9 THE TESTAMENTS OF THE TWELVE PATRI- ARCHS I.--THE TESTAMENT OF REUBEN CONCERNING THOUGHTS 1. The copy of the Testament of Reuben, what things he charged his sons bef ore he died in the hundred and twenty-fifth year of his life. When he was sick two years after the death of Joseph, his sons and his sons' sons were gathered together to visit him. And he said to them, My children, I am dying, and go the way of my fathers. And when he saw there Judah and Gad and Asher, his brethren , he said to them, Raise me up, my brethren, that I may tell to my brethren and to my children what things I have hidden in my heart, for from henceforth my s trength faileth me. And he arose and kissed them, and said, weeping: Hear, my b rethren, give ear to Reuben your father, what things I command you. And, behold , I call to witness against you this day the God of heaven, that ye walk not in the ignorance of youth and fornication wherein I ran greedily, and I defiled t he bed of Jacob my father. For I tell you that He smote me with a sore plague i n my loins for seven months; and had not Jacob our father prayed for me to the Lord, surely the Lord would have destroyed me. For I was thirty years old when I did this evil in the sight of the Lord, and for seven months I was sick even unto death; and I repented for seven years in the set purpose of my soul before the Lord. Wine and strong drink I drank not, and flesh entered not into my mou th, and I tasted not pleasant food,[1] mourning over my sin, for it was great. And it shall not so be done in Israel. 2. And now hear me, my children, what things I saw in my repentance concern ing the seven spirits of error. Seven spirits are given against man from Beliar , and they are chief of the works of youth; and seven spirits are given to him at his creation, that in them should be done every work of man.[2] The first (1 ) spirit is of life, with which man's whole being is created. The second (2) sp irit is of sight, with which ariseth desire. The third (3) spirit is of hearing , with which cometh teaching. The fourth (4) spirit is of smelling, with which taste is given to draw air and breath. The fifth (5) spirit is of speech, with which cometh knowledge. The sixth (6) spirit is of taste, with which cometh the eating of meats and drinks; and by them strength is produced, for in food is t he foundation of strength. The seventh (7) spirit is of begetting and sexual in tercourse, with which through love of pleasure sin also entereth in: wherefore it is the last in order of creation, and the first of youth, because it is fill ed with ignorance, which leadeth the young as a blind man to a pit, and as catt le to a precipice. 3. Besides all these, there is an eighth (8) spirit of sleep, with which is created entrancement of man's nature, and the image of death. With these spiri ts are mingled the spirits of error. The first (1), the spirit of fornication, dwelleth in the nature and in the senses; the second (2) spirit of insatiatenes s in the belly; the third (3) spirit of fighting in the liver and the gall. The fourth (4) is the spirit of fawning and trickery, that through over-officiousn ess a man may be fair in seeming. The fifth (5) is the spirit of arrogance, tha t a man may be stirred up and become high-minded. The sixth (6) is the spirit o f lying, in perdition and in jealousy to feign words, and to conceal[3] words f rom kindred and friends. The seventh (7) is the spirit of injustice, with which are theft and pilferings, that a man may work the desire of his heart; for inj ustice worketh together with the other spirits by means of craft. Besides all t hese, the spirit of sleep, the eighth (8) spirit, is conjoined with error and f antasy. And so perisheth every young man, darkening his mind from the truth, an d not understanding the law of God, nor obeying the 10 admonitions of his fathers, as befell me also in my youth. And now, children, love the truth, and it shall preserve you. I counsel you , hear ye Reuben your father. Pay no heed to the sight of a woman, nor yet asso ciate privately with a female under the authority of a husband, nor meddle with affairs of womankind. For had I not seen Bilhah bathing in a covered place, I had not fallen into this great iniquity.[1] For my mind, dwelling on the woman' s nakedness, suffered me not to sleep until I had done the abominable deed. For while Jacob our father was absent with Isaac his father, when we were in Gader , near to Ephratha in Bethlehem, Bilhah was drunk, and lay asleep uncovered in her chamber; and when I went in and beheld her nakedness, I wrought that impiet y, and leaving her sleeping I departed. And forthwith an angel of God revealed to my father Jacob concerning my impiety, and he came and mourned over me, and touched her no more.[2] 4. Pay no heed, therefore, to the beauty of women, and muse not upon their doings; but walk in singleness of heart in the fear of the Lord, and be labouri ng in works, and roaming in study and among your flocks, until the Lord give to you a wife whom He will, that ye suffer not as I did. Until my father's death I had not boldness to look stedfastly into the face of Jacob, or to speak to an y of my brethren, because of my reproach; and even until now my conscience affl icteth me by reason of my sin. And my father comforted me; for he prayed for me unto the Lord, that the anger of the Lord might pass away from me, even as the Lord showed me. From henceforth, then, I was protected, and I sinned not. Ther efore, my children, observe all things whatsoever I command you, and ye shall n ot sin. For fornication is the destruction of the soul, separating it from God, and bringing it near to idols, because it deceiveth the mind and understanding , and bringeth down young men into hell before their time. For many hath fornic ation destroyed; because, though a man be old or noble, it maketh him a reproac h and a laughing-stock with Beliar and the sons of men. For in that Joseph kept himself from every woman, and purged his thoughts from all fornication, he fou nd favour before the Lord and men. For the Egyptian woman did many things unto him, and called for magicians, and offered him love potions, and the purpose of his soul admitted no evil desire. Therefore the God of my fathers delivered hi m from every visible and hidden death. For if fornication overcome not the mind , neither shall Beliar overcome you. 5. Hurtful are women, my children; because, since they have no power or str ength over the man, they act subtilly through outward guise how they may draw h im to themselves; and whom they cannot overcome by strength, him they overcome by craft. For moreover the angel of God told me concerning them, and taught me that women are overcome by the spirit of fornication more than men, and they de vise in their heart against men; and by means of their adornment they deceive f irst their minds, and instil the poison by the glance of their eye, and then th ey take them captive by their doings, for a woman cannot overcome a man by forc e. Therefore flee fornication, my children, and command your wives and your da ughters that they adorn not their heads and their faces; because every woman wh o acteth deceitfully in these things hath been reserved to everlasting punishme nt. For thus they allured the Watchers[3] before the flood; and as these contin ually beheld them, they fell into desire each of the other, and they conceived the act in their mind, and changed themselves into the shape of men, and appear ed to them in their congress with their husbands; and the women, having in thei r minds desire toward their apparitions, gave birth to giants, for the Watchers appeared to them as reaching even unto heaven.[4] 6. Beware, therefore, of fornication; and if you wish to be pure in your mi nd, guard your senses against every woman. And command them likewise not to com pany with men, that they also be pure in their mind. For constant meetings, eve n though the ungodly deed be not wrought, are to them an irremediable disease, and to us an everlasting reproach of Beliar; for fornication hath neither under standing nor godliness in itself, and all jealousy dwelleth in the desire there of. Therefore ye will be jealous against the sons of Levi, and will seek to be exalted over them; but ye shall not be able, for God will work their avenging, and ye shall die by an evil death. For to Levi the Lord gave the sovereignty, a nd to Judah,[5] and to me also with them,[6] and to Dan and Joseph, that we sho uld be for rulers. Therefore I command you to hearken to Levi, because he shall know the law of the Lord, and shall give ordinances for judgment and sacrifice for all Israel until the com- 11 pletion of the times of Christ, the High Priest whom the Lord hath declared. I adjure you by the God of heaven to work truth each one with his neighbour; and draw ye near to Levi in humbleness of heart, that ye may receive a blessing fro m his mouth. For he shall bless Israel; and specially Judah, because him hath t he Lord chosen to rule over all the peoples. And worship we his Seed, because H e shall die for us in wars visible and invisible, and shall be among you an eve rlasting king. 7. And Reuben died after that he had given command to his sons; and they pl aced him in a coffin until they bore him up from Egypt, and buried him in Hebro n in the double[1] cave where his fathers were. II.--THE TESTAMENT OF SIMEON CONCERNING ENVY. 1. The copy of the words of Simeon, what things he spake to his sons before he died, in the hundred and twentieth year of his life, in the year in which J oseph died. For they came to visit him when he was sick, and he strengthened hi mself and sat up and kissed them, and said to them:-- 2. Hear, O my children, hear Simeon your father, what things I have in my h eart. I was born of Jacob my father, his second son; and my mother Leah called me Simeon, because the Lord heard her prayer.[1] I became strong exceedingly; I shrank from no deed, nor was I afraid of anything. For my heart was hard, and my mind was unmoveable, and my bowels unfeeling: because valour also has been g iven from the Most High to men in soul and in body. And at that time I was jeal ous of Joseph because our father loved him;[2] and I set my mind against him to destroy him, because the prince of deceit sent forth the spirit of jealousy an d blinded my mind, that I regarded him not as a brother, and spared not Jacob m y father. But his God and the God of his fathers sent forth His angel, and deli vered him out of my hands. For when I went into Shechem to bring ointment for t he flocks, and Reuben to Dotham, where were our necessaries and all our stores, Judah our brother sold him to the Ishmaelites. And when Reuben came he was gri eved, for he wished to have restored him safe to his father.[3] But I was wroth against Judah in that he let him go away alive, and for five months I continue d wrathful against him; but God restrained me, and withheld from me all working of my hands, for my right hand was half withered for seven days. And I knew, m y children, that because of Joseph this happened to me, and I repented and wept ; and I besought the Lord that He would restore my hand unto me, and that I mig ht be kept from all pollution and envy, and from all folly. For I knew that I h ad devised an evil deed before the Lord and Jacob my father, on account of Jose ph my brother, in that I envied him. 3. And now, children, take heed of the spirit of deceit and of envy. For en vy ruleth over the whole mind of a man, and suffereth him neither to eat, nor t o drink, nor to do any good thing: it ever suggesteth to him to destroy him tha t he envieth; and he that is envied ever flourisheth, but he that envieth fades away. Two years of days I afflicted my soul with fasting in the fear of the Lo rd, and I learnt that deliverance from envy cometh by the fear of God. If a man flee to the Lord, the evil spirit runneth away from him, and his mind becometh easy. And henceforward he sympathizeth with him whom he envied, and condemneth not those who love him, and so ceaseth from his envy. 4. And my father asked concerning me, because he saw that I was sad; and I said, I am pained in my liver. For I mourned more than they all, because I was guilty of the selling of Joseph. And when we went down into Egypt, and he bound the as a spy, I knew that I was suffering justly, and I grieved not. Now Josep h was a good man, and had the Spirit of God within him: compassionate and pitif ul, he bore not malice against me; nay, he loved me even as the rest of his bro thers. Take heed, therefore, my children, of all jealousy and envy, and walk in singleness of soul and with good heart, keeping in mind the brother of your fa ther, that God may give to you also grace and glory, and blessing upon your hea ds, even as ye saw in him. All his days he reproached us not concerning this th ing, but loved us as his own soul, and beyond his own sons; and he glorified us , and gave riches, and cattle, and fruits freely to us all. Do ye then also, my beloved children, love each one his brother with a good heart, and remove 12 from you the spirit of envy, for this maketh savage the soul and destroyeth the body; it turneth his purposes into anger and war, and stirreth up unto blood, and leadeth the mind into frenzy, and suffereth not prudence to act in men: mor eover, it taketh away sleep, and causeth tumult to the soul and trembling to th e body. For even in sleep some malicious jealousy, deluding him, gnaweth at his soul, and with wicked spirits disturbeth it, and causeth the body to be troubl ed, and the mind to awake from sleep in confusion; and as though having a wicke d and poisonous spirit, so appeareth it to men. 5. Therefore was Joseph fair in appearance, and goodly to look upon, becaus e there dwelt not in him any wickedness; for in trouble of the spirit the face declareth it. And now, my children, make your hearts good before the Lord, and your ways straight before men, and ye shall find grace before God and men. And take heed not to commit fornication, for fornication is mother of all evils, se parating from God, and bringing near to Beliar. For I have seen it inscribed in the writing of Enoch[1] that your sons shall with you be corrupted in fornicat ion, and shall do wrong against Levi with the sword. But they shall not prevail against Levi, for he shall wage the war of the Lord, and shall conquer all you r hosts; and there shall be a few divided in Levi and Judah, and there shall be none[2] of you for sovereignty, even as also my father Jacob prophesied in his blessings. 6. Behold, I have foretold you all things, that I may be clear from the sin of your souls. Now, if ye remove from you your envy, and all your stiffneckedn ess, as a rose shall my bones flourish in Israel, and as a lily my flesh in Jac ob, and my odour shall be as the odour of Libanus; and as cedars shall holy one s be multiplied from me for ever, and their branches shall stretch afar off. Th en shall perish the seed of Canaan, and a remnant shall not be to Amalek, and a ll the Cappadocians[3] shall perish, and all the Hittites[4] shall be utterly d estroyed. Then shall fail the land of Ham, and every people shall perish. Then shall all the earth rest from trouble, and all the world under heaven from war. Then shall Shem be glorified, because the Lord God, the Mighty One of Israel, shall appear upon earth as man,[5] and saved by Him Adam.[6] Then shall all the spirits of deceit be given to be trampled under foot, and men shall rule over the wicked spirits. Then will I arise in joy, and will bless the Most High beca use of His marvellous works, because God hath taken a body and eaten with men a nd saved men. 7. And now, my children, obey Levi, and in Judah shall ye be redeemed:[7] a nd be not lifted up against these two tribes, for from them shall arise to you the salvation of God. For the Lord shall raise up from Levi as it were a Priest ,[8] and from Judah as it were a King, God and man.[5] So shall He save all the Gentiles and the race of Israel. Therefore I command you all things, in order that ye also may command your children, that they may observe them throughout t heir generations. 8. And Simeon made an end of commanding his sons, and slept with his father s, being an hundred and twenty years old. And they laid him in a coffin of inco rruptible wood, to take up his bones to Hebron. And they carried them up in a w ar of the Egyptians secretly: for the bones of Joseph the Egyptians guarded in the treasure-house of the palace; for the sorcerers told them that at the depar ture of the bones of Joseph there should be throughout the whole of Egypt darkn ess and gloom, and an exceeding great plague to the Egyptians, so that even wit h a lamp a man should not recognise his brother. 9. And the sons of Simeon bewailed their father according to the law of mou rning, and they were in Egypt until the day of their departure from Egypt by th e hand of Moses. III.--THE TESTAMENT OF LEVI CONCERNING THE PRIESTHOOD AND ARROGANCE. 1. The copy of the words of Levi, what things he appointed to his sons, acc ording to all that they should do, and what things should befall them until the day of judgment. He was in sound health when he called them to him, for it had been shown to him that he should die. And when they were gathered together be said to them :-- 2. I Levi was conceived in Haran and born there, and after that I came with my father to 13 Shechem. And I was young, about twenty years of age, when with Simeon I wrought the vengeance on Hamor for our sister Dinah. And when we were feeding our floc ks in Abel-Maul, a spirit of understanding of the Lord came upon me,[1] and I s aw all men corrupting their way, and that unrighteousness had built to itself w alls, and iniquity sat upon towers; and I grieved for the race of men, and I pr ayed to the Lord that I might be saved. Then there fell upon me a sleep, and I beheld a high mountain: this is the mountain of Aspis[2] in Abel-Maul. And beho ld, the heavens were opened, and an angel of God said to me, Levi, enter. And I entered from the first heaven into the second, and I saw there water hanging b etween the one and the other. And I saw a third heaven far brighter than those two, for there was in it a height without bounds. And I said to the angel, Wher efore is this? And the angel said to me, Marvel not at these, for thou shall se e four other heavens brighter than these, and without comparison, when thou sha ll have ascended thither: because thou shalt stand near the Lord, and shalt be His minister, and shall declare His mysteries to men, and shalt proclaim concer ning Him who shall redeem Israel;[3] and by thee and Judah shall the Lord appea r among men, saving in them every race of men; and of the portion of the Lord s hall be thy life, and He shall be thy field and vineyard, fruits, gold, silver. 3. Hear, then, concerning the seven[4] heavens. The lowest is for this caus e more gloomy, in that it is near all the iniquities of men. The second hath fi re, snow, ice, ready for the day of the ordinance of the Lord, in the righteous judgment of God: in it are all the spirits of the retributions for vengeance o n the wicked. In the third are the hosts of the armies which are ordained for t he day of judgment, to work vengeance on the spirits of deceit and of Beliar. A nd the heavens up to the fourth above these are holy, for in the highest of all dwelleth the Great Glory, in the holy of holies, far above all holiness. In th e heaven next to it are the angels of the presence of the Lord, who minister an d make propitiation to the Lord for all the ignorances of the righteous; and th ey offer to the Lord a reasonable sweet-smelling savour, and a bloodless offeri ng. And in the heaven below this are the angels who bear the answers to the ang els of the presence of the Lord. And in the heaven next to this are thrones, do minions, in which hymns are ever offered to God. Therefore, whenever the Lord l ooketh upon us, all of us are shaken; yea, the heavens, and the earth, and the abysses, are shaken at the presence of His majesty; but the sons of men, regard ing not these things, sin, and provoke the Most High. 4. Now, therefore, know that the Lord will execute judgment upon the sons o f men; because when the rocks are rent,[5] and the sun quenched, and the waters dried up, and the fire trembling, and all creation troubled, and the invisible spirits melting away, and the grave[6] spoiled in the suffering of the Most Hi gh,[7] men unbelieving will abide in their iniquity, therefore with punishment shall they be judged. Therefore the Most High hath heard thy prayer, to separat e thee from iniquity, and that thou shouldest become to Him a son, and a servan t, and a minister of His presence. A shining light of knowledge shalt thou shin e in Jacob, and as the sun shalt thou be to all the seed of Israel. And a bless ing shall be given to thee, and to all thy seed, until the Lord shall visit all the heathen in the tender mercies of His Son, even for ever. Nevertheless thy sons shall lay hands upon Him to crucify Him; and therefore have counsel and un derstanding been given thee, that thou mightest instruct thy sons concerning Hi m, because he that blesseth Him shall be blessed, but they that curse Him shall perish. 5. And the angel opened to me the gates of heaven, and I saw the holy templ e, and the Most High upon a throne of glory. And He said to me, Levi, I have gi ven thee the blessings of the priesthood until that I shall come and sojourn in the midst of Israel. Then the angel brought me to the earth, and gave me a shi eld and a sword, and said, Work vengeance on Shechem because of Dinah, and I wi ll be with thee, because the Lord hath sent me. And I destroyed at that time th e sons of Hamor, as it is written in the heavenly tablets.[8] And I said to Him , I pray Thee, O Lord, tell me Thy name, that I may call upon Thee in a day of tribulation. And He said, I am the angel who intercedeth for the race of Israel , that He smite them not utterly, because every evil spirit attacketh it. And a fter these things I was as it were awaked, and blessed the Most High, and the a ngel that intercedeth for the race of Israel, and for all the righteous.[9] 14 6. And when I came to my father I found a brazen shield;[1] wherefore also the name of the mountain is Aspis, which is near Gebal, on the right side of Ab ila; and I kept these words in my heart. I took counsel with my father, and wit h Reuben my brother, that he should bid the sons of Hamor that they should be c ircumcised; for I was jealous because of the abomination which they had wrought in Israel. And I slew Shechem at the first, and Simeon slew Hamor. And after t his our brethren came and smote the city with the edge of the sword; and our fa ther heard it and was wroth, and he was grieved in that they had received the c ircumcision, and after that had been put to death, and in his blessings he deal t otherwise with us. For we sinned because we had done this thing against his w ill, and he was sick upon that day. But I knew that the sentence of God was for evil upon Shechem; for they sought to do to Sarah as they did to Dinah our sis ter, and the Lord hindered them. And so they persecuted Abraham our father when he was a stranger, and they harried his flocks when they were multiplied upon him; and Jeblae his servant, born in his house, they shamefully handled. And th us they did to all strangers, taking away their wives by force, and the men the mselves driving into exile. But the wrath of the Lord came suddenly upon them t o the uttermost.[2] 7. And I said to my father, Be not angry, sir, because by thee will the Lor d bring to nought the Canaanites, and will give their land to thee, and to thy seed after thee. For from this day forward shall Shechem be called a city of th em that are without understanding; for as a man mocketh at a fool, so did we mo ck them, because they wrought folly in Israel to defile our sister. And we took our sister from thence, and departed, and came to Bethel. 8. And there I saw a thing again even as the former, after we had passed se venty days. And I saw seven men in white raiment saying to me, Arise, put on th e robe of the priesthood, and the crown of righteousness, and the breastplate o f understanding, and the garment of truth, and the diadem of faith, and the tia ra of miracle, and the ephod of prophecy.[3] And each one of them bearing each of these things put them on me, and said, From henceforth become a priest of th e Lord, thou and thy seed for ever. And the first anointed me with holy oil, an d gave to me the rod of judgment. The second washed me with pure water, and fed me with bread and wine, the most holy things,[4] and clad me with a holy and g lorious robe. The third clothed me with a linen vestment like to an ephod. The fourth put round me a girdle like unto purple. The fifth gave to me a branch of rich olive. The sixth placed a crown on my head. The seventh placed on my head a diadem of priesthood, and filled my hands with incense, so that I served as a priest to the Lord. And they said to me, Levi, thy seed shall be divided into three branches,[5] for a sign of the glory of the Lord who is to come; and fir st shall he be that hath been faithful; no portion shall be greater than his. T he second shall be in the priesthood. The third--a new name shall be called ove r Him, because He shall arise as King from Judah, and shall establish a new pri esthood, after the fashion of the Gentiles, to all the Gentiles.[6] And His app earing shall be unutterable, as of an exalted[7] prophet of the seed of Abraham our father. Every desirable thing in Israel shall be for thee and for thy seed , and everything fair to look upon shall ye eat, and the table of the Lord shal l thy seed apportion, and some of them shall be high priests, and judges, and s cribes; for by their mouth shall the holy place be guarded. And when I awoke, I understood that this thing was like unto the former. And I hid this also in my heart, and told it not to any man upon the earth. 9. And after two days I and Judah went up to Isaac after[8] our father; and the father of my father blessed me according to all the words of the visions w hich I had seen: and he would not come with us to Bethel. And when we came to B ethel, my father Jacob saw in a vision concerning me, that I should be to them for a priest unto the Lord; and he rose up early in the morning, and paid tithe s of all to the Lord through me. And we came to Hebron to dwell there, and Isaa c called me continually to put me in remembrance of the law of the Lord, even a s the angel of God showed to me. And he taught me the law of the priesthood, of sacrifices, whole burnt-offerings, first-fruits, free-will offerings, thank-of ferings. And each day he was instructing me, and was busied for me before the L ord. And he said to me, Take heed, my child, of the spirit of fornication; for this shall 15 continue, and shall by thy seed pollute the holy things. Take therefore to thys elf, while yet thou art young, a wife, not having blemish, nor yet polluted, no r of the race of the Philistines or Gentiles. And before entering into the holy place, bathe;[1] and when thou offerest the sacrifice, wash; and again when th ou finishest the sacrifice, wash. Of twelve trees ever having leaves, offer up the fruits to the Lord, as also Abraham taught me; and of every clean beast and clean bird offer a sacrifice to the Lord, and of every firstling and of wine o ffer first-fruits; and every sacrifice thou shalt salt with salt.[2] 10. Now, therefore, observe whatsoever I command you, children; for whatsoe ver things I have heard from my fathers I have made known to you. I am clear fr om all your ungodliness and transgression which ye will do in the end of the ag es against the Saviour of the world, acting ungodly, deceiving Israel, and rais ing up against it great evils from the Lord.[3] And ye will deal lawlessly with Israel, so that Jerusalem shall not endure your wickedness; but the veil of th e temple shall be rent, so as not to cover your shame. And ye shall be scattere d as captives among the heathen, and shall be for a reproach and for a curse, a nd for a trampling under foot. For the house which the Lord shall choose shall be called Jerusalem, as is contained in the book of Enoch the righteous.[4] 11. Therefore, when I took a wife I was twenty-eight years old, and her nam e was Melcha. And she conceived and bare a son, and she called his name Gersham , for we were sojourners in our land: for Gersham is interpreted sojourning. An d I saw concerning him that he would not be in the first rank. And Kohath was b orn in my thirty-fifth year, towards the east. And I saw in a vision that he wa s standing on high in the midst of all the congregation. Therefore I called his name Kohath, which meaneth, beginning of majesty and instruction. And thirdly, she bare to me Merari, in the fortieth year of my life; and since his mother b are him with difficulty, she called him Merari, which meaneth my bitterness, be cause he also died. And Jochebed was born in my sixty-fourth year, in Egypt, fo r I was renowned then in the midst of my brethren. 12. And Gersham took a wife, and she bare to him Lomni and Semei. And the s ons of Kohath, Ambram, Isaar, Chebro, and Ozel. And the sons of Merari, Mooli and Homusi. And in my ninety-fourth year Ambram took Jochebed my daughter to hi m to wife, for they were born in one day, he and my daughter. Eight years old w as I when I went into the land of Canaan, and eighteen years when I slew Sheche m, and at nineteen years I became priest, and at twenty-eight years I took a wi fe, and at forty years I went into Egypt. And behold, ye are my children, my ch ildren even of a third generation. In my hundred and eighteenth year Joseph die d. 13. And now, my children, I command you that ye fear our Lord with your who le heart, and walk in simplicity according to all His[5] law. And do ye also te ach your children learning, that they may have understanding in all their life, reading unceasingly the law of God; for every one who shall know the law of Go d shall be honoured, and shall not be a stranger wheresoever he goeth. Yea, man y friends shall he gain more than his forefathers; and many men shall desire to serve him, and to hear the law from his mouth. Work righteousness, my children , upon the earth, that ye may find treasure in the heavens, and sow good things in your souls, that ye may find them in your life. For if ye sow evil things, ye shall reap all trouble and affliction. Get wisdom in the fear of God with di ligence; for though there shall be a leading into captivity, and cities be dest royed, and lands and gold and silver and every possession shall perish, the wis dom of the wise none can take away, save the blindness of ungodliness and the p alsy of sin: for even among his enemies shall it be to him glorious, and in a s trange country a home, and in the midst of foes shall it be found a friend. If a man teach these things and do them, he shall be enthroned with kings, as was also Joseph our brother. 14. And now, my children, I have learnt from the writing of Enoch that at t he last ye will deal ungodly, laying your hands upon the Lord in all malice; an d your brethren shall be ashamed because of you, and to all the Gentiles shall it become a mocking. For our father Israel shall be pure from the ungodliness o f the chief priests who shall lay their hands upon the Saviour of the world. Pu re is the heaven above the earth, and ye are the lights of the heaven as the su n and the moon. What shall all the Gentiles do if ye be darkened in ungodliness ? So shall ye bring a curse upon our race for whom came the light of the world, which was given among you for the lighting up of every man.[6] Him will ye des ire to slay, teaching commandments contrary to the ordinances of God. The offer ings of the Lord will ye rob, and from His portion will ye steal; and before ye sacrifice to the Lord, ye will take the choicest parts, in despitefulness eati ng them 16 with harlots. Amid excesses[1] will ye teach the commandments of the Lord, the women that have husbands will ye pollute, and the virgins of Jerusalem will ye defile; and with harlots and adulteresses will ye be joined. The daughters of t he Gentiles will ye take for wives, purifying them with an unlawful purificatio n; and your union shall be like unto Sodom and Gomorrah in ungodliness. And ye will be puffed up because of the priesthood lifting yourselves up against men. And not only so, but being puffed up also against the commands of God, ye will scoff at the holy things, mocking in despitefulness. 15. Therefore the temple which the Lord shall choose shall be desolate in u ncleanness, and ye shall be captives throughout all nations, and ye shall be an abomination among them, and ye shall receive reproach and everlasting shame fr om the righteous judgment of God; and all who see you shall flee from you. And were it not for Abraham, Isaac, and Jacob our fathers, not one from my seed sho uld be left upon the earth. 16. And now I have learnt in the book of Enoch that for seventy weeks will ye go astray, and will profane the priesthood, and pollute the sacrifices, and corrupt the law, and set at nought the words of the prophets. In perverseness y e will persecute righteous men, and hate the godly; the words of the faithful w ill ye abhor, and the man who reneweth the law in the power of the Most High wi ll ye call a deceiver ;[2] and at last, as ye suppose, ye will slay Him, not un derstanding His resurrection, wickedly taking upon your own heads the innocent blood.[3] Because of Him shall your holy places be desolate, polluted even to t he ground, and ye shall have no place that is clean; but ye shall be among the Gentiles a curse and a dispersion, until He shall again look upon you, and in p ity shall take you to Himself through faith and water.[4] 17. And because ye have heard concerning the seventy weeks, hear also conce rning the priesthood; for in each jubilee there shall be a priesthood. In the f irst jubilee, the first who is anointed into the priesthood shall be great, and shall speak to God as to a Father; and his priesthood shall be filled with the fear of the Lord, and in the day of his gladness shall he arise for the salvat ion of the world. In the second jubilee, he that is anointed shall be conceived in the sorrow of beloved ones; and his priesthood shall be honoured, and shall be glorified among all. And the third priest shall be held fast in sorrow; and the fourth shall be in grief, because unrighteousness shall be laid upon him exceedingly, and all Israel shall hate each one his neighbour. The fifth shall be held fast in darkness, likewise also the sixth and the seventh. And in the s eventh there shall be such pollution as I am not able to express, before the Lo rd and men, for they shall know it who do these things. Therefore shall they be in captivity and for a prey, and their land and their substance shall be destr oyed. And in the fifth week they shall return into their desolate country, and shall renew the house of the Lord. And in the seventh week shall come the pries ts, worshippers of idols, contentious, lovers of money, proud, lawless, lascivi ous, abusers of children and beasts. 18. And after their punishment shall have come from the Lord, then will the Lord raise up to the priesthood a new Priest, to whom all the words of the Lor d shall be revealed; and He shall execute a judgment of truth upon the earth,[5 ] in the fulness of days. And His star shall arise in heaven,[6] as a king shed ding forth the light of knowledge in the sunshine of day, and He shall be magni fied in the world until His ascension. He shall shine forth as the sun in the e arth, and shall drive away all darkness from the world under heaven, and there shall be peace in all the earth. The heavens shall rejoice in His days, and the earth shall be glad, and the clouds shall be joyful, and the knowledge of the Lord shall be poured forth upon the earth, as the water of seas; and the angels of the glory of the presence of the Lord shall be glad in Him. The heavens sha ll be opened, and from the temple of glory shall the sanctification come upon H im with the Father's voice, as from Abraham the father of Isaac. And the glory of the Most High shall be uttered over Him, and the spirit of understanding and of sanctification shall rest upon Him in the water. He shall give the majesty of the Lord to His sons in truth for evermore; and there shall none succeed Him for all generations, even for ever.[7] And in His priesthood shall all sin com e to an end, and the lawless shall rest from evil, and the just shall rest in H im. And He shall open the gates of paradise, and shall remove[8] the threatenin g sword against Adam; and He shall give to His saints to eat from the tree of l ife,[9] and the spirit of holiness shall be on them. And Beliar shall be bound by Him, and He shall give power to His children to tread 17 upon the evil spirits.