Love your enemie
s, and pray for them that despitefully use you. For if ye love them who love yo
u, what reward have ye? This do also the robbers and the publicans."(11) And th
ose that do good it teaches not to boast, lest they become men-pleasers. For it
 says: "Let not your left hand know what your right hand doeth."(12) Moreover,
concerning subjection to authorities and powers, and prayer for them, the divin
e word gives us instructions, in order that "we may lead a quiet and peaceable
life."(13) And it teaches us to render all things to all,(14) "honour to whom h
onour, fear to whom fear, tribute to whom tribute; to owe no man anything, but
to love all."

CHAP. XV.--THE INNOCENCE OF THE CHRISTIANS DEFENDED.

    Consider, therefore, whether those who teach such things can possibly live
indifferently, and be commingled in unlawful intercourse, or, most impious of a
ll, eat human flesh, especially when we are forbidden so much as to witness sho
ws of gladiators, lest we become partakers and abettors of murders. But neither
 may we see the other spectacles,(15) lest our eyes and ears be defiled, partic
ipating in the utterances there sung. For if one should speak of cannibalism, i
n these spectacles the children of Thyestes and Tereus are eaten; and as for ad
ultery, both in the case of men and of gods, whom they celebrate in elegant lan
guage for honours and prizes, this is made the subject of their dramas. But far
 be it from Christians to conceive any such deeds; for with them temperance dwe
lls, self-restraint is practised, monogamy is observed, chastity is guarded, in
iquity exterminated, sin extirpated, righteousness exercised, law administered,
 worship performed, God acknowledged: truth governs, grace guards, peace screen
s them; the holy word guides, wisdom teaches, life directs, God reigns. Therefo
re, though we have much to say regarding our manner of life, and the ordinances
 of God, the maker of all creation, we yet consider that we have for the presen
t reminded you of enough to induce you to study these things, especially since
you can now read [our writings] for yourself, that as you have been fond of acq
uiring information, you may still be studious in this direction also.

116

CHAP. XVI.--UNCERTAIN CONJECTURES OF THE PHILOSOPHERS.

    But I wish now to give you a more accurate demonstration, God helping me, o
f the historical periods, that you may see that our doctrine is not modern nor
fabulous, but more ancient and true than all poets and authors who have written
 in uncertainty. For some, maintaining that the world was uncreated, went into
infinity;(1) and others, asserting that it was created, said that already 153,
075 years had passed. This is stated by Apollonius the Egyptian. And Plato, who
 is esteemed to have been the wisest of the Greeks, into what nonsense did he r
un? For in his book entitled The Republic,(2) we find him expressly saying: "Fo
r if things had in all time remained in their present arrangement, when ever co
uld any new thing be discovered? For ten thousand times ten thousand years elap
sed without record, and one thousand or twice as many years have gone by since
some things were discovered by Daedalus, and some by Orpheus, and some by Palam
edes." And when he says that these things happened, he implies that ten thousan
d times ten thousand years elapsed from the flood to Daedalus. And after he has
 said a great deal about the cities of the world, and the settlements, and the
nations, he owns that he has said these things conjecturally. For he says, "If
then, my friend, some god should promise us, that if we attempted to make a sur
vey of legislation, the things now said,"(3) etc., which shows that he was spea
king by guess; and if by guess, then what he says is not true.

CHAP. XVII.--ACCURATE INFORMATION OF THE CHRISTIANS.

    It behoved, therefore, that he should the rather become a scholar of God in
 this matter of legislation, as he himself confessed that in no other way could
 he gain accurate information than by God's teaching him through the law. And d
id not the poets Homer and Hesiod and Orpheus profess that they themselves had
been instructed by Divine Providence? Moreover, it is said that among your writ
ers there were prophets and prognosticators, and that those wrote accurately: w
ho were informed by them. How much more, then, shall we know the truth who are
instructed by the holy prophets, who were possessed by(4) the Holy Spirit of Go
d! On this account all the prophets spoke harmoniously and in agreement with on
e another, and foretold the things that would come to pass in all the world. Fo
r the very accomplishment of predicted and already consummated events should de
monstrate to those who are fond of information, yea rather, who are lovers of t
ruth, that those things are really true which they declared concerning the epoc
hs and eras before the deluge:(5) to wit, how the years have run on since the w
orld was created until now, so as to manifest the ridiculous mendacity of your
authors, and show that their statements are not true.

CHAP. XVIII.--ERRORS OF THE GREEKS ABOUT THE DELUGE.

    For Plato, as we said above, when he had demonstrated that a deluge had hap
pened, said that it extended not over the whole earth, but only over the plains
, and that those who fled to the highest hills saved themselves. But others say
 that there existed Deucalion and Pyrrha, and that they were preserved in a che
st; and that Deucalion, after he came out of the chest, flung stones behind him
, and that men were produced from the stones; from which circumstance they say
that men in the mass are named "people."(6) Others, again, say that Clymenus ex
isted in a second flood. From what has already been said, it is evident that th
ey who wrote such things and philosophized to so little purpose are miserable,
and very profane and senseless persons. But Moses, our prophet and the servant
of God, in giving an account of the genesis of the world, related in what manne
r the flood came upon the earth, telling us, besides, how the details of the fl
ood came about, and relating no fable of Pyrrha nor of Deucalion or Clymenus; n
or, forsooth, that only the plains were submerged, and that those only who esca
ped to the mountains were saved.

CHAP. XIX.--ACCURATE ACCOUNT OF THE DELUGE.

    And neither does he make out that there was a second flood: on the contrary
, he said that never again would there be a flood of water on the world; as nei
ther indeed has there been, nor ever shall be. And he says that eight human bei
ngs were preserved in the ark, in that which had been prepared by God's directi
on, not by Deucalion, but by Noah; which Hebrew word means in English(7) "rest,
" as we have elsewhere shown that Noah, when he announced to the men then alive
 that there was a flood coming, prophesied to them, saying, Come thither, God c
alls you to repentance. On this account he was fitly called Deucalion.(8) And t
his Noah had three sons (as we mentioned in the second book), whose names

117

were Shem, and Ham, and Japhet; and these had three wives, one wife each; each
man and his wife. This man some have surnamed Eunuchus. All the eight persons,
therefore, who were found in the ark were preserved. And Moses showed that the
flood lasted forty days and forty nights, torrents pouring from heaven, and fro
m the fountains of the deep breaking up, so that the water overtopped every hig
h hill 15 cubits. And thus the race of all the men that then were was destroyed
, and those only who were protected in the ark were saved; and these, we have a
lready said, were eight. And of the ark, the remains are to this day to be seen
 in the Arabian mountains. This, then, is in sum the history of the deluge.

CHAP. XX.--ANTIQUITY OF MOSES.

    And Moses, becoming the leader of the Jews, as we have already stated, was
expelled from the land of Egypt by the king, Pharaoh, whose name was Amasis, an
d who, they say, reigned after the expulsion of the people 25 years and 4 month
s, as Manetho assumes. And after him [reigned] Chebron, 13 years. And after him
 Amenophis, 20 years 7 months. And after him his sister Amessa, 21 years 1 mont
h. And after her Mephres, 12 years 9 months. And after him Methramuthosis, 20 y
ears and 10 months. And after him Tythmoses, 9 years 8 months. And after him Da
mphenophis, 30 years 10 months. And after him Orus, 35 years 5 months. And afte
r him his daughter, 10 years 3 months. After her Mercheres, 12 years 3 months.
And after him his son Armais, 30 years 1 month. After him Messes, son of Miammu
s, 6 years, 2 months. After him Rameses, 1 year 4 months. After him Amenophis,
19 years 6 months. After him his sons Thoessus and Rameses, 10 years, who, it i
s said, had a large cavalry force and naval equipment. The Hebrews, indeed, aft
er their own separate history, having at that time migrated into the land of Eg
ypt, and been enslaved by the king Tethmosis, as already said, built for him st
rong cities, Peitho, and Rameses, and On, which is Heliopolis; so that the Hebr
ews, who also are our ancestors, and from whom we have those sacred books which
 are older than all authors, as already said, are proved to be more ancient tha
n the cities which were at that time renowned among the Egyptians. And the coun
try was called Egypt from the king Sethos. For the word Sethos, they say, is pr
onounced "Egypt."[1] And Sethos had a brother, by name Armais. He is called Dan
aus, the same who passed from Egypt to Argos, whom the other authors mention as
 being of very ancient date.

CHAP. XXI.--OF MANETHO'S INACCURACY.