[1] And the Lord shall rejoice in His children, and the L ord shall be well pleased in His beloved for ever. Then shall Abraham and Isaac and Jacob be joyful, and I will be glad, and all the saints shall put on gladn ess. 19. And now, my children, ye have heard all; choose therefore for yourselve s either the darkness or the light, either the law of the Lord or the works of Beliar. And we answered our father, saying, Before the Lord will we walk accord ing to His law. And our father said, The Lord is witness, and His angels are wi tnesses, and I am witness, and ye are witnesses, concerning the word of your mo uth. And we said, We are witnesses. And thus Levi ceased giving charge to his s ons; and he stretched out his feet, and was gathered to his fathers, after he h ad lived a hundred and thirty-seven years. And they laid him in a coffin, and a fterwards they buried him in Hebron, by the side of Abraham, and Isaac, and Jac ob. IV.--THE TESTAMENT OF JUDAH CONCERNING FORTITUDE, AND LOVE OF MONEY, AND FORNICATION. 1. The copy of the words of Judah, what things he spake to his sons before he died. They gathered themselves together, and came to him, and he said to the m: I was the fourth son born to my father, and my mother called me Judah, sayin g, I give thanks to the Lord, because He hath given to me even a fourth son.[1] I was swift and active in my youth, and obedient to my father in everything. A nd I honoured my mother and my mother's sister. And it came to pass, when I bec ame a man, that my father Jacob prayed over me, saying, Thou shall be a king, a nd prosperous in all things. 2. And the Lord showed me favour in all my works both in the field and at home. When I saw that I could run with the hind, then I caught it, and prepared meat for my father. I seized upon the roes in the chase, and all that was in t he plains I outran. A wild mare I outran, and I caught it and tamed it; and I s lew a lion, and plucked a kid out of its mouth. I took a bear by its paw, and r olled it over a cliff; and if any beast turned upon me, I rent it like a dog. I encountered the wild boar, and overtaking it in the chase, I tore it. A leopar d in Hebron leaped upon the dog, and I caught it by the tail, and flung it from me, and it was dashed to pieces in the coasts of Gaza. A wild ox feeding in th e field I seized by the horns; and whirling it round and stunning it, I cast it from me, and slew it. 3. And when the two kings of the Canaanites came in warlike array against o ur flocks, and much people with them, I by myself rustled upon King Sur and sei zed him; and I beat him upon the legs, and dragged him down, and so I slew him. And the other king, Taphue,[2] I slew as he sat upon his horse, and so I scat tered all the people. Achor the king, a man of giant stature, hurling darts bef ore and behind as he sat on horseback, I slew; for I hurled a stone of sixty po unds weight, and cast it upon his horse, and killed him. And I fought with Acho r for two hours, and I killed him; and I clave his shield into two parts, and I chopped off his feet. And as I stripped off his breastplate, behold, eight men his companions began to fight with me. I wound round therefore my garment in m y hand; and I slang stones at them, and killed four of them, and the rest fled. And Jacob my father slew Beelisa, king of all the kings, a giant in strength, twelve cubits high; and fear fell upon them, and they ceased from making war wi th us. Therefore my father had no care in the wars when I was among my brethren . For he saw in a vision concerning me, that an angel of might followed me ever ywhere, that I should not be overcome. 4. And in the south there befell us a greater war than that in Shechem; and I joined in battle array with my brethren, and pursued a thousand men, and sle w of them two hundred men and four kings. And I went up against them upon the w all, and two other kings I slew; and so we freed Hebron, and took all the capti ves of the kings. 5. On the next day we departed to Areta,[3] a city strong and walled and in accessible, threatening us with death. Therefore I and Gad approached on the ea st side of the city, and Reuben and Levi on the west and south. And they that w ere upon the wall, thinking that we were alone, charged down upon us; and so ou r brethren secretly climbed up the wall on both sides by ladders, and entered i nto the city, while the men knew it not. And we took it with the edge of the sw ord; and those who had taken 18 refuge in the tower,--we set fire to the tower, and took both it and them. And as we were departing the men of Thaffu set upon our captives, and we took it wi th our sons, and fought with them even to Thaffu; and we slew them, and burnt t heir city, and spoiled all the things that were therein. 6. And when I was at the waters of Chuzeba,[1] the men of Jobel came agains t us to battle, and we fought with them; and their allies from Selom[2] we slew , and we allowed them no means of escaping, and of coming against us. And the m en of Machir[3] came upon us on the fifth day, to carry away our captives; and we attacked them, and overcame them in fierce battle: for they were a host and mighty in themselves, and we slew them before they had gone up the ascent of th e hill. And when we came to their city, their women rolled upon us stones from the brow of the hill on which the city stood. And I and Simeon hid ourselves be hind the town, and seized upon the heights, and utterly destroyed the whole cit y. 7. And the next day it was told us that the cities[4] of the two kings with a great host were coming against us. I therefore and Dan reigned ourselves to be Amorites, and went as allies into their city. And in the depth of night our brethren came, and we opened to them the gates; and we destroyed all the men an d their substance, and we took for a prey all that was theirs, and their three walls we cast down. And we drew near to Thamna,[5] where was all the refuge of the hostile kings. Then having received hurt I was wroth, and charged upon them to the brow of the hill; and they slang at me with stones and darts; and had n ot Dan my brother aided me, they would have been able to slay me. We came upon them therefore with wrath, and they all fled; and passing by another way, they besought my father, and he made peace with them, and we did to them no hurt, bu t made a truce with them, and restored to them all the captives. And I built Th amna, and my father built Rhambael.[6] I was twenty years old when this war bef ell, and the Canaanites feared me and my brethren. 8. Moreover, I had much cattle, and I had for the chief of my herdsmen Iran [7] the Adullamite. And when I went to him I saw Barsan, king of Adullam, and h e made us a feast; and he entreated me, and gave me his daughter Bathshua to wi fe. She bare me Er, and Onan, and Shelah; and the two of them the Lord smote th at they died childless: for Shelah lived, and his children are ye. 9. Eighteen years we abode at peace, our father and we, with his brother Es au, and his sons with us, after that we came from Mesopotamia, from Laban. And when eighteen years were fulfilled, in the fortieth year of my life, Esau, the brother of my father, came upon us with much people and strong; and he fell by the bow of Jacob, and was taken up dead in Mount Seir: even as he went above Ir amna[8] was he slain. And we pursued after the sons of Esau. Now they had a cit y with walls of iron and gates of brass; and we could not enter into it, and we encamped around, and besieged them. And when they opened not to us after twent y days, I set up a ladder in the sight of all, and with my shield upon my head I climbed up, assailed with stones of three talents' weight; and I climbed up, and slew four who were mighty among them. And the next day Reuben and Gad enter ed in and slew sixty others. Then they asked from us terms of peace; and being aware of our father's purpose, we received them as tributaries. And they gave u s two hundred cors of wheat, five hundred baths of oil, fifteen hundred measure s of wine, until we went down into Egypt. 10. After these things, my son Er took to wife Tamar, from Mesopotamia, a d aughter of Aram.[9] Now Er was wicked, and he doubted concerning Tamar, because she was not of the land of Canaan. And on the third day an angel of the Lord s mote him in the night, and he had not known her, according to the evil craftine ss of his mother, for he did not wish to have children from her. In the days of the wedding-feast I espoused Onan to her; and he also in wickedness knew her n ot, though he lived with her a year. And when I threatened him, he lay with her ,[10] ... according to the command of his mother, and he also died in his wicke dness. And I wished to give Shelah also to her, but my wife Bathshua suffered i t not; for she bore a spite against Tamar, because she was not of the daughters of Canaan, as she herself was. 11. And I knew that the race of Canaan was wicked, but the thoughts of yout h blinded my heart. And when I saw her pouring out wine, 19 in the drunkenness of wine was I deceived, and I fell before her. And while I was away, she went and took for Shelah a wife from the land of Caanan. And when I knew what she had done, I cursed her in the anguish of my soul, and she also died in the wickedness of her sons. 12. And after these things, while Tamar was a widow, she heard after two ye ars that I was going up to shear my sheep; then she decked herself in bridal ar ray, and sat over against the city by the gate. For it is a law of the Amorites , that she who is about to marry sit in fornication seven days by the gate.[1] I therefore, being drunk at the waters of Chozeb, recognised her not by reason of wine; and her beauty deceived me, through the fashion of her adorning. And I turned aside to her, and said, I would enter in to thee. And she said to me, W hat wilt thou give me? And I gave her my staff, and my girdle, and my royal cro wn; and I lay with her, and she conceived. I then, not knowing what she had don e, wished to slay her; but she privily sent my pledges, and put me to shame. An d when I called her, I heard also the secret words which I spoke when lying wit h her in my drunkenness; and I could not slay her, because it was from the Lord . For I said, Lest haply she did it in subtlety, and received the pledge from a nother woman: but I came near her no more till my death, because I had done thi s abomination in all Israel. Moreover, they who were in the city said that ther e was no bride in the city, because she came from another place, and sat for aw hile in the gate, and she thought that no one knew that I had gone in to her.[2 ] And after this we came into Egypt to Joseph, because of the famine. Forty and six years old was I, and seventy and three years lived I there. 13. And now, my children, in what things soever I command you hearken to yo ur father, and keep all my sayings to perform the ordinances of the Lord, and t o obey the command of the Lord God. And walk not after your lusts, nor in the t houghts of your imaginations in the haughtiness of your heart; and glory not in the works of the strength of youth, for this also is evil in the eyes of the L ord. For since I also gloried that in wars the face of no woman of goodly form ever deceived me, and upbraided Reuben my brother concerning Bilhah, the wife o f my father, the spirits of jealousy and of fornication arrayed themselves with in me, until I fell before Bathshua the Canaanite, and Tamar who was espoused t o my sons, And I said to my father-in-law, I will counsel with my father, and s o will I take thy daughter. And he showed me a boundless store of gold in his d aughter's behalf, for he was a king. And he decked her with gold and pearls, an d caused her to pour out wine for us at the feast in womanly beauty. And the wi ne led my eyes astray, and pleasure blinded my heart; and I loved her, and I fe ll, and transgressed the commandment of the Lord and the commandment of my fath ers, and I took her to wife. And the Lord rewarded me according to the thought of my heart, insomuch that I had no joy in her children. 14. And now, my children, be not drunk with wine; for wine turneth the mind away from the truth, and kindleth in it the passion of lust, and leadeth the e yes into error. For the spirit of fornication hath wine as a minister to give p leasures to the mind; for these two take away the power from a man. For if a ma n drink wine to drunkenness, he disturbeth his mind with filthy thoughts to for nication, and exciteth his body to carnal union; and if the cause of the desire be present, he worketh the sin, and is not ashamed. Such is wine, my children; for he who is drunken reverenceth no man. For, lo, it made me also to err, so that I was not ashamed of the multitude in the city, because before the eyes of all I turned aside unto Tamar, and I worked a great sin, and I uncovered the c overing of the shame of my sons. After that I drank wine I reverenced not the c ommandment of God, and I took a woman of Canaan to wife. Wherefore, my children , he who drinketh wine needeth discretion; and herein is discretion in drinking wine, that a man should drink as long as he keepeth decency; but if he go beyo nd this bound, the spirit of deceit attacketh his mind and worketh his will; an d it maketh the drunkard to talk filthily, and to transgress and not to be asha med, but even to exult in his dishonour, accounting himself to do well. 15. He that committeth fornication, and[3] uncovereth his nakedness, hath b ecome the servant of fornication, and escapeth not[4] from the power thereof, e ven as I also was uncovered. For I gave my staff, that is, the stay of my tribe ; and my girdle, that is, my power; and my diadem, that is, the glory of my kin gdom. Then I repented for these things, and took no wine or flesh until my old age, nor did I behold any joy. And the angel of God showed me that for ever do women bear rule over king and beggar alike; and from the king they take away hi s glory, and from the valiant man his strength, and from the beggar even that l ittle which is the stay of his poverty. 20 16. Observe therefore, my children, moderation in wine; for there are in it four evil spirits--of (I) lust, of (2) wrath, of (3) riot, of (4) filthy lucre . If ye drink wine in gladness, with shamefacedness, with the fear of God, ye s hall live. For if ye drink not with shamefacedness, and the fear of God departe th from you, then cometh drunkenness, and shamelessness stealeth in. But[1] eve n if ye drink not at all, take heed lest ye sin in words of outrage, and fighti ng, and slander, and transgression of the commandments of God; so shall ye peri sh before your time. Moreover, wine revealeth the mysteries of God and men to a liens, even as I also revealed the commandments of God and the mysteries of Jac ob my father to the Canaanitish Bathshua, to whom God forbade to declare them. And wine also is a cause of war and confusion. 17. I charge you, therefore, my children, not to love money, nor to gaze up on the beauty of women; because for the sake of money and beauty I was led astr ay to Bathshua the Canaanite. For I know that because of these two things shall ye who are my race fall into wickedness; for even wise men among my sons shall they mar, and shall cause the kingdom of Judah to be diminished, which the Lor d gave me because of my obedience to my father.[2] For I never disobeyed a word of Jacob my father, for all things whatsoever he commanded I did. And Abraham, the father of my father, blessed me that I should be king in Israel, and Isaac further blessed me in like manner. And I know that from me shall the kingdom b e established. 18. For I have read also in the books of Enoch the righteous what evils ye shall do in the last days. Take heed, therefore, my children, of fornication an d the love of money; hearken to Judah your father, for these things do withdraw you from the law of God, and blind the understanding of the soul, and teach ar rogance, and suffer not a man to have compassion upon his neighbour: they rob h is soul of all goodness, and bind him in toils and troubles, and take away his sleep and devour his flesh, and hinder the sacrifices of God; and he rememberet h not blessing, and he hearkeneth not to a prophet when he speaketh, and is vex ed at the word of godliness. For one who serveth two passions contrary to the c ommandments of God cannot obey God, because they have blinded his soul, and he walketh in the day-time as in the night. 19. My children, the love of money leadeth to idols; because, when led astr ay through money, men make mention of those who are no gods, and it causeth him who hath it to fall into madness. For the sake of money I lost my children, an d but for the repentance of my flesh, and the humbling of my soul, and the pray ers of Jacob my father, I should have died childless. But the God of my fathers , who is pitiful and merciful, pardoned me, because I did it in ignorance.[3] F or the prince of deceit blinded me, and I was ignorant as a man and as flesh, b eing corrupted in sins; and I learnt my own weakness while thinking myself unco nquerable.[4] 20. [5]Learn therefore, my children, that two spirits wait upon man--the sp irit of truth and the spirit of error; and in the midst is the spirit of the un derstanding of the mind, to which it belongeth to turn whithersoever it will. A nd the works of truth and the works of error are written upon the breast of men , and each one of them the Lord knoweth. And there is no time at which the work s of men can be hid from Him; for on the bones of his breast hath he been writt en down before the Lord. And the spirit of truth testifieth all things, and acc useth all; and he who sinneth is burnt up by his own heart, and cannot raise hi s face unto the Judge. 21. And now, my children, love Levi, that ye may abide, and exalt not yours elves against him, lest ye be utterly destroyed. For to me the Lord gave the ki ngdom, and to him the priesthood, and He set the kingdom beneath the priesthood . To me He gave the things upon the earth; to him the things in the heavens. As the heaven is higher than the earth, so is the priesthood of God higher than t he kingdom upon the earth. For the Lord chose him above thee, to draw near to H im, and to eat of His table and first-fruits, even the choice things of the son s of Israel, and thou shall be to them as a sea. For as, on the sea, just and u njust are tossed about, some taken into captivity while others are enriched, so also shall every race of men be in thee, some are in jeopardy and taken captiv e, and others shall grow rich by means of plunder. For they who rule will be as great sea-monsters, swallowing up men like fishes: free sons and daughters do they enslave; houses, lands, flocks, money, will they plunder; and with the fle sh of many will they wrongfully feed the ravens and the cranes; and they will g o on further in evil, advancing on still in covetousness. And there shall be fa lse prophets like tempests, and they shall persecute all righteous men. 22. And the Lord shall bring upon them divisions one against another, and t here shall be continual wars in Israel; and among men of other race shall my ki ngdom be brought to an end, until the salvation of Israel shall come, until the appearing of the God of righteousness, that 21 Jacob and all the Gentiles may rest in peace.[1] And he shall guard the might o f my kingdom for ever: for the Lord sware to me with an oath that the kingdom s hould never fail from me, and from my seed for all days, even for ever. 23. Now I have much grief, my children, because of your lewdness, and witch crafts, and idolatries, which ye will work against the kingdom, following them that have familiar spirits ye[2] will make your daughters singing girls[3] and harlots for divinations and demons of error, and ye will be mingled in the poll utions of the Gentiles: for which things' sake the Lord shall bring upon you fa mine and pestilence, death and the sword, avenging siege, and dogs for the rend ing in pieces of enemies, and revilings of friends, destruction and blighting o f eyes, children slaughtered, wives carried off, possessions plundered, temple of God in flames, your land desolated, your own selves enslaved among the Genti les, and they shall make some of you eunuchs for their wives; and whenever ye w ill return to the Lord with humility of heart, repenting and walking in all the commandments of God, then will the Lord visit you in mercy and in love, bringi ng you from out of the bondage of your enemies. 24. And after these things shall a Star arise to you from Jacob in peace, a nd a Man shall rise from my seed, like the Sun of righteousness, walking with t he sons of men[4] in meekness and righteousness, and no sin shall be found in H im. And the heavens shall be opened above Him, to shed forth the blessing of th e Spirit from the Holy Father; and He shall shed forth a spirit of grace upon y ou, and ye shall be unto Him sons in truth, and ye shall walk in His commandmen ts, the first and the last. This is the Branch of God Most High, and this the W ell-spring unto life for all flesh. [5]Then shall the sceptre of my kingdom shi ne forth, and from your root shall arise a stem; and in it shall arise a rod of righteousness to the Gentiles, to judge and to save all that call upon the Lor d. 25. And after these things shall Abraham and Isaac and Jacob arise unto lif e, and I and my brethren will be chiefs, even your sceptre in Israel: Levi firs t, I the second, Joseph third, Benjamin fourth, Simeon fifth, Issachar sixth, a nd so all in order. And the Lord blessed Levi; the Angel of the Presence, me; t he powers of glory,[6] Simeon; the heaven, Reuben; the earth, Issachar; the sea , Zebulun; the mountains, Joseph; the tabernacle, Benjamin; the lights of heave n, Dan; the fatness of earth, Naphtali; the sun, Gad; the olive, Asher: and the re shall be one people of the Lord, and one tongue; and there shall no more be a spirit of deceit of Beliar, for he shall be cast into the fire for ever. And they who have died in grief shall arise in joy, and they who have lived in pove rty for the Lord's sake shall be made rich, and they who have been in want shal l be filled, and they who have been weak shall be made strong, and they who hav e been put to death for the Lord's sake shall awake in life.[7] And the harts o f Jacob shall run in joyfulness, and the eagles of Israel shall fly in gladness ; but the ungodly shall lament, and sinners all weep, and all the people shall glorify the sh Lord for ever. 26. Observe, therefore, my children, all the law of the Lord, for there is hope for all them who follow His way aright. And he said to them: I die before your eyes this day, a hundred and nineteen years old. Let no one bury me in cos tly apparel, nor tear open my bowels,[8] for this shall they who are kings do: and carry me up to Hebron with you. And Judah, when he had said these things, f ell asleep; and his sons did according to all whatsoever he commanded them, and they buried him in Hebron with his fathers. V.--THE TESTAMENT OF ISSACHAR CONCERNING SIMPLICITY. 1. The record of the words of Issachar. He called his sons, and said to the m: Hearken, my children, to Issachar your father; give ear to my words, ye who are beloved of the Lord. I was the fifth son born to Jacob, even the hire of th e mandrakes.[1] For Reuben[2] brought in mandrakes from the field, and Rachel m et him and took them. And Reuben wept, and at his voice Leah my mother came for th. Now these mandrakes were sweet-smelling apples which the land of Aram produ ced on high ground below a ravine of water. And Rachel said, I will not give th em to thee, for they shall be to me instead of children. Now there were two app les; and Leaf said, Let it suffice thee that thou hast taken the husband of my virginity: wilt thou also take these? And she said, Behold, let Jacob be to the e this night instead of the mandrakes of thy 22 son. And Leah said to her, Boast not, and vaunt not thyself; for Jacob is mine, and I am the wife of his youth. But Rachel said, How so? for to me was he firs t espoused, and for my sake he served our father fourteen years. What shall I d o to thee, because the craft and the subtlety of men are increased, and craft p rospereth upon the earth? And were it not so, thou wouldest not now see the fac e of Jacob. For thou art not his wife, but in craft wert taken to him in my ste ad. And my father deceived me, and removed me on that night, and suffered me no t to see him; for had I been there, it had not happened thus. And Rachel said, Take one mandrake, and for the other thou shalt hire him from me for one night. And Jacob knew Leah, and she conceived and bare me, and on account of the hire [1] I was called Issachar. 2. Then appeared to Jacob an angel of the Lord, saying, Two children shall Rachel bear; for she hath refused company with her husband, and hath chosen con tinency. And had not Leah my mother given up the two apples for the sake of his company, she would have borne eight sons; and for this thing she bare six, and Rachel two: because on account of the mandrakes the Lord visited her. For He k new that for the sake of children she wished to company with Jacob, and not for lust of pleasure.[2] For she went further, and on the morrow too gave up Jacob that she might receive also the other mandrake. Therefore the Lord hearkened t o Rachel because of the mandrakes: for though she desired them, she ate them no t, but brought them to the priest of the Most High who was at that time, and of fered them up in the house of the Lord. 3. When, therefore, I grew up, my children, I walked in uprightness of hear t, and I became a husbandman for my parents and my brethren, and I brought in f ruits from the field according to their season; and my father blessed me, for h e saw that I walked in simplicity. And I was not a busybody in my doings, nor m alicious and slanderous against my neighbour. I never spoke against any one, no r did I censure the life of any man, but walked in the simplicity of my eyes. T herefore when I was thirty years old I took to myself a wife, for my labour wor e away my strength, and I never thought upon pleasure with women; but through m y labour my sleep sufficed me, and my father always rejoiced in my simplicity. For on whatever I laboured I offered first to the Lord, by the hands of the pri ests, of all my produce and all first-fruits; then to my father, and then took for myself. And the Lord increased twofold His benefits in my hands; and Jacob also knew that God aided my simplicity, for on every poor man and every one in distress I bestowed the good things of the earth in simplicity of heart. 4. And now hearken to me, my children, and walk in simplicity of heart, for I have seen in it all that is well-pleasing to the Lord. The simple coveteth n ot gold, defraudeth not his neighbour, longeth not after manifold dainties, del ighteth not in varied apparel, doth not picture to himself to live a long life, but only waiteth for the will of God, and the spirits of error have no power a gainst him. For he cannot allow within his mind a thought of female beauty, tha t he should not pollute his mind in corruption. No envy can enter into his thou ghts, no jealousy melteth away his soul, nor doth he brood over gain with insat iate desire; for he walketh in uprightness of life, and beholdeth all things in simplicity, not admitting in his eyes malice from the error of the world, lest he should see the perversion of any of the commandments of the Lord. 5. Keep therefore the law of God, my children, and get simplicity, and walk in guilelessness, not prying over-curiously into the commands of God and the b usiness of your neighbour; but love the Lord and your neighbour, have compassio n on the poor and weak. Bow down your back unto husbandry, and labour in tillag e of the ground in all manner of husbandry, offering gifts unto the Lord with t hanksgiving; for with the first-fruits of the earth did the Lord bless me, even as He blessed all the saints from Abel even until now. For no other portion is given to thee than of the fatness of the earth, whose fruits are raised by toi l; for our father Jacob blessed me with blessings of the earth and of first-fru its. And Levi and Judah were glorified by the Lord among the sons of Jacob; for the Lord made choice of them, and to the one He gave the priesthood, to the ot her the kingdom. Them therefore obey, and walk in the simplicity of your father ; for unto Gad hath it been given to destroy the temptations that are coming up on Israel. 6. I know, my children, that in the last times your sons will forsake simpl icity, and will cleave unto avarice, and leaving guilelessness will draw near t o malice, and forsaking the commandments of the Lord will cleave unto Beliar, a nd leaving husbandry will follow after their wicked devices, and shall be dispe rsed among the Gentiles, and shall serve their enemies. And do you therefore co mmand these things to your children, that if they sin they may the more quickly return to the Lord; for He is merciful, and will deliver them even to bring th em back into their land. 7. I am a hundred and twenty-two years old, anti I know not against myself a sin unto death. Except my wife, I have not known any woman. I never committed fornication in the haughtiness of my eyes; I drank not wine, to be led astray thereby; I coveted not any desirable thing that 23 was my neighbour's; guile never entered in my heart; a lie never passed through my lips; if any man grieved, I wept with him, and I shared my bread with the p oor. I never ate alone; I moved no landmark; in all my days I wrought godliness and truth. I loved the Lord with all my strength; likewise also did I love eve ry man even as my own children. So ye also do these things, my children, and ev ery spirit of Beliar shall flee from you, and no deed of malicious men shall ru le over you; and every wild beast shall ye subdue, having with yourselves the G od of heaven walking with men in simplicity of heart. And he commanded them that they should carry him up to Hebron, and bury him there in the cave with his fathers. And he stretched out his feet and died, th e fifth son of Jacob, in a good old age; and with every limb sound, and with st rength unabated, he slept the eternal sleep.[1] VI.--THE TESTAMENT OF ZEBULUN CONCERNING COMPASSION AND MERCY. 1. The record of Zebulun, which he enjoined his children in the hundred[1] and fourteenth year of his life, thirty-two years after the death of Joseph. An d he said to them: Hearken to me sons of Zebulun, attend to the words of your f ather. I am Zebulun, a good gift[2] to my parents. For when I was born our fath er was increased very exceedingly, both in flocks and herds, when with the stre aked rods he had his portion. I know not, my children, that in all my days I ha ve sinned, save only in thought. Nor do I remember that I have done any iniquit y, except the sin of ignorance which I committed against Joseph; for I screened my brethren, not telling to my father what had been done. And I wept sore in s ecret, for I feared my brethren, because they had all agreed together, that if any one should declare the secret, he should be slain with the sword. But when they wished to kilt him, I adjured them much with tears not to be guilty of thi s iniquity. 2. For Simeon and Gad came against Joseph to kill him. And Joseph fell upon his face, and said unto them, Pity me, my brethren, have compassion upon the b owels of Jacob our father lay not upon me your hands to shed innocent blood, fo r I have not sinned against you; yea, if I have sinned, with chastening chastis e me, but lay not upon me your hand, for the sake of Jacob our father. And as h e spoke these words, I pitied him and began to weep, and my heart melted within me, and all the substance of my bowels was loosened within my soul. And Joseph also wept, and I too wept with him; and my heart throbbed fast, and the joints of my body trembled, and I was not able to stand. And when he saw me weeping w ith him, and them coming against him to slay him, he fled behind me, beseeching them. And Reuben rose and said, My brethren, let us not slay him, but let us c ast him into one of these dry pits which our fathers digged and found no water. For for this cause the Lord forbade that water should rise up in them, in orde r that Joseph might be preserved; and the Lord appointed it so, until they sold him to the Ishmaelites. 3. For in the price of Joseph, my children, I had no share; but Simeon and Gad and six other of our brethren took the price of Joseph, and bought sandals[ 3] for themselves, their wives, and their children, saying, We will not eat of it, for it is the price of our brother's blood, but will tread it down under fo ot, because he said that he was king over us, and so let us see what his dreams mean. Therefore is it written in the writing of the law of Enoch, that whosoev er will not raise up seed to his brother, his sandal shall be unloosed, and the y shall spit into his face.[4] And the brethren of Joseph wished not that their brother should live, and the Lord loosed unto them the sandal of Joseph. For w hen they came into Egypt they were unloosed by the servants of Joseph before th e gate, and so made obeisance to Joseph after the fashion of Pharaoh. And not o nly did they make obeisance to him, but were spit upon also, falling down befor e him forthwith, and so they were put to shame before the Egyptians; for after this the Egyptians heard all the evils which we had done to Joseph. 4. After these things they brought forth food; for I through two days and t wo nights tasted nothing, through pity for Joseph. And Judah ate not with them, but watched the pit; for he feared lest Simeon and Gad should run back and sla y him. And when they saw that I also ate not, 24 they set me to watch him until he was sold. And he remained in the pit three da ys and three nights, and so was sold famishing. And when Reuben heard that whil e he was away Joseph had been sold, he rent his clothes about him, and mourned, saying, How shall I look in the face of Jacob my father? And he took the money , and ran after the merchants, and found no one; for they had left the main roa d, and journeyed hastily through rugged byways.[1] And Reuben ate no food on th at day, Dan therefore came to him, and said, Weep not, neither grieve for I hav e found what we can say to our father Jacob. Let us slay a kid of the goats, an d dip in it the coat of Joseph; and we will say, Look, if this is the coat of t hy son: for they stripped off from Joseph the coat of our father when they were about to sell him, and put upon him an old garment of a slave. Now Simeon had the coat, and would not give it up, wishing to rend it with his sword; for he w as angry that Joseph lived, and that he had not slain him. Them we all rose up together against him, and said, If thou give it not up, we will say that thou a lone didst this wickedness in Israel; and so he gave it up, and they did even a s Dan had said. 5. And now, my children, I bid you to keep the commands of the Lord, and to show mercy upon your neighbour, and to have compassion towards all, not toward s men only, but also towards beasts. For for this thing's sake the Lord blessed me; and when all my brethren were sick I escaped without sickness, for the Lor d knoweth the purposes of each. Have therefore compassion in your hearts, my ch ildren, because even as a man doeth to his neighbour, even so also will the Lor d do to him. For the sons of my brethren were sickening, were dying on account of joseph, because they showed not mercy in their hearts; but my sons were pres erved without sickness, as ye know. And when I was in Canaan, by the sea-coast, I caught spoil of fish for Jacob my father; and when many were choked in the s ea, I abode unhurt. 6. I was the first who made a boat to sail upon the sea, for the Lord gave me understanding and wisdom therein; and I let down a rudder behind it, and I s tretched a sail on an upright mast in the midst; and sailing therein along the shores, I caught fish for the house of my father until we went into Egypt; and through compassion, I gave of my fish to every stranger. And if any man were a stranger, or sick, or aged, I boiled the fish and dressed them well, and offere d them to all men as every man had need, bringing them together and having comp assion upon them. Wherefore also the Lord granted me to take much fish: for he that imparteth unto his neighbour, receiveth manifold more from the Lord. For f ive years I caught fish, and gave thereof to every man whom I saw, and brought sufficient for all the house of my father. In the summer I caught fish, and in the winter I kept sheep with my brethren. 7. Now I will declare unto you what I did, I saw a man in distress and nake dness in wintertime, and had compassion upon him, and stole away[2] a garment s ecretly from my house, and gave it to him who was in distress. Do you therefore , my children, from that which God bestoweth upon you, show compassion and merc y impartially to all men, and give to every man with a good heart. And if ye ha ve not at the time wherewith to give to him that asketh you, have compassion fo r him in bowels of mercy. I know that my hand found not at the time wherewith t o give to him that asked me, and I walked with him weeping for more than seven furlongs, and my bowels yearned towards him unto compassion. 8. Have therefore yourselves also, my children, compassion towards every ma n with mercy, that the Lord also may have compassion upon you, and have mercy u pon you; because also in the last days God sendeth His compassion on the earth, and wheresoever He findeth bowels of mercy, He dwelleth in him. For how much c ompassion a man hath upon his neighbours, so much also hath the Lord upon him. For when we went down into Egypt, Joseph bore no malice against us, and when he saw me he was filled with compassion. And looking towards him, do ye also, my children, approve yourselves without malice, and love one another; and reckon n ot each one the evil of his brother, for this breaketh unity, and divideth all kindred, and troubleth the soul: for he who beareth malice hath not bowels of m ercy. 9. Mark the waters, that they flow together, and sweep along stones, trees, sand; but if they are divided into many streams, the earth sucketh them up, an d they become of no account. So also shall ye be if ye be divided. Divide not y ourselves into two heads, for everything which the Lord made hath but one head; He gave two shoulders, hands, feet, but all the members are subject unto the o ne head. I have learnt by the writing of my fathers, that in the last days ye w ill depart from the Lord, and be divided in Israel, and ye will follow two king s, and will work every abomination, and every idol will ye worship, and your en emies shall lead you captive, and ye shall dwell among the nations with all inf irmities and tribulations and anguish of soul. And after these things ye will r emember the Lord, and will repent, and He will lead you back; for He is 25 merciful and full of compassion, not imputing evil to the sons of men, because they are flesh, and the spirits of error deceive them in all their doings, And after these things shall the Lord Himself arise to you,[1] the Light of righteo usness, and healing[2] and compassion shall be upon His wings. He shall redeem all captivity of the sons of men from Beliar, and every spirit of error shall b e trodden down. And He shall bring back all the nations to zeal for Him, and ye shall see God in the fashion of a man[3] whom the Lord shall choose, Jerusalem is His name. And again with the wickedness of your words will ye provoke Him t o anger, and ye shall be cast away, even unto the time of consummation. 10. And now, my children, grieve not that I am dying, nor be troubled in th at I am passing away from you. For I shall arise once more in the midst of you, as a ruler in the midst of his sons; and I will rejoice in the midst of my tri be, as many as have kept the law of the Lord, and the commandments of Zebulun t heir father.[4] But upon the ungodly shall the Lord bring everlasting fire, and will destroy them throughout all generations. I am hastening away unto my rest , as did my fathers; but do ye fear the Lord your God with all your strength al l the days of your life. And when he had said these things he fell calmly aslee p, and his sons laid him in a coffin; and afterwards they carried him up to Heb ron, and buried him with his fathers. VII.--THE TESTAMENT OF DAN CONCERNING ANGER AND LYING. 1. The record of the words of Dan, which he spake to his sons in his last d ays. In the hundred and twenty-fifth year of his life he called together his fa mily, and said: Hearken to my words, ye sons of Dan; give heed to the words of the mouth of your father. I have proved in my heart, and in my whole life, that truth with just dealing is good and well-pleasing to God, and that lying and a nger are evil, because they teach man all wickedness. I confess this day to you , my children, that in my heart I rejoiced concerning the death of Joseph, a tr ue and good man; and I rejoiced at the selling of Joseph, because his father lo ved him more than us. For the spirit of jealousy and of vainglory said to me, T hou also art his son. And one of the spirits of Beliar wrought with me, saying, Take this sword, and with it slay Joseph; so shall thy father love thee when h e is slain. This is the spirit of anger that counselled me, that even as a leop ard devoureth a kid, so should I devour Joseph. But the God of Jacob our father gave him not over into my hands that I should find him alone, nor suffered me to work this iniquity, that two tribes should be destroyed in Israel.[1] 2. And now, my children, I am dying, and I tell you of a truth, that unless ye keep yourselves from the spirit of lying and of anger, and love truth and l ong-suffering, ye shall perish. There is blindness in anger, my children, and n o wrathful man regardeth any, person with truth: for though it be a father or a mother, he behaveth towards them as enemies; though it be a brother, he knowet h him not; though it be a prophet of the Lord, he disobeyeth him; though a righ teous man, he regardeth him not; a friend he doth not acknowledge. For the spir it of anger encompasseth him with the nets of deceit, and blindeth his natural eyes, and through lying darkeneth his mind, and giveth him a sight of his own m aking. And wherewith encompasseth he his eyes? In hatred of heart; and he givet h him a heart of his own against his brother unto envy. 3. My children, mischievous is anger, for it becometh as a soul to the soul itself; and the body of the angry man it maketh its own, and over his soul it getteth the mastery, and it bestoweth upon the body its own power, that it may work all iniquity; and whenever the soul doeth aught, it justifieth what has be en done, since it seeth not. Therefore he who is wrathful, if he be a mighty ma n, hath a treble might in his anger; one by the might and aid of his servants, and a second by his wrath, whereby he persuadeth and overcometh in injustice: a nd having a third of the nature of his own body, and of his own self working th e evil. And though the wrathful man be weak, yet hath he a might twofold of tha t which is by nature; for wrath ever aideth such in mischief. This spirit goeth always with lying at the right hand of Satan, that his works may be wrought wi th cruelty and lying. 4. Understand ye therefore the might of wrath, that it is vain. For it firs t of all stingeth him in word: then by deeds it strengtheneth 26 him who is angry, and with bitter punishments disturbeth his mind, and so stirr eth up with great wrath his soul. Therefore, when any one speaketh against you, be not[1] ye moved unto anger, And if any man praiseth you as good, be not lif ted up nor elated, either to the feeling or showing of pleasure.[2] For first i t pleaseth the hearing, and so stirreth up the understanding to understand the grounds for anger; and then, being wrathful, he thinketh that he is justly angr y. If ye fall into any loss or ruin, my children, be hot troubled; for this ver y spirit maketh men desire that which hath perished, in order that they may he inflamed by the desire. If ye suffer loss willingly, be not vexed, for from vex ation he raiseth up wrath with lying. And wrath with lying is a twofold mischie f;[3] and they speak one with another that they may disturb the mind; and when the soul is continually, disturbed, the Lord departeth from it, and Beliar rule th over it. 5. Observe, therefore, my children, the commandments of the Lord, and keep His law; and depart from wrath, and hate lying, that the Lord may dwell among y ou, and Beliar may flee from you. Speak truth each one with his neighbour, so s hall ye not fall into lust and confusion; but ye shall be in peace, having the God of peace, so[4] shall no war prevail over yon. Love the Lord through all yo ur life, unit one another with a true heart. For I know that in the last days y e will depart from the Lord, and will provoke Levi unto anger, and will fight a gainst Judah; but ye shall not prevail against them. For an angel of the Lord s hall guide them both; for by them shall Israel stand. And whensoever ye depart from the Lord, ye will walk in all evil, working the abominations of the Gentil es, going[5] astray with women of them that are ungodly; and the spirits of err or shall work in you with all malice. For I have read in the book of Enoch the righteous, that your prince is Satan, and that all the spirits of fornication a nd pride shall be subject unto Levi, to lay a snare for the sons of Levi, to ca me them to sin before the Lord. And my sons will draw near unto Levi, and sin w ith them in all things; and the sons of Judah will be covetous, plundering othe r men's goods like lions. Therefore shall ye be led away with them in captivity , and there shall ye receive all the plagues of Egypt, and all the malice of th e Gentiles: and so, when ye return to the Lord, ye shall obtain mercy, and He s hall bring you into His sanctuary, calling peace upon you; and there shall aris e unto you from the tribe of Judah and of Levi the salvation of the Lord;[6] an d He shall make war against Beliar, and He shall give the vengeance of victory to our coasts. And the captivity shall He take from Beliar, even the souls of t he saints, and shall turn disobedient hearts unto the Lord, and shall give to t hem who call upon Him everlasting peace; and the saints shall rest in Eden, and the righteous shall rejoice in the new Jerusalem, which shall be unto the glor y of God for ever and ever. And no longer shall Jerusalem endure desolation, no r Israel be led captive; for the Lord shall be in the midst of her, dwelling am ong men,[7] even the Holy One of Israel reigning over them[8] in humility and i n poverty;[9] and he who believeth on Him shall reign in truth in the heavens. 6. And now, my children, fear the Lord, and take heed unto yourselves of Sa tan and his spirits; and draw near unto God, and to the Angel[10] that interced eth for you, for He is a Mediator between God and man for the peace of Israel. He shall stand up against the kingdom of the enemy; therefore is the enemy eage r to destroy all that call upon the Lord. For he knoweth that in the day on whi ch Israel shall believe,[11] the kingdom of the enemy shall be brought to an en d; and the very angel of peace shall strengthen Israel, that it fall not into t he extremity of evil. And it shall be in the time of the iniquity of Israel, th at the Lord will depart from them, and will go after him that doeth His will, f or unto none of His angels shall it be as unto him. And His name shall be in ev ery place of Israel, and among the Gentiles--Saviour. Keep therefore yourselves , my children. from every evil work, and cast away wrath and all lying, and lov e truth and long-suffering; and the things which ye have heard from your father , do ye also impart to your children, that the Father of the Gentiles may recei ve you: for He is true and long-suffering, meek and lowly, and teacheth by His works the law of God. Depart, therefore, from all unrighteousness, and cleave u nto, the righteousness of the law of the Lord: and bury me near my fathers. 7. And when he had said these things he kissed them, and slept the long sle ep.[12] And his sons buried him, and after that they carried up his bones to th e side of Abraham, and Isaac, and Jacob. Nevertheless, as Dan had prophesied un to them that they should forget the law of their God, and should be alienated f rom the land of their inheritance, and from the race of Israel, and from their kindred, so also it came to pass. 27 VIII.--THE TESTAMENT OF NAPHTALI CONCERNING NATURAL GOODNESS. 1. The record of the testament of Naphtali, what things he ordained at the time of his death in the hundred and thirty-second year of his life. When his s ons were gathered together in the seventh month, the fourth day of the month, h e, being yet in good health, made them a feast and good cheer. And after he was awake in the morning, he said to them, I am dying; and they believed him not. And he blessed the Lord; and affirmed that after yesterday's feast he should di e. He began then to say to his sons: Hear, my children; ye sons of Naphtali, he ar the words of your father. I was born from Bilhah; and because Rachel dealt c raftily, and gave Bilhah in place of herself to Jacob, and she bore me upon Rac hel's lap, therefore was I called Naphtali.[1] And Rachel loved me because I wa s born upon her lap; and when I was of young and tender form, she was wont to k iss me, and say, Would that I might see a brother of thine from my own womb, li ke unto thee: whence also Joseph was like unto me in all things, according to t he prayers of Rachel. Now my mother was Bilhah, daughter of Rotheus the brother of Deborah, Rebecca's nurse, and she was born on one and the self-same day wit h Rachel. And Rotheus was of the family of Abraham, a Chaldean, fearing God, fr ee-born and noble; and he was taken captive, and was bought by Laban; and he ga ve him Aena his handmaid to wife, and she bore a daughter, and called her Zilpa h, after the name of the village in which he had been taken captive. And next s he bore Bilhah, saying, My daughter is eager after what is new, for immediately that she was born she was eager for the breast. 2. And since I was swift on my feet like a deer, my father Jacob appointed me for all errands and messages, and as a deer[2] did he give me his blessing. For as the potter knoweth the vessel, what it containeth, and bringeth clay the reto, so also doth the Lord make the body in accordance with the spirit, and ac cording to the capacity of the body doth He implant the spirit, and the one is not deficient from the other by a third part of a hair; for by weight, and meas ure, and rule is every creature of the Most High.[3] And as the potter knoweth the use of each vessel, whereto it sufficeth, so also doth the Lord know the bo dy, how far it is capable for goodness, and when it beginneth in evil; for ther e is no created thing and no thought which the Lord knoweth not, for He created every man after His own image. As man's strength, so also is his work; and as his mind, so also is his work; and as his purpose, so also is his doing; as his heart, so also is his mouth; as his eye, so also is his sleep; as his soul, so also is his word, either in the law of the Lord or in the law of Beliar. And a s there is a division between light anti darkness, between seeing and hearing, so also is there a division between man and man, and between woman and woman; n either is it to be said that there is any superiority in anything, either of th e face or of other like things.[4] For God made all things good in their order, the five senses in the head, and He joineth on the neck to the head, the hair also for comeliness, the heart moreover for understanding, the belly for the di viding of the stomach, the calamus[5] for health, the liver for wrath, the gall for bitterness. the spleen for laughter, the reins for craftiness, the loins f or power, the ribs for containing, the back for strength, and so forth. So then , my children, be ye orderly unto good things in the fear of God, and do nothin g disorderly in scorn or out of its due season. For if thou bid the eye to hear , it cannot; so neither in darkness can ye do the works of light. 3. Be ye not therefore eager to corrupt your doings through excess, or with empty words to deceive your souls; because if ye keep silence in purity of hea rt, ye shall be able to hold fast the will of God, and to cast away the will of the devil. Sun and moon and stars change not their order; so also ye shall not change the law of God in the disorderliness of your doings. Nations went astra y, and forsook the Lord, and changed their order, and followed stones and stock s, following after spirits of error. But ye shall not be so, my children, recog nising in the firmament, in the earth, and in the sea, and in all created thing s, the Lord who made them all, that ye become not as Sodom, which changed the o rder of its nature. in like manner also the Watchers[6] changed the order of th eir nature, whom also the Lord cursed at the flood, and for their sakes made de solate the earth, that it should be uninhabited and fruitless. 4. These things I say, my children, for I have read in the holy writing of Enoch that ye yourselves also will depart from the Lord, walking according to a ll wickedness of the Gentiles, and 28 ye will do according to all the iniquity of Sodom. And the Lord will bring capt ivity upon you, and there shall ye serve your enemies, and ye shall be covered with all affliction and tribulation, until the Lord shall have consumed you all . And after that ye shall have been diminished and made few, ye will return and acknowledge the Lord your God; and He will bring you back into your own land, according to His abundant mercy. And it shall be, after that they shall come in to the land of their fathers, they will again forget the Lord and deal wickedly ; and the Lord shall scatter them upon the face of all the earth, until the com passion of the Lord shall come, a Man working righteousness and showing mercy u nto all them that are afar off, and them that are near. 5. For in the fortieth year of my life, I saw in a vision that the sun and the moon were standing still on the Mount of Olives, at the east of Jerusalem. And behold Isaac, the father of my father, saith to us, Run and lay hold of the m, each one according to his strength; and he that seizeth them, his shall be t he sun and the moon. And we all of us ran together, and Levi laid hold of the s un, and Judah outstripped the others and seized the moon, and they were both of them lifted up with them. And when Levi became as a sun, a certain young man g ave to him twelve branches of palm; and Judah was bright as the moon, and under his feet were twelve rays. And Levi and Judah ran, and laid hold each of the o ther. And, lo, a bull upon the earth, having two great horns, and an eagle's wi ngs upon his back; and we wished to seize him, but could not. For Joseph outstr ipped us, and took him, and ascended up with him on high. And I saw, for I was there, and behold a holy writing appeared to us saying: Assyrians, Medes, Persi ans, Elamites, Gelachaeans, Chaldeans, Syrians, shall possess in captivity the twelve tribes of Israel. 6. And again, after seven months, I saw our father Jacob standing by the se a of Jamnia, and we his sons were with him. And, behold, there came a ship sail ing by, full of dried flesh, without sailors or pilot: and there was written up on the ship, Jacob. And our father saith to us, Let us embark on our ship. And when we had gone on board, there arose a vehement storm, and a tempest of might y wind; and our father, who was holding the helm, flew away from us. And we, be ing tost with the tempest, were borne along over the: sea; and the ship was fil led with water and beaten about with a mighty wave, so that it was well-nigh br oken in pieces. And Joseph fled away upon a little boat, and we all were divide d upon twelve boards, and Levi and Judah were together. We therefore all were s cattered even unto afar off. Then Levi, girt about with sackcloth, prayed for u s all unto the Lord. And when the storm ceased, immediately the ship reached th e land, as though in peace. And, lo, Jacob our father came, and we rejoiced wit h one accord. 7. These two dreams I told to my father; and he said to me, These things mu st be fulfilled in their season, after that Israel hath endured many things. Th en my father saith unto me, I believe that Joseph liveth, for I see always that the Lord numbereth him with you. And he said, weeping, Thou livest, Joseph, my child, and I behold thee not, and thou seest not Jacob that begat thee. And he caused us also to weep at these words of his, and I burned in my heart to decl are that he had been sold, but I feared my brethren. 8. Behold, my children, I have shown unto you the last times, that all shal l come to pass in Israel. Do ye also therefore charge your children that they b e united to Levi and to Judah. For through Judah shall salvation arise unto Isr ael, and in Him shall Jacob be blessed. For through his tribe shall God be seen dwelling among men on the earth, to save the race of Israel, and He shall gath er together the righteous from the Gentiles. If ye work that which is good, my children, both men and angels will bless you; and God will be glorified through you among the Gentiles, and the devil will flee from you, and the wild beasts will fear you, and the angels will cleave to you. For as if a man rear up a chi ld well, he hath a kindly remembrance thereof; so also for a good work there is a good remembrance with God. But him who doeth not that which is good, men and angels shall curse and God will be dishonoured among the heathen through him, and the devil maketh him his own as his peculiar instrument, and every wild bea st shall master him, and the Lord will hate him. For the commandments of the la w are twofold, and through prudence must they be fulfilled. For there is a seas on for a man to embrace his wife, and a season to abstain therefrom[1] for his prayer. So then there are two commandments; and unless they be done in due orde r, they bring about sin. So also is it with the other commandments. Be ye there fore wise in God, and prudent, understanding the order of the commandments. and the laws of every work, that the Lord may love you. 9. And when he had charged them with many such words, he exhorted them that they should remove his bones to Hebron, and should bury him with his fathers. And when he had eaten and drunken with a merry heart, he covered his face and d ied. And his sons did according to all things whatsoever Napthtali their father had charged them. 29 IX.--THE TESTAMENT OF GAD CONCERNING HATRED. 1. The record of the testament of Gad, what things he spake unto his sons, in the hundred and twenty-seventh year of his life, saying: I was the seventh s on born to Jacob, and I was valiant in keeping the flocks. I guarded at night t he flock; and whenever the lion came, or wolf, or leopard, or bear, or any wild beast against the fold, I pursued it, and with my hand seizing its foot, and w hirling it round, I stunned it, and hurled it over two furlongs, and so killed it. Now Joseph was feeding the flock with us for about thirty days, and being t ender, he fell sick by reason of the heat. And he returned to Hebron to his fat her, who made him lie down near him, because he loved him. And Joseph told our father that the sons of Zilpah and Bilhah were slaying the best of the beasts,[ 1] and devouring them without the knowledge of Judah and Reuben. For he saw tha t I delivered a lamb out of the mouth of the bear, and I put the bear to death; and the lamb I slew, being grieved concerning it that it could not live, and w e ate it, and he told our father. And I was wroth with Joseph for that thing un til the day that he was sold into Egypt. And the spirit of hatred was in me, an d I wished not either to see Joseph or to hear him. And he rebuked us to our fa ces for having eaten of the flock without Judah. And whatsoever things he told our father, he believed him. 2. I confess now my sin, my children, that oftentimes I wished to kill him, because I hated him to the death, and there were in no wise in me bowels of me rcy towards him. Moreover, I hated him yet more because of his dreams; and I wo uld have devoured him out of the land of the living, even as a calf devoureth t he grass from the earth. Therefore I and Judah sold him to the Ishmaelites for thirty[2] pieces of gold, and ten of them we hid, and showed the twenty to our brethren: and so through my covetousness I was fully bent on his destruction. A nd the God of my fathers delivered him from my hands, that I should not work in iquity in Israel. 3. And now, my children, hearken to the words of truth to work righteousnes s, and all the law of the Most High, and not go astray through the spirit of ha tred, for it is evil in all the doings of men. Whatsoever a man doeth, that dot h the hater abhor: though he worketh the law of the Lord, he praiseth him not; though he feareth the Lord, and taketh pleasure in that which is righteous, he loveth him not: he dispraiseth the truth, he envieth him that ordereth his way aright, he delighteth in evil-speaking, he loveth arrogance, for hatred hath bl inded his soul; even as I also looked on Joseph. 4. Take heed therefore, my children, of hatred; for it worketh iniquity aga inst the Lord Himself: for it will not hear the words of His commandments conce rning the loving of one's neighbour, and it sinneth against God. For if a broth er stumble, immediately it wisheth to proclaim it to all men, and is urgent tha t he should be judged for it, and be punished and slain. And if it be a servant , it accuseth him to his master, and with all affliction it deviseth against hi m, if it be possible to slay him. For hatred worketh in envy, and it ever sicke neth with envy against them that prosper in well-doing, when it seeth or hearet h thereof. For as love would even restore to life the dead, and would call back them that are condemned to die, so hatred would slay the living, and those tha t have offended in a small matter it would not suffer to live. For the spirit o f hatred worketh together with Satan through hastiness[3] of spirit in all thin gs unto men's death; but the spirit of love worketh together with the law of Go d in long-suffering unto the salvation of men.[4] 5. Hatred is evil, because it continually abideth with lying, speaking agai nst the truth; and it maketh small things to be great, and giveth heed to darkn ess as to light, and calleth the sweet bitter, and teacheth slander, and war, a nd violence, and every excess of evil; and it filleth the heart with devilish p oison. And these things I say to you from experience, my children, that ye may flee hatred, and cleave to the love of the Lord. Righteousness casteth out hatr ed, humility destroyeth hatred. For he that is just and humble is ashamed to do wrong, being reproved not of another, but of his own heart, because the Lord v ieweth his intent: he speaketh not against any man, because the fear of the Mos t High overcometh hatred. For, fearing lest he should offend the Lord, he will not do any wrong to any man, no, not even in thought. These things I learnt at last, after that I had repented concerning Joseph. For true repentance after a godly sort destroyeth unbelief, and driveth away the darkness, and enlighteneth the eyes, and giveth knowledge to the soul, and guideth the mind to salvation; and those things which it hath not learnt from man, it knoweth through repenta nce. For God 30 brought upon me a disease of the heart; and had not the prayers of Jacob my fat her intervened, it had hardly failed that my spirit had departed. For by what t hings a man transgresseth, by the same also is he punished.[1] For in that my h eart was set mercilessly against Joseph, in my heart too I suffered mercilessly , and was judged for eleven months, for so long a thee as I had been envious ag ainst Joseph until he was sold. 6. And now, my children, love ye each one his brother, and put away hatred from your hearts, loving one another in deed, and in word, and in thought of th e soul. For in the presence of our father I spake peaceably with Joseph; and wh en I had gone out, the spirit of hatred darkened my mind, and moved my soul to slay him. [2]Love ye therefore one another from your hearts; and if a man sin a gainst thee, tell him of it gently, and drive out the poison of hatred, and fos ter not guile in thy soul. And if he confess and repent, forgive him; and if he deny it, strive not with him, lest he swear, and thou sin doubly. Let not a st ranger hear your secrets amid your striving, lest he hate and become thy enemy, and work great sin against thee; for ofttimes he will talk guilefully[3] with thee, or evilly overreach thee, taking his poison from himself. Therefore, if h e deny it, and is convicted and put to shame, and is silenced, do not tempt him on. For he who denieth repenteth, so that he no more doeth wrong against thee; yea also, he will honour thee, and fear thee, and be at peace with thee. But i f he be shameless, and abideth in his wrongdoing, even then forgive him from th e heart, and give the vengeance to God. 7. If a man prospereth more than you, be not grieved, but pray also for him , that he may have perfect prosperity. For perchance it is expedient for you th us; and if he be further exalted, be not envious, remembering that all flesh sh all die: and offer praise to God, who giveth things good and profitable to all men. Seek out the judgments of the Lord, and so shall thy mind rest and he at p eace. And though a man become rich by evil means, even as Esau the brother of m y father, be not jealous; but wait for the end of the Lord. For either He taket h His benefits away from the wicked, or leaveth them still to the repentant, or to the unrepentant reserveth punishment for ever. For the poor man who is free from envy, giving thanks to the Lord in all things, is rich among all men, bec ause he hath not evil jealousy of men. Put away, therefore, hatred from your so uls, and love one another with uprightness of heart. 8. And do ye also tell these things to your children, that they honour Juda h and Levi, for from them shall the Lord raise up a Saviour to Israel.[4] For I know that at the last your children shall depart from them, and shall walk in all wickedness, and mischief, and corruption before the Lord. And when he had r ested for a little while, he said again to them, My children, obey your father, and bury me near to my fathers. And he drew up his feet, and fell asleep in pe ace. And after five years they carried him up, and laid him in Hebron with his fathers. X.--THE TESTAMENT OF ASHER CONCERNING TWO FACES OF VICE AND VIRTUE. 1. The record of the testament of Asher, what things he spake to his sons i n the hundred and twentieth year of his life. While he was still in health, he said to them: Hearken, ye children of Asher, to your father, and I will declare to you all that is right in the sight of God. Two ways[1] hath God given to th e sons of men, and two minds, and two doings, and two places, and two ends. The refore all things are by twos, one corresponding to the other. There are two wa ys of good and evil, with which are the two minds in our breasts distinguishing them. Therefore if the soul take pleasure in good, all its actions are in righ teousness; and though it sin, it straightway repenteth. For, having his mind se t upon righteousness, and casting away maliciousness, he straightway overthrowe th the evil, and uprooteth the sin. But if his mind turn aside in evil, all h s doings are in maliciousness, and he driveth away the good, and taketh unto him the evil, and is ruled by Beliar; and even though he work what is good, he per verteth it in evil. For whenever he beginneth as though to do good, he bringeth the end of his doing to work evil, seeing that the treasure of the devil is fi lled with the poison of an evil spirit. 2. There is then, he saith, a soul which speaketh the good for the sake of the evil, and the end of the doing leadeth to mischief.[2] There is a man who s howeth no compassion upon him 31 who serveth his turn in evil; and this thing hath two aspects, but the whole is evil, And there is a man that loveth him that worketh evil; he likewise dwelle th in evil, because he chooseth even to die in an evil cause for his sake: and concerning this it is clear that it hath two aspects, but the whole is an evil work. And though there is love, it is but wickedness concealing the evil, even as it beareth a name that seemeth good, but the end of the doing tendeth unto e vil. Another stealeth, worketh unjustly, plundereth, defraudeth, and withal pit ieth the poor: this, too, hath a twofold aspect, but the whole is evil. Defraud ing his neighbour he provoketh God, and sweareth falsely against the Most High, and yet pitieth the poor: the Lord who commandeth the law he setteth at nought and provoketh, and refresheth the poor; he defileth the soul, and maketh gay t he body; he killeth many, and he pitieth a few: and this, too, hath a twofold a spect. Another committeth adultery and fornication, and abstaineth from meats; yet in his fasting he worketh evil, and by his power and his wealth perverteth many, and out of his excessive wickedness worketh the commandments: this, too, hath a twofold aspect, but the whole is evil. Such men are as swine or hares;[1 ] for they are half clean, but in very deed are unclean. For God in the Heavenl y[2] Tablets hath thus declared. 3. Do not ye therefore, my children, wear two faces like unto them, of good ness and of wickedness; but cleave unto goodness only, for in goodness doth God rest, and men desire it. From wickedness flee away, destroying the devil by yo ur good works; for they that are double-faced serve not God, but their own lust s, so that they may please Beliar and men like unto themselves. 4. For good men, even they that are single of face, though they be thought by them that are double-faced to err, arc just before God. For many in killing the wicked do two works, an evil by a good; but the whole is good, because he h ath uprooted and destroyed that which is evil. One man hateth him that showeth mercy, and doeth wrong to the adulterer and the thief: this, too, is double-fac ed, but the whole work is good, because he followeth the Lord's example, in tha t he receiveth not that which seemeth good with that which is really bad.[3] An other desireth not to see good days with them that riot, lest he defile his mou th and pollute his soul: this, too, is double-faced, but the whole is good, for such men are like to stags and to hinds, because in a wild condition they seem to be unclean, but they are altogether clean; because they walk in a zeal for God, and abstain from what God also hateth and forbiddeth by His commandments, and they ward off the evil from the good. 5. Ye see therefore, my children, how that there are two in all things, one against the other, and the one is hidden by the other.[4] Death succeedeth to life, dishonour to glory, night to day, and darkness to light; and all things a re under the day, and just things trader life: wherefore also everlasting life awaiteth death. Nor may it be said that truth is a lie, nor right wrong; for al l truth is under the light, even as all things are under God. All these things I proved in my life, and I wandered not from the truth of the Lord, and I searc hed out the commandments of the Most High, walking with singleness of face acco rding to all my strength unto that which is good. 6. Take heed therefore ye also, my children, to the commandments of the Lor d, following the truth with singleness of face, for they that are double-faced receive twofold punishment. Hate the spirits of error, which strive against men . Keep the law of the Lord, and give not heed unto evil as unto good; but look unto the thing that is good indeed, and keep it in all commandments of the Lord , having your conversation unto Him, and resting in Him: for the ends at which men aim do show their righteousness, and know the angels of the Lord from the a ngels of Satan. For if the soul depart troubled, it is tormented by the evil sp irit which also it served in lusts and evil works; but if quietly and with joy it hath known the angel of peace, it shall comfort him in life. 7. Become not, my children, as Sodom, which knew not the angels of the Lord , and perished for ever, For I know that ye will sin, and ye shall be delivered into the hands of your enemies, and your land shall be made desolate, and ye s hall be scattered unto the four corners of the earth. And ye shall be set at no ught in the Dispersion as useless water, until the Most High shall visit the ea rth; and He shall come as man, with men eating and drinking, and in peace break ing the head of the dragon through water. He shall save Israel and all nations, God speaking in the person of man. Therefore tell ye these things to your chil dren, that they disobey Him not. For I have read in the Heavenly Tablets that i n very deed ye will disobey Him, and act ungodly against Him, not giving heed t o the law of God, but to the commandments of men. Therefore shall ye be scatter ed as Gad and as Dan my brethren, who shall know not their own lands, tribe, an d tongue. But the Lord will gather you together in faith through 32 the hope of His tender mercy, for the sake of Abraham, and Isaac, and Jacob.[1] 8. And when he had said these things unto them, he charged them, saying: Bu ry me in Hebron. And he fell into a peaceful sleep, and died; and after this hi s sons did as he had charged them, and they carried him up and buried him with his fathers. XI.--THE TESTAMENT OF JOSEPH CONCERNING SOBRIETY. 