    And Manetho, who among the Egyptians gave out a great deal of nonsense, and
 even impiously charged Moses and the Hebrews who accompanied him with being ba
nished from Egypt on account of leprosy, could give no accurate chronological s
tatement. For when he said they were shepherds, and enemies of the Egyptians, h
e uttered truth indeed, because he was forced to do so. For our forefathers who
 sojourned in Egypt were truly shepherds, but not lepers. For when they came in
to the land called Jerusalem, where also they afterwards abode, it is well know
n how their priests, in pursuance of the appointment of God, continued in the t
emple, and there healed every disease, so that they cured lepers and every unso
undness. The temple was built by Solomon the king' of Judaea. And from Manetho'
s own statement his chronological error is manifest. (As it is also in respect
of the king who expelled them, Pharaoh by name. For he no longer ruled them. Fo
r having pursued the Hebrews, he and his army were engulphed in the Red Sea. An
d he is in error still further, in saying that the shepherds made war against t
he Egyptians.) For they went out of Egypt, and thenceforth dwelt in the country
 now called Judaea, 313[2] years before Danaus came to Argos. And that most peo
ple consider him older than any other of the Greeks is manifest. So that Maneth
o has unwillingly declared to us, by his own writings, two particulars of the t
ruth: first, avowing that they were shepherds; secondly, saying that they went
out of the land of Egypt. So that even from these writings Moses and his follow
ers are proved to be 900 or even 100 years prior to the Trojan war.[3]

CHAP. XXII.--ANTIQUITY OF THE TEMPLE.

    Then concerning the building of the temple in Judaea, which Solomon the kin
g built 566 years after the exodus of the Jews from Egypt, there is among the T
yrians a record how the temple was built; and in their archives writings have b
een preserved, in which the temple is proved to have existed 143[4] years 8 mon
ths before the Tyrians founded Carthage (and this record was made by Hiram[5] (
that is the name of the king of the Tyrians), the son of Abimalus, on account o
f the hereditary friendship which existed between Hiram and Solomon, and at the
 same time on account of the surpassing wisdom possessed by Solomon. For they c
ontinually engaged with each other in discussing difficult problems. And proof
of this exists in their correspondence, which to this day is preserved

118

among the Tyrians, and the writings that passed between them); as Menander the
Ephesian, while narrating the history of the Tyrian kingdom, records, speaking
thus: "For when Abimalus the king of the Tyrians died, his son Hiram succeeded
to the kingdom. He lived 53 years. And Bazorus succeeded him, who lived 43, and
 reigned 17 years. And after him followed Methuastartus, who lived 54 years, an
d reigned 12. And after him succeeded his brother Atharymus, who lived 58 years
, and reigned 9. He was slain by his brother of the name of Helles, who lived 5
0 years, and reigned 8 months. He was killed by Juthobalus, priest of Astarte,
who lived 40 years, and reigned 12. He was succeeded by his son Bazorus, who li
ved 45 years, and reigned 7. And to him his son Metten succeeded, who lived 32
years, and reigned 29. Pygmalion, son of Pygmalius succeeded him, who lived 56
years, and reigned 7.[1] And in the 7th year of his reign, his sister, fleeing
to Libya, built the city which to this day is called Carthage." The whole perio
d, therefore, from the reign of Hiram to the founding of Carthage, amounts to 1
55 years and 8 months. And in the 12th year of the reign of Hiram the temple in
 Jerusalem was built. So that the entire time from the building of the temple t
o the founding of Carthage was 143 years and 8 months.

CHAP. XXIII.--PROPHETS MORE ANCIENT THAN GREEK WRITERS.

    So then let what has been said suffice for the testimony of the Phoenicians
 and Egyptians, and for the account of our chronology given by the writers Mane
tho the Egyptian, and Menander the Ephesian, and also Josephus, who wrote the J
ewish war, which they waged with the Romans. For from these very old records it
 is proved that the writings of the rest are more recent than the writings give
n to us through Moses, yes, and than the subsequent prophets. For the last of t
he prophets, who was called Zechariah, was contemporary with the reign of Dariu
s. But even the lawgivers themselves are all found to have legislated subsequen
tly to that period. For if one were to mention Solon the Athenian, he lived in
the days of the kings Cyrus and Darius, in the time of the prophet Zechariah fi
rst mentioned, who was by many years the last of the prophets.[2] Or if you men
tion the lawgivers Lycurgus, or Draco, or Minos, Josephus tells us in his writi
ngs that the sacred books take precedence of them in antiquity, since even befo
re the reign of Jupiter over the Cretans, and before the Trojan war, the writin
gs of the divine law which has been given to us through Moses were in existence
. And that we may give a more accurate exhibition of eras and dates, we will, G
od helping us, now give an account not only of the dates after the deluge, but
also of those before it, so as to reckon the whole number of all the years, as
far as possible; tracing up to the very beginning of the creation of the world,
 which Moses the servant of God recorded through the Holy Spirit. For having fi
rst spoken of what concerned the creation and genesis of the world, and of the
first man, and all that happened after in the order of events, he signified als
o the years that elapsed before the deluge. And I pray for favour from the only
 God, that I may accurately speak the whole truth according to His will, that y
ou and every one who reads this work may be guided by His truth and favour. I w
ill then begin first with the recorded genealogies, and I begin my narration wi
th the first man.[3]

CHAP. XXIV.--CHRONOLOGY FROM ADAM.

    Adam lived till he begat a son,[4] 230 years. And his son Seth, 205. And hi
s son Enos, 190. And his son Cainan, 170. And his son Mahaleel, 165. And his so
n Jared, 162. And his son Enoch, 165. And his son Methuselah, 167. And his son
Lamech, 188. And Lamech's son was Noah, of whom we have spoken above, who begat
 Shem when 500 years old. During Noah's life, in his 600th year, the flood came
. The total number of years, therefore, till the flood, was 2242. And immediate
ly after the flood, Shem, who was 100 years old, begat Arphaxad. And Arphaxad,
when 135 years old, begat Salah. And Salah begat a son when 130. And his son Eb
er, when 134. And from him the Hebrews name their race. And his son Phaleg bega
t a son when 130. And his son Reu, when 132 And his son Serug, when 130. And hi
s son Nahor, when 75. And his son Terah, when 70. And his son Abraham, our patr
iarch, begat Isaac when he was 100 years old. Until Abraham, therefore, there a
re 3278 years. The fore-mentioned Isaac lived until he begat a son, 60 years, a
nd begat Jacob. Jacob, till the migration into Egypt, of which we have spoken a
bove, lived 130 years. And the sojourning of the Hebrews in Egypt lasted 430 ye
ars; and after their departure from the land of Egypt they spent 40 years in th
e wilderness, as it is called. All these years, therefore, amount to 3,938. And
 at that time, Moses having died, Jesus the sun of Nun succeeded to his rule, a
nd governed them 27 years. And after Jesus, when the people had transgressed th
e commandments of God, they served the king of Mesopotamia, by name Chusarathon
, 8 years. Then, on the

119

repentance of the people, they had judges: Gothonoel, 40 years; Eglon, 18 years
; Aoth, 8 years. Then having sinned, they were subdued by strangers for 20 year
s. Then Deborah judged them 40 years. Then they served the Midianites 7 years.
Then Gideon judged them 40 years; Abimelech, 3 years; Thola, 22 years; Jair, 22
 years. Then the Philistines and Ammonites ruled them 18 years. After that Jeph
thah judged them 6 years; Esbon, 7 years; Ailon, 10 years; Abdon, 8 years. Then
 strangers ruled them 40 years. Then Samson judged them 20 years. Then there wa
s peace among them for 40 years. Then Samera judged them one year; Eli, 20 year
s; Samuel, 12 years.

CHAP. XXV.--FROM SAUL TO THE CAPTIVITY.

    And after the judges they had kings, the first named Saul, who reigned 20 y
ears; then David, our forefather, who reigned 40 years. Accordingly, there are
to the reign of David [from Isaac] 496 years. And after these kings Solomon rei
gned, who also, by the will of God, was the first to build the temple in Jerusa
lem; he reigned 40 years. And after him Rehoboam, 17 years; and after him Abias
, 7 years; and after him Asa, 41 years; and after him Jehoshaphat, 25 years; an
d after him Joram, 8 years; and after him Ahaziah, 1 year; and after him Athali
ah, 6 years; and after her Josiah, 40 years; and after him Amaziah, 39 years; a
nd after him Uzziah, 52 years; and after him Jotham, 16 years; and after him Ah
az, 17 years; and after him Hezekiah, 29 years; and after him Manasseh, 55 year
s; and after him Amon, 2 years; and after him Josiah, 31 years; and after him J
ehoahaz, 3 months; and after him Jehoiakim, 11 years. Then another Jehoiakim, 3
 months 10 days; and after him Zedekiah, 11 years. And after these kings, the p
eople, continuing in their sins, and not repenting, the king of Babylon, named
Nebuchadnezzar, came up into Judaea, according to the prophecy of Jeremiah. He
transferred the people of the Jews to Babylon, and destroyed the temple which S
olomon had built. And in the Babylonian banishment the people passed 70 years.
Until the sojourning in the land of Babylon, there are therefore, in all, 4954
years 6 months and 10 days. And according as God had, by the prophet Jeremiah,
foretold that the people should be led captive to Babylon, in like manner He si
gnified beforehand that they should also return into their own land after 70 ye
ars. These 70 years then being accomplished, Cyrus becomes king of the Persians
, who, according to the prophecy of Jeremiah, issued a decree in the second yea
r of his reign, enjoining by his edict that all Jews who were in his kingdom sh
ould return to their own country, and rebuild their temple to God, which the fo
re-mentioned king of Babylon had demolished. Moreover, Cyrus, in compliance wit
h the instructions of God, gave orders to his own bodyguards, Sabessar and Mith
ridates, that the vessels which had been taken out of the temple of Judaea by N
ebuchadnezzar should be restored, and placed again in the temple. In the second
 year, therefore, of Darius are fulfilled the 70 years which were foretold by J
eremiah.

CHAP. XXVI.--CONTRAST BETWEEN HEBREW AND GREEK WRITINGS.

    Hence one can see how our sacred writings are shown to be more ancient and
true than those of the Greeks and Egyptians, or any other historians. For Herod
otus and Thucydides, as also Xenophon, and most other historians, began their r
elations from about the reign of Cyrus and Darius, not being able to speak with
 accuracy of prior and ancient times. For what great matters did they disclose
if they spoke of Darius and Cyrus, barbarian kings, or of the Greeks Zopyrus an
d Hippias, or of the wars of the Athenians and Lacedaemonians, or the deeds of
Xerxes or of Pausanias, who ran the risk of starving to death in the temple of
Minerva, or the history of Themistocles and the Peloponnesian war, or of Alcibi
ades and Thrasybulus? For my purpose is not to furnish mere matter of much talk
, but to throw light upon the number of years from the foundation of the world,
 and to condemn the empty labour and trifling of these authors, because there h
ave neither been twenty thousand times ten thousand years from the flood to the
 present time, as Plato said, affirming that there had been so many years; nor
yet 15 times 10,375 years, as we have already mentioned Apollonius the Egyptian
 gave out; nor is the world uncreated, nor is there a spontaneous production of
 all things, as Pythagoras and the rest dreamed; but, being indeed created, it
is also governed by the providence of God, who made all things; and the whole c
ourse of time and the years are made plain to those who wish to obey the truth.
[1] Lest, then, I seem to have made things plain up to the time of Cyrus, and t
o neglect the subsequent periods, as if through inability to exhibit them, I wi
ll endeavour, by God's help, to give an account, according to my ability, of th
e course of the subsequent times.

CHAP. XXVII.--ROMAN CHRONOLOGY TO THE DEATH OF M. AURELIUS.

    When Cyrus, then, had reigned twenty-nine years, and had been slain by Tomy
ris in the country of the Massagetae, this being in the 62d Olympiad, then the
Romans began to increase

120

in power, God strengthening them, Rome having been rounded by Romulus, the repu
ted child of Mars and Ilia, in the 7th Olympiad, on the 21st day of April, the
year being then reckoned as consisting of ten months. Cyrus, then, having died,
 as we have already said, in the 62d Olympiad, this date falls 220 A.V.C., in w
hich year also Tarquinius, surnamed Superbus, reigned over the Romans, who was
the first who banished Romans and corrupted the youth, and made eunuchs of the
citizens, and, moreover, first defiled virgins, and then gave them in marriage.
 On this account he was fitly called Superbus in the Roman language, and that i
s translated "the Proud." For he first decreed that those who saluted him shoul
d have their salute acknowledged by some one else. He reigned twenty-five years
. After him yearly consuls were introduced, tribunes also and ediles for 453 ye
ars, whose names we consider it long and superfluous to recount. For if any one
 is anxious to learn them, he will ascertain them from the tables which Chryser
us the nomenclator compiled: he was a freedman of Aurelius Verus, who composed
a very lucid record of all things, both names and dates, from the rounding of R
ome to the death of his own patron, the Emperor Verus. The annual magistrates r
uled the Romans, as we say, for 453 years. Afterwards those who are called empe
rors began in this order: first, Caius Julius, who reigned 3 years 4 months 6 d
ays; then Augustus, 56 years 4 months 1 day; Tiberius, 22 years; then another C
aius, 3 years 8 months 7 days; Claudius, 23 years 8 months 24 days; Nero, 13 ye
ars 6 months 58 days; Galba, 2 years 7 months 6 days; Otho, 3 months 5 days; Vi
tellius, 6 months 52 days; Vespasian, 9 years 11 months 55 days; Titus, 2 years
 22 days; Domitian, 15 years 5 months 6 days; Nerva, 1 year 4 months 10 days; T
rajan, 19 years 6 months 16 days; Adrian, 20 years 10 months 28 days; Antoninus
, 22 years 7 months 6 days; Verus, 19 years 10 days. The time therefore of the
Caesars to the death of the Emperor Verus is 237 years 5 days. From the death o
f Cyrus, therefore, and the reign of Tarquinius Superbus, to the death of the E
mperor Verus, the whole time amounts to 744 years.

CHAP. XXVIII.--LEADING CHRONOLOGICAL EPOCHS.

    And from the foundation of the world the whole time is thus traced, so far
as its main epochs are concerned. From the creation of the world to the deluge
were 2242 years. And from the deluge to the time when Abraham our forefather be
gat a son, 1036 years. And from Isaac, Abraham's son, to the time when the peop
le dwelt with Moses in the desert, 660 years. And from the death of Moses and t
he rule of Joshua the son of Nun, to the death of the patriarch David, 498 year
s. And from the death of David and the reign of Solomon to the sojourning of th
e people in the land of Babylon, 518 years 6 months 10 days. And from the gover
nment of Cyrus to the death of the Emperor Aurelius Verus, 744 years. All the y
ears from the creation of the world amount to a total of 5698 years, and the od
d months and days.[1]

CHAP. XXIX.--ANTIQUITY OF CHRISTIANITY.

    These periods, then, and all the above-mentioned facts, being viewed collec
tively, one can see the antiquity of the prophetical writings and the divinity
of our doctrine, that the doctrine is not recent, nor our tenets mythical and f
alse, as some think; but very ancient and true. For Thallus mentioned Belus, ki
ng of the Assyrians and Saturn, son of Titan, alleging that Belus with the Tita
ns made war against Jupiter and the so-called gods in his alliance; and on this
 occasion he says that Gyges, being defeated, fled to Tartessus. At that time G
yges ruled over that country, which then was called Acte, but now is named Atti
ca. And whence the other countries and cities derived their names, we think it
unnecessary to recount, especially to you who are acquainted with history. That
 Moses, and not he only, but also most of the prophets who followed him, is pro
ved to be older than all writers, and than Saturn and Belus and the Trojan war,
 is manifest. For according to the history of Thallus, Belus is found to be 322
 years prior to the Trojan war. But we have shown above that Moses lived somewh
ere about 900 or 1000 years before the sack of Troy. And as Saturn and Belus fl
ourished at the same time, most people do not know which is Saturn and which is
 Belus. Some worship Saturn, and call him Bel or Bal, especially the inhabitant
s of the eastern countries, for they do not know who either Saturn or Belus is.
 And among the Romans he is called Saturn, for neither do they know which of th
e two is more ancient--Saturn or Bel. So far as regards the commencement of the
 Olympiads, they say that the observance dates from Iphitus, but according to o
thers from Linus, who is also called Ilius. The order which the whole number of
 years and Olympiads holds, we have shown above. I think I have now, according
to my ability, accurately discoursed both of the godlessness of your practices,
[2] and of the whole number of the epochs of history. For if even a chronologic
al error has been committed by us, of, e.g., 50 or 100, or even 200 years, yet

121

not of thousands and tens of thousands, as Plato and Apollonius and other menda
cious authors have hitherto written. And perhaps our knowledge of the whole num
ber of the years is not quite accurate, because the odd months and days are not
 set down in the sacred books.[1] But so far as regards the periods we speak of
, we are corroborated by Berosus,[2] the Chaldaean philosopher, who made the Gr
eeks acquainted with the Chaldaean literature, and uttered some things concerni
ng the deluge, and many other points of history, in agreement with Moses; and w
ith the prophets Jeremiah and Daniel also, he spoke in a measure of agreement.
For he mentioned what happened to the Jews under the king of the Babylonians, w
hom he calls Abobassor, and who is called by the Hebrews Nebuchadnezzar. And he
 also spoke of the temple of Jerusalem; how it was desolated by the king of the
 Chaldaeans, and that the foundations of the temple having been laid the second
 year of the reign of Cyrus, the temple was completed in the second year of the
 reign of Darius.

CHAP. XXX.--WHY THE GREEKS DID NOT MENTION OUR HISTORIES.

    But the Greeks make no mention of the histories which give the truth first,
 because they themselves only recently became partakers of the knowledge of let
ters; and they themselves own it, alleging that letters were invented, some say
 among the Chaldaeans, and others with the Egyptians, and others again say that
 they are derived from the Phoenicians. And secondly, because they sinned, and
still sin, in not making mention of God, but of vain and useless matters. For t
hus they most heartily celebrate Homer and Hesiod, and the rest of the poets, b
ut the glory of the incorruptible and only God they not only omit to mention, b
ut blaspheme; yes, and they persecuted, and do daily persecute, those who worsh
ip Him. And not only so, but they even bestow prizes and honours on those who i
n harmonious language insult God; but of those who are zealous in the pursuit o
f virtue and practise a holy life, some they stoned, some they put to death, an
d up to the present time they subject them to savage tortures. Wherefore such m
en have necessarily lost the wisdom of God, and have not found the truth.
    If you please, then, study these things carefully, that you may have a comp
endium[3] and pledge of the truth.