1. The record of the testament of Joseph. When he was about to die he calle d his sons and his brethren together, and said to them: My children and brethre n, hearken to Joseph the beloved of Israel; give ear, my sons, unto your father . I have seen in my life envy and death, and I wandered not in the truth of the Lord. These my brethren hated me, and the Lord loved me: they wished to slay m e, and the God of my fathers guarded me: they let me down into a pit, and the M ost High brought me up again: I was sold for a slave, and the Lord made me free : I was taken into captivity, and His strong hand succoured me: I was kept in h unger, and the Lord Himself nourished me: I was alone, and God comforted me: I was sick, and the Most High visited me: I was in prison, and the Saviour showed favour unto me; in bonds, and He released me; amid slanders, and He pleaded my cause; amid bitter words of the Egyptians, and He rescued me; amid envy and gu ile, and He exalted me. 2. And thus Potiphar[1] the chief cook[2] of Pharaoh entrusted to me his ho use, and I struggled against a shameless woman, urging me to transgress with he r; but the God of Israel my father guarded me from the burning flame. I was cas t into prison, I was beaten, I was mocked; and the Lord granted me to find pity in the sight of the keeper of the prison. For He will in no wise forsake them that fear Him, neither in darkness, nor in bonds, nor in tribulations, nor in n ecessities. For not as man is God ashamed, nor as the son of man is He afraid, nor as one that is earth-born is He weak, or can He be thrust aside; but in all places is He at hand, and in divers ways doth He comfort, departing for a litt le to try the purpose of the soul. In ten temptations He showed me approved, an d in all of them I endured; for endurance is a mighty charm, and patience givet h many good things. 3. How often did the Egyptian threaten me with death ! How often did she gi ve me over to punishment, and then call me back, and threaten me when I would not company with her ! And she said to me, Thou shalt be lord of me, and all th at is mine, if thou wilt give thyself unto me, and thou shall be as our master. Therefore I remembered the words of the fathers of my father Jacob, and I ente red into my chamber[3] and prayed unto the Lord; and I fasted in those seven ye ars, and I appeared to my master as one living delicately, for they that fast f or God's sake receive beauty of face.[4] And if one gave me wine, I drank it no t; and I fasted for three days, and took my food and gave it to the poor and si ck. And I sought the Lord early, and wept for the Egyptian woman of Memphis, fo r very unceasingly did she trouble me, and at night she came to me under the pr etence of visiting me; and at first, because she had no male child, she feigned to count me as a son. And I prayed unto the Lord, and she bare a male child; t herefore for a thee she embraced me as a son, and I knew it not. Last of all, s he sought to draw me into fornication. And when I perceived it, I sorrowed even unto death; and when she had gone out I came to myself, and I lamented for her many days, because I saw her guile and her deceit. And I declared unto her the words of the Most High, if haply she would turn from her evil lust. 4. How often has she fawned upon me with words as a holy man, with guile in her talk, praising my chastity before her husband, while desiring to destroy m e when we were alone. She lauded me openly as chaste, and in secret she said un to me, Fear not my husband; for he is persuaded concerning thy chastity, so tha t even should one tell him concerning us he would in no wise believe. For all t hese things I lay upon the ground in sackcloth, and I besought God that the Lor d would deliver me from the Egyptian. And when she prevailed nothing, she came again to me under the plea of instruction, that she might know the word of the Lord. And she said unto me, If thou wiliest that I should leave my idols, be pe rsuaded by me, and I will persuade my husband to depart from his idols, and we will walk in the law of thy Lord. And I said unto 33 her, The Lord willeth not that those who reverence Him should be in uncleanness , nor doth He take pleasure in them that commit adultery. And she held her peac e, longing to accomplish her evil desire. And I gave myself yet more to fasting and prayer, that the Lord should deliver me from her. 5. And again at another time she said unto me, If thou wilt not commit adul tery, I will kill my husband, and so will I lawfully take thee to be my husband . I therefore, when I heard this, rent my garment, and said, Woman, reverence t he Lord, and do not this evil deed, lest thou be utterly destroyed; for I will declare thy ungodly thought unto all men. She therefore, being afraid, besought that I would declare to no one her wickedness. And she departed, soothing me w ith gifts, and sending to me every delight of the sons of men. 6. And she sendeth to me food sprinkled with enchantments. And when the eun uch who brought it came, I looked up and beheld a terrible man giving me with t he dish a sword, and I perceived that her scheme was for the deception of my so ul. And when he had gone out I wept, nor did I taste that or any other of her f ood. So then after one day she came to me and observed the food, and said unto me, What is this; that thou hast not eaten of the food? And I said unto her, It is because thou filledst it with death; and how saidst thou, I come not near to idols but to the Lord alone ? Now there fore know that the God of my father hath revealed unto me by an angel thy wicke dness, and I have kept it to convict thee, if haply thou mayest see it and repe nt. But that thou mayest learn that the wickedness of the ungodly hath no power over them that reverence God in chastity, I took it and ate it before her, say ing, The God of my fathers and the Angel of Abraham shall be with me. And she f ell upon her face at my feet, and wept; and I raised her up and admonished her, and she promised to do this iniquity no more. 7. But because her heart was set upon me to commit lewdness, she sighed, an d her countenance fell. And when her husband saw her, he said unto her, Why is thy countenance fallen? And she said, I have a pain at my heart, and the groani ngs of my spirit do oppress me; and so he comforted her who was not sick. Then she rushed in to me while her husband was yet without, and said unto me, I will hang myself, or cast myself into a well or over a cliff, if thou wilt not cons ent unto me. And when I saw the spirit of Beliar was troubling her, I prayed un to l the Lord, and said unto her, Why art thou troubled and disturbed, blinded in sins ? Remember that if thou killest thyself, Sethon, the concubine of thy husband, thy rival, will beat thy children, and will destroy thy memorial from off the earth. And she said unto me, Lo then thou lovest me; this alone is sufficient for me, that thou carest for my life and my children: I have expectation that I shall e njoy my desire. And she knew not that because of my God I spake thus, and not b ecause of her. For if a man hath fallen before the passion of a wicked desire, then by that hath he become enslaved, even as also was she. And if he hear any good thing with regard to the passion whereby he is vanquished, he receiveth it unto his wicked desire. 8. I declare unto you, my children, that it was about the sixth hour when s he departed from me; and I knelt before the Lord all that day, and continued al l the night; and about dawn I rose up weeping, and praying for a release from t he Egyptian. At last, then, she laid hold of my garments, forcibly dragging me to have connection with her. When, therefore, I saw that in her madness she was forcibly holding my garments, I fled away naked. And she falsely accused me to her husband, and the Egyptian cast me into the prison in his house; and on the morrow, having scourged me, the Egyptian [1] sent me into the prison in his ho use. When, therefore, I was in fetters, the Egyptian woman fell sick from her v exation, and listened to me how I sang praises unto the Lord while I was in the abode of darkness, and with glad voice rejoiced and glorified my God only beca use by a pretext I had been rid of the Egyptian woman. 9. How often hath she sent unto me, saying, Consent to fulfil my desire, an d I will release thee from thy bonds, and I will free time from the darkness ! And not even in thoughts did I incline unto her. For God loveth him who in a de n of darkness fasteth with chastity, rather than him who in secret chambers liv eth delicately without restraint. And whosoever liveth in chastity, and desiret h also glory, and if the Most High knoweth that it is expedient for him, He bes toweth this also upon him, even as upon me. How often, though she were sick, di d she come down to me at unlooked-for times, and listened to my voice as I pray ed ! And when I heard her groanings I held my peace. For when I was in her hous e she was wont to bare her arms, and breasts, and legs, that I might fall befor e her; for she was very beautiful, splendidly adorned for my deception. And the Lord guarded me from her devices. [2] 10. Ye see therefore, my children, how great things patience worketh, and p rayer with fasting. And if ye therefore follow after sobriety and purity in pat ience and humility of heart, the Lord will dwell among you, because He loveth s obriety. 34 And wheresoever the Most High dwelleth, even though a man fall into envy, or sl avery, or slander, the Lord who dwelleth in him, for his sobriety's sake not on ly delivereth him from evil, but also exalteth and glorifieth him, even as me. For in every way the man is guarded, whether in deed, or in word, or in thought . My brethren know how my father loved me, and I was not exalted in my heart; a lthough I was a child, I had the fear of God in my thoughts. For I knew that al l things should pass away, and I kept myself within bounds, and I honoured my b rethren; and through fear of them I held my peace when I was sold, and revealed not my family to the Ishmaelites, that I was the son of Jacob, a great man and a mighty. 11. Do ye also, therefore, have the fear of God in your works, and honour y our brethren. For every one who worketh the law of the Lord shall be loved by H im. And when I came to the Indocolpitae with the Ishmaelites, they asked me, an d I said that I was a slave from their house, that I might not put my brethren to shame. And the eldest of them said unto me, Thou art not a slave, for even t hy appearance doth make it manifest concerning thee. And he threatened me even unto death. But I said that I was their slave. Now when we came into Egypt, the y strove concerning me. which of them should buy me and take me. Therefore it s ecured good to all that I should remain in Egypt with a merchant of their trad e, until they should return bringing merchandise. And the Lord gave me favour in the eyes of the merchant, and he entrusted unto me his house. And the Lord b lessed him by my means, and increased him in silver and gold, and I was with hi m three months and five days. 12. About that time the Memphian wife of Potiphar passed by with great pomp , and cast her eyes upon me, because her eunuchs told her concerning me. And sh e told her husband concerning the merchant, that he had become rich by means of a young Hebrew, saying, And they say that men have indeed stolen him out of th e land of Canaan. Now therefore execute judgment with him, and take away the yo uth to be thy steward; so shall the God of the Hebrews bless thee, for grace fr om heaven is upon him. 13. And Potiphar was persuaded by her words, and commanded the merchant to be brought, and said unto him, What is this that I hear, that thou stealest sou ls out of the land of the Hebrews, and sellest them for slaves? The merchant t herefore fell upon his face, and besought him, saying, I beseech thee, my lord, I know not what thou sayest. And he said, Whence then is thy Hebrew servant? A nd he said, The Ishmaelites entrusted him to me until they should return. And h e believed him not, but com- manded him to be stripped and beaten. And when he persisted, Potiphar said, Let the youth be brought. And when I was brought in, I did obeisance to the chief of the eunuchs -- for he was third in rank with Pharaoh, being chief of all the eunuchs, and having wives and children and coucubines. And he took me apart fr om him, and said unto me, Art thou a slave or free? And I said, A slave. And he said unto me, Whose slave art thou? And I said unto him, The Ishmaelites'. And again he said unto me, How becamest thou their slave? And I said, They bought me out of the land of Canaan. And he believed me not, and said, Thou liest: and he commanded me to be stripped and beaten. 14. Now the Memphian woman was looking through a window while I was being b eaten, and she sent unto her husband, saying, Thy judgment is unjust; for thou dost even punish a free man who hath been stolen, as though he were a transgres sor. And when I gave no other answer though I was beaten, he commanded that we should be kept in guard, until, said he, the owners of the boy shall come. And his wife said unto him, Wherefore dost thou detain in captivity this noble chil d, who ought rather to be set at liberty, and wait upon thee? For she wished to see me in desire of sin, and I was ignorant concerning all these things. Then said he to his wife, It is not the custom of the Egyptians to take away that wh ich belongeth to others before proof is given. This he said concerning the merc hant, and concerning me, that I must be imprisoned. 15. Now, after four and twenty days came the Ishmaelites; and having heard that Jacob my father was mourning because of me, they said unto me, How is it t hat thou saidst that thou wept a slave? and lo, we have learnt that thou art th e son of a mighty man in the land of Canaan, and thy father grieveth for thee i n sackcloth. And again I would have wept, but I restrained myself, that I shoul d not put my brethren to shame. And I said, I know not, I am a slave. Then they take counsel to sell me, that I should not be found in their hands. For they f eared Jacob, lest he should work upon them a deadly vengeance. For it had been heard that he was mighty with the Lord and with men. Then said the merchant unt o them, Release me from the judgment of Potiphar. They therefore came and asked for me, saying, He was bought by us with money, And he sent us away. 16. Now the Memphian woman pointed me out to her husband, that he should bu y me; for I hear, said she, that they are selling him. And she sent a eunuch to the Ishmaelites, and asked them to sell me; and since he was not willing to tr affic with them, he returned. So when the 35 eunuch had made trial of them, he made known to his mistress that they asked a large price for their slave. And she sent another eunuch, saying, Even though t hey demand two minae of gold, take heed not to spare the gold; only buy the boy , and bring him hither. And he gave them eighty pieces of gold for me, and told his mistress that a hundred had been given for me. And when I saw it I held my peace, that the eunuch should not be punished. 17. Ye see, my children, what great things I endured that I should not put my brethren to shame. Do ye also love one another, and with long-suffering hide ye one another's faults. For God delighteth in the unity of brethren, and in the purpose of a heart approved unto love. And when my brethren came into Egypt, an d learnt that I returned their money unto them, and upbraided them not, yea, th at I even comforted them, and alter the death of Jacob I loved them more abunda ntly, and all things whatsoever he commanded I did very abundantly, then they m arvelled. For I suffered them not to be afflicted even unto the smallest matter ; and all that was in my hand I gave unto them. Their children were my children , and my children were as their servants; their life was my life, and all their suffering was my suffering, and all their sickness was my infirmity. My land w as their land, my counsel their counsel, and I exalted not myself among them in arrogance because of my worldly glory, but I was among them as one of the leas t. 18. If ye also therefore walk in the commandments of the Lord, my children, He will exalt you there, and will bless you with good things for ever and ever. A nd if any one seeketh to do evil unto you, do ye by well-doing pray for him, an d ye shall be redeemed of the Lord from all evil. For, behold, ye see that thro ugh long-suffering I took unto wife even the daughter of my [1] master. And a h undred talents of gold were given me with her; for the Lord made them to serve me. And He gave me also beauty as a flower above the beautiful ones of Israel; and He preserved me unto old age in strength and in beauty, because I was like in all things to Jacob. 19. Hear ye also, my children, the visions which I saw. There were twelve d eer feeding, and the nine were divided and scattered in the land, likewise also the three. And I saw that from Judah was born a virgin wearing a linen [2] gar ment, and from her went forth a Lamb, without spot, and on His left hand there was as it were a lion; and all the beasts rushed against Him, and the lamb over came them, and destroyed them, and trod them under foot. And because of Him the angels rejoiced, and men, and all the earth. And these things shall take place in their season, in the last days. Do ye therefore, my children, observe the c ommandments of the Lord, and honour Judah and Levi; for from them shall arise u nto you the Lamb of God, by grace saving all the Gentiles and Israel. For His k ingdom is an everlasting kingdom, which shall not be shaken; but my kingdom amo ng yogi shall come to an end as a watcher's [3] hammock, which after the summer will not appear. 20. I know that after my death the Egyptians will afflict you, but God will undertake your cause, and will bring you into that which He promised to your f athers. But carry ye up my bones with you ; [4] for when my bones are taken up, the Lord will be with you in light, and Beliar shall be in darkness with the E gyptians. And carry ye up Zilpah your mother, and lay her near Bilhah, by the h ippodrome, by the side of Rachel. [5] And when he had said these things, he str etched out his feet, and slept the long sleep. And all Israel bewailed him, and all Egypt, with a great lamentation. For he felt even for the Egyptians even a s his own members, and showed them kindness, aiding them in every work, and cou nsel, and matter. XII. -- THE TESTAMENT OF BENJAMIN CONCERNING A PURE MIND. I. The record of the words of Benjamin, which he set forth to his sons, aft er he had lived a hundred and twenty years. And he kissed them, and said: As Is aac was born to Abraham in his hundredth year, so also was I to Jacob. Now sinc e Rachel died in giving me birth, I had no milk; therefore I was suckled by Bilhah her handmaid. For Rachel remained barre n for twelve years after that she had borne Joseph: and she prayed the Lord wit h fasting twelve days, and she conceived and bare me. For our father loved Rach el dearly, and prayed that he 36 might see two sons born from her: therefore was I called the son of days, which is Benjamin. [1] 2. When therefore I went into Egypt, and Joseph my brother re cognised me, he said unto me, What did they tell my father in that they sold me ? And I said unto him, They dabbled thy coat with blood and sent it, and said, Look if this is the coat of thy son. And he said to me, Even so, brother; for w hen the Ishmaelites took me, one of them stripped off my coat, and gave me a gi rdle, and scourged me, and bade me run. And as he went away to hide my garment, a lion met him, and slew him; and so his fellows were afraid, and sold me to t heir companions. 3. Do ye also therefore, my children, love the Lord God of heaven, and keep His commandments, and be followers of the good and holy man Joseph; and let your m ind be unto good, even as ye know me. He that hath his mind good seeth all thin gs rightly. Fear ye the Lord, and love your neighbour; and even though the spir its of Beliar allure you into all troublous wickedness, yet shall no troublous wickedness have dominion over you, even as it bad not over Joseph my brother. H ow many men wished to slay him, and God shielded him ! For he that feareth God and loveth his neighbour cannot be smitten by Beliar's spirit of the air, being shielded by the fear of God; nor can he be ruled over by the device of men or of beasts, for he is aided by the love of the Lord which he hath towards his ne ighbour. For he even besought our father Jacob that he would pray for our breth ren, that the Lord would not impute to them the evil that they devised concerni ng Joseph. And thus Jacob cried out, My child Joseph, thou hast prevailed over the bowels of thy father Jacob. And he embraced him, and kissed him for two hou rs, saying, In thee shall be fulfilled the prophecy of heaven concerning the La mb of God, even the Saviour of the world, that spotless shall He be delivered u p for transgressors, and sinless [2] shall He be put to death for ungodly men i n the blood of the covenant, for the salvation [3] of the Gentiles and of Israe l, and shall destroy Beliar, and them that serve him. 4. Know ye, my children, the end of the good man? Be followers of his compa ssion in a good mind, that ye also may wear crowns of glory. The good man hath not a dark eye; for he showeth mercy to all men, even though they be sinners, e ven though they devise evil concerning him. So he that doeth good overcometh the evil, being shielded by Him that is g ood; and he loveth the righteous as his own soul. If any one is glorified, he e nvieth him not; if any one is enriched, he is not jealous; if any one is valian t, he praiseth him; he trusteth and laudeth him that is sober-minded; he showet h mercy to the poor; he is kindly disposed toward the weak; he singeth the prai ses of God; as for him who hath the fear of God, he protecteth him as with a sh ield; him that loveth God he aideth; him that rejecteth the Most High he admoni sheth and turneth back; and him that hath the grace of a good spirit, he loveth even as his own soul. 5. If ye have a good mind, my children, then will both wicked men be at pea ce with you, and the profligate will reverence you and turn unto good; and the covetous shall not only cease from their inordinate desire, but shall even give the fruits of their covetousness to them that are afflicted. If ye do well, ev en the unclean spirits shall flee from you; yea, the very beasts shall flee fro m you in dread. For where the reverence for good works is present unto the mind , darkness fleeth away from him. For if any one is injurious to a holy man, he repenteth; for the holy man showeth pity on his reviler, and holdeth his peace. And if any one betray a righteous soul, and the righteous man, though praying, be humbled for a little while, yet not long after he appeareth far more glorio us, even as was Joseph my brother. 6. The mind of the good man is not in the power of the deceit of the spirit of Beliar, for the angel of peace guideth his soul. He gazeth not passionately on corruptible things, nor gathereth together riches unto desire of pleasure; he delighteth not in pleasure, he hurteth not his neighbour, be pampereth not h imself with food, he erreth not in the pride of his eyes, for the Lord is his p ortion. The good mind admitted not the glory and dishonour of men, neither know eth it any guile or lie, fighting or reviling; for the Lord dwelleth in him and lighteth up his soul, and he rejoiceth towards all men at every time. The good mind hath not two tongues, of blessing and of cursing, of insult and of honour , of sorrow and of joy, of quietness and of trouble, of hypocrisy and of truth, of poverty and of wealth; but it hath one disposition, pure and un-corrupt, co ncerning all men. It hath no double sight, [4] nor double hearing; for in every thing which he doeth, or speaketh, or seeth, he knoweth that the Lord watcheth his soul, and he cleanseth his mind that he be not condemned by God and men. Bu t of Beliar every work is twofold, and hath no singleness. 37 7. Flee ye therefore, my children, the evil-doing of Beliar; for it giveth a sword to them that obeyeth, and the sword is the mother of seven evils. First the mind conceiveth through Beliar, and first there is envy; secondly, despera tion; thirdly, tribulation; fourthly, captivity; fifthly, neediness; sixthly, t rouble; seventhly, desolation. Therefore also Cain is delivered over to seven v engeances by God, for in every hundred years the Lord brought one plague upon h im. Two hundred years he suffered, and in the nine hundredth year he was brough t to desolation at the flood, for Abel his righteous brother's sake. In seven [ 1] hundred years was Cain judged, and Lamech in seventy times seven; because fo r ever those who are likened unto Cain in envy unto hatred of brethren shall be judged with the same punishment. 8. Do ye also therefore, my children, flee ill-doing, envy, and hatred of b rethren, and cleave to goodness and love. He that hath a pure mind in love, loo keth not after a woman unto fornication; for he hath no defilement in his heart , because the Spirit of God resteth in him. For as the sun is not defiled by sh ining over dung and mire, but rather drieth up both and driveth away the ill sm ell: so also the pure mind, constrained among the defilements of the earth, rat her edifieth, and itself suffereth no defilement. 9. Now I suppose, from the words of the righteous Enoch, that there will be also evil-doings among you: for ye will commit fornication with the fornicatio n of Sodom, and shall perish all save a few, and will multiply inordinate lusts with women; and the kingdom of the Lord shall not be among you, for forthwith He will take it away. Nevertheless the temple of God shall be built in your por tion, and shall be glorious among you. For He shall take it, and the twelve tri bes shall be gathered together there, and all the Gentiles, until the Most High shall send forth His salvation in the visitation of His only-begotten one. And He shall enter into the front [2] of the temple, and there shall the Lord be t reated with outrage, and He shall be lifted up upon a tree. And the veil of the temple shall be rent, and the Spirit of God shall descend upon the Gentiles as fire poured forth. And He shall arise from the grave, and shall ascend from ea rth into heaven: and I know how lowly He all be upon the earth, and how gloriou s in the heaven. 10. Now when Joseph was in Egypt, I longed to see his visage and the form o f his countenance; and through the prayers of Jacob my father I saw him, while awake in the daytime, in his full and perfect shape. Know ye therefore, my chi ldren, that I am dying. Work therefore truth and righteousness each one with his neighbour, and judgment unto faithful doing , and keep the law of the Lord and His commandments; for these things do I te ach you instead of all inheritance. Do ye also therefore give them to your chil dren for an everlasting possession; for so did both Abraham, and Isaac, and Jac ob. All these things they gave us for an inheritance, saying, Keep the commandm ents of God until the Lord shall reveal His salvation to all nations. Then shal l ye see Enoch, Noah, and Shem, and Abraham, and Isaac, and Jacob, arising on t he right hand in gladness. Then shall we also arise, each one over our tribe, w orshipping the King of heaven, who appeared upon the earth in the form of a man of humility. And as many as believed on Him on the earth shall rejoice with H im; [3] and then shall all men arise, some unto glory and some unto shame. And the Lord shall judge Israel first, even for the wrong they did unto Him; for wh en He appeared as a deliverer, God in the flesh, they believed Him not. And the n shall He judge all the Gentiles, as many as believed Him not when He appeared upon earth. And He shall reprove Israel among the chosen ones of the Gentiles, even as He reproved Esau among the Midianites, who deceived their brethren, so that they fell into fornication and idolatry; and they were alienated from God , and became as they that were no children in the portion of them that fear the Lord. But if ye walk in holiness in the presence of the Lord, ye shall dwell i n hope again in me, and all Israel shall be gathered unto the Lord. 11. And I shall no longer be called a ravening wolf [4] on account of your ravages, but a worker of the Lord, distributing food to them that work what is good. And one [5] shall rise up from my seed in the latter times, beloved of th e Lord, hearing upon the earth His voice, enlightening with new knowledge all t he Gentiles, bursting in upon Israel for salvation with the light of knowledge, and tearing it away from it like a wolf, and giving it to the synagogue of the Gentiles. And until the consummation of the ages shall he be in the synagogues of the Gentiles, and among their rulers, as a strain of music in the mouth of all; [6] and he shall be inscribed in the holy books, both his work and his wor d, and he shall be a chosen one of God for ever; and because of him my father J acob instructed me, saying, He shall fill up that which lacketh of thy tribe. 38 12. And when he finished his words, he said: I charge you, my children, car ry up my bones out of Egypt, and bury me at Hebron, near my fathers. So Benjami n died a hundred and twenty-five years old, in a good old age, and they placed him in a coffin. And in the ninety-first year of the departure of the children of Israel from Egypt, they and their brethren brought up the bones of their fathers secre tly in a place which is called Canaan; and they buried them in Hebron, by the f eet of their fathers. And they returned from the land of Canaan, and dwelt in E gypt until the day of their departing from the land of Egypt. NOTE BY THE AMERICAN EDITOR. I had prepared annotations for these pages which I find will require more s pace than this overloaded volume can afford. Let me indicate some sources of in formation which the student may find convenient. Thus, in Liddon's Bampton Lect ure (4th ed., London, 1869), consult p. 71 for remarks on Philo and Alexandrian Jews; see also p. 91. Concerning the "Book of Enoch," pp. 7 and 302; see Westc ott, Study of the Gospels (London, 1867), p. 109, a reference to the Book of Ju bilees, and its lack of reference to Messiah. See Jewish doctrine of the Messia h, pp. 86, 143, 151; the "Book of Henoch," pp. 69, 93, 101; apocryphal words of Jews, p. 428. He places the "Book of Henoch" earlier than the "Book of Jubilee s," and the "Twelve Patriarchs" after that. Compare Westcott's Historic Faith ( London, 1883), a quotation from Gold-win Smith, on "the blood of Christ," note 8, p. 237. I cannot forbear to note, among useful suggestions in these Testaments, tha t (on p. 11 ) of the share of Simeon in the persecution of Joseph. It explains the real purpose of Joseph in selecting Simeon as the hostage to be left in Egy pt (Gen. xlii. 21-24.) Joseph heard the mutual reproaches of his brothers, and foresaw that Simeon would be made to suffer as most guilty: so he was withdrawn . Again, a like anxiety (Gen. xlv. 2) appears when Simeon was sent back with th em to his father. Other suggestions may be noted as substantially illustrating the sacred narrative. 43 EXCERPTS OF THEODOTUS [1] OR SELECTIONS FROM THE PROPHETIC SCRIPTURES [2] I. Those around Sedrach, Misak, and Abednago in the furnace of fire say as they praise God, "Bless, ye heavens, the Lord; praise and exalt Him for ever;" then, "Bless, ye angels, the Lord;" then, "Bless the Lord, all ye waters that a re above heaven." So the Scriptures assign the heavens and the waters to the cl ass of pure powers [3] as is shown in Genesis. Suitably, then, inasmuch as "pow er" is used with a variety of meaning, Daniel adds, "Let every power bless the Lord ;" then, further, "Bless the Lord, sun and moon;" and, "Bless the Lord, ye stars of heaven. Bless the Lord, all ye that worship Him; praise and confess t he God of gods, for His mercy is for ever." It is written in Daniel, on the occ asion of the three children praising in the furnace. II. "Blessed art Thou, who lookest on the abysses as Thou sittest on the ch erubim," says Daniel, in agreement with Enoch, [4] who said, "And I saw all sor ts of matter." For the abyss, which is in its essence boundless, is bounded by the power of God. These material essences then, from which the separate genera and their species are produced, are called abysses; since you would not call th e water alone the abyss, although matter is allegorically called water, the aby ss. III. "In the beginning God made the heaven and the earth," [5] both terrest rial and celestial things. And that this is true, the Lord said to Osee, "Go, t ake to thyself a wife of fornication, and children of fornication: because the land committing fornication, shall commit fornication, departing from the Lord ." [6] For it is not the element of earth that he speaks of, but those that dwell in the element, those who have an earthly disposition. IV. And that the Son is the beginning [7] or head, Hosea teaches clearly: " And it shall be, that in the place in which it was said to them, Ye are not my people, they shall be called the children of the living God: and the children o f Judah and the children of Israel shall be gathered to the same place, and the y shall place over them one head, [8] and they shall come up out of the land; f or great is the day of Jezreel." [9] For whom one believes, him He chooses. But one believes the Son, who is the head; wherefore also he said in addition: "Bu t I will have mercy on the sons of Judah, and will save them by the Lord their God." [10] Now the Saviour who saves is the Son of God. He is then the head. [7 ] V. The Spirit by Osee says, "I am your Instructor;" [11] "Blow ye [12] the trumpet upon the hills of the Lord; sound upon the high places." [13] And is no t baptism itself, which is the sign of regeneration, an escape from matter, by the teaching of the Saviour, a great impetuous stream, ever rushing on and bear ing us along? The Lord accordingly, leading us out of disorder, illumines us by bringing us into the light, which is shadow-less and is material no longer. VI. This river and sea of matter two prophets [14] cut asunder and divided by the power of the Lord, the matter being bounded, through both divisions of t he water. Famous leaders both, by whom the signs were believed, they complied w ith the will of God, so that the righteous man may proceed from matter, having journeyed through it first. On the one of these commanders also was imposed the name of our Saviour. [15] 44 VII. Now, regeneration is by water and spirit, as was all creation: "For th e Spirit of God moved on the abyss." [1] And for this reason the Saviour was ba ptized, though not Himself needing [2] to be so, in order that He might consecr ate the whole water for those who were being regenerated. Thus it is not the bo dy only, but the soul, that we cleanse. It is accordingly a sign of the sanctif ying of our invisible part, and of the straining off from the new and spiritual creation of the unclean spirits that have got mixed up with the soul. VIII. "The water above the heaven." Since baptism is performed by water and the Spirit as a protection against the twofold fire,--that which lays hold of what is visible, and that which lays hold of what is invisible; and of necessit y, there being an immaterial element of water and a material, is it a protectio n against the twofold [3] fire. And the earthly water cleanses the body; but th e heavenly water, by reason of its being immaterial and invisible, is an emblem of the Holy Spirit, who is the purifier of what is invisible, as the water of the Spirit, as the other of the body. IX. God, out of goodness, hath mingled fear with goodness. For what is bene ficial for each one, that He also supplies, as a physician to a sick man, as a father to his insubordinate child: "For he that spareth his rod hateth his son. " [4] And the Lord and His apostles walked in the midst of fear and labours. Wh en, then, the affliction is sent in the person of a righteous man, [5] it is ei ther from the Lord rebuking him for a sin committed before, or guarding him on account of the future, or not preventing by the exercise of His power an assaul t from without, [6]-- for some good end to him and to those near, for the sake of example. X. Now those that dwell in a corrupt body, like those who sail in an old sh ip, do not lie on their back, but are ever praying, stretching their hands to God. XI. The ancients were exceedingly distressed, unless they had always some s uffering in the body. For they were afraid, that if they received not in this world the punishment of the sins which, in numbers through ignorance, accompan y those that are in the flesh, they would in the other world suffer the penalty all at once. So that they preferred curative treatment here. What is to be dre aded is, then, not external disease, but sins, for which disease comes, and dis ease of the soul, not of the body: "For all flesh is grass," [7] and corporeal and external good things are temporary; "but the things which are unseen are eternal." [8] XII. As to knowledge, some elements of it we already possess; others, by wh at we do possess, we firmly hope to attain. For neither have we attained all, n or do we lack all. But we have received, as it were, an earnest of the eternal blessings, and of the ancestral riches. The provisions for the Lord's way are the Lord's beatitudes. For He said: "Seek," and anxiously seek, "the kingdom of God, and all these things shall be added to you: for the Father knoweth what t hings ye have need of." [9] Thus He limits not only our occupations, but our ca res. For He says: "Ye cannot, by taking thought, add aught to your stature." [1 0] For God knows well what it is good for us to have and what to want. He wishe s, therefore, that we, emptying ourselves of worldly cares, should