WRITINGS OF ATHENAGORAS
125

INTRODUCTORY NOTE TO THE WRITINGS OF ATHENAGORAS

[TRANSLATED BY THE REV. B. P. PRATTEN.]

    [A.D. 177.] In placing Athenagoras here, somewhat out of the order usually
accepted, I commit no appreciable violence against chronology, and I gain a gre
at advantage for the reader. To some extent we must recognise, in collocation,
the principles of affinity and historic growth. Closing up the bright successio
n of the earlier Apologists, this favourite author affords also a fitting intro
duction to the great founder of the Alexandrian School, who comes next into vie
w. His work opens the way for Clement's elaboration of Justin's claim, that the
 whole of philosophy is embraced in Christianity. It is charming to find the pr
imal fountains of Christian thought uniting here, to flow on for ever in the wi
dening and deepening channel of Catholic orthodoxy, as it gathers into itself a
ll human culture, and enriches the world with products of regenerated mind, har
vested from its overflow into the fields of philosophy and poetry and art and s
cience. More of this when we come to Clement, that man of genius who introduced
 Christianity to itself, as reflected in the burnished mirror of his intellect.
 Shackles are falling from the persecuted and imprisoned faculties of the faith
ful, and soon the Faith is to speak out, no more in tones of apology, but as mi
stress of the human mind, and its pilot to new worlds of discovery and broad do
mains of conquest. All hail the freedom with which, henceforth, Christians are
to assume the overthrow of heathenism as a foregone conclusion. The distasteful
 exposure of heresies was the inevitable task after the first victory. It was t
he chase and following-up of the adversary in his limping and cowardly retreat,
 "the scattering of the rear of darkness." With Athenagoras, we touch upon toke
ns of things to come; we see philosophy yoked to the chariot of Messiah; we beg
in to realize that sibylline surrender of outworn Paganism, and its forecast of
 an era of light:--

"Magnus ab integro saeclorum nascitur ordo,
......................... quo ferrea primum
Desinet, ac toto surget gens aurea mundo."

    In Athenagoras, whose very name is a retrospect, we discover a remote resul
t of St. Paul's speech on Mars Hill. The apostle had cast his bread upon the wa
ters of Ilissus and Cephisus to find it after many days. "When they heard of th
e resurrection of the dead, some mocked;" but here comes a philosopher, from th
e Athenian agora, a convert to St. Paul's argument in his Epistle to the Corint
hians, confessing" the unknown God," demolishing the marble mob of deities that
 so "stirred the apostle's spirit within him," and teaching alike the Platonist
 and the Stoic to sit at the feet of Jesus. "Dionysius the Areopagite, and the
woman named Damaris," are no longer to be despised as the scanty first-fruits o
f Attica. They too have found a voice in this splendid trophy of the Gospel; an
d, "being dead, they yet speak" through him.

126

    To the meagre facts of his biography, which appear below, there is nothing
to be added;[1] and I shall restrain my disposition to be a commentator, within
 the limits of scanty notations. In the notes to Tatian and Theophilus, I have
made the student acquainted with that useful addition to his treatise on Justin
 Martyr, in which the able and judicious Bishop Kaye harmonizes those authors w
ith Justin. The same harmony enfolds the works of Athenagoras,[2] and thus affo
rds a synopsis of Christian teaching under the Antonines; in which precision of
 theological language is yet unattained, but identity of faith is clearly exhib
ited. While the Germans are furnishing the scholar with critical editions of th
e ancients, invaluable for their patient accumulations of fact and illustration
, they are so daring in theory and conjecture when they come to exposition, tha
t one enjoys the earnest and wholesome tone of sober comment that distinguishes
 the English theologian. It has the great merit of being inspired by profound s
ympathy with primitive writers, and unadulterated faith in the Scriptures. Too
often a German critic treats one of these venerable witnesses, who yet live and
 yet speak, as if they were dead subjects on the dissecting-table. They cut and
 carve with anatomical display, and use the microscope with scientific skill; b
ut, oh! how frequently they surrender the saints of God as mere corpses, into t
he hands of those who count them victims of a blind faith in a dead Christ.
    It will not be necessary, after my quotations from Kaye in the foregoing sh
eets, to do more than indicate similar illustrations of Athenagoras to be found
 in his pages. The dry version often requires lubrications of devoutly fragrant
 exegesis; and providentially they are at hand in that elaborate but modest wor
k, of which even this generation should not be allowed to lose sight.
    The annotations of Conrad Gesner and Henry Stephans would have greatly enri
ched this edition, had I been permitted to enlarge the work by adding a version
 of them. They are often curious, and are supplemented by the interesting lette
r of Stephans to Peter Nannius, "the eminent pillar of Louvain," on the earlies
t copies of Athenagoras, from which modern editions have proceeded. The Paris e
dition of Justin Marty(1615) contains these notes, as well as the Greek of Tati
an, Theophilus, and Athenagoras, with a Latin rendering. As Bishop Kaye constan
tly refers to this edition, I have considered myself fortunate in possessing it
; using it largely in comparing his learned comments with the Edinburgh Version
.
    A few words as to the noble treatise of our author, on the Resurrection. As
 a finn and loving voice to this keynote of Christian faith, it rings like an a
nthem through all the variations of his thought and argument. Comparing his own
 blessed hope with the delusions of a world lying in wickedness, and looking st
edfastly to the life of the world to come, what a sublime contrast we find in t
his figure of Christ's witness to the sensual life of the heathen, and even to
the groping wisdom of the Attic sages. I think this treatise a sort of growth f
rom the mind of one who had studied in the Academe, pitying yet loving poor Soc
rates and his disciples. Yet more, it is the outcome of meditation on that sad
history in the Acts, which expounds St. Paul's bitter reminiscences, when he sa
ys that his gospel was, "to the Greeks, foolishness." They never "heard him aga
in on this matter." He left them under the confused impressions they had expres
sed in the agora, when they said, "he seemeth to be a setter-forth of new gods.
" St. Luke allows himself a smile only half suppressed when he adds, "because h
e preached unto them Jesus and Anastasis," which in their ears was only a barba
rian echo to their own Phoebus and Artemis; and what did Athenians want of any
more wares of that sort, especially under the introduction of a poor Jew from p
arts unknown? Did the apostle's prophetic soul foresee Athenagoras, as he "depa
rted from among them"? However that may be, his blessed Master "knew what he wo
uld do." He could let none of Paul's words fall to the ground, without taking c
are that some seeds should bring forth fruit a thousand-fold. Here come the she
aves at last. Athenagoras proves, also, what our Saviour meant, when he said to
 the Galileans, "Ye are the light of the world."

127

 The following is the original INTRODUCTORY NOTICE:--

    IT is one of the most singular facts in early ecclesiastical history, that
the name of Athenagoras is scarcely ever mentioned. Only two references to him
and his writings have been discovered. One of these occurs in the work of Metho
dius, On the Resurrection of the Body, as preserved by Epiphanius(Hoer., lxiv.)
 and Photius(Biblioth., ccxxxiv.). The other notice of him is found in the writ
ings[1] of Philip of Side, in Pamphylia, who flourished in the early part of th
e fifth century. It is very remarkable that Eusebius should have been altogethe
r silent regarding him; and that writings, so elegant and powerful as are those
 which still exist under his name, should have been allowed in early times to s
ink into almost entire oblivion.
    We know with certainty regarding Athenagoras, that he was an Athenian philo
sopher who had embraced Christianity, and that his Apology, or, as he styles it
, "Embassy" (<greek>p?esbeia</greek>), was presented to the Emperors Aurelius a
nd Commodus about A.D. 177. He is supposed to have written a considerable numbe
r of works, but the only other production of his extant is his treatise on the
Resurrection. It is probable that this work was composed somewhat later than th
e Apology(see chap. xxxvi.), though its exact date cannot be determined. Philip
 of Side also states that he preceded Pantaenus as head of the catechetical sch
ool at Alexandria; but this is probably incorrect, and is contradicted by Euseb
ius. A more interesting and perhaps well-rounded statement is made by the same
writer respecting Athenagoras, to the effect that he was won over to Christiani
ty while reading the Scriptures in order to controvert them? Both his Apology a
nd his treatise on the Resurrection display a practised pen and a richly cultur
ed mind. He is by far the most elegant, and certainly at the same time one of t
he ablest, of the early Christian Apologists.

A PLEA[1] FOR THE CHRISTIANS BY ATHENAGORAS THE ATHENIAN: PHILOSOPHER AND CHRIS
TIAN

    To the Emperors Marcus Aurelius Anoninus and Lucius Aurelius Commodus, conq
uerors of Armenia and Sarmatia, and more than all, philosophers.

CHAP. I.--INJUSTICE SHOWN TOWARDS THE CHRISTIANS.

    In your empire, greatest of sovereigns, different nations have different cu
stoms and laws; and no one is hindered by law or fear of punishment from follow
ing his ancestral usages, however ridiculous these may be. A citizen of Ilium c
alls Hector a god, and pays divine honours to Helen, taking her for Adrasteia.
The Lacedaemonian venerates Agamemnon as Zeus, and Phylonoe the daughter of Tyn
darus; and the man of Tenedos worships Tennes.[2] The Athenian sacrifices to Er
echtheus as Poseidon. The Athenians also perform religious rites and celebrate
mysteries in honour of Agraulus and Pandrosus, women who were deemed guilty of
impiety for opening the box. In short, among every nation and people, men offer
 whatever sacrifices and celebrate whatever mysteries they please. The Egyptian
s reckon among their gods even cats, and crocodiles, and serpents, and asps, an
d dogs. And to all these both you and the laws give permission so to act, deemi
ng, on the one hand, that to believe in no god at all is impious and wicked, an
d on the other, that it is necessary for each man to worship the gods he prefer
s, in order that through fear of the deity, men may be kept from wrong-doing. B
ut why--for do not, like the multitude, be led astray by hearsay--why is a mere
 name odious to you?[3] Names are not deserving of hatred: it is the unjust act
 that calls for penalty and punishment. And accordingly, with admiration of you
r mildness and gentleness, and your peaceful and benevolent disposition towards
 every man, individuals live in the possession of equal rights; and the cities,
 according to their rank, share in equal honour; and the whole empire, under yo
ur intelligent sway, enjoys profound peace. But for us who are called Christian
s[4] you have not in like manner cared; but although we commit no wrong--nay, a
s will appear in the sequel of this discourse, are of all men most piously and
righteously disposed towards the Deity and towards your government--you allow u
s to be harassed, plundered, and persecuted, the multitude making war upon us f
or our name alone. We venture, therefore, to lay a statement of our case before
 you--and you will team from this discourse that we suffer unjustly, and contra
ry to all law and reason--and we beseech you to bestow some consideration upon
us also, that we may cease at length to be slaughtered at the instigation of fa
lse accusers. For the fine imposed by our persecutors does not aim merely at ou
r property, nor their insults at our reputation, nor the damage they do us at a
ny other of our greater interests. These we hold in contempt, though to the gen
erality they appear matters of great importance; for we have learned, not only
not to return blow for blow, nor to go to law with those who plunder and rob us
, but to those who smite us on one side of the face to offer the other side als
o, and to those who take away our coat to give likewise our cloak. But, when we
 have surrendered our property, they plot against our very bodies and souls,[5]
 pouring

130

upon us wholesale charges of crimes of which we are guiltless even in thought,
but which belong to these idle praters themselves, and to the whole tribe of th
ose who are like them.

CHAP. II.--CLAIM TO BE TREATED AS OTHERS ARE WHEN ACCUSED.

    If, indeed, any one can convict us of a crime, be it small or great, we do
not ask to be excused from punishment, but are prepared to undergo the sharpest
 and most merciless inflictions. But if the accusation relates merely to our na
me--and it is undeniable, that up to the present time the stories told about us
 rest on nothing better than the common undiscriminating popular talk, nor has
any Christian[1] been convicted of crime--it will devolve on you, illustrious a
nd benevolent and most learned sovereigns, to remove by law this despiteful tre
atment, so that, as throughout the world both individuals and cities partake of
 your beneficence, we also may feel grateful to you, exulting that we are no lo
nger the victims of false accusation. For it does not comport with your justice
, that others when charged with crimes should not be punished till they are con
victed, but that in our case the name we bear should have more force than the e
vidence adduced on the trial, when the judges, instead of inquiring whether the
 person arraigned have committed any crime, vent their insults on the name, as
if that were itself a crime.[2] But no name in and by itself is reckoned either
 good or bad; names appear bad or good according as the actions underlying them
 are bad or good. You, however, have yourselves a dear knowledge of this, since
 you are well instructed in philosophy and all learning. For this reason, too,
those who are brought before you for trial, though they may be arraigned on the
 gravest charges, have no fear, because they know that you will inquire respect
ing their previous life, and not be influenced by names if they mean nothing, n
or by the charges contained in the indictments if they should be false: they ac
cept with equal satisfaction, as regards its fairness, the sentence whether of
condemnation or acquittal. What, therefore, is conceded as the common right of
all, we claim for ourselves, that we shall not be hated and punished because we
 are called Christians (for what has the name[2] to do with our being bad men?)
, but be tried on any charges which may be brought against us, and either be re
leased on our disproving them, or punished if convicted of crime--not for the n
ame (for no Christian is a bad man unless he falsely profess our doctrines), bu
t for the wrong which has been done. It is thus that we see the philosophers ju
dged. None of them before trial is deemed by the judge either good or bad on ac
count of his science or art, but if found guilty of wickedness he is punished,
without thereby affixing any stigma on philosophy (for he is a bad man for not
cultivating philosophy in a lawful manner, but science is blameless), while if
he refutes the false charges he is acquitted. Let this equal justice, then, be
done to us. Let the life of the accused persons be investigated, but let the na
me stand free from all imputation. I must at the outset of my defence entreat y
ou, illustrious emperors, to listen to me impartially: not to be carried away b
y the common irrational talk and prejudge the case, but to apply your desire of
 knowledge and love of truth to the examination of our doctrine also. Thus, whi
le you on your part will not err through ignorance, we also, by disproving the
charges arising out of the undiscerning rumour of the multitude, shall cease to
 be assailed.

CHAP. III.--CHARGES BROUGHT AGAINST THE CHRISTIANS.

    Three things are alleged against us: atheism, Thyestean feasts,[3] OEdipode
an intercourse. But if these charges are true, spare no class: proceed at once
against our crimes; destroy us root and branch, with our wives and children, if
 any Christian[4] is found to live like the brutes. And yet even the brutes do
not touch the flesh of their own kind; and they pair by a law of nature, and on
ly at the regular season, not from simple wantonness; they also recognise those
 from whom they receive benefits. If any one, therefore, is more savage than th
e brutes, what punishment that he can endure shall be deemed adequate to such o
ffences? But, if these things are only idle tales and empty slanders, originati
ng in the fact that virtue is opposed by its very nature to vice, and that cont
raries war against one another by a divine law (and you are yourselves witnesse
s that no such iniquities are committed by us, for you forbid informations to b
e laid against us), it remains for you to make inquiry concerning our life, our
 opinions, our loyalty and obedience to you and your house and government, and
thus at length to grant to us the same rights (we ask nothing more) as to those
 who persecute us. For we shall then conquer them, unhesitatingly surrendering,
 as we now do, our very lives for the truth's sake.

CHAP. IV.--THE CHRISTIANS ARE NOT ATHEISTS, BUT ACKNOWLEDGE ONE ONLY GOD.

    As regards, first of all, the allegation that we are atheists--for I will m
eet the charges one

131

by one, that we may not be ridiculed for having no answer to give to those who
make them--with reason did the Athenians adjudge Diagoras guilty of atheism, in
 that he not only divulged the Orphic doctrine, and published the mysteries of
Eleusis and of the Cabiri, and chopped up the wooden statue of Hercules to boil
 his turnips, but openly declared that there was no God at all. But to us, who
distinguish God from matter,[1] and teach that matter is one thing and God anot
her, and that they are separated by a wide interval (for that the Deity is uncr
eated and eternal, to be beheld by the understanding and reason alone, while ma
tter is created and perishable), is it not absurd to apply the name of atheism?
 If our sentiments were like those of Diagoras, while we have such incentives t
o piety--in the established order, the universal harmony, the magnitude, the co
lour, the form, the arrangement of the world--with reason might our reputation
for impiety, as well as the cause of our being thus harassed, be charged on our
selves. But, since our doctrine acknowledges one God, the Maker of this univers
e, who is Himself uncreated (for that which is does not come to be, but that wh
ich is not) but has made all things by the Logos which is from Him, we are trea
ted unreasonably in both respects, in that we are both defamed and persecuted.

CHAP. V.--TESTIMONY OF THE POETS TO THE UNITY OF GOD.[2]

    Poets and philosophers have not been voted atheists for inquiring concernin
g God. Euripides, speaking of those who, according to popular preconception, ar
e ignorantly called gods, says doubtingly:--
    "If Zeus indeed does reign in heaven above,
     He ought not on the righteous ills to send."[3]
But speaking of Him who is apprehended by the understanding as matter of certai
n knowledge, he gives his opinion decidedly, and with intelligence, thus:--
    "Seest thou on high him who, with humid arms,
     Clasps both the boundless ether and the earth?
     Him reckon Zeus, and him regard as God."[4]
For, as to these so-called gods, he neither saw any real existences, to which a
 name is usually assigned, underlying them ("Zeus," for instance: "who Zeus is
I know not, but by report"), nor that any names were given to realities which a
ctually do exist (for of what use are names to those who have no real existence
s underlying them?); but Him he did see by means of His works, considering with
 an eye to things unseen the things which are manifest in air, in ether, on ear
th. Him therefore, from whom proceed all created things, and by whose Spirit th
ey are governed, he concluded to be God; and Sophocles agrees with him, when he
 says:--
    "There is one God, in truth there is but one,
     Who made the heavens, and the broad earth beneath."[5]
[Euripides is speaking] of the nature of God, which fills His works with beauty
, and teaching both where God must be, and that He must be One.

CHAP. VI.--OPINIONS OF THE PHILOSOPHERS AS TO THE ONE GOD.