be filled wi th that which is directed towards God. "For we groan, desiring to be clothed up on with that which is incorruptible, before putting off corruption." For when f aith is shed abroad, unbelief is nonplussed. Similarly also with knowledge and righteousness. We must therefore not only empty the soul, but fill it with God. For no longer is there evil in it, since that has been made to cease; nor yet is there good, since it has not yet received good. But what is neither good nor evil is nothing. "For to the swept and empty house return," [11] if none of th e blessings of salvation has been put in, the unclean spirit that dwelt there b efore, taking with him seven other unclean spirits. Wherefore, after emptying t he soul of what is evil, we must fill with the good God that which is His chose n dwelling-place. For when the empty rooms are filled, then follows the seal, t hat the sanctuary may be guarded for God. XIII. "By two and three witnesses every word is established." [12] By Fathe r, and Son, and Holy Spirit, by whose witness and help the prescribed commandme nts ought to be kept. [13] XIV. Fasting, according to the signification of the word, is abstinence fro m food. Now food makes us neither more righteous nor less. But mystically it sh ows that, as life is maintained in individuals by sustenance, and want of suste nance is the token of death; so also ought we to fast from worldly things, that we may die to the world, and after that, by partaking of divine sustenance, li ve to God. Especially does fasting 45 empty the soul of matter, and make it, along with the body, pure and light for the divine words. Worldly food is, then, the former life and sins; but the divi ne food is faith, hope, love, patience, knowledge, peace, temperance. For "bles sed are they that hunger and thirst after" God's "righteousness ; for they shal l be filled." [1] The soul, but not the body, it is which is susceptible of thi s craving. XV. The Saviour showed to the believing apostles prayer to be stronger than faith in the case of a demoniac, whom they could not cleanse, when He said, Su ch things are accomplished by prayer. He who has believed has obtained forgiven ess of sins from the Lord; but he who has attained knowledge, inasmuch as he no longer sins, obtains from himself the forgiveness of the rest. XVI. For as cures, and prophecies, and signs are performed by the agency of men, God working in them, so also is Gnostic teaching. For God shows His power through men. And the prophecy rightly says, "I will send to them a man who wil l save them." [2] Accordingly He sends forth at one thee prophets, at another a postles, to be saviours of men. Thus God does good by the agency of men. For it is not that God can do some things, and cannot do others: He is never powerles s in anything. No more are some things done with, and some things against His w ill; and some things by Him, and some things by another. But He even brought us into being by means of men, and trained us by means of men. XVII. God made us, having previously no existence. For if we had a previous existence, we must have known where we were, and how and why we came hither. B ut if we had no pre-existence, then God is the sole author of our creation. As, then, He made us who had no existence; so also, now that we are made, He saves us by His own grace, if we show ourselves worthy and susceptible; if not, He [ 3] will let us pass to our proper end. For He is Lord both of the living and th e dead. XVIII. But see the power of God, not only in the case of men, in bringing t o existence out of non-existence, and making them when brought into being grow up according to the progress of the thee of life, but also in saving those who believe, in a way suitable to each individual. And now He changes both hours, a nd times, and fruits, and elements. For this is the one God, who has measured b oth the beginning and the end of events suitably to each one. XIX. Advancing from faith and fear to knowl- edge, man knows how to say Lord, Lord; but not as His slave, he has learned to say, Our Father. [4] Having set free the spirit of bondage, which produces fear , and advanced by love to adoption, he now reverences from love Him whom he fea red before. For he no longer abstains from what he ought to abstain from out of fear, but out of love clings to the commandments. "The Spirit itself," it is s aid, "beareth witness when we cry, Abba, [4] Father." [5] XX. Now the Lord with His precious blood redeems us, freeing us from our ol d bitter masters, that is, our sins, on account of which the spiritual powers o f wickedness ruled over us. Accordingly He leads us into the liberty of the Fat her, -- sons that are co-heirs and friends. "For," says the Lord, "they that do the will of my Father are my brethren and fellow-heirs." [6] "Call no man, the refore, father to yourselves on earth." [7] For it is masters that are on earth . But in heaven is the Father, of whom is the whole family, both in heaven and on earth. [8] For love rules willing hearts, but fear the unwilling. One kind o f fear is base; but the other, leading us as a pedagogue to good, brings us to Christ, and is saving. XXI. Now if one has a conception of God, it by no means corresponds with Hi s worthiness. For what can the worthiness of God be? But let him, as far as is possible, conceive of a great and incomprehensible and most beautiful light; in accessible, comprehending all good power, all comely virtue; caring for all, co mpassionate, passionless, good; knowing all things, foreknowing all things, pur e, sweet, shining, stainless. XXII. Since the movement of the soul is self-originated, the grace of God d emands from it what the soul possesses, willingness as its contribution to salv ation. For the soul wishes to be its own good; which the Lord, however, gives i t. For it is not devoid of sensation so as to be carried along like a body. Hav ing is the result of taking, and taking of willing and desiring; and keeping ho ld of what one has received, of the exercise of care and of ability. Wherefore God has endowed the soul with free choice, that He may show it its duty, and th at it choosing, may receive and retain. XXIII. As through the body the Lord spake and healed, so also formerly by t he prophets, and now by the apostles and teachers. For the Church is the minist er of the Lord's power. Thence He then assumed humanity, [9] that by it He migh t 46 minister to the Father's will. And at all times, the God who loves humanity [1] invests Himself with man for the salvation of men, -- in former tithes with th e prophets, and now with the Church. For it is fitting that like should ministe r to like, in order to a like salvation. XXIV. For we are of the earth. . . . Caesar is the prince, for the thee bei ng, whose earthly image is the old man, to which he has returned. To him, then, we are to render the earthly things, which we bore in the image of the earthly , and the things of God to God. For each one of the passions is on us as a lett er, and stamp, and sign. Now the Lord marks us with another stamp, and with oth er names and letters, faith instead of unbelief, and so forth. Thus we are tran slated from what is material to what is spiritual, "having borne the image of t he heavenly." [2] XXV. John says: "I indeed baptize you with water, but there cometh after me He that baptizeth with the Spirit and fire." [3] But He baptized no one with f ire. But some, as Heraclius says, marked with fire the ears of those who were sealed; understanding so the apostolic saying, "For His fan is in His hand , to purge His floor: and He will gather the wheat into the garner; but the cha ff He will burn with fire un-quenchable." [4] There is joined, then, the expres sion "by fire" to that" by the Spirit;" since He separates the wheat from the c haff, that is, from the material husk, by the Spirit; and the chaff is separate d, being fanned by the wind : [5] so also the Spirit possesses a power of separ ating material forces. Since, then, some things are produced from what is unpro duced and indestructible, -that is, the germs of life,--the wheat also is store d, and the material part, as long as it is conjoined with the superior part, re mains; when separated from it, it is destroyed; for it had its existence in ano ther thing. This separating element, then, is the Spirit, and the destroying el ement is the fire: and material fire is to be understood. But since that which is saved is like wheat, and that which grows in the soul like chaff, and the on e is incorporeal, and that which is separated is material; to the incorporeal H e opposes spirit, which is rarefied and pure -almost more so than mind; and to the material He opposes fire, not as being evil or bad, but as strong and capab le of cleansing away evil. For fire is conceived as a good force and powerful, destructive of what is baser, and conservative of what is better. Wherefore thi s fire is by the prophets called wise. XXVI. Thus also, then, when God is called "a consuming fire," it is because a name and sign, not of wickedness, but of power, is to be selected. For as fire is the most pot ent of the elements, and masters all things; so also God is all-powerful and al mighty, who is able to hold, to create, to make, to nourish, to make grow, to s ave, having power of body and soul. As, then, fire is superior to the elements, so is the Almighty Ruler to gods, and powers, and principalities. The power of fire is twofold: one power con-duces to the production and maturing of fruits and of animals, of which the sun is the image; and the other to consumption and destruction, as terrestrial fire. When, then, God is called a consuming fire, He is called a mighty and resist-less power, to which nothing is impossible, bu t which is able to destroy. Respecting such a power, also, the Saviour says, "I came to send fire upon the earth," [6] indicating a power to purify what is holy, but destructive, as they say, of what is material; and, as we should say, disciplinary. Now fear pe rtains to fire, and diffusion to light. XXVII. Now the more ancient men [7] did not write, as they neither wished t o encroach on the thee devoted to attention bestowed on what they handed down, in the way of teaching, by the additional attention bestowed on writing, nor sp ent the thee for considering what was to be said on writing. And, perhaps convi nced that the function of composition and the department of teaching did not be long to the same cast of mind, they gave way to those who had a natural turn for it. For in the case of a speaker, the stream of speech flows unchecked and impetuous, and you may catc h it up hastily. But that which is always tested by readers, meeting with stric t [8] examination, is thought worthy of the utmost pains, and is, so to speak, the written confirmation of oral instruction, and of the voice so wafted along to posterity by written composition. For that which was committed in trust to t he elders, speaking in writing, uses the writer's help to hand itself down to t hose who are to read it. As, then, the magnet, repelling other matter, attracts iron alone by reason of affinity; so also books, though many read them, attrac t those alone who are capable of comprehending them. For the word of truth is t o some "foolishness," [9] and to others a "stumbling-block;" [9] but to a few " wisdom." [9] So also is the power of God found to be. But far from the Gnostic be envy. For it is for this reason also that he asks whether it be worse to giv e to the unworthy, or not commit to the worthy; and runs the risk, from his abu ndant love of communicating, not 47 only to every one who is qualified, but sometimes also to one unworthy, who ask s importunately; not on account of his entreaty (for he loves not glory), but o n account of the persistency of the petitioner who bends his mind towards faith with copious entreaty. XXVIII. There are those calling themselves Gnostics who are envious of thos e in their own house more than strangers. And, as the sea is open to all, but o ne swims, another sails, and a third catches fish; and as the land is common, b ut one walks, another ploughs, another hunts, --somebody else searches the mine s, and another builds a house: so also, when the Scripture is read, one is help ed to faith, another to morality, and a third is freed from superstition by the knowledge of things. The athlete, who knows the Olympic stadium, strips for tr aining, contends, and becomes victor, tripping up his antagonists who contend a gainst his scientific method, and fighting out the contest. For scientific kno wledge [1] is necessary both for the training of the soul and for gravity of co nduct; making the faithful more active and keen observers of things. For as there is no believing without elementary instruction, so neither is ther e comprehension without science. [1] XXIX. For what is useful and necessary to salvation, such as the knowledge of the Father, and Son, and Holy Spirit, and also of our own soul, are wholly r equisite; and it is at once beneficial and necessary to attain to the scientifi c account of them. And to those who have assumed the lead in doing good, lunch experience is advantageous; so that none of the things which appear to be known necessarily and eruditely by others may escape their notice. The exposition, t oo, of heterodox teaching affords another exercise of the inquiring soul, and k eeps the disciple froth being seduced from the truth, by his having already had practice beforehand in sounding all round on warlike instruments of music. [2] XXX. The life of the Gnostic rule, (as they say that Crete was barren of de adly animals,) is pure from every evil deed, and thought, and word; not only ha ting no one, but beyond envy and hatred, and all evil-speaking and slander. XXXI. In length of days, it is not on account of his having lived long that t he man is to be regarded happy, to whose lot it has also fallen, through his ha ving lived, to be worthy of living for ever. He has pained no one, except in in structing by the word the wounded in heart, as it were by a salutary honey, whi ch is at once sweet and pungent. So that, above all, the Gnostic preserves the decorous along with that which is in accordance with reason. For passion being cut away and stript off from the whole soul, he henceforth consorts and l ives with what is noblest, which has now become pure, and emancipated to adopti on. XXXII. Pythagoras thought that he who gave things their names, ought to be regarded not only the most intelligent, but the oldest of the wise men. We must , then, search the Scriptures accurately, since they are admitted to be express ed in parables, and from the names hunt out the thoughts which the Holy Spirit, pro-pounding respecting things, teaches by imprinting His mind, so to speak, o n the expressions; that the names used with various meanings, being made the su bject of accurate investigation, may be explained, and that that which is hidde n trader many integuments may, being handled and learned, come to light and gle am forth. For so also lead turns white as you rub it; white lead being produced from black. So also scientific knowledge (gnosis), shedding its light and brig htness on things, shows itself to be in truth the divine wisdom, the pure light , which illumines the men whose eyeball is clear, unto the sure vision and comp rehension of truth. XXXIII. Lighting, then, our torch [3] at the source of that light, by the p assionate desire which has it for its object, and striving as much as possible to be assimilated to it, we become men [4] full of light, [5] Israelites indeed . For He called those friends and brethren who by desire and pursuit aimed afte r likeness to the Divinity. XXXIV. Pure places and meadows have received voices and visions of holy pha ntasms. [6] But every man who has been perfectly purified, shall be thought wor thy of divine teaching and of power. XXXV. Now I know that the mysteries of science (gnosis) are a laughing-stoc k to many, especially when not patched up with sophistical figurative language. And the few are at first startled at them; as when light is suddenly brought i nto a convivial party in the dark. Subsequently, on getting used and accustomed , and trained to reasoning, as if gladdened and exulting for delight, they prai se the Lord. . . . For as pleasure has for its essence release from pain; so al so has knowledge the removal of ignorance. For as those that are most asleep th ink they are most awake, being under the power of dream-visions very vivid and fixed; so those that are most ignorant think that they know most. But blessed a re they who rouse themselves from this sleep and derangement, and raise their e yes to the light and the truth. XXXVI. It is, therefore, equally requisite for him who wishes to have a pup il who is docile, 48 and has blended faith with aspiration, to exercise himself and constantly to st udy by himself, investigating the truth of his speculations; and when he thinks himself right, to descend to questions regarding things contiguous. For the yo ung birds make attempts to fly in the nest, exercising their wings. XXXVII. For Gnostic virtue everywhere makes man good, and meek, and harmles s, [1] and painless, and blessed, and ready to associate in the best way with a ll that is divine, in the best way with men, at once a contemplative and active divine image, and turns him into a lover of what is good by love. For what is good, [2] as there it is contemplated and comprehended by wisdom, is here by se lf-control and righteousness carried into effect through faith: practising in t he flesh an angelic ministry; hallowing the soul in the body, as in a place cle ar and stainless. XXXVIII. Against Tatian, [3] who says that the words, "Let there be light," [4] are supplicatory. If, then, He is supplicating the supreme God, how does H e say, "I am God, and beside me there is none else?" [5] We have said that ther e are punishments for blasphemies, for nonsense. for outrageous expressions; wh ich are punished and chastised by reason. XXXIX. And he said, too, that on account of their hair and finery, women ar e punished by the Power that is set over these matters; which also gave to Sams on strength in his hair; which punishes the women who allure to fornication thr ough the adornment of their hair. XL. As by the effluence of good, people are made good; in like manner are t hey made bad. Good is the judgment of God, and the discrimination of the believ ing from the unbelieving, and the judgment beforehand, so as not to fall into g reater judgment -- this judgment being correction. XLI. Scripture says that infants which are exposed are delivered to a guard ian angel, and that by him they are trained and reared. "And they shall be," it says, "as the faithtful in this world of a hundred years of age." Wherefore al so Peter, in the Revelation, [6] says: "And a flash of fire, leaping from those infants, and striking the eyes of the women." For the just shines: forth as a spark in a reed, and will judge the nations. [7] XLII. "With the holy Thou wilt be holy." [8] "According to thy praise is th y name glorified;" God being glorified through our knowledge, and through the inheritance. Thus al so it is said, "The Lord liveth," and "The Lord hath risen." [9] XLIII. "A peo ple whom I knew not hath served me;" [10] --by covenant I knew them not, alien sons, who desired what pertained to another. XLIV. "Magnifying the salvatio ns of His king." [11] All the faithful are called kings, brought to royalty thr ough inheritance. XLV. Long-suffering is sweetness above honey; not because it is long-suffer ing, but in consequence of the fruit of long-suffering. Since, then, the man o f self-control is devoid of passion, inasmuch as he restrains the passions, not without toil; but when habit is formed, he is no longer a man of self-control, the man having come trader the influence of one habit and of the Holy Spirit. XLVI. The passions that are in the soul are called spirits,--not spirits of power, since in that case the man under the influence of passion would be a le gion of demons; but they are so called in consequence of the impulse they commu nicate. For the soul itself, through modifications, taking on this and that oth er sort of qualities of wickedness, is said to receive spirits. XLVII. The Word does not bid us renounce property; [12] but to manage prope rty without inordinate affection; and on anything happening, not to be vexed or grieved; and not to desire to acquire. Divine Providence bids keep away from p ossession accompanied with passion, and from all inordinate affection, and from this turns back those still remaining [13] in the flesh. XLVIII. For instance, Peter says in the Apocalypse, [14] that abortive infa nts shall share the better fate; [15] that these are committed to a guardian an gel, so that, on receiving knowledge, they may obtain the better abode, having had the same experiences which they would have had had they been in the body. B ut the others shall obtain salvation merely, as being injured and pitied, and r emain without punishment, receiving this reward. XLIX. The milk of women, flowing from the breasts and thickening, says Pete r in the Apocalypse, [16] will produce minute beasts, that prey on flesh, and r unning back into them will consume them: teaching that punishments arise for si ns. He says that they are produced from sins; as it was for their sins that the people were sold. And for their want of faith in Christ, as the apostle says, they were bitten by serpents. 49 L. An ancient said that the embryo is a living thing; for that the soul ent ering into the womb after it has been by cleansing prepared for conception, and introduced by one of the angels who preside over generation, and who knows the time for conception, moves the woman to intercourse; and that, on the seed bei ng deposited, the spirit, which is in the seed, is, so to speak, appropriated, and is thus assumed into conjunction in the process of formation. He cited as a proof to all, how, when the angels give glad tidings to the barren, they intro duce souls before conception. And in the Gospel "the babe leapt"(1) as a living thing. And the barren are barren for this reason, that the soul, which unites for the deposit of the seed, is not introduced so as to secure conception and g eneration. LI. "The heavens declare the glory of God."(2) The heavens are taken in var ious meanings, both those defined by space and revolution, and those by covenan t,--the immediate operation of the first-created angels. For the covenants caus ed a more especial appearance of angels,--that(3) in the case of Adam, that in the case of Noah, that in the case of Abraham, that in the case of Moses. For, moved by the Lord, the first-created angels exercised their influence on the an gels attached to the prophets, considering the covenants the glory of God. Furt hermore, the things done on earth by angels were done by the first-created ange ls to the glory of God. LII. It is the Lord that is principally denominated the Heavens, and then t he First-created; and after these also the holy men before the Law, as the patr iarchs, and Moses, and the prophets; then also the apostles. "And the firmament showeth His handiwork." He applies the term "firmament"(4) to God, the passion less and immoveable, as also elsewhere the same David says, "I will love Thee, O Lord, my strength(4) and my refuge."(5) Accordingly, the firmament itself sho ws forth the work of His hands,--that is, shows and manifests the work of His a ngels. For He shows forth and manifests those whom He hath made. LIII. "Day unto day uttereth speech." As the heavens have various meanings, so also has day. Now speech is the Lord; and He is also frequently called day. "And night unto night showeth forth knowledge." The devil knew that the Lord w as to come. But he did not believe that He was God; wherefore also he tempted H im, in order to know if He were powerful. It is said, "he left(6) Him, and depa rted from Him for a season;" that is, he postponed the discovery till the resur rection. For he knew that He who was to rise was the Lord. Likewise also the de mons; since also they suspected that Solomon was the Lord, and they knew that h e was not so, on his sinning. "Night to night." All the demons knew that He who rose after the passion was the Lord. And already Enoch(7) had said, that the a ngels who transgressed taught men astronomy and divination, and the rest of the arts. LIV. "There are no speeches or words whose voices are not heard," neither o f days nor nights. "Their sound is gone forth unto all the earth." He has trans ferred the discourse to the saints alone, whom he calls both heavens and days. LV. The stars, spiritual bodies, that have communications with the angels s et over them, and are governed by them, are not the cause of the production of things, but are signs of what is taking place, and will take place, and have ta ken place in the case of atmospheric changes, of fruitfulness and barrenness, o f pestilence and fevers, and in the case of men. The stars do not in the least degree exert influences, but indicate what is, and will be, and has been. LVI. "And in the sun hath He set His tabernacle." There is a transposition here. For it is of the second coming that the discourse is. So, then, we must r ead what is transposed in its due sequence: "And he, as a bridegroom issuing fr om his chamber, will rejoice as a giant to run his way. From heaven's end is hi s going forth; and there is no one who shall hide himself from his heat;" and t hen, "He hath set His tabernacle in the sun." Some say that He deposited the Lord's body in the sun, as Hermogenes. And " His tabernacle," some say, is His body, others the Church of the faithful. Our Pantaenus(8) used to say, that prophecy utters its expressions indefini tely for the most part, and uses the present for the future, and again the pres ent for the past. Which is also seen here.(9) For "He hath set" is put both for the past and the future. For the future, because, on the completion of this pe riod, which is to run according to its present(10) constitution, the Lord will come to restore the righteous, the faithful, in whom He rests, as in a tent, to one and the same unity; for all are one body, of the same race, and have chose n the same faith and righteousness. But sortie as head, some as eyes, some as e ars, some as hands, some as breasts, some as feet, shall be set, resplendent, i n the sun. "Shine forth as the sun,"(11) or in the sun; since an angel 50 high in command is in the sun. For he is appointed for rule over days; as the m oon is for ruling over night.(1) Now angels are called days. Along with the ang els in(2) the sun, it is said, they shall have assigned to them one abode, to b e for some time and in some respects the sun, as it were the head of the body w hich is one. And, besides, they also are the rulers of the days, as that angel in the sun, for the greater purpose for which he before them(3) migrated to the same place. And again destined to ascend progressively, they reach the first a bode, in accordance with the past "He hath set:" so that the first-created ange ls shall no longer, according to providence, exercise a definite ministry, but may be in repose, and devoted to the contemplation of God alone; while those ne xt to them shall be promoted to the post which they have left; and so those ben eath them similarly. LVII. There are then, according to the apostle, those on the summit,(4) the first-created. And they are thrones, although Powers, being the first-created, inasmuch as God rests in them, as also in those who believe. For each one, acc ording to his own stage of advancement possesses the knowledge of God in a way special to himself; and in this knowledge God reposes, those who possess knowle dge being made immortal by knowledge. And is not "He set His tabernacle in the sun" to be understood thus? God "set in the sun," that is, in the God who is be side Him, as in the Gospel, Eli, Eli,(5) instead of my God, my God. And what is above all rule, and authority, and power, and every name that is named," are t hose from among men that are made perfect as angels and archangels, so as to ri se to the nature of the angels first-created. For those who are changed from me n to angels are instructed for a thousand years by the angels after they are br ought to perfection. Then those who have taught are translated to archangelic a uthority; and those who have learned instruct those again who from men are chan ged to angels. Thus afterwards, in the prescribed periods, they are brought to the proper angelic state of the body. LVIII. "The law of God is perfect, converting souls."(6) The Saviour Himsel f is called Law and Word, as Peter in "the Preaching," and the prophet: "Out of Zion shall go forth the Law, and the Word of the Lord from Jerusalem."(7) LIX. "The testimony of the Lord is sure, making children wise." The covenan t of the Lord is true, making wise children; those free from evil, both the apo stles, and then also us. Besides, the testimony of the Lord, according to which He rose again after His passion, having been verified by fact, led the Church to confirmation in faith. LX. "The fear of the Lord is pure, enduring for ever." He says that those w ho have been turned from fear to faith and righteousness endure for ever. "The judgments of the Lord are true,"--sure, and incapable of being overtur ned; and giving rewards according to what is right, bringing the righteous to t he unity of the faith. For this is shown in the words, "justified for the same. "(8) "Such desires(9) are above gold and precious stone." LXI. "For also Thy servant keeps them." Not that David alone is called serv ant; but the whole people saved is called the servant of God, in virtue of obed ience to the command. LXII. "Cleanse me from my secret faults;"--thoughts contrary to right reaso n--defects. For He calls this foreign to the righteous man. LXIII. "If they have not dominion over me, then shall I be innocent." If th ose who persecute me as they did the Lord, do not have dominion over me, I shal l not be innocent. For no one becomes a martyr unless he is persecuted; nor app ears righteous, unless, being wronged, he takes no revenge; nor forbearing ... 55 TWO EPISTLES CONCERNING VIRGINITY THE FIRST EPISTLE OF THE BLESSED CLEMENT, THE DISCIPLE OF PETER THE APOSTLE. CHAP. I.--THE SALUTATION. To all those who love and cherish their life which is in Christ through God the Father, and obey the truth of God in hope of eternal life; to those who be ar affection towards their brethren and towards their neighbours in the love of God; to the blessed brother virgins,(1) who devote themselves to preserve virg inity "for the sake of the kingdom of heaven;"(2) and to the holy sister virgin s: the peace which is in God.(3) CHAP. II.--FOR TRUE VIRGINITY PERFECT VIRTUE IS NECESSARY. Of all virgins of either sex who have truly resolved to preserve virginity for the sake of the kingdom of heaven--of each and every one of them it is requ ired that he be worthy of the kingdom of heaven in every thing. For not by eloq uence(4) or renown,(5) by station(6) and descent, or by beauty or strength, or by length of life,(7) is the kingdom of heaven obtained; but it is obtained by the power of faith, when a man exhibits the works of faith. For whosoever is tr uly righteous, his works testify concerning his faith, that he is truly a belie ver, with a faith which is great, a faith which is perfect, a faith which is in God, a faith which shines in good works, that the Father of all may be glorifi ed through Christ. Now, those who are truly virgins for the sake of God give he ed to Him who hath said, "Let not righteousness and faith fail thee; bind them on thy neck, and thou shall find favour for thyself; and devise thou good thing s before God and before men."(8) "The paths," therefore, "of the righteous shin e as the light, and the light of them advances until the day is perfect."(9) Fo r the beams of their light illumine i the whole creation even now by good works , as those who are truly "the light of the world,"(10) giving light to "those w ho sit in darkness,"(11) that they may arise and go forth from the darkness by the light of the good works of the fear of God, "that they may see our good wor ks and glorify our Father who is in heaven."(12) For it is required of the man of God, that in all his words and works he be perfect, and that in his life he be adorned with all exemplary and well-ordered behaviour,(13) and do all his de eds in righteousness, as a man of God. CHAP. III.--TRUE VIRGINS PROVE THEMSELVES SUCH BY SELF-DENIAL, AS DOES THE TRUE BELIEVER BY GOOD WORKS. For virgins are a beautiful pattern to believers, and to those who shall be lieve. The name alone, indeed, without works, does not introduce into the kingd om of heaven; but, if a man be truly a believer, such an one can be saved. For, if a person be only called a believer in name, whilst he is not such in works, he cannot possibly be a believer. "Let no one," therefore, "lead you astray wi th the empty words of error."(14) For, merely because a person is called a virg in, if he be destitute of works excellent and comely, and suitable to virginity , he cannot possibly be saved. For our Lord called such virginity as that "fool ish," as He said in the Gospel;(15) and because it had neither oil nor light, i t was left outside of the kingdom of heaven, and was shut out from the joy of t he bridegroom, and was reckoned with His enemies. For such persons as these "ha ve the appearance only of the fear of God, but the power of it they deny."(16) For they "think with themselves that they are something, whilst they are nothin g, and are deceived. But let every one constantly try(17) his works,"(18) and k now himself; for empty worship does he offer, whosoever he be that makes profes sion of virginity and 56 sanctity, "and denies its power." For virginity of such a kind is impure, and d isowned by all good works. For "every tree whatsoever is known from its fruits. "(1) "See that thou understand(2) what I say: God will give thee understanding. "(3) For whosoever engages before God to preserve sanctity must be girded with all the holy power of God. And, if with true fear(4) he crucify his body, he fo r the sake of the fear of God excuses himself from that word in which the Scrip ture(5) has said: "Be fruitful, and multiply,"(6) and shuns all the display, an d care, and sensuality,(7) and fascination of this world, and its revelries and its drunkenness, and all its luxury and ease, and withdraws from the entire li fe of(8) this world, and from its snares, and nets, and hindrances; and, whilst thou walkest(9) upon the earth, be zealous that thy work and thy business be i n heaven. CHAP. IV.--CONTINUATION OF THE REMARKS ON SELF-DENIAL; OBJECT AND REWARD OF TRU E VIRGINS. For he who covets for himself these things so great and excellent, withdraw s and severs himself on this account from all the world, that he may go and liv e a life divine and heavenly, like the holy angels, in work pure and holy, and "in the holiness(10) of the Spirit of God,"(11) and that he may serve God Almig hty through Jesus Christ for the sake of the kingdom of heaven. On this account he severs himself from all the appetites of the body. And not only does he exc use himself from this command, "Be fruitful, and multiply," but he longs for th e "hope promised" and prepared "and laid up in heaven"(12) by God, who has decl ared with His mouth, and He does not lie, that it is "better thou sons and daug hters,"(13) and that He will give to virgins a notable place in the house of Go d, which is something "better than sons and daughters," and better than the pla ce of those who have passed a wedded life in sanctity, and whose "bed has not b een defiled."(14) For God will give to virgins the kingdom of heaven, as to the holy angels, by reason of this great and noble profession. CHAP. V.--THE IRKSOMENESS AND THE ENEMIES OF VIRGINITY. Thou desirest, then, to be a virgin? Knowest thou what hardship and irksome ness there is in true virginity--that which stands constantly at all seasons be fore God, and does not withdraw from His service, and "is anxious how it may pl ease its Lord with a holy body, and with its spirit?"(15) Knowest thou what gre at glory pertains to virginity, and is it for this that thou dost set thyself t o practise it? Dost thou really know and understand what it is thou art eager t o do? Art thou acquainted with the noble task of holy virginity? Dost thou know how, like a man, to enter "lawfully" upon(16) this contest and "strive,"(17) t hat, in the might of the Holy Spirit,(18) thou choosest this for thyself, that thou mayest be crowned with a crown of light, and that they may lead thee about in triumph through "the Jerusalem above"?(19) If so be, then, that thou longes t for all these things, conquer the body; conquer the appetites of the flesh; c onquer the world in the Spirit of God; conquer these vain things of time, which pass away and grow old, and decay, and come to an end; conquer the dragon;(20) conquer the lion;(21) conquer the serpent;(22) conquer Satan;--through Jesus C hrist, who doth strengthen thee by the hearing of His words and the divine Euch arist.