    Philolaus, too, when he says that all things are included in God as in a st
ronghold, teaches that He is one, and that He is superior to matter. Lysis and
Opsimus[6] thus define God: the one says that He is an ineffable number, the ot
her that He is the excess of the greatest number beyond that which comes neares
t to it. So that since ten is the greatest number according to the Pythagoreans
, being the Tetractys,[7] and containing all the arithmetic and harmonic princi
ples, and the Nine stands next to it, God is a unit--that is, one. For the grea
test number exceeds the next least by one. Then there are Plato and Aristotle--
not that I am about to go through all that the philosophers have said about God
, as if I wished to exhibit a complete summary of their opinions; for I know th
at, as you excel all men in intelligence and in the power of your rule, in the
same proportion do you surpass them all in an accurate acquaintance with all le
arning, cultivating as you do each several branch with more success than even t
hose who have devoted themselves exclusively to any one. But, inasmuch as it is
 impossible to demonstrate without the citation of names that we are not alone
in confining the notion of God to unity, I have ventured on an enumeration of o
pinions. Plato, then, says, "To find out the Maker and Father of this universe
is difficult; and, when found, it is impossible to declare Him to all,"[8] conc
eiving of one uncreated and

132

eternal God. And if he recognises others as well, such as the sun, moon, and st
ars, yet he recognises them as created: "gods, offspring of gods, of whom I am
the Maker, and the Father of works which are indissoluble apart from my will; b
ut whatever is compounded can be dissolved."[1] If, therefore, Plato is not an
atheist for conceiving of one uncreated God, the Framer of the universe, neithe
r are we atheists who acknowledge and firmly hold that He is God who has framed
 all things by the Logos, and holds them in being by His Spirit. Aristotle, aga
in, and his followers, recognising the existence of one whom they regard as a s
ort of compound living creature (<greek>zwon</greek>), speak of God as consisti
ng of soul and body, thinking His body to be the etherial space and the planeta
ry stars and the sphere of the fixed stars, moving in circles; but His soul, th
e reason which presides over the motion of the body, itself not subject to moti
on, but becoming the cause of motion to the other. The Stoics also, although by
 the appellations they employ to suit the changes of matter, which they say is
permeated by the Spirit of God, they multiply the Deity in name, yet in reality
 they consider God to be one.[2] For, if God is an artistic fire advancing meth
odically to the production of the several things in the world, embracing in Him
self all the seminal principles by which each thing is produced in accordance w
ith fate, and if His Spirit pervades the whole world, then God is one according
 to them, being named Zeus in respect of the fervid part (<greek>to</greek> <gr
eek>zeon</greek>) of matter, and Hera in respect of the air (<greek>o</greek> <
greek>ahr</greek>), and called by other names in respect of that particular par
t of matter which He pervades.

CHAP. VII.--SUPERIORITY OF THE CHRISTIAN DOCTRINE RESPECTING GOD.

    Since, therefore, the unity of the Deity is confessed by almost all, even a
gainst their will, when they come to treat of the first principles of the unive
rse, and we in our turn likewise assert that He who arranged this universe is G
od,--why is it that they can say and write with impunity what they please conce
rning the Deity, but that against us a law lies in force, though we are able to
 demonstrate what we apprehend and justly believe, namely that there is one God
, with proofs and reason accordant with truth? For poets and philosophers, as t
o other subjects so also to this, have applied themselves in the way of conject
ure, moved, by reason of their affinity with the afflatus from God,[3] each one
 by his own soul, to try whether he could find out and apprehend the truth; but
 they have not been found competent fully to apprehend it, because they thought
 fit to learn, not from God concerning God, but each one from himself; hence th
ey came each to his own conclusion respecting God, and matter, and forms, and t
he world. But we have for witnesses of the things we apprehend and believe, pro
phets, men who have pronounced concerning God and the things of God, guided by
the Spirit of God. And you too will admit, excelling all others as you do in in
telligence and in piety towards the true God (<greek>to</greek> <greek>ontws</g
reek> <greek>qeion</greek>), that it would be irrational for us to cease to bel
ieve in the Spirit from God, who moved the mouths of the prophets like musical
instruments, and to give heed to mere human opinions.

CHAP. VIII.--ABSURDITIES OF POLYTHEISM.

    As regards, then, the doctrine that there was from the beginning one God, t
he Maker of this universe, consider it in this wise, that you may be acquainted
 with the argumentative grounds also of our faith. If there were from the begin
ning two or more gods, they were either in one and the same place, or each of t
hem separately in his own. In one and the same place they could not be. For, if
 they are gods, they are not alike; but because they are uncreated they are unl
ike:-- for created things are like their patterns; but the uncreated are unlike
, being neither produced from any one, nor formed after the pattern of any one.
 Hand and eye and foot are parts of one body, making up together one man: is Go
d in this sense one?[4] And indeed Socrates was compounded and divided into par
ts, just because he was created and perishable; but God is uncreated, and, impa
ssible, and indivisible--does not, therefore, consist of parts. But if, on the
contrary, each of them exists separately, since He that made the world is above
 the things created, and about the things He has made and set in order, where c
an the other or the rest be? For if the world, being made spherical, is confine
d within the circles of heaven, and the Creator of the world is above the thing
s created, managing that[5] by His providential care of these, what place is th
ere for the second god, or for the other gods? For he is not in the world, beca
use it belongs to the other; nor about the world, for God the Maker of the worl
d is above it. But if he is neither in the world nor about the world (for

133

all that surrounds it is occupied by this one[1]), where is he? Is he above the
 world and [the first] God? In another world, or about another? But if he is in
 another or about another, then he is not about us, for he does not govern the
world; nor is his power great, for he exists in a circumscribed space. But if h
e is neither in another world (for all things are filled by the other), nor abo
ut another (for all things are occupied by the other), he clearly does not exis
t at all, for there is no place in which he can be. Or what does he do, Seeing
there is another to whom the world belongs, and he is above the Maker of the wo
rld, and yet is neither in the world nor about the world? Is there, then, some
other place where he can stand? But God, and what belongs to God, are above him
. And what, too, shall be the place, seeing that the other fills the regions wh
ich are above the world? Perhaps he exerts a providential care? [By no means.]
And yet, unless he does so, he has done nothing. If, then, he neither does anyt
hing nor exercises providential care, and if there is not another place in whic
h he is, then this Being of whom we speak is the one God from the beginning, an
d the sole Maker of the world.

CHAP. IX.--THE TESTIMONY OF THE PROPHETS.

    If we satisfied ourselves with advancing such considerations as these, our
doctrines might by some be looked upon as human. But, since the voices of the p
rophets confirm our arguments--for I think that you also, with your great zeal
for knowledge, and your great attainments in learning, cannot be ignorant of th
e writings either of Moses or of Isaiah and Jeremiah, and the other prophets, w
ho, lifted in ecstasy above the natural operations of their minds by the impuls
es of the Divine Spirit, uttered the things with which they were inspired, the
Spirit making use of them as a flute-player[2] breathes into a flute;--what, th
en, do these men say? The LORD is our God; no other can be compared with Him."[
3] And again: "I am God, the first and the last, and besides Me there is no God
."[4] In like manner: "Before Me there was no other God, and after Me there sha
ll be none; I am God, and there is none besides Me."[5] And as to His greatness
: "Heaven is My throne, and the earth is the footstool of My feet: what house w
in ye build for Me, or what is the place of My rest?"[6] But I leave it to you,
 when you meet with the books themselves, to examine carefully the prophecies c
ontained in them, that you may on fitting grounds defend us from the abuse cast
 upon us.

CHAP. X.--THE CHRISTIANS WORSHIP THE FATHER, SON, AND HOLY GHOST.

    That we are not atheists, therefore, seeing that we acknowledge one God, un
created, eternal, invisible, impassible, incomprehensible, illimitable, who is
apprehended by the understanding only and the reason, who is encompassed by lig
ht, and beauty, and spirit, and power ineffable, by whom the universe has been
created through His Logos, and set in order, and is kept in being--I have suffi
ciently demonstrated. [I say "His Logos"], for we acknowledge also a Son of God
. Nor let any one think it ridiculous that God should have a Son. For though th
e poets, in their fictions, represent the gods as no better than men, our mode
of thinking is not the same as theirs, concerning either God the Father or the
Son. But the Son of God is the Logos of the Father, in idea and in operation; f
or after the pattern of Him and by Him[7] were all things made, the Father and
the Son being one. And, the Son being in the Father and the Father in the Son,
in oneness and power of spirit, the understanding and reason (<greek>nous</gree
k> <greek>kai</greek> <greek>logos</greek>) of the Father is the Son of God. Bu
t if, in your surpassing intelligence,[8] it occurs to you to inquire what is m
eant by the Son, I will state briefly that He is the first product of the Fathe
r, not as having been brought into existence (for from the beginning, God, who
is the eternal mind [<greek>nous</greek>], had the Logos in Himself, being from
 eternity instinct with Logos [<greek>logikos</greek>]; but inasmuch as He came
 forth to be the idea and energizing power of all material things, which lay li
ke a nature without attributes, and an inactive earth, the grosser particles be
ing mixed up with the lighter. The prophetic Spirit also agrees with our statem
ents. "The Lord," it says, "made me, the beginning of His ways to His works."[9
] The Holy Spirit Himself also, which operates in the prophets, we assert to be
 an effluence of God, flowing from Him, and returning back again like a beam of
 the sun. Who, then, would not be astonished to hear men who speak of God the F
ather, and of God the Son, and of the Holy Spirit,[10] and who declare both the
ir power in union and their distinction in order, called atheists? Nor is our t
eaching in what relates to the divine nature confined to these points; but we r
ecognise also a multitude of angels and ministers,[11] whom God the Maker and F
ramer of the world distributed and ap-

134

pointed to their several posts by His Logos, to occupy themselves about the ele
ments, and the heavens, and the world, and the things in it, and the goodly ord
ering of them all.

CHAP. XI.--THE MORAL TEACHING OF THE CHRISTIANS REPELS THE CHARGE BROUGHT AGAIN
ST THEM.

    If I go minutely into the particulars of our doctrine, let it not surprise
you. It is that you may not be carried away by the popular and irrational opini
on, but may have the truth clearly before you. For presenting the opinions them
selves to which we adhere, as being not human but uttered and taught by God, we
 shall be able to persuade you not to think of us as atheists. What, then, are
those teachings in which we are brought up? "I say unto you, Love your enemies;
 bless them that curse you; pray for them that persecute you; that ye may be th
e sons of your Father who is in heaven, who causes His sun to rise on the evil
and the good, and sends rain on the just and the unjust."[1] Allow me here to l
ift up my voice boldly in loud and audible outcry, pleading as I do before phil
osophic princes. For who of those that reduce syllogisms, and clear up ambiguit
ies, and explain etymologies,[2] or of those who teach homonyms and synonyms, a
nd predicaments and axioms, and what is the subject and what the predicate, and
 who promise their disciples by these and such like instructions to make them h
appy: who of them have so purged their souls as, instead of hating their enemie
s, to love them; and, instead of speaking ill of those who have reviled them (t
o abstain from which is of itself an evidence of no mean forbearance), to bless
 them; and to pray for those who plot against their lives? On the contrary, the
y never cease with evil intent to search out skilfully the secrets of their art
,[3] and are ever bent on working some ill, making the art of words and not the
 exhibition of deeds their business and profession. But among us you will find
uneducated persons, and artisans, and old women, who, if they are unable in wor
ds to prove the benefit of our doctrine, yet by their deeds exhibit the benefit
 arising from their persuasion of its truth: they do not rehearse speeches, but
 exhibit good works; when struck, they do not strike again; when robbed, they d
o not go to law; they give to those that ask of them, and love their neighbours
 as themselves.

CHAP. XII.--CONSEQUENT ABSURDITY OF THE CHARGE OF ATHEISM.

    Should we, then, unless we believed that a God presides over the human race
, thus purge ourselves from evil? Most certainly not. But, because we are persu
aded that we shall give an account of everything in the present life to God, wh
o made us and the world, we adopt a temperate and benovolent and generally desp
ised method of life, believing that we shall suffer no such great evil here, ev
en should our lives be taken from us, compared with what we shall there receive
 for our meek and benevolent and moderate life from the great Judge. Plato inde
ed has said that Minos and Rhadamanthus will judge and punish the wicked; but w
e say that, even if a man be Minos or Rhadamanthus himself, or their father, ev
en he will not escape the judgment of God. Are, then, those who consider life.
to be comprised in this, "Let us eat and drink, for to-morrow we die," and who
regard death as a deep sleep and forgetfulness ("sleep and death, twin-brothers
"[4]), to be accounted pious; while men who reckon the present life of very sma
ll worth indeed, and who are conducted to the future life by this one thing alo
ne, that they know God and His Logos, what is the oneness of the Son with the F
ather, what the communion of the Father with the Son, what is the Spirit, what
is the unity of these three, the Spirit, the Son, the Father, and their distinc
tion in unity; and who know that the life for which we look is far better than
can be described in words, provided we arrive at it pure from all wrong-doing;
who, moreover, carry our benevolence to such an extent, that we not only love o
ur friends ("for if ye love them," He says, "that love you, and lend to them th
at lend to you, what reward will ye have?"[5]),--shall we, I say, when such is
our character, and when we live such a life as this, that we may escape condemn
ation at last, not be accounted pious? These, however, are only small matters t
aken from great, and a few things from many, that we may not further trespass o
n your patience; for those who test honey and whey, judge by a small quantity w
hether the whole is good.

CHAP. XIII.--WHY THE CHRISTIANS DO NOT OFFER SACRIFICES.

    But, as most of those who charge us with atheism, and that because they hav
e not even the dreamiest conception of what God is, and are doltish and utterly
 unacquainted with natural and divine things, and such as measure piety by the
rule of sacrifices, charges us with not acknowledging the same gods as the citi
es, be pleased to attend to the following considerations, O emperors, on both p
oints. And first, as to our not sacrificing: the Framer and Father of

135

this universe does not need blood, nor the odour of burnt-offerings, nor the fr
agrance of flowers and incense,[1] forasmuch as He is Himself perfect fragrance
, needing nothing either within or without; but the noblest sacrifice[2] to Him
 is for us to know who stretched out and vaulted the heavens, and fixed the ear
th in its place like a centre, who gathered the water into seas and divided the
 light from the darkness, who adorned the sky with stars and made the earth to
bring forth seed of every kind, who made animals and fashioned man. When, holdi
ng God to be this Framer of all things, who preserves them in being and superin
tends them all by knowledge and administrative skill, we "lift up holy hands" t
o Him, what need has He further of a hecatomb?

    "For they, when mortals have transgress'd or fail'd
    To do aright, by sacrifice and pray'r,
    Libations and burnt-offerings, may be soothed."[3]

    And what have I to do with holocausts, which God does not stand in need of?
--though indeed it does behove us to offer a bloodless sacrifice and "the servi
ce of our reason."[4]

CHAP. XIV.--INCONSISTENCY OF THOSE WHO ACCUSE THE CHRISTIANS.

    Then, as to the other complaint, that we do not pray to and believe in the
same gods as the cities, it is an exceedingly silly one. Why, the very men who
charge us with atheism for not admitting the same gods as they acknowledge, are
 not agreed among themselves concerning the gods. The Athenians have set up as
gods Celeus and Metanira: the Lacedaemonians Menelaus; and they offer sacrifice
s and hold festivals to him, while the men of Ilium cannot endure the very soun
d of his name, and pay their adoration to Hector. The Ceans worship Aristaeus,
considering him to be the same as Zeus and Apollo; the Thasians Theagenes, a ma
n who committed murder at the Olympic games; the Samians Lysander, notwithstand
ing all the slaughters and all the crimes perpetrated by him; Alcman and Hesiod
 Medea, and the Cilicians Niobe; the Sicilians Philip the son of Butacides; the
 Amathusians Onesilus; the Carthaginians Hamilcar. Time would fail me to enumer
ate the whole. When, therefore, they differ among themselves concerning their g
ods, why do they bring the charge against us of not agreeing with them? Then lo
ok at the practices prevailing among the Egyptians: are they not perfectly ridi
culous? For in the temples at their solemn festivals they beat their breasts as
 for the dead, and sacrifice to the same beings as gods; and no wonder, when th
ey look upon the brutes as gods, and shave themselves when they die, and bury t
hem in temples, and make public lamentation. If, then, we are guilty of impiety
 because we do not practise a piety corresponding with theirs, then all cities
and all nations are guilty of impiety, for they do not all acknowledge the same
 gods.

CHAP. XV.--THE CHRISTIANS DISTINGUISH GOD FROM MATTER.

    But grant that they acknowledge the same. What then? Because the multitude,
 who cannot distinguish between matter and God, or see how great is the interva
l which lies between them, pray to idols made of matter, are we therefore, who
do distinguish and separate the uncreated and the created, that which is and th
at which is not, that which is apprehended by the understanding and that which
is perceived by the senses, and who give the fitting name to each of them,--are
 we to come and worship images? If, indeed, matter and God are the same, two na
mes for one thing, then certainly, in not regarding stocks and stones, gold and
 silver, as gods, we are guilty of impiety. But if they are at the greatest pos
sible remove from one another--as far asunder as the artist and the materials o
f his art--why are we called to account? For as is the potter and the clay (mat
ter being the clay, and the artist the potter), so is God, the Framer of the wo
rld, and matter, which is subservient to Him for the purposes of His art.[5] Bu
t as the clay cannot become vessels of itself without art, so neither did matte
r, which is capable of taking all forms, receive, apart from God the Framer, di
stinction and shape and order. And as we do not hold the pottery of more worth
than him who made it, nor the vessels or glass and gold than him who wrought th
em; but if there is anything about them elegant in art we praise the artificer,
 and it is he who reaps the glory of the vessels: even so with matter and God -
-the glory and honour of the orderly arrangement of the world belongs of right
not to matter, but to God, the Framer of matter. So that, if we were to regard
the various forms of matter as gods, we should seem to be without any sense of
the true God, because we should be putting the things which are dissoluble and
perishable on a level with that which is eternal.