(23) "Take up thy cross and follow"(24) Him who makes thee clean, Jesus C hrist thy Lord. Strive to run straight forward and boldly, not with fear, but w ith courage, relying on the promise of thy Lord, that thou shalt obtain the vic tor-crown(25) of thy "calling on high"(26) through Jesus Christ. For whosoever walks perfect in faith, and not fearing, doth in very deed receive the crown of virginity, which is great in its toil and great in its reward. Dost thou under stand and know how honourable a thing is sanctity?(27) Dost thou understand how great and exalted and excellent is the glory of virginity?(28) CHAP. VI.--DIVINITY OF VIRGINITY. The womb of a holy virgin(29) carried our Lord Jesus Christ, the Son of God ; and the body 57 which our Lord wore, and in which He carried on the conflict in this world, He put on from a holy virgin. From this, therefore, understand the greatness and d ignity of virginity. Dost thou wish to be a Christian ? Imitate Christ in every thing. John, the ambassador, he who came before our Lord, he "than whom there w as not a greater among those born of women," [1] the holy messenger of our Lord , was a virgin. Imitate, therefore, the ambassador of our Lord, and be his foll ower [2] in every thing. That John, again, who "reclined on the bosom of our Lo rd, and whom He greatly loved," [3] -- he, too, was a holy person. [4] For it w as not without reason that our Lord loved him. Paul, also, and Barnabas, and Ti mothy, with all the others, "whose names are written in the book of life," [5] -- these, I say, all cherished and loved sanctity, [6] and ran in the contest, and finished their course without blemish, as imitators of Christ, and as sons of the living God. Moreover, also, Elijah and Elisha, and many other holy men, we find to have lived a holy [7] and spotless life. If, therefore, thou desires t to be like these, imitate them with all thy power. For the Scripture has said , "The elders who are among you, honour; and, seeing their manner of life and c onduct, imitate their faith." [8] And again it saith, "Imitate me, my brethren, as I irritate Christ." [9] CHAP. VII. -- THE TRUE VIRGIN. Those, therefore, who imitate Christ, imitate Him earnestly. For those who have "put on Christ" [10] in truth, express His likeness in their thoughts, and in their whole life, and in all their behaviour: in word, and in deeds, and in patience, and in fortitude, and in knowledge, and in chastity, and in long-suf fering, and in a pure heart, and in faith, and in hope, and in full and perfect love towards Cool. No virgin, therefore, unless they be in everything as Chris t, and as those "who are Christs," [11] can be saved. For every virgin who is i n God is holy in her body and in her spirit, and is constant in the service of her Lord, not turning away from it any whither, but waiting upon Him always in purity and holiness in the Spirit of God, being "solicitous how she may please her Lord," [12] by living purely and without stain, and solicitous to be pleasi ng before Him in every thing. She who is such does not withdraw from our Lord, but in spirit is ever with her Lord: as it is written, "Be ye holy, as I am holy, saith the Lord." [13] CHAP. VIII. -- VIRGINS, BY THE LAYING ASIDE OF ALL CARNAL AFFECTION, ARE IMITAT ORS OF GOD. For, if a man be only in name called holy, he is not holy; but he must be h oly in everything: in his body and in his spirit. And those who are virgins re joice at all times in becoming like God and His Christ, and are imitators of th em. For in those that are such there is not "the mind [14] of the flesh." In th ose who are truly believers, and "in whom the Spirit of Christ dwells" [15] -in them "the mind of the flesh" cannot be: which is fornication, uncleanness, wan tonness; idolatry, [16] sorcery; enmity, jealousy, rivalry, wrath, disputes, di ssensions, ill-will; drunkenness, revelry; buffoonery, foolish talking, boister ous laughter; backbiting, insinuations; bitterness, rage; clamour, abuse, insol ence of speech; malice, inventing of evil, falsehood; talkativeness, [17] babbl ing; [18] threatenings, gnashing of teeth, readiness to accuse, [19] jarring, [ 20] disdainings, blows; perversions of the right, [21] laxness in judgment; hau ghtiness, arrogance, ostentation, pompousness, boasting of family, of beauty, o f position, of wealth, of an arm of flesh; [22] quarrelsomeness, injustice, [23 ] eagerness for victory; hatred, anger, envy, perfidy, retaliation; [24] debauc hery, gluttony, "overreaching (which is idolatry)," [25] " the love of money (w hich is the root of all evils) ;" [26] love of display, vainglory, love of rule , assumption, pride (which is called death, and which "God fights against "). [ 27] Every man with whom are these and such like things--every such man is of th e flesh. For, "he that is born of the flesh is flesh; and he that is of the ear th speaketh of the earth," [28] and his thoughts are of the earth. And "the min d of the flesh is enmity towards God. For it does not submit itself to the law of God; for it cannot do so," [29] because it is in the flesh, "in which dwells no good," [30] because the Spirit of God is 58 not in it. For this cause justly does the Scripture say regarding such a genera tion as this: "My Spirit shall not dwell in men for ever, because they are fles h." [1] " Whosoever, therefore, has not the Spirit of God in him, is none of Hi s: " [2] as it is written, "The Spirit of God departed from Saul, and an evil s pirit troubled him, which was sent upon him from God." [3] CHAP. IX. -- CONTINUATION OF THE SUBJECT OF MORTIFICATION; DIGNITY OF PERSONS C ONSECRATED TO GOD. He in whomsoever the Spirit of God is, is in accord with the will of the Sp irit of God; and, because he is in accord with the Spirit of God, therefore doe s he mortify, the deeds of the body and live unto God, "treading down and subju gating the body and keeping it under; so that, while preaching to others," he m ay be a beautiful example and pattern to believers, and may spend his life in w orks which are worthy of the Holy Spirit, so that tie may "not be cast away," [ 4] but may be approved before God and before men. For in "the man who is of God ," [5] with him I say there is nothing of the mind of the flesh; and especially in virgins of either sex; but the fruits of all of them are "the fruits of the Spirit " [6] and of life, and they are truly the city of God, and the houses a nd temples in which God abides and dwells, and among which He walks, as in the holy city of heaven. For in this "do ye appear to the world as lights, in that ye give heed to the Word of life," [7] and thus ye are in truth the praise, and the boast, and the crown of rejoicing, and the delight of good servants in our Lord Jesus Christ. For all who see you will "acknowledge that ye are the seed which the Lord hath blessed;" [8] in very deed a seed honourable and holy, and "a priestly kingdom, a holy people, the people of the inheritance," [9] the hei rs of the promises of God; of things which do not decay, nor wither; of "that w hich eye hath not seen, and car hath not heard, and which hath not come up into the heart of man; of that which God hath prepared for those who love Him and k eep His commandments." [10] CHAP.X. -- DENUNCIATION OF DANGEROUS AND SCANDALOUS ASSOCIATION WITH MAIDENS. Now, we are persuaded of you, my brethren, that your thoughts are occupied about those things which are requisite for your salvation. [11] But we speak thus [12] in consequence of the evil rumours and reports concerning shameless men, who, unde r pretext of the fear of God, have their dwelling with maidens, and so expose t hemselves to danger, and walk with them along the road and in solitary places [ 13] alone -- a course which is full of dangers, and full of stumbling-blocks an d snares and pitfalls; nor is it in any respect right for Christians and those who fear God so to conduct themselves. Others, too, eat and drink with them at entertainments allowing themselves in loose behaviour and much uncleanness--suc h as ought not to be among believers, and especially among those who have chose n for themselves a life of holiness. [14] Others, again, meet together for vain and trifling conversation and merriment, and that they may speak evil of one a nother; and they hunt up tales against one another, and are idle: persons with whom we do not allow you even to eat bread. Then, others gad about among the h ouses of virgin brethren or sisters, on pretence of visiting them, or reading t he Scriptures to them, or exorcising them. Forasmuch as they are idle and do no work, they pry into those things which ought not to be inquired into, and by m eans of plausible words make merchandise of the name of Christ. These are men f rom whom the divine apostle kept aloof, because of the multitude of their evil deeds; as it is written: "Thorns sprout in the hands of the idle;" [15] and, "T he ways of the idle are full of thorns." [16] CHAP. XI. -- PERNICIOUSNESS OF IDLENESS ; WARNING AGAINST THE EMPTY LONGING TO BE TEACHERS; ADVICE ABOUT TEACHING AND THE USE OF DIVINE GIFTS. Such are the ways of all those who do not work, but go hunting for tales, a nd think to themselves that this is profitable and right. [17] For such persons are like those idle and prating widows "who go wandering about [18] among hous es" [19] with their prating, and hunt for idle tales, and carry them from house to house with much exaggeration, without fear of God. And besides all this, ba refaced men as they are, [20] under pretence of teaching, they set forth a vari ety of doctrines. And would that they taught the doctrines of truth ! But it is this which is so disquieting, that they understand not what they mean, and ass ert that which is not true : because they wish to be teachers, and to display t hemselves as skil- 59 ful in speaking; because they traffic in iniquity in the name of Christ--which it is not right for the servants of God to do. And they hearken not to that whi ch the Scripture has said: "Let not many be teachers among you, my brethren, an d be not all of you prophets." [1] For "he who does not transgress in word is a perfect man, able to keep down and subjugate his whole body.'' [2] And, "If a man speak, let him speak in the words [3] of God." [4] And, "If there is in the e understanding, give an answer to thy brother but if not, put thy hand on thy mouth." [5] For, "at one thee it is proper to keep silence, and at another thee to speak." [6] And again it says "When a man speaks in season, it is honourabl e [7] to him." [8] And again it says: "Let your speech be seasoned with grace. For it is required of a man to know how to give an answer to every one in seaso n." [9] For "he that utters whatsoever comes to his mouth, that man produces st rife; and he that utters a superfluity of words increases vexation; and he that is hasty with his lips falls into evil. For because of the unruliness of the t ongue cometh anger; but the perfect man keeps watch over his tongue, and loves his soul's life." [10] For these are they "who by good words and fair speeches lead astray the hearts of the simple, and, while offering them blessings, lead them astray." [11] Let us, therefore, fear the judgment which awaits teachers. For a severe judgment will those teachers receive "who teach, but do not," [12] and those who take upon them the name of Christ falsely, and say: We teach the truth, and yet go wandering about idly, and exalt themselves, and make their b oast" in the mind of the flesh." [13] These, moreover, are like "the blind man who leads the blind man, and they both fall into the ditch." [14] And they will receive judgment, because in their talkativeness and their frivolous teaching they teach natural [15] wisdom and the "frivolous error of the plausible words of the wisdom of men," [16] "according to the will of the prince of the dominio n of the air, and of the spirit which works in those men who will not obey, acc ording to the training of this world, and not according to the doctrine of Chri st." [17] But if thou hast received "the word of knowledge, or the word of instruction, or of prophecy," [18] blessed be God, "who helps every man without grudging -- that God who gives to every man and does not upbraid h im." [19] With the gift, therefore, which thou hast received from our Lord, ser ve thy spiritual brethren, the prophets who know that the words which thou spea kest are those of our Lord; and declare the gift which thou hast received in th e Church for the edification of the brethren in Christ (for good and excellent are those things which help the men of God), if so be that they are truly with thee. [20] CHAP. XII. -- RULES FOR VISITS, EXORCISMS, AND HOW PEOPLE ARE TO ASSIST THE SIC K, AND TO WALK IN ALL THINGS WITHOUT OFFENCE. Moreover, also, this is comely and useful, that a man "visit orphans and wi dows," [21] and especially those poor persons who have many children. These thi ngs are, without controversy, required of the servants of God, and comely and s uitable for them. This also, again, is suitable and right and comely for those who are brethren in Christ, that they should visit those who are harassed by ev il spirits, and pray and pronounce adjurations [22] over them, intelligently, o ffering such prayer as is acceptable before God; not with a multitude of fine w ords, [23] well prepared and arranged, so that they may appear to men eloquent and of a good memory. Such men are " like a sounding pipe, or a tinkling cymbal ; " [24] and they bring no help to those over whom they make their adjurations; but they speak with terrible words, and affright people, but do not act with t rue faith, according to the teaching of our Lord, who hath said: "This kind goe th not out but by fasting and prayer," [25] offered unceasingly and with earnes t mind. And let them holily ask and beg of God, with cheerfulness and all circu mspection and purity, without hatred and without malice. In this way let us app roach a brother or a sister who is sick, and visit them in a way that is right, without guile, and without covetousness, and without noise, and without talkat iveness, and without such behaviour as is alien from the fear of God, and witho ut haughtiness, but with the meek and lowly spirit of Christ. Let them, therefo re, with fasting and with prayer make their adjurations, and not with the elega nt and wall-arranged and fitly-ordered words of learning, but as men who have r eceived the gift of healing from God, confidently, to the glory of 60 God. By [1] your fastings and prayers and perpetual watching, together with you r other good works, mortify the works of the flesh by the power of the Holy Spi rit. He who acts thus "is a temple of the Holy Spirit of God." [2] Let this man cast out demons, and God will help him. For it is good that a man help those t hat are sick. Our Lord hath said: "Cast out demons," at the same thee commandin g many other acts of healing; and, "Freely ye have received, freely give." [3] For such persons as these a goodly recompense is laid up by God, because they s erve their brethren with the gifts which have been given them by the Lord. This is also comely and helpful to the servants of God, because they act according to the injunctions of our Lord, who hath said: "I was sick, and ye visited Me, and so on." [4] And this is comely and right and just, that we visit our neighb ours for the sake of God with all seemliness of manner and purity of behaviour; as the Apostle hath said: "Who is sick, and I am not sick? who is offended, an d I am not offended?" [5] But all these things are spoken in reference to the l ove with which a man should love his neighbour. And in these things let us occu py ourselves, [6] without giving offence, and let us not do any- thing with partiality or for the shaming of others, but let us love the poor as the servants of God, and especially let us visit them. For this is comely befo re God and before men, that we should remember the poor, and be lovers of the b rethren and of strangers, for the sake of God and for the sake of those who bel ieve in God, as we have learnt from the law and from the prophets, and from our Lord Jesus Christ, concerning the love of the brotherhood and the love of stra ngers: for ye know the words which have been spoken concerning the love of the brotherhood and the love of strangers; [7] powerfully are the words spoken to a ll those who do them. CHAP. XIII. -- WHAT PRIESTS SHOULD BE AND SHOULD NOT BE. Beloved brethren ! that a man should build up and establish the brethren on the faith in one God, this also is manifest and well-known. This too, again, is comely, that a m an should not be envious of his neighbour. And moreover, again, it is suitable and comely that all those who work the works of the Lord should work the works of the Lord in the fear of God. Thus is it required of them to conduct themselv es. That "the harvest is great, but the workmen are few," this also is well-kno wn and manifest. Let us, therefore, "ask of the Lord of the harvest" that He wo uld send forth workmen into the harvest; [8] such workmen as "shall skilfully d ispense the word of truth;" workmen "who shall not be ashamed;" [9] faithful wo rkmen; workmen who shall be "the light of the world; " [10] workmen who "work n ot for the food that perisheth, but for that food which abideth unto life etern al; " [11] workmen who shall be such as the apostles; workmen who imitate the F ather, and the Son, and the Holy Spirit; who are concerned for the salvation of men; not "hireling " [12] workmen; not workmen to whom the fear of God and rig hteousness appear to be gain; not workmen who "serve their belly;" not workmen who "with fair speeches and pleasant words mislead the hearts of the innocent; " [13] not workmen who imitate the children of light, while they are not light but darkness -- "men whose end is destruction;" [14] not workmen who practise i niquity and wickedness and fraud; not "crafty workmen;" [15] not workmen "drunk en" and "faithless;" [16] nor workmen who traffic in Christ; [17] not misleader s; not "lovers of money; not malevolent." [18] Let us, therefore, contemplate and imitate the faithful who have conducted themselves well in the Lord, as is becoming and suitable to our calling and pro fession. Thus let us do service before God in justice and righteousness, and wi thout blemish, "occupying ourselves with things good and comely before God and also before men." [19] For this is comely, that God be glorified in us in all t hings. Here endeth the first Epistle of Clement. 61 THE SECOND EPISTLE OF THE SAME CLEMENT. CHAP. I. -- HE DESCRIBES THE CIRCUMSPECTNESS OF HIS INTERCOURSE WITH THE OTHER SEX, AND TELLS HOW IN HIS JOURNEYS HE ACTS AT PLACES WHERE THERE ARE BRETHREN O NLY. I would, moreover, have you know, my brethren, of what sort is our conduct in Christ, as well as that of all our brethren, in the various places in which we are. And if so be that you approve it, do ye also conduct yourselves in like manner in the Lord. Now we, if God help us, conduct ourselves thus: with maide ns we do not dwell, nor have we anything in common with them; with maidens we d o not eat, nor drink; and, where a maiden sleeps, we do not sleep; neither do w omen wash our feet, nor anoint us; and on no account do we sleep where a maiden sleeps who is unmarried or has taken the vow: [1] even though she be in some o ther place if she be alone, we do not pass the night there. [2] Moreover, if it chance that the time for rest overtake us in a place, whether in the country, or in a village, or in a town, or in a hamlet, [3] or wheresoever we happen to be, and there are found brethren in that place, we turn in to one who is a brot her, and call together there all the brethren, and speak to them words of encou ragement and exhortation. [4] And those among us who are gifted in speaking wil l speak such words as are earnest, and serious, and chaste, in the fear of God, and exhort them to please God in everything, and abound and go forward in good works, and" be free from s anxious care in everything," [6] as is fit and righ t for the people of God. CHAP. II. -- HIS BEHAVIOUR IN PLACES WHERE THERE WERE CHRISTIANS OF BOTH SEXES. And if, moreover, it chance that we are distant from our homes and from our neighbours, and the day decline and the eventide overtake us, and the brethren press us, through love of the brotherhood and by reason of their affection for strangers, to stay with them, so that we may watch with them, and they may hea r the holy word of God and do it, and be fed with the words of the Lord, so tha t they may be mindful of them, and they set before us bread and water and that which God provides, and we be willing and consent to stay through the night wit h them; if there be there a holy man, [7] with him we turn in and lodge, and that same brother will provide and prepare whatever i s necessary for us; and he himself waits upon us, and he himself washes our fee t for us and anoints us with ointment, and he himself gets ready a bed for us, that we may sleep in reliance on God. All these things will that consecrated br other, who is in the place in which we tarry, do in his own person. He will him self serve the brethren, and each one of the brethren who are in the same place will join with him in rendering all those services s which are requisite for t he brethren. But with us may no female, whether young maiden or married woman, be there at that thee; [9] nor she that is aged. [10] nor she that has taken th e vow; not even a maid-servant, whether Christian or heathen; but there shall o nly be men with men. And, if we see it to be requisite to stand and pray for th e sake of the women, and to speak words of exhortation and edification, we call together the brethren and all the holy sisters and maidens, and likewise all t he other women who are there, inviting them with all modesty and becoming behav iour to come and feast on the truth. [11] And those among us who are skilled in speaking speak to them, and exhort them in those words which God has given us. And then we pray, and salute [12] one another, the men the men. But the women and the maidens will wrap their hands in their garments; and we also, with circ umspection and with all purity, our eyes looking upwards, shall wrap our right hand in our garments; and then they will come and give us the salutation on our right hand wrapped in our garments. Then we go where God permits us. CHAP. III. -- RULES FOR THE CONDUCT OF CELIBATE BRETHREN IN PLACES WHERE THERE ARE ONLY MARRIED CHRISTIANS. And if again we chance to come into a place where there is no consecrated b rother, but all are married, all those who are there will receive the brother w ho comes to them, and minister to him, and care for his wants [13] in everythin g, assiduously, with good-will. And the brother shall be ministered to by them in the way that is suit- 62 able. And the brother will say to the married persons who are in that place: We holy men do not eat or drink with women, nor are we waited on by women or by m aidens, nor do women wash our feet for us, nor do women anoint us, nor do women prepare our bed for us, nor do we sleep where women sleep, so that we may be w ithout reproach in everything, lest any one should be offended or stumble at us . And, whilst we observe all these things, "we are without offence to every man ." [1] As persons, therefore, "who know the fear of the Lord, we persuade men, and to God we are made manifest." [2] CHAP. IV. -- CONDUCT OF THE HOLY MAN WHERE THERE ARE WOMEN ONLY. But if we chance to come into a place where there are no Christian men, but all the believers are women and maidens, [3] and they press us to pass the nig ht there in that place, we call them all together to some suitable place, [4] a nd ask them how they do; and according to that which we learn from them, and wh at we see to be their state of mind, we address them in a suitable man-Her, as men fearing God. And when they have all assembled and come together, and we see that they are in peace, [5] we address to them words of exhortation in the fea r of God, and read the Scripture to them, with purity and in the concise [6] an d weighty words of the fear of God. We do everything as for their edification. And as to those who are married, we speak to them in the Lord in a manner suite d to them. And if, moreover, the day decline and the eventide draw on, we select, in order to pass the night there, a woman who is aged and the most exemplary [7] of them al l; and we speak to her to give us a place all to ourselves, where no woman ente rs, nor maiden. And this old woman herself will bring us a lamp, and whatever i s requisite for us she will herself bring us. From love to the brethren, she wi ll bring whatever is requisite for the service of stranger brethren. And she he rself, when the thee for sleep is come, will depart and go to her house in peac e. CHAP. V. -- WHERE THERE IS ONLY ONE WOMAN, THE FATHER DOES NOT MAKE A STAY; HOW CAREFULLY STUMBLING-BLOCKS MUST BE AVOIDED. But if, moreover, we chance upon a place, and find there one believing woma n only, and no other person be there but she only, we do not stop there, nor pr ay there, nor read the Scrip- tures there, but we flee as from before the face of a serpent, and as from befo re the face of sin. Not that we disdain the believing woman -- far be it from u s to be so minded towards our brethren in Christ ! -- but, because she is alone , we are afraid lest any one should make insinuations against us in words of fa lsehood. For the hearts of men are firmly sets on evil. And, that we may not gi ve a pretext to those who desire to get a pretext against us and to speak evil of us, and that we may not be a stumbling-block to any one, on this account we cut off the pretext of those who desire to get a pretext against us; on this ac count we must be "on our guard that we be to no one a stumbling-block, neither to the Jews, nor to the Gentiles, nor yet to the Church of God; and we must not seek that which is profitable to ourselves only, but that which is for the pro fit of many, so that they may be saved." [9] For this does not profit us, that another stumble because of us. Let us, therefore, be studiously on our guard at all times, that we do not smite our brethren and give them to drink of a disqu ieting conscience through our being to them a stumbling-block. For "if for the sake of meat our brother be made sad, or shocked, or made weak, or caused to st umble, we are not walking in the love of God. For the sake of meat thou causest him to perish for whose sake Christ died." [10] For, in "thus sinning against your br ethren and wounding their sickly consciences, ye sin against Christ Himself. Fo r, if for the sake of meat my brother is made to stumble," let us who are belie vers say, "Never will we eat flesh, that we may not make our brother to stumble ." [11] These things, moreover, does ever one who truly loves God, who truly ta kes up his cross, and puts on Christ, and loves his neighbour; the man who watc hes over himself that he be not a stumbling-block to any one, that no one be ca used to stumble because of him and die because he is constantly with maidens an d lives in the same house with them -- a thing which is not right--to the overt hrow of those who see and hear. Evil conduct like this is fraught with stumblin g and peril, and is akin [12] to death. But blessed is that man who is circumsp ect and fearful in everything for the sake of purity! CHAP. VI. -- HOW CHRISTIANS SHOULD BEHAVE THEMSELVES AMONG HEATHENS. If, moreover, it chance that we go to a place in which there are no Christi ans, and it be im- 63 portant for us to stay there a few days, let us be "wise as serpents, and harml ess as doves;"(1) and let us "not be as the foolish, but as the wise,"(2) in al l the self-restraint of the fear of God, that God may be glorified in everythin g through our Lord Jesus Christ, through our chaste and holy behaviour. For, "w hether we eat, or drink, or do anything else, let us do it as for the glory of God."(3) Let "all those who see us acknowledge that we are a blessed seed,"(4) "sons of the living God,"(5) in everything--in all our words in shamefastness, in purity, in humility, forasmuch as we do not copy the heathen in anything, no r are as believers like other men, but in everything are estranged from the wic ked. And we "do not cast that which is holy before dogs, nor pearls before swin e;"(6) but with all possible self-restraint, and with all discretion, and with all fear of God, and with earnestness of mind we praise God. For we do not mini ster where heathens are drinking and blaspheming in their feasts with words of impurity, because of their wickedness.(7) Therefore do we not sing psalms to th e heathens, nor do we read to them the Scriptures, that we may not be like comm on singers, either those who play on the lyre,(8) or those who sing with the vo ice, or like soothsayers, as many are, who follow these practices and do these things, that they may sate themselves with a paltry mouthful of bread, and who, for the sake of a sorry cup of wine, go about "singing the songs of the Lord i n the strange land"(9) of the heathen, and doing what is not right. Do not so, my brethren; we beseech you, my brethren, let not these deeds be done among you ; but put away those who choose thus to behave themselves with infamy and disgr ace. It is not proper, my brethren, that these things should be so. But we bes eech you, brethren in righteousness, that these things be so done with you as w ith us, as for a pattern of believers, and of those who shall believe. Let us be of the flock of Christ, in all righteousness, and in all holy and unblemish ed conduct, behaving ourselves with uprightness and sanctity, as is right for b elievers, and observing those things which are praiseworthy, and pure, and holy , and honourable, and noble; and do ye promote(10) all those things which are profitable. For ye are "our joy, and our crown," and our hope, and our life, "i f so be that ye stand in the Lord."(11) So be it!(12) CHAP. VII.--USES OF CONSIDERING ADMONITORY EXAMPLES, AS WELL AS INSTRUCTIVE PAT TERNS. Let us consider, therefore, my brethren, and see how all the righteous fath ers conducted themselves during the whole time of their sojourn in this life, a nd let us search and examine from the law down to the New Testament. For this i s both becoming and profitable, that we should know how many men there have bee n, and who they, were, that have perished through women; and who and how many h ave been the women that have perished through men, by reason of the constancy w ith which they have associated with one another. And further, also, for the sam e reason, I will show how many have been the men, and who they were, that lived all their lifetime, and continued even to the close, with one another in the p erformance of chaste works without blemish. And it is manifest and well-known t hat this is so.(13) CHAP. VIII.--JOSEPH AND POTIPHAR'S WIFE; OF WHAT KIND LOVE TO FEMALES OUGHT TO BE. There is Joseph, faithful, and intelligent, and wise, and who feared God in everything. Did not a woman conceive an excessive passion for the beauty of th is chaste and upright man? And, when he would not yield and consent to gratif y her passionate desire,(14) she cast the righteous man into every kind of dist ress and torment, to within a little of death,(15) by bearing false witness. Bu t God delivered him from all the evils that came upon him through this wretched woman. Ye see, my brethren, what distresses the constant sight of the person o f the Egyptian woman brought upon the righteous man. Therefore, let us not be c onstantly with women, nor with maidens. For this is not profitable for those wh o truly wish to "gird up their loins."(16) For it is required that we love the sisters in all purity and chasteness, and with all curbing of thought, in the f ear of God, not associating constantly with them, nor finding access to them at every hour. CHAP. IX.--SAMSON'S ADMONITORY FALL. Hast thou not heard concerning Samson the Nazarite, "with whom was the Spir it of God,"(17) the man of great strength? This man, who was a Nazarite, and co nsecrated to God, and who was gifted with strength and might, a woman brought t o ruin with her wretched body, and with her vile passion. Art thou, perchance, such a man as he? Know thyself, and know the measure of 64 thy strength.(1) "The married woman catcheth precious souls."(2) Therefore, we do not allow any man whatsoever to sit with a married woman; much less to live in the same house with a maiden who has taken the vow, or to sleep where she sl eeps, or to be constantly with her. For this is to be hated and abominated by t hose who fear God. CHAP. X.--DAVID'S SIN, SO ADMONITORY TO US WEAK MEN. Does not the case of David instruct thee, whom God "found a man after His h eart,"(3) one faithful, faultless, pious, true? This same man saw the beauty of a woman--I mean of Bathsheba--when he saw her as she was cleansing herself and washing unclothed. This woman the holy man saw, and was thoroughly(4) captivat ed with desire by the sight of her.(5) See, then, what evils he committed becau se of a woman, and haw this righteous man sinned, and gave command that the hu sband of this woman should be killed in battle. Ye have seen what wicked scheme s he laid and executed, and how, because of his passion for a woman, he perpetr ated a murder--he, David, who was called "the anointed of the Lord."(6) Be admo nished, O man: for, if such men as these have been brought to ruin through wome n, what is thy righteousness, or what art thou among the holy, that thou consor test with women and with maidens day and night, with much silliness, without fe ar of God? Not thus, my brethren, not thus let us conduct ourselves; but let us be mindful of that word which is spoken concerning a woman: "Her hands lay sna res, and her heart spreadeth nets; but the just shall escape from her, whilst t he wicked falleth into her hands."(7) Therefore let us, who are consecrated,(8) be careful not to live in the same house with females who have taken the vow. For such conduct as this is not becoming nor right for the servants of God. CHAP. XI.--ADMONITORY HISTORY OF THE INCESTUOUS CHILDREN OF DAVID. Hast thou not read concerning Amnon and Tamar, the children of David? This Amnon conceived a passion for his sister, and humbled her, and did not spare he r, because he longed for her with a shameful passion; and he proved wicked and profligate because of his constant intercourse with her, without the fear of Go d, and he "wrought uncleanness in Israel."(9) Therefore, it is not proper for us, nor right for us, to associate with sisters , indulging in laughter and looseness; but we ought to behave towards them with all chasteness and purity, and in the fear of the Lord. CHAP. XII.--SOLOMON'S INFATUATION THROUGH WOMEN. Hast thou not read the history of Solomon, the son of David, the man to who m God gave wisdom, and knowledge, and largeness of mind,(10) and riches, and mu ch glory, beyond all men? Yet this same man, through women, came to ruin,(11) a nd departed from the Lord. CHAP. XIII.--THE HISTORY OF SUSANNA TEACHES CIRCUMSPECTION WITH THE EYES AND IN SOCIETY. Hast thou not read, and dost thou not know, concerning those elders who wer e in the days of Susanna, who, because they were constantly with women, and loo king upon the beauty which was another's,(12) fell into the depths of wantonnes s, and were not able to keep themselves in a chaste mind,(13) but were overcome by a depraved disposition, and came suddenly(14) upon the blessed Susanna to c orrupt her. But she did not consent to their foul passion, but cried unto God, and God saved her out of the hands of the bad old men. Does it not, therefore, behove us to tremble and be afraid, forasmuch as these old men, judges and elde rs of the people of God, fell from their dignity because of a woman? For they d id not keep in mind that which is said: "Look thou not on the beauty which is a nother's;" and, "The beauty of woman has destroyed many;"(15) and "With a marri ed woman do not sit;"(16) and that, again, in which it says: "Is there any one that puts fire in his bosom, and does not burn his clothes;"(17) or, "Does a ma n walk on fire, and his feet are not scorched? So whosoever goeth in to another man's wife is not pure from evil, and whosoever comes near to her shall not es cape."(18) And again it says: "Thou shall not long after the beauty a woman, le st she take thee captive with her eyelids;"(19) and, "Thou shalt not look upon a maiden, lest thou perish through desire of her;"(20) and, "With a woman that sings beautifully thou shall not constantly be;"(21) and, "Let him that thinket h he standeth take heed lest he fall."(22) 65 CHAP.XIV.