136

CHAP. XVI.--THE CHRISTIANS DO NOT WORSHIP THE UNIVERSE.

    Beautiful without doubt is the world, excelling,[1] as well in its magnitud
e as in the arrangement of its parts, both those in the oblique circle and thos
e about the north, and also in its spherical form.[2] Yet it is not this, but i
ts Artificer, that we must worship. For when any of your subjects come to you,
they do not neglect to pay their homage to you, their rulers and lords, from wh
om they will obtain whatever they need, and address themselves to the magnifice
nce of your palace; but, if they chance to come upon the royal residence, they
bestow a passing glance of admiration on its beautiful structure: but it is to
you yourselves that they show honour, as being "all in all." You sovereigns, in
deed, rear and adorn your palaces for yourselves; but the world was not created
 because God needed it; for God is Himself everything to Himself,--light unappr
oachable, a perfect world, spirit, power, reason. If, therefore, the world is a
n instrument in tune, and moving in well-measured time, I adore the Being who g
ave its harmony, and strikes its notes, and sings the accordant strain, and not
 the instrument. For at the musical contests the adjudicators do not pass by th
e lute-players and crown the lutes. Whether, then, as Plato says, the world be
a product of divine art, I admire its beauty, and adore the Artificer; or wheth
er it be His essence and body, as the Peripatetics affirm, we do not neglect to
 adore God, who is the cause of the motion of the body, and descend "to the poo
r and weak elements," adoring in the impassible[3] air (as they term it), passi
ble matter; or, if any one apprehends the several parts of the world to be powe
rs of God, we do not approach and do homage to the powers, but their Maker and
Lord. I do not ask of matter what it has not to give, nor passing God by do I p
ay homage to the elements, which can do nothing more than what they were bidden
; for, although they are beautiful to look upon, by reason of the art of their
Framer, yet they still have the nature of matter. And to this view Plato also b
ears testimony; "for," says he, "that which is called heaven and earth has rece
ived many blessings from the Father, but yet partakes of body; hence it cannot
possibly be free from' change."[4] If, therefore, while I admire the heavens an
d the elements in respect of their art, I do not worship them as gods, knowing
that the law of dissolution is upon them, how can I call those objects gods of
which I know the makers to be men? Attend, I beg, to a few words on this subjec
t.

CHAP. XVII.--THE NAMES OF THE GODS AND THEIR IMAGES ARE BUT OF RECENT DATE.

    An apologist must adduce more precise arguments than I have yet given, both
 concering the names of the gods, to show that they are of recent origin, and c
oncerning their images, to show that they are, so to say, but of yesterday. You
 yourselves, however, are thoroughly acquainted with these matters, since you a
re versed in all departments of knowledge, and are beyond all other men familia
r with the ancients. I assert, then, that it was Orpheus, and Homer, and Hesiod
 who s gave both genealogies and names to those whom they call gods. Such, too,
 is the testimony of Herodotus.[6] "My opinion," he says, "is that Hesiod and H
omer preceded me by four hundred years, and no more; and it was they who framed
 a theogony for the Greeks, and gave the gods their names, and assigned them th
eir several honours and functions, and described their forms." Representations
of the gods, again, were not in use at all, so long as statuary, and painting,
and sculpture were unknown; nor did they become common until Saurias the Samian
, and Crato the Sicyonian, and Cleanthes the Corinthian, and the Corinthian dam
sel[7] appeared, when drawing in outline was invented by Saurias, who sketched
a horse in the sun, and painting by Crato, who painted in oil on a whitened tab
let the outlines of a man and woman; and the art of making figures in relief (<
greek>koroplaqikh</greek>) was invented by the damsel,[7] who, being in love wi
th a person, traced his shadow on a wall as he lay asleep, and her father, bein
g delighted with the exactness of the resemblance (he was a potter), carved out
 the sketch and filled it up with clay: this figure is still preserved at Corin
th. After these, Daedalus and Theodorus the Milesian further invented sculpture
 and statuary. You perceive, then, that the time since representations of form
and the making of images began is so short, that we can name the artist of each
 particular god. The image of Artemis at Ephesus, for example, and that of Athe
na (or rather of Athela, for so is she named by those who speak more in the sty
le of the mysteries; for thus was the ancient image made of the olive-tree call
ed), and the sitting figure of the same goddess, were made by Endoeus, a pupil
of Daedalus; the Pythian god was the work of Theodorus and Telecles; and the De
lian

137

god and Artemis are due to the art of Tectaeus and Angelio; Hera in Samos and i
n Argos came from the hands of Smilis, and the other statues[1] were by Phidias
; Aphrodite the courtezan in Cnidus is the production of Praxiteles; Asclepius
in Epidaurus is the work of Phidias. In a word, of not one of these statues can
 it be said that it was not made by man. If, then, these are gods, why did they
 not exist from the beginning? Why, in sooth, are they younger than those who m
ade them? Why, in sooth, in order to their coming into existence, did they need
 the aid of men and art? They are nothing but earth, and stones, and matter, an
d curious art.[2]

CHAP. XVIII.--THE GODS THEMSELVES HAVE BEEN CREATED, AS THE POETS CONFESS.

    But, since it is affirmed by some that, although these are only images, yet
 there exist gods in honour of whom they are made; and that the supplications a
nd sacrifices presented to the images are to be referred to the gods, and are i
n fact made to the gods;[3] and that there is not any other way of coming to th
em, for

                        "'Tis hard for man
    To meet in presence visible a God;"[4]

and whereas, in proof that such is the fact, they adduce the eneregies possesse
d by certain images, let us examine into the power attached to their names. And
 I would beseech you, greatest of emperors, before I enter on this discussion,
to be indulgent to me while I bring forward true considerations; for it is not
my design to show the fallacy of idols, but, by disproving the calumnies vented
 against us, to offer a reason for the course of life we follow. May you, by co
nsidering yourselves, be able to discover the heavenly kingdom also! For as all
 things are subservient to you, father and son,[5] who have received the kingdo
m from above (for "the king's soul is in the hand of God,"[6] saith the prophet
ic Spirit), so to the one God and the Logos proceeding from. Him, the Son, appr
ehended by us as inseparable from Him, all things are in like manner subjected.
 This then especially I beg you carefully to consider. The gods, as they affirm
, were not from the beginning, but every one of them has come into existence ju
st like ourselves. And in this opinion they all agree. Homer speaks of

                      "Old Oceanus,
    The sire of gods, and Tethys;"[7]

and Orpheus (who, moreover, was the first to invent their names, and recounted
their births, and narrated the exploits of each, and is believed by them to tre
at with greater truth than others of divine things, whom Homer himself follows
in most matters, especially in reference to the gods)--he, too, has fixed their
 first origin to be from water:--

    "Oceanus, the origin of all."

For, according to him, water was the beginning of all things, and from water mu
d was formed, and from both was produced an animal, a dragon with the head of a
 lion growing to it, and between the two heads there was the face of a god, nam
ed Heracles and Kronos. This Heracles generated an egg of enormous size, which,
 on becoming full, was, by the powerful friction of its generator, burst into t
wo, the part at the top receiving the form of heaven (<greek>ouranos</greek>),
and the lower part that of earth (<greek>gh</greek>). The goddess Ge, moreover,
 came forth with a body; and Ouranos, by his union with Ge, begat females, Clot
ho, Lachesis, and Atropos; and males, the hundred-handed Cottys, Gyges, Briareu
s, and the Cyclopes Brontes, and Steropes, and Argos, whom also he bound and hu
rled down to Tartarus, having learnt that he was to be ejected from his governm
ent by his children; whereupon Ge, being enraged, brought forth the Titans.[8]

    "The godlike Gala bore to Ouranos
    Sons who are by the name of Titans known,
    Because they vengeance[9] took on Ouranos,
    Majestic, glitt'ring with his starry crown."[10]

CHAP. XIX.--THE PHILOSOPHERS AGREE WITH THE POETS RESPECTING THE GODS.

    Such was the beginning of the existence both of their gods and of the unive
rse. Now what are we to make of this? For each of those things to which divinit
y is ascribed is conceived of as having existed from the first. For, if they ha
ve come into being, having previously had no existence, as those say who treat
of the gods, they do not exist. For, a thing is either uncreated and eternal, o
r created and perishable. Nor do I think one thing and the philosophers another
. "What is that which always is, and has no origin; or what is that which has b
een originated, yet never is?"[11] Discoursing of the intelligible and the sens
ible, Plato teaches that

138

that which always is, the intelligible, is unoriginated, but that which is not,
 the sensible, is originated, beginning to be and ceasing to exist. In like man
ner, the Stoics also say that all things will be burnt up and will again exist,
 the world receiving another beginning. But if, although there is, according to
 them, a twofold cause, one active and governing, namely providence, the other
passive and changeable, namely matter, it is nevertheless impossible for the wo
rld, even though under the care of Providence, to remain in the same state, bec
ause it is created--how can the constitution of these gods remain, who are not
self-existent,[1] but have been originated? And in what are the gods superior t
o matter, since they derive their constitution from water? But not even water,
according to them, is the beginning o