--EXAMPLES OF CIRCUMSPECT BEHAVIOUR FROM THE OLD TESTAMENT. But see what it says also concerning those holy men, the prophets, and conc erning the apostles of our Lord. Let us see whether any one of these holy men w as constantly with maidens, or with young married women, or with such widows as the divine apostle declines to receive. Let us consider, in the fear of God, t he manner of life of these holy men. Lo! we find it written concerning Moses an d Aaron, that they acted and lived in the company of(1) men, who themselves als o followed a course of conduct like theirs. And thus did Joshua also, the son o f Nun. Woman was there none with them; but they by themselves used holily to mi nister before God, men with men. And not only so; but they taught the people, t hat, whensoever the host moved, every tribe should move on apart, and the women with the women apart, and that they should go into the rear behind the host, a nd the men also apart by their tribes. And, according to the command of the Lor d, so did they set out, like a wise people, that there might be no disorder on account of the women when the host moved. With beautiful and well-ordered arran gements did they march without stumbling. For lo! the Scriptures bear testimony to my words: "When the children of Israel had crossed over the Sea of Suth, M oses and the children of Israel sang the praises of the Lord, and said: We will praise the Lord, because He is exceedingly to be praised."(2) And, after that Moses had finished(3) singing praises, then Miriam, the sister of Moses and Aar on, took a timbrel in her hands, and all the women went out after her, and sang praises with her, women with women apart, and men with men apart. Then again, we find that Elisha and Gehazi and the sons of the prophets lived together in t he fear of God, and that they had no females living with them. Micah too, and a ll the prophets likewise, we find to have lived in this manner in the fear of t he Lord. CHAP. XV.--THE EXAMPLE OF JESUS HOW WE MAY ALLOW OURSELVES TO BE SERVED BY WOME N. And, not to extend our discourse to too great length, what shall we say con cerning our Lord Jesus Christ? Our Lord Himself was constantly with His twelve disciples when He had come forth to the world. And not only so; but also, when He was sending them out, He sent them out two and two together, men with men; b ut women were not sent with them, and neither in the highway nor in the house did they associate with women or with maidens: and thus they pleased God in eve rything. Also, when our Lord Jesus Christ Himself was talking with the woman of Samaria by the well alone, "His disciples came" and found Him talking with her , "and wondered that Jesus was standing and talking with a woman."(4) Is He not a rule, such as may not be set aside, an example, and a pattern to all the tri bes of men? And not only so; but also, when our Lord was risen from the place o f the dead, and Mary came to the place of sepulture, she ran and fell at the fe et of our Lord and worshipped Him, and would have taken hold of Him. But He sai d to her: "Touch Me not; for I am not yet ascended to My Father."(5) Is it not, then, matter for astonishment, that, while our Lord did not allow Mary, the bl essed woman, to touch His feet, yet thou livest with them, and art waited on by women and maidens, and sleepest where they sleep, and women wash thy feet for thee, and anoint thee! Alas for this culpable state of mind! Alas for this stat e of mind which is destitute of fear! Alas for this affrontery and folly, which is without fear of God! Dost thou not judge thine own self? Dost thou not exam ine thine own self? Dost thou not know thine own self anti the measure of thy s trength? These things, moreover, are trustworthy, and these things are true and right; and these are rules immutable for those who behave themselves uprightly in our Lord. Many holy women, again, ministered to holy men of their substance , as the Shunammite woman ministered to Elisha; but she did not live with him, but the prophet lived in a house apart. And, when her son died, she wanted to t hrow herself at the feet of the prophet; but his attendant would not allow her, but restrained her. But Elisha said to his servant: "Let her alone, because he r soul is distressed."(6) From these things, then, we ought to understand their manner of life. To Jesus Christ our Lord women ministered of their substance: but they did not live with him; but chastely, and holily, and unblameably they behaved before the Lord, and finished their course, and received the crown in(7 ) our Lord God Almighty. CHAP. XVI.--EXHORTATION TO UNION AND TO OBEDIENCE; CONCLUSION. Therefore, we beseech you, our brethren in our Lord, that these things be o bserved with you, as with us, and that we may be of the same mind, that we may be one in you and ye may be one in us, and that in everything we may be of one soul and one heart in our Lord. Whosoever knoweth the Lord heareth us; and ever y one 66 who is not of God heareth not us. He who desires truly to keep sanctity heareth us; and the virgin who truly desires to keep virginity heareth us; but she who does not truly desire to keep virginity doth not hear us. Finally, farewell in our Lord, and rejoice in the Lord, all ye saints Peace and joy be with you from God the Father through Jesus Christ ou r Lord. So be it. Here endeth the Second Epistle of Clement, the disciple of Peter. His praye r be with us! So be it. 75 RECOGNITIONS OF CLEMENT RUFINUS, PRESBYTER OF AQUILEIA; HIS PREFACE TO CLEMENT'S BOOK OF RECOGNITION S. TO BISHOP GAUDENTIUS. To thee, indeed, O Gaudentius, thou choice glory of our doctors, belongs su ch vigour of mind, yea, such grace of the Spirit, that whatever you say even in the course of your daily preaching, whatever you deliver in the church, ought to be preserved in books, and handed down to posterity for their instruction. B ut we, whom slenderness of wit renders less ready, and now old age renders slow and inactive, though after many delays, yet at length present to you the work which once the virgin Sylvia of venerable memory enjoined upon us, that we shou ld render Clement into our language, and you afterwards by hereditary right dem anded of us; and thus we contribute to the use and profit of our people, no sma ll spoil, as I think, taken from the libraries of the Greeks, so that we may fe ed with foreign nourishment those whom we cannot with our own. For foreign thin gs usually seem both more pleasant, and sometimes also more profitable. In shor t, almost everything is foreign that brings healing to our bodies, that opposes diseases, and neutralizes poisons. For Judaea sends us Lacryma balsami, Crete Coma dictamni, Arabia her flower of spices, India reaps her crop of spikenard; which, although they reach us in a somewhat more broken condition than when the y leave their native fields, yet retain entire the sweetness of their odour and their healing virtue. Receive therefore, my soul,(1) Clement returning to you; receive him now in a Roman dress. And wonder not if haply the florid countenan ce of eloquence appear less in him than usual. It matters not, provided the sen se tastes the same. Therefore we transport foreign merchandise into our country with much labour. And I know not with how grateful countenances my countrymen welcome me, bringing to them the rich spoils of Greece, and unlocking hidden tr easures of wisdom with the key of our language. But may God grant your prayers, that no unlucky eye nor any livid aspect may meet us, lest, by an extreme kin d of prodigy, while those from whom he is taken do not envy, yet those upon whom he is bestowed should repine. Truly it i s right to point out the plan of our translation to you, who have read these wo rks also in Greek, lest haply in some parts you may think the order of translat ion not kept. I suppose you are aware that there are two editions in Greek of t his work of Clement,--the 'Anagnwseis, that is, Recognitions; an d that there are two collections of books, differing in some points, but in man y containing the same narrative. In short, the last part of this work, in which is the relation concerning the transformation of Simon, is contained in one of the collections, but is not at all in the other.(2) There are also in both col lections some dissertations concerning the Unbegotten God and the Begotten, and on some other subjects, which, to say nothing more, are beyond our comprehensi on.(3) These, therefore, as being beyond our powers, I have chosen to reserve f or others, rather than to produce in an imperfect state. But in the rest, we ha ve given our endeavour, so far as we could, not to vary either from the sentime nts or even from the language and modes of expression; and this, although it re nders the style of the narrative less ornate, yet it makes it more faithful. Th e epistle in which the same Clement, writing to James the Lord's brother, infor ms him of the death of Peter, and that he had left him his successor in his cha ir and teaching, and in which also the whole subject of church order is treated , I have not prefixed to this work, both because it is of later date, and becau se I have already translated and published it.(4) But I do 76 not think it out of place to explain here what in that letter will perhaps seem to some to be inconsistent. For some ask, Since Linus and Cletus were bishops in the city of Rome before this Clement, how could Clement himself, writing to James, say that the chair of teaching was handed over to him by Peter?(1) Now o f this we have heard this explanation, that Linus and Cletus were indeed bishops in the city of Rome before Clement, but during the lifetime of Peter: that is, that they undertook the care of the episcopate, and that he fulfilled the office of apostleship; as is found also to have been the case at Caesarea, where, when he himself was present, he yet had Zacchaeus, ordained b y himself, as bishop. And in this way both statements will appear to be true, b oth that these bishops are reckoned before Clement, and yet that Clement receiv ed the teacher's seat on the death of Peter. But now let us see how Clement, wr iting to James the Lord's brother, begins his narrative. 77 RECOGNITIONS OF CLEMENT BOOK I. CHAP. I.--CLEMENT'S EARLY HISTORY; DOUBTS. I Clement, who was born in the city of Rome,[1] was from my earliest age a lover of chastity; while the bent of my mind held me bound as with chains of an xiety and sorrow. For a thought that was in me--whence originating, I cannot te ll--constantly led me to think of my condition of mortality, and to discuss suc h questions as these: Whether there be for me any life after death, or whether I am to be wholly annihilated: whether I did not exist before I was born, and w hether there shall be no remembrance of this life after death, and so the bound lessness of time shall consign all things to oblivion and silence; so that not only we shall cease to be, but there shall be no remembrance that we have ever been. This also I revolved in my mind: when the world was made, or what was bef ore it was made, or whether it has existed from eternity. For it seemed certain , that if it had been made, it must be doomed to dissolution; and if it be diss olved, what is to be afterwards?--unless, perhaps, all things shall be buried i n oblivion and silence, or something shall be, which the mind of man cannot now conceive. CHAP. II.--HIS DISTRESS. While I was continually revolving in my mind these and such like questions, suggested I know not how, I was pining away wonderfully through excess of grie f; and, what was worse, if at any time I thought to cast aside such cares, as b eing of little use, the waves of anxiety rose all the higher upon me. For I had in me that most excellent companion, who would not suffer me to rest--the desi re of immortality: for, as the subsequent issue showed, and the grace of Almigh ty God directed, this bent of mind led me to the quest of truth, and the acknow ledgment of the true light; and hence it came to pass, that ere long I pitied t hose whom formerly in my ignorance I believed to be happy. CHAP. III.--HIS DISSATISFACTION WITH THE SCHOOLS OF THE PHILOSOPHERS. Having therefore such a bent of mind from my earliest years, the desire of learning something led me to frequent the schools of the philosophers. There I saw that nought else was done, save that doctrines were asserted and controvert ed without end, contests were waged, and the arts of syllogisms and the subtlet ies of conclusions were discussed. If at any time the doctrine of the immortali ty of the soul prevailed, I was thankful; if at any time it was impugned, I wen t away sorrowful. Still, neither doctrine had the power of truth over my heart. This only I understood, that opinions and definitions of things were accounted true or false, not in accordance with their nature and the truth of the argume nts, but in proportion to the talents of those who supported them. And I was al l the more tortured in the bottom of my heart, because I was neither able to la y hold of any of those things which were spoken as firmly established, nor was I able to lay aside the desire of inquiry; but the more I endeavoured to neglec t and despise them, so much the more eagerly, as I have said, did a desire of t his sort, creeping in upon me secretly as with a kind of pleasure, take possess ion of my heart and mind. CHAP. IV.--HIS INCREASING DISQUIET. Being therefore straitened in the discovery of things, I said to myself, Wh y do we labour in vain, since the end of things is manifest? For if after death I shall be no more, my present torture is useless; but if there is to be for m e a life after death, let us keep for that life the excitements that belong to it, lest perhaps some sadder things befall me than those which I now suffer, un less I shall have lived piously and soberly; and, according to the opinions of some of the philosophers, I be consigned to the stream of dark-rolling Phlegeth on, or to Tartarus, like Sisyphus and Tityus, and to eternal punishment in the infernal regions, like Ixion and Tantalus. And again I would answer to myself: But these 78 things are fables; or if it be so, since the matter is in doubt, it is better t o live piously. But again I would ponder with myself, How should I restrain mys elf from the lust of sin, while uncertain as to the reward of righteousness?--a nd all the more when I have no certainty what righteousness is, or what is plea sing to God; and when I cannot ascertain whether the soul be immortal, and be s uch that it has anything to hope for; nor do I know what the future is certainl y to be. Yet still I cannot rest from thoughts of this sort. CHAP. V.--HIS DESIGN TO TEST THE IMMORTALITY OF THE SOUL. What, then, shall I do? This shall I do. I shall proceed to Egypt, and ther e I shall cultivate the friendship of the hierophants or prophets, who preside at the shrines. Then I shall win over a magician by money, and entreat him, by what they call the necromantic art, to bring me a soul from the infernal region s, as if I were desirous of consulting it about some business. But this shall b e my consultation, whether the soul be immortal. Now, the proof that the soul i s immortal will be put past doubt, not from what it says, or from what I hear, but from what I see: for seeing it with my eyes, I shall ever after hold the su rest conviction of its immortality; and no fallacy of words or uncertainty of h earing shall ever be able to disturb the persuasion produced by sight. However, I related this project to a certain philosopher with whom I was intimate, who counselled me not to venture upon it; "for," said he, "if the soul should not obey the call of the magician, you henceforth will live more hopelessly, as th inking that there is nothing after death, and also as having tried things unlaw ful. If, however, yon seem to see anything, what religion or what piety can ari se to you from things unlawful and implores? For they say that transactions of this sort are hateful to the Divinity, and that God sets Himself in opposition to those who trouble souls after their release from the body." When I heard th is, I was indeed staggered in my purpose; yet I could not in any way either lay aside my longing, or cast off the distressing thought. CHAP. VI.--HEARS OF CHRIST. Not to make a long story of it, whilst I was tossed upon these billows of m y thought, a certain report, which took its rise in the regions of the East in the reign of Tiberius Caesar, gradually reached us; and gaining strength as it passed through every place, like some good message sent from God, it was fillin g the whole world, and suffered not the divine will to be concealed in silence. For it was spread over all places, announcing that there was a certain person in Judaea, who, beginning in the spring-time,[1] was preaching the kingdom of G od to the Jews, and saying that those should receive it who should observe the ordinances of His commandments and His doctrine. And that His speech might be b elieved to be worthy of credit, and full of the Divinity, He was said to perfor m many mighty works, and wonderful signs and prodigies by His mere word; so tha t, as one having power from God, He made the deaf to hear, and the blind to see , and the lame to stand erect, and expelled every infirmity and all demons from men; yea, that He even raised dead persons who were brought to Him; that He cu red letters also, looking at them from a distance; and that there was absolutel y nothing which seemed impossible to Him. These and such like things were confi rmed in process of time, not now by frequent rumours, but by the plain statemen ts of persons coming from those quarters; and clay by day the truth of the matt er was further disclosed. CHAP. VII.--ARRIVAL OF BARNABAS AT ROME. At length meetings began to be held in various places in the city, and this subject to be discussed in conversation, and to be a matter of wonder who this might be who had appeared, and what message He had brought from God to men; un til, about the same year, a certain man, standing in a most crowded place in th e city, made proclamation to the people, saying: "Hear me, O ye citizens of Rom e. The Son of God is now in the regions of Judaea, promising eternal life to ev er), one who will hear Him, but upon condition that he shall regulate his actio ns according to the will of Him by whom He hath been sent, even of God the Fath er. Wherefore turn ye from evil things to good, from things temporal to things eternal. Acknowledge that there is one God, ruler of heaven and earth, in whose righteous sight ye unrighteous inhabit His world. But if ye be converted, and act according to His will, then, coming to the world to come, and being made im mortal, ye shall enjoy His unspeakable blessings and rewards."[2] Now, the man who spoke these things to the people was from the regions of the East, by natio n a Hebrew, by name Barnabas, who said that he himself was one of His disciples , and that he was sent for this end, that he should declare these things to tho se who would hear them.[3] When I heard these things, I began, with the rest of the 79 multitude, to follow him, and to hear what he had to say. Truly I perceived tha t there was nothing of dialectic artifice in the man, but that he expounded wit h simplicity, and without any craft of speech, such things as he had heard from the Son of God, or had seen. For he did not confirm his assertions by the forc e of arguments, but produced, from the people who stood round about him, many w itnesses of the sayings and marvels which he related. CHAP. VIII.--HIS PREACHING. Now, inasmuch as the people began to assent willingly to the things which w ere sincerely spoken, and to embrace his simple discourse, those who thought th emselves learned or philosophic began to laugh at the man, and to flout him, an d to throw out for him the grappling-hooks of syllogisms, like strong arms. But he, unterrified, regarding their subtleties as mere ravings, did not even judg e them worthy of an answer, but boldly pursued the subject which he had set bef ore him. At length, some one having proposed this question to him as he was spe aking, Why a gnat has been so formed, that though it is a small creature, and h as six feet, yet it has got wings in addition; whereas an elephant, though it i s an immense animal, and has no wings, yet has only four feet; he, paying no at tention to the question, went on with his discourse, which had been interrupted by the unseasonable challenge, only adding this admonition at every interrupti on: "We have it in charge to declare to you the words and the wondrous works of Him who hath sent us, and to confirm the truth of what we speak, not by artful ly devised arguments, but by witnesses produced from amongst yourselves. For I recognise many standing in the midst of you whom I remember to have heard alon g with us the things which we have heard, and to have seen what we have seen. B ut be it in your option to receive or to spurn the tidings which we bring to yo u. For we cannot keep back what we know to be for your advantage, because, if w e be silent, woe is to us; but to you, if you receive not what we speak, destru ction. I could indeed very easily answer your foolish challenges, if you asked for the sake of learning truth,--I mean as to the difference of a gnat and an e lephant; but now it were absurd to speak to you of these creatures, when the ve ry Creator and Framer of all things is unknown by you." CHAP. IX.--CLEMENT'S INTERPOSITION ON BEHALF OF BARNABAS. When he had thus spoken, all, as with one consent, with rude voice raised a shout of derision, to put him to shame, and to silence him, crying out that he was a barbarian and a madman. When I saw matters going on in this way, being f illed, I know not whence, with a certain zeal, and inflamed with religious enth usiasm, I could not keep silence, but cried out with all boldness, "Most righte ously does Almighty God hide His will from you, whom He foresaw to be unworthy of the knowledge of Himself, as is manifest to those who are really wise, from what you are now doing. For when you see that preachers of the will of God have come amongst you, because their speech makes no show of knowledge of the gramm atical art, but in simple and unpolished language they set before you the divin e commands, so that all who hear may be able to follow and to understand the th ings that are spoken, you deride the ministers and messengers of your salvation , not knowing that it is the condemnation of you who think yourselves skilful a nd eloquent, that rustic and barbarous men have the knowledge of the truth; whe reas, when it has come to you, it is not even received as a guest, while, if yo ur intemperance and lust did not oppose, it ought to have been a citizen and a native. Thus you are convicted of not being friends of truth and philosophers, but followers of boasting and vain speakers. Ye think that truth dwells not in simple, but in ingenious and subtle words, and produce countless thousands of w ords which are not to be rated at the worth of one word. What, then, do ye thin k will become of you, all ye crowd of Greeks, if there is to be, as he says, a judgment of God? But now give over laughing at this man to your own destruction , and let any one of you who pleases answer me; for, indeed, by your barking yo u annoy the ears even of those who desire to be saved, and by your clamour you turn aside to the fall of infidelity the minds that are prepared for faith. Wha t pardon can there be for you who deride and do violence to the messenger of th e truth when he offers to you the knowledge of God? whereas, even if he brought you nothing of truth, yet, even for the kindness of his intentions towards you , you ought to receive with gratitude and welcome." CHAP. X.--INTERCOURSE WITH BARNABAS. While I was urging these and similar arguments, a great excitement was stir red up amongst the bystanders, some being moved with pity as towards a stranger , and approving my speech as in accordance with that feeling; others, petulant and stolid, rousing the anger of their undisciplined minds as much against me a s against Barnabas. But as the day was declining to evening, I laid hold of Bar nabas by the right hand, and led him away, although reluctantly, to my house; a nd there I made him remain, lest perchance 80 any one of the rude rabble should lay hands upon him. While we were thus placed in contact for a few days, I gladly heard him discoursing the word of truth; y et he hastened his departure, saying that he must by all means celebrate at Jud aea a festal day of his religion which was approaching, and that there he shoul d remain in future with his countrymen and his brethren, evidently indicating t hat he was horrified at the wrong that had been done to him. CHAP. XI.--DEPARTURE OF BARNABAS. At length I said to him, "Only expound to me the doctrine of that man who y ou say has appeared, and I will arrange your sayings in my language, and will p reach the kingdom and righteousness of Almighty God; and after that, if you wis h it, I shall even sail along with you, for I am extremely desirous to see Juda ea, and perhaps I shall remain with you always." To this he answered, "If indee d you wish to see our country, and to learn those things which you desire, set sail with me even now; or, if there be anything that detains you now, I shall l eave with you directions to my dwelling, so that when you please to come you ma y easily find me; for tomorrow I shall set out on my journey." When I saw him d etermined, I went down with him to the harbour, and carefully took from him the directions which he gave me to find his dwelling. I told him that, but for the necessity of getting some money which was due to me, I should not at all delay , but that I should speedily follow him. Having told him this, I commended him to the kindness of those who had charge of the ship, and returned sad; for I wa s possessed of the memory of the intercourse which I had had with an excellent guest and a choice friend. CHAP. XII.--CLEMENT'S ARRIVAL AT CAESAREA, AND INTRODUCTION TO PETER. Having then stopped for a few days, and having in some measure finished the business of collecting what was owing to me (for I neglected many things throu gh my desire of hastening, that I might not be hindered from my purpose ), I se t sail direct for Judaea, and after fifteen days landed at Caesarea Stratonis, which is the largest city in Palestine.[1] When I had landed, and was seeking f or an inn, I learned from the conversation of the people, that one Peter, a mos t approved disciple of Him who appeared in Judaea, and showed many signs and mi racles divinely performed among men, was going to hold a discussion of words an d questions the next day with one Simon, a Samaritan. Having heard this, I aske d to be shown his lodging; and having founder it, and standing before the door , I informed the doorkeeper who I was, and whence I came; and, behold, Barnaba s coming out, as soon as he saw me rushed into my arms, weeping for joy, and, s eizing me by the hand, led me in to Peter. Having pointed him out to me at a di stance. " This," said he, "is Peter, of whom I spoke, to you as the greatest in the wisdom of God, and to whom also I have spoken constantly of you. Enter, th erefore, as one well known to him. For he is well acquainted with all the good that is in thee, and has carefully made himself aware of your religious purpose , whence also he is greatly desirous to see you. Therefore I present you to him to-day as a great gift." At the same time, presenting me, he said, "This, O Pe ter, is Clement." CHAP. XIII.--HIS CORDIAL RECEPTION BY PETER. But Peter most kindly, when he heard my name, immediately ran to me and kis sed me. Then, having made me sit down, he said, "Thou didst well to receive as thy guest Barnabas, preacher of the truth, nothing fearing the rage of the insa ne people. Thou shalt be blessed. For as you have deemed an ambassador of the t ruth worthy of all honour, so the truth herself shall receive thee a wanderer a nd a stranger, and shall enroll thee a citizen of her own city; and then there shall be great joy to thee, because, imparting a small favour, thou shalt be wr itten heir of eternal blessings. Now, therefore, do not trouble yourself to exp lain your mind to me; for Barnabas has with faithful speech informed me of all things about you and your dispositions, almost daily and without ceasing, recal ling the memory of your good qualities And to point out to you shortly, as to a friend already of one mind with us, what is your best course; if there is noth ing to hinder you, come along with us, and hear the word of the truth, which we are going to speak in every place until we come even to the city of Rome; and now, if you wish anything, speak." CHAP. XIV.--HIS ACCOUNT OF HIMSELF. Having detailed to him what purpose I had conceived from the beginning, and how I had been distracted with vain inquiries, and all those things which at f irst I intimated to thee, my lord James, so that I need not repeat the same thi ngs now, I willingly agreed to travel with him; "for that," said I, "is just wh at I was most eagerly desirous of. But first I should wish the scheme of truth to be expounded to the, that I may know whether the soul is mortal or immortal; and if immortal, whether it shall be brought into judgment for those things wh ich it does here. Further, I desire to know what that righteousness 81 is, which is pleasing to God; then, further, whether the world was created, and why it was created, and whether it is to be dissolved, and whether it is to be renovated and made better, or whether after this there shall be no world at al l; and, not to mention everything, I should wish to be told what is the case wi th respect to these and such like things." To this Peter answered, "I shall bri efly impart to you the knowledge of these things, O Clement: therefore listen. CHAP. XV.--PETER'S FIRST INSTRUCTION: CAUSES OF IGNORANCE. "The will and counsel of God has for many reasons been concealed from men; first, indeed, through bad instruction, wicked associations, evil habits, unp rofitable conversation, and un- righteous presumptions. On account of all thes e, I say, first error, then contempt, then infidelity and malice, covetousness also, and vain boasting, and other such like evils, have filled the whole house of this world, like some enormous smoke, and preventing those who dwell in it from seeing its Founder aright, and from perceiving what things are pleasing to Him. What, then, is fitting for those who are within, excepting with a cry bro ught forth from their inmost hearts to invoke His aid, who alone is not shut u p in the smoke-filled house, that He would approach and open the door of the h ouse, so that the smoke may be dissipated which is within, and the light of the sun which shines without may be admitted. CHAP. XVI.--INSTRUCTION CONTINUED: THE TRUE PROPHET. "He, therefore, whose aid is needed for the house filled with the darkness of ignorance and the smoke of vices, is He, we say, who is called the true Prop het, who alone can enlighten the souls of men, so that with their eyes they may plainly see the way of safety. For otherwise it is impossible to get knowledge of divine and eternal things, unless one learns of that true Prophet; because, as you yourself stated a little ago, the belief of things, and the opinions of causes, are estimated in proportion to the talents of their advocates: hence, also, one and the same cause is now thought just, now unjust; and what now seem ed true, anon becomes false on the assertion of another. For this reason, the c redit of religion and piety demanded the presence of the true Prophet, that He Himself might tell us respecting each particular, how the truth stands, and mig ht teach us how we are to believe concerning each.[1] And therefore, before all else, the credentials of the prophet himself must be examined with all care; a nd when you have once ascertained that he is a prophet, it behoves you thencefo rth to believe him in everything, and not further to discuss the particulars wh ich he teaches, but to hold the things which he speaks as certain and sacred; w hich things, although they seem to be received by faith, yet are believed on th e ground of the probation previously instituted. For when once at the outset th e truth of the prophet is established on examination, the rest is to be heard a nd held on the ground of the faith by which it is already established that he i s a teacher of truth. And as it is certain that all things which pertain to div ine knowledge ought to be held according to the rule of truth, so it is beyond doubt that from none but Himself alone can it be known what is true." CHAP. XVII.--PETER REQUESTS HIM TO BE HIS ATTENDANT. Having thus spoken, he set forth to me so openly and so clearly who that Pr ophet was, and how He might be found, that I seethed to have before my eyes, a nd to handle with my hand, the proofs which he produced concerning the propheti c truth; and I was struck with intense astonishment, how no one sees, though pl aced before his eyes, those things which all are seeking for. Whence, by his co mmand, reducing into order what he had spoken to me, I compiled a book concerni ng the true Prophet, and sent it to you from Caesarea by his command. For he sa id that he had received a command from you to send you every year an account of his sayings and doings.[2] Meantime, at the beginning of his discourse which h e delivered to me the first day, when he had instructed me very fully concernin g the true Prophet, and very many things besides, he added also this: "See," sa id he, "for the future, and be present at the discussions which whenever any ne cessity arises, I shall hold with those who contradict; against whom, when I di spute, even if I shall seem to be worsted, I shall not be afraid of your being led to doubt of those things which I have stated to you; because, even if I sha ll seem to be beaten, yet those things shall not therefore seem to be uncertain which the true Prophet has delivered to us. Yet I hope that we shall not be ov ercome in disputations either, if only our hearers are reasonable, and friends of truth, who can discern the force and bearing of words, and recognise what di scourse comes from the sophistical art, not containing truth, but an image of t ruth; and what that is, which, uttered simply and without craft, depends for al l its power not on show and ornanent, but on truth and reason." 82 CHAP. XVIII.--HIS PROFITING BY PETER'S INSTRUCTION. To this I answered: "I give thanks to God Almighty, because I have been ins tructed as I wished and desired. At all events, you may depend upon me so far, that I can never come to doubt of those things which I have learned of you; so that even if you yourself should at any time wish to transfer my faith from th e true Prophet, you should not be able, because I have drunk in with all my hea rt what you have spoken. And that you may not think that I am promising you a g reat thing when I say that I cannot be moved away from this faith, it is with m e a certainty, that whoever has received this account of the true Prophet, can never afterwards so much as doubt of its truth. And therefore I am confident wi th respect to this heaven-taught doctrine, in which all the art of malice is ov erborne. For in opposition to this prophecy neither any art can stand, nor the subtleties of sophisms and syllogism; but every one who hears of the true Proph et must of necessity long immediately for the truth itself, nor will he afterwa rds, under pretext of seeking the truth, endure diverse errors. Wherefore, O my lord Peter, be not further anxious about me, as if I were one who does not kno w what he has received, and how great a gift has been conferred on him. Be assu red that you have conferred a favour on one who knows and understands its value : nor can I be easily deceived on that account, because I seem to have gotten q uickly what I long desired; for it may be that one who desires gets quickly, wh ile another does not even slowly attain the things which he desires." CHAP. XIX.--PETER'S SATISFACTION. Then Peter, when he heard me speak thus, said: "I give thanks to my God, bo th for your salvation and for my own peace; for I am greatly delighted to see t hat you have understood what is the greatness of the prophetic virtue, and beca use, as you say, not even I myself, if I should wish it (which God forbid!), sh ould be able to turn you away to another faith. Now henceforth begin to be wit h us, and to-morrow be present at our discussions, for I am to have a contest w ith Simon the magician." When he had thus spoken, he retired to take food along with his friends; but he ordered me to eat by myself;[1] and after the meal, w hen he had sung praise to God and given thanks, he rendered to me an account of this proceeding, and added, "May the Lord grant to thee to be made like to us in all things, that, receiving baptism, thou mayest be able to meet with us at the same table." Having thus spoken, he ordered me to go to rest, for by this t ime both fatigue and the time of the day called to sleep. CHAP. XX.--POSTPONEMENT OF DISCUSSION WITH SIMON MAGUS. Early next morning Zacchaeus[2] came in to us, and after salutation, said t o Peter: "Simon puts off the discussion till the eleventh day of the present mo nth, which is seven days hence, for he says that then he will have more leisure for the contest. But to me it seems that his putting off is also advantageous to us, so that more may come together, who may be either hearers or judges of o ur disputation. However, if it seem proper to you, let us occupy the interval i n discussing among ourselves the things which, we suppose, may come into the co ntroversy; so that each of us, knowing what things are to be proposed, and what answers are to be given, may consider with himself if they are all right, or i f an adversary shall be able to find anything to object, or to set aside the th ings which we bring against him. But if the things which are to be spoken by us are manifestly impregnable on every side, we shall have confidence in entering upon the examination. And indeed, this is my opinion, that first of all it oug ht to be inquired what is the origin of all things, or what is the immediate[3] thing which may be called the cause of all things which are: then, with respec t to all things that exist, whether they have been made, and by whom, through w hom, and for whom; whether they have received their subsistence from one, or fr om two, or from many; and whether they have been taken and fashioned from none previously subsisting, or from some: then, whether there is any virtue in the h ighest things, or in the lower; whether there is anything which is better than all, or anything that is inferior to all; whether there are any motions, or non e; whether those things which are seen were always, and shall be always; whethe r they have come into existence without a creator, and shall pass away without a destroyer. If, I say, the discussion begin with these things, I think that th e things which shall be inquired into, being discussed with diligent examinatio n, will be easily ascertained. And when these are ascertained, the knowledge of those that follow will be easily found. I have stated my opinion; be pleased t o intimate what you think of the matter.[4] 83 CHAP. XXI. -- ADVANTAGE OF THE DELAY. To this Peter answered: "Tell Simon in the meantime to do as he pleases, an d to rest assured that, Divine Providence granting, he shall always find us rea dy." Then Zacchaeus went out to intimate to Simon what he had been told. But Pe ter, looking at us, and perceiving that I was saddened by the putting off of th e contest, said: "He who believes that the world is administered by the provide nce of the Most High God. ought not, O Clement, my friend, to take it amiss, in whatever way particular things happen, being assured that the righteousness of God guides to a favourable and fitting issue even those things which seem supe rfluous or contrary in any business, and especially towards those who worship H im more intimately; and therefore he who is assured of these things, as I have said, if anything occur contrary to his expectation, he knows how to drive away grief from his mind on that account, holding it unquestionable in his better j udgment, that, by the government of the good God, even what seems contrary may be turned to good. Wherefore, O Clement, even now let not this delay of the mag ician Simon sadden you: for I believe that it has been done by the providence o f God, for your advantage; that I may be able, in this interval of seven days, to expound to you the method of our faith without any distraction, and the orde r continuously, according to the tradition of the true Prophet, who alone knows tile past as it was, the present as it is, and the future as it shall be: whic h things were indeed plainly spoken by Him, but are not plainly written; so muc h so, that when they are read, they cannot be understood without an expound-er, on account of the sin which has grown up with men, as I said before. Therefore I shall explain all things to you, that in those things which are written yon may clearly perceive what is the mind of the Lawgiver." CHAP. XXII. -- REPETITION OF INSTRUCTIONS. When he had said this, he began to expound to me point by point of those c hapters of the law which seemed to be in question, from the beginning of the cr eation even to that point of time at which I came to him at Caesarea, telling m e that the delay of Simon had contributed to my learning all things in order. "At other times." said he, "we shall discourse more fully on individual points of which we have now spoken shortly, according as the occasion of our conversat ion shall bring them before us; so that, according to my promise, you may gain a full and perfect knowledge of all. Since, then, by this delay we have to-day on our hands, I wish to repeat to you again what has been spoken, that it may be the better recalled to your memory." Then he began in th is way to refresh my recollection of what he had said: "Do you remember, O frie nd Clement, the account I gave you of the eternal age, that knows no end?" Then said I, "Never, O Peter, shall I retain anything, if I can lose or forget that ." CHAP. XXIII. -- REPETITION CONTINUED. Then Peter, having heard my answer with pleasure, said: "I congratulate you because you have answered thus, not because you speak of these things easily, but because you profess that you remember them; for the most sublime truths are best honoured by means of silence. Yet, for the credit of those things which y ou remember concerning things not to be spoken, [1] tell me what you retain of those things which we spoke of in the second place, which can easily be spoken out, that, perceiving your tenacity of memory, I may the more readily point out to you, and freely open, the things of which I wish to speak." Then I, when I perceived that he rejoiced in the good memory of his hearers, said: "Not only a m I mindful of your definition, but also of that preface which was prefixed to the definition; and of almost all things that you have expounded, I retain the sense complete, though not all the words; because the things that you have spok en have been made, as it were, native to my soul, and inborn. For you have held out a most sweet cup to me in my excessive thirst. And that you may not suppos e that I am occupying you with words, being unmindful of things, I shall now ca ll to mind the things which were spoken, in which the order of your discussion greatly helps me; for the way in which the things that you said followed by con sequence upon one another, and were arranged in a balanced man-her, makes them easily recalled to memory by the lines of their order. For the order of sayings is useful for remembering them: for when you begin to follow them point by point in succession, when anything is wanting , immediately the sense seeks for it; and when it has found it, retains it, or at all events, if it cannot discover it, there will be no reluctance to ask it of the master. But not to delay in granting what you demand of me, I shall shor tly rehearse what you delivered to me concerning the definition of truth. CHAP. XXIV. -- REPETITION CONTINUED. "There always was, there is now, and there ever shall be, that by which the first Will be- 84 gotten from eternity consists; and from the first Will proceeds a second Will. After these came the world; and from the world came time: from this, the multit ude of men; from the multitude the election of the beloved, from whose oneness of mind the peaceful kingdom of God is constructed. But the rest, which ought t o follow these, you promised to tell me at another time. After this, when you h ad explained about the creation of the world, you intimated the decree of God, "which He, of His own good pleasure, announced in the presence of all the first angels," and which He ordained as an eternal law to all; and how He establishe d two kingdoms,--I mean that of the present time and that of the future,--and a ppointed times to each, and decreed that a day of judgment should be expected, which He determined, in which a severance is to be made of things and of souls: so that the wicked indeed shall be consigned to eternal fire for their sins; b ut those who have lived according to the will of God the Creator, having receiv ed a blessing for their good works, effulgent with brightest light, introduced into an eternal abode, and abiding in incorruption, shall receive eternal gifts of ineffable blessings." CHAP. XXV. -- REPETITION CONTINUED. While I was going on thus, Peter, enraptured with joy, and anxious for me a s if I had been his son, lest perhaps I should fail in recollection of the rest , and be put to shame on account of those who were present, said: "It is enough , O Clement; for you have stated these things more clearly than I myself explai ned them." Then said I, "Liberal learning has conferred upon me the power of or derly narration, and of stating those things clearly for which there is occasio n. And if we use learning in asserting the errors of antiquity, we ruin ourselv es by gracefulness and smoothness of speech; but if we apply learning and grace of speech to the assertion of the truth, I think that not a little advantage i s thereby gained. Be that as it may, my lord Peter, you can but imagine with w hat thankfulness I am transported for all the rest of your instruction indeed, but especially for the statement of that doctrine which you gave: There is one God, whose work the world is, and who, because He is in all respects righteous, shall render to every one according to his deeds. And after that you added: Fo r the assertion of this dogma countless thousands of words will be brought forw ard; but in those to whom is granted knowledge of the true Prophet, all this fo rest of words is cut down. And on this account, since you have delivered to me a discourse concerning the true Prophet, you have strengthened me with all confidence of your assertions." And then, having perce ived that the sum of all religion and piety consists in this, I immediately rep lied: "You have proceeded most excellently, O Peter: wherefore, in future, expo und unhesitatingly, as to one who already knows what are the foundations of fai th and piety, the traditions of the true Prophet, who alone, as has been clearl y proved, is to be believed. But that exposition which requires assertions and arguments, reserve for the unbelievers, to whom you have not yet judged it prop er to commit the indubitable faith of prophetic grace." When I had said this, I added: "You promised that you would give at the proper time two things: first this exposition, at once simple and entirely free from error; and then an expos ition of each individual point as it may be evolved in the course of the variou s questions which shall be raised. And after this you expounded the sequence of things in order from the beginning of the world, even to the present time; and if you please, I can repeat the whole from memory." CHAP. XXVI. -- FRIENDSHIP OF GOD; HOW SECURED. To this Peter answered: "I am exceedingly delighted, O Clement, that I comm it my words to so safe a heart; for to be mindful of the things that are spoken is an indication of having in readiness the faith of works. But he from whom the wicked demon steals away the words of salvation, and snatches them away fro m his memory, cannot be saved, even though he wish it; for he loses the way by which life is reached. Wherefore let us the rather repeat what has been spoken, and confirm it in your heart, that is, in what manner or by whom the world was made, that we may proceed to the friendship of the Creator. But His friendship is secured by living well, and by obeying His will; which will is the law of a ll that live. We shall therefore unfold these things briefly to you, in order t hat they may be the more surely remembered. CHAP. XXVII. -- ACCOUNT OF THE CREATION. "In the beginning, [1] when God had made the heaven and the earth, [2] as o ne house, the shadow 85 which was cast by the mundane bodies involved m darkness those things which wer e enclosed in it. But when the will of God had introduced light, that darkness which had been caused by the shadows of bodies was straightway dispelled: then at length light is appointed for the day, darkness for the night. And now the w ater which was within the world, in the middle space of that first heaven and e arth, congealed as if with frost, and solid as crystal, is distended, and the m iddle spaces of the heaven and earth are separated as by a firmament of this so rt; and that firmament the Creator called heaven, so called by the name of that previously made: and so He divided into two portions that fabric of the univer se, although it was but one house. The reason of the division was this, that th e upper portion might afford a dwelling-place to angels, and the lower to men. After this, the place of the sea and the chaos which had been made received tha t portion of the water which remained below, by order of the eternal Will; and these flowing down to the sunk and hollow places, the dry land appeared; and th e gatherings of the waters were made seas. And after this the earth, which had appeared, produced various species of herbs and shrubs. It gave forth fountains also, and rivers, not only in the plains, but on the mountains. And so all thi ngs were prepared, that men who were to dwell in it might have it in their powe r to use all these things according to their will, that is, either for good or evil. CHAP. XXVIII. -- ACCOUNT OF THE CREATION CONTINUED. "After this He adorns that visible heaven with stars. He places in it also the sun and the moon, that the day might enjoy the light of the one, the night that of the other; and that at the same time they might be for an indication o f things past, present, and future. For they were made for signs of seasons and of days, which, although they are seen indeed by all, are understood only by t he learned and intelligent. And when, after this, He had ordered living creatur es to be produced from the earth and the waters, He made Paradise, which also H e named a place of delights. But after all these things He made man, on whose a ccount He had prepared all things, whose internal species [1] is older, and for whose sake all things that are were made, given up to his service, and assigne d to the uses of his habitation. CHAP. XXIX. -- THE GIANTS: THE FLOOD. "All things therefore being completed which are in heaven, and in earth, an d in the waters, and the human race also having multiplied, in the eighth generation, righteous men, who had lived the life of angels, being allured by the beauty of women, fe ll into promiscuous and illicit connections with these; [2] and thenceforth act ing in all things without discretion, and disorderly, they changed the state of human affairs and the divinely prescribed order of life, so that either by per suasion or force they compelled all men to sin against God their Creator. In th e ninth generation are born the giants, so called from of old, [3] not dragon-f ooted, as the fables of the Greeks relate, but men of immense bodies, whose bon es, of enormous size, are still shown in some places for confirmation. But agai nst these the righteous providence of God brought a flood upon the world, that the earth might be purified from their pollution, and every place might be turn ed into a sea by the destruction of the wicked. Yet there was then found one ri ghteous man, by name Noah, who, being delivered in an ark with his three sons a nd their wives, became the colonizer of the world after the subsiding of the wa ters, with those animals and seeds which he had shut up with him. CHAP. XXX. -- NOAH'S SONS. "In the twelfth generation, when God had blessed men, and they had begun to multiply, [4] they received a commandment that they should not taste blood, fo r on account of this also the deluge had been sent. In the thirteenth generatio n, when the second of Noah's three sons had done an injury to his father, and h ad been cursed by him, he brought the condition of slavery upon his posterity. His elder brother meantime obtained the lot of a dwelling-place in the middle r egion of the world, in which is the country of Judaea ; the younger obtained th e eastern quarter, and he the western. In the fourteenth generation one of the cursed progeny first erected an altar to demons. for the purpose of magical art s, and offered there bloody sacrifices. In the fifteenth generation, for the fi rst time, men set up an idol and worshipped it. Until that time the Hebrew lang uage, which had been given by God to men, bore sole sway. In the sixteenth gene ration the sons of men migrated from the east, and, coming to the lands that ha d been assigned to their fathers, each one marked the place of his own allotmen t by his own name. In the seventeenth generation Nimrod I. reigned in Babylonia , and built a city, and thence mi- 86 grated to the Persians, and taught them to worship fire. [1] CHAP. XXXI. -- WORLD AFTER THE FLOOD. "In the eighteenth generation walled cities were built, armies were organiz ed and armed, judges and laws were sanctioned, temples were built, and the prin ces of nations were adored as gods. In the nineteenth generation the descendant s of him who had been cursed after the flood, going beyond their proper bounds which they had obtained by lot in the western regions, drove into the eastern l ands those who had obtained the middle portion of the world, and pursued them a s far as Persia, while themselves violently took possession of the country from which they expelled them. In the twentieth generation a son for the first time died before his father, [2] on account of an incestuous crime. CHAP. XXXII. -- ABRAHAM. "In the twenty-first generation there was a certain wise man, of the race o f those who were expelled, of the family of Noah's eldest son, by name Abraham, from whom our Hebrew nation is derived. [3] When the whole world was again ove rspread with errors, and when for the hideousness of its crimes destruction was really for it, this time not by water, but fire, and when already the scourge was hanging over the whole earth, beginning with Sodom, this man, by reason of his friendship with God, who was well pleased with him, obtained from God that the whole world should not equally perish. From the first this same man, being an astrologer, was able, from the account and order of the stars, to recognise the Creator, while all others were in error, and understood that all things are regulated by His providence. Whence also an angel, [4] standing by him in a vi sion, instructed him more fully concerning those things which he was beginning to perceive. He showed him also what belonged to his race and posterity, and pr omised him that those districts should be restored rather than given to them. CHAP. XXXIII. -- ABRAHAM: HIS POSTERITY. "Therefore Abraham, when he was desirous to learn the causes of things, and was intently pondering upon what had been told him, the true Prophet appeared to him, who alone knows the hearts and purpose of men, and disclosed to him al l things which he desired. He taught him the knowledge of the Divinity; intimat ed the origin of the world, and likewise its end; showed him the immortality of th e soul, and the manner of life which was pleasing to God; declared also the res urrection of the dead, the future judgment, the reward of the good, the punishm ent of the evil,--all to be regulated by righteous judgment: and having given h im all this information plainly and sufficiently, He departed again to the invi sible abodes. But while Abraham was still in ignorance, as we said to you befor e, two sons were born to him, of whom the one was called Ismael, and the other Heliesdros. From the one are descended the barbarous nations, from the other th e people of the Persians, some of whom have adopted the manner of living and th e institutions of their neighbours, the Brachmans. Others settled in Arabia, of whose posterity some also have spread into Egypt. From them some of the Indian s and of the Egyptians have learned to be circumcised, and to be of purer obser vance than others, although in process of time most of them have turned to impi ety what was the proof and sign of purity. CHAP. XXXIV. -- THE ISRAELITES IN EGYPT. "Nevertheless, as he had got these two sons during the time while he still liv ed in ignorance of things, having received the knowledge of God, he asked of th e Righteous One that he might merit to have offspring by Sarah, who was his law ful wife, though she was barren. She obtained a son. whom he named Isaac, from whom came jacob, and from him the twelve patriarchs, and from these twelve seve nty-two. These, when famine befell came into Egypt with all their family; and i n the course of four hundred years, being multiplied by the blessing and promis e of God, they were afflicted by the Egyptians. And when they were afflicted th e true Prophet appeared to Moses, [5] and struck the Egyptians with ten plagues , when they refused to let the Hebrew people depart from them, and return to th eir native land; and he brought the people of God out of Egypt. But those of th e Egyptians who survived the plagues, being infected with the animosity of thei r king, pursued after the Hebrews. And when they had overtaken them at the sea- shore, anti thought to destroy and exterminate them all, Moses, pouring out pra yer to God, divided the sea into two parts, so that the water was held on the r ight hand and on the left as if it had been frozen, and the people of God passe d as over a dry road; but the Egyptians who were pursuing them, rashly entering , were drowned. For when the last of the Hebrews came out, the last of the Egyp tians went down into the sea; and straight- 87 way the waters of the sea, which by his command were held bound as with frost, were loosed by his command who had bound them, and recovering their natural fre edom, inflicted punishment on the wicked nation. CHAP. XXXV. -- THE EXODUS. "After this, Moses, by the command of God, whose providence is over all, le d out the people of the Hebrews into the wilderness; and, leaving the shortest road which leads from Egypt to Judaea, he led the people through long windings of the wilderness, that, by the discipline of forty years, the novelty of a cha nged manner of life might root out the evils which had clung to them by a long- continued familiarity with the customs of the Egyptians. Meantime they came to Mount Sinai, and thence the law was given to them with voices and sights from h eaven, written in ten precepts, of which the first and greatest was that they s hould worship God Himself alone, and not make to themselves any appearance or f orm [1] to worship. But when Moses had gone up to the mount, and was staying th ere forty days, the people, although they had seen Egypt struck with the ten pl agues, and the sea parted and passed over by them on foot, manna also given to them from heaven for bread, and drink supplied to them out of the rock that fol lowed [2] them, which kind of food was turned into whatever taste any one desir ed; and although, being placed under the torrid region of heaven, they were sha ded by a cloud in the day-time, that they might not be scorched by the heat, an d by night were enlightened by a pillar of fire, lest the horror of darkness sh ould be added to the wasteness of the wilderness ;--those very people, I say, w hen Moses stayed in the mount, made and worshipped a golden calf's head, after the fashion of Apis, whom they had seen worshipped in Egypt; and after so many and so great marvels which they had seen, were unable to cleanse and wash out from themselves the defilements of old habit. On this account, leaving the shor t road which leads from Egypt to Judaea, Moses conducted them by an immense cir cuit of the desert, if haply he might be able, as we mentioned before, to shake off the evils of old habit by the change of a new education. CHAP. XXXVI. -- ALLOWANCE OF SACRIFICE FOR A TIME. "When meantime Moses, that faithful and wise steward, perceived that the vi ce of sacrificing to idols had been deeply ingrained into the people from their association with the Egyptians, and that the root of this evil could not be ex - tracted from them, he allowed them indeed to sacrifice, but permitted it to be done only to God, that by any means he might cut off one half of the deeply ing rained evil, leaving the other half to be corrected by another, and at a future time; by Him, namely, concerning whom he said himself, ' A prophet shall the L ord your God raise unto you, whom ye shall hear even as myself, according to al l things which He shall say to you. Whosoever shall not hear that prophet, his soul shall be cut off from his people.' [3] CHAP. XXXVII. -- THE HOLY PLACE. "In addition to these things, he also appointed a place in which alone it s hould be lawful to them to sacrifice to God. [4] And all this was arranged with this view, that when the fitting time should come, and they should learn by me ans of the Prophet that God desires mercy and not sacrifice, [5] they might see Him who should teach them that the place chosen of God, in which it was suitab le that victims should be offered to God, is his Wisdom; and that on the other hand they might hear that this place, which seemed chosen for a time, often har assed as it had been by hostile invasions and plunderings, was at last to be wh olly destroyed. [6] And in order to impress this upon them, even before the com ing of the true Prophet, who was to reject at once the sacrifices and the place , it was often plundered by enemies and burnt with fire, and the people carried into captivity among foreign nations, and then brought back when they betook t hemselves to the mercy of God; that by these things they might be taught that a people who offer sacrifices are driven away and delivered up into the hands of the enemy, but they who do mercy and righteousness are without sacrifices free d from captivity, and restored to their native land. But it fell out that very few understood this; for the greater number, though they could perceive and obs erve these things, yet were held by the irrational opinion of the vulgar: for r ight opinion with liberty is the prerogative of a few. CHAP. XXXVIII. -- SINS OF THE ISRAELITES. "Moses, [7] then, having arranged these things, and having set over the people one Auses to bring them to the land of their fat hers, himself by the command of the living God went up to a certain mountain, a nd there died. Yet such was the manner of his death, that till this day no one has found his burial-place. When, therefore, the people reached their fathers' land, by the providence of God, at their first onset the 88 inhabitants of wicked races are routed, and they enter upon their paternal inhe ritance, which was distributed among them by lot. For some time thereafter they were ruled not by kings, but judges, and remained in a somewhat peaceful condi tion. But when they sought for themselves tyrants rather than kings, then also with regal ambition they erected a temple in the place which had been appointed to them for prayer; and thus, through a succession of wicked kings, the people fell away to greater and still greater impiety. CHAP. XXXIX. -- BAPTISM INSTITUTED IN PLACE OF SACRIFICES. "But when the time began to draw near that what was wanting in the Mosaic i nstitutions should be supplied, as we have said, and that the Prophet should ap pear, of whom he had foretold that He should warn them by the mercy of God to c ease from sacrificing ; lest haply they might suppose that on the cessation of sacrifice there was no remission of sins for them, He instituted baptism by wat er amongst them, in which they might be absolved from all their sins on the inv ocation of His name, and for the future, following a perfect life, might abide in immortality, being purified not by the blood of beasts, but by the purificat ion of the Wisdom of God. Subsequently also an evident proof of this great myst ery is supplied in the fact, that every one who, believing in this Prophet who had been foretold by Moses, is baptized in His name, shall be kept unhurt from the destruction of war which impends over the unbelieving nation, and the place itself; but that those who do not believe shall be made exiles from their plac e and kingdom, that even against their will they may understand and obey the wi ll of God. CHAP. XL. -- ADVENT OF THE TRUE PROPHET. "These things therefore having been fore-arranged, He who was expected come s, bringing signs and miracles as His credentials by which He should be made ma nifest. But not even so did the people believe, though they had been trained du ring so many ages to the belief of these things. And not only did they not beli eve, but they added blasphemy to unbelief, saying that He was a gluttonous man and a belly-slave, and that He was actuated by a demon, [1] even He who had com e for their salvation. To such an extent does wickedness prevail by the agency of evil ones; so that, but for the Wisdom of God assisting those who love the t ruth, almost all would have been involved in impious delusion. Therefore He ch ose us twelve, [2] the first who believed in Him, whom He named apostles; and afterwards other seventy-two most approved disciples, [3] that, at least in thi s way recognising the pattern of Moses, [4] the multitude might believe that th is is He of whom Moses foretold, the Prophet that was to come. [5] CHAP.XLI. -- REJECTION OF THE TRUE PROPHET. "But some one perhaps may say that it is possible for any one to imitate a number; but what shall we say of the signs and miracles which He wrought? For M oses had wrought miracles and cures in Egypt. He also of whom he foretold that He should rise up a prophet like unto himself, though He cured every sickness a nd infirmity among the people, wrought innumerable miracles, and preached etern al life, was hurried by wicked men to the cross; which deed was, however, by Hi s power turned to good. In short, while He was suffering, all the world suffere d with Him; for the sun was darkened, the mountains were torn asunder, the grav es were opened, the veil of the temple was rent, [6] as in lamentation for the destruction impending over the place. And yet, though all the world was moved, they themselves are not even now moved to the consideration of these so great t hings. CHAP. XLII. -- CALL OF THE GENTILES. "But inasmuch as it was necessary that the Gentiles should be called into t he room of those who remained unbelieving, [7] so that the number might be fill ed up which had been shown to Abraham, [8] the preaching of the blessed kingdom of God is sent into all the world. On this account worldly spirits are disturb ed, who always oppose those who are in quest of liberty, and who make use of th e engines of error to destroy God's building; while those who press on to the g lory of safety and liberty, being rendered braver by their resistance to these spirits, and by the toil of great struggles against them, attain the crown of s afety not without the palm of victory. Meantime, when He had suffered, and dark ness had overwhelmed the world from the sixth even to the ninth hour, [9] as so on as the sun shone out again, and things were returned to their usual course, even wicked men returned to themselves and their former practices, their fear h aving abated. For some of them, watching the place with all care, when they cou ld not prevent His rising again, said that He was a magician; others pretended that he was stolen away. [10] 89 CHAP. XLIII. -- SUCCESS OF THE GOSPEL. "Nevertheless, the truth everywhere prevailed; for, in proof that these thi ngs were done by divine power, we who had been very few became in the course of a few days, by the help of God, far more than they. So that the priests at one thee were afraid, lest haply, by the providence of God, to their confusion, th e whole of the people should come over to our faith. Therefore they often sent to us, and asked us to discourse to them concerning Jesus, whether He were the Prophet whom Moses foretold, who is the eternal Christ. [1] For on this point o nly does there seem to be any difference between us who believe in Jesus, and t he unbelieving Jews. But while they often made such requests to us, and we soug ht for a fitting opportunity, a week of years was completed from the passion of the Lord, the Church of the Lord which was constituted in Jerusalem was most p lentifully multiplied and grew, being governed with most righteous ordinances b y James, who was ordained bishop in it by the Lord CHAP. XLIV. -- CHALLENGE BY CAIAPHAS. "But when we twelve apostles, on the day of the passover, had come together wi th an immense multitude, and entered into the church of the brethren, each one of us, at the request of James, [2] stated briefly, in the hearing of the peopl e, What we had done in every place. [3] While this was going on, Caiaphas, the high priest, sent priests to us, and asked us to come to him, that either we sh ould prove to him that Jesus is the eternal Christ, or he to us that He is not, and that so all the people should agree upon the one faith or the other; and t his he frequently entreated us to do. But we often put it off, always seeking f or a more convenient time." Then I, Clement, answered to this: "I think that th is very question, whether He is the Christ, is of great importance for the esta blishment of the faith; otherwise the high priest would not so frequently ask t hat he might either learn or teach concerning the Christ." Then Peter: "You hav e answered rightly, O Clement; for as no one can see without eyes, nor hear wit hout ears, nor smell without nostrils, nor taste without a tongue, nor handle a nything without hands, so it is impossible, without the true Prophet, to know w hat is pleasing to God." And I answered: "I have already learned from your inst ruction that this true prophet is the Christ; but I should wish to learn what the Christ means, or why He is so c alled, that a matter of so great importance may not be vague and uncertain to m e." CHAP. XLV. -- THE TRUE PROPHET: WHY CALLED THE CHRIST. Then Peter began to instruct me in this manner: [4] " When God had made the world, as Lord of the universe, He appointed chiefs over the several creatures , over the trees even, and the mountains, and the fountains, and the rivers, an d all things which He had made, as we have told you; for it were too long to me ntion them one by one. He set, therefore, an angel as chief over the angels, a spirit over the spirits, a star over the stars, a demon over the demons, a bird over the birds, a beast over the beasts, a serpent over the serpents, a fish o ver the fishes, a man over men, who is Christ Jesus. But He is called Christ by a certain excellent rite of religion; for as there are certain names common to kings, as Arsaces among the Persians, Caesar among the Romans, Pharaoh among t he Egyptians, so among the Jews a king is called Christ And the reason of this appellation is this: Although indeed He was the Son of God, and the beginning o f all things, He became man; Him first God anointed with oil which was taken fr om the wood of the tree of life: from that anointing therefore He is called Chr ist. Thence, moreover, He Himself also, according to the appointment of His Fat her, anoints with similar oil every one of the pious when they come to His king dom, for their refreshment after their labours, as having got over the difficul ties of the way; so that their light may shine, and being filled with the Holy Spirit, they may be endowed with immortality. [5] But it occurs to me that I ha ve sufficiently explained to you the whole nature of that branch from which tha t ointment is taken. CHAP. XLVI. -- ANOINTING. "But now also I shall, by a very short representation, recall you to the re collection of all these things. In the present life, Aaron, the first high prie st, [6] was anointed with a composition of chrism, which was made after the pat tern of that spiritual ointment of which we have spoken before. He was prince o f the people, and as a king received first-fruits and tribute from the people, man by man; and having undertaken the office 90 of judging the people, he judged of things clean and things unclean. But if any one else was anointed with the same ointment, as deriving virtue from it, he b ecame either king, or prophet, or priest. If, then, this temporal grace, compou nded by men, had such efficacy, consider now how potent was that ointment extra cted by God from a branch of the tree of life, when that which was made by men could confer so excellent dignities among men. For what in the present age is m ore glorious than a prophet, more illustrious than a priest, more exalted than a king?" CHAP. XLVII. -- ADAM ANOINTED A PROPHET. To this, I replied: "I remember, Peter, that you told me of the first man t hat he was a prophet; but you did not say that he was anointed. If then there b e no prophet without anointing, how could the first man be a prophet, since he was not anointed?" Then Peter, smiling, said: "If the first man prophesied, it is certain that he was also anointed. For although he who has recorded the law in his pages is silent as to his anointing, yet he has evidently left us to und erstand these things. For as, if he had said that he was anointed, it would not be doubted that he was also a prophet, although it were not written in the law ; so, since it is certain that he was a prophet, it is in like manner certain t hat he was also anointed, because without anointing he could not be a prophet. But you should rather have said, If the chrism was compounded by Aaron, by the perfumer's art, how could the first man be anointed before Aaron's time, the ar ts of composition not yet having been discovered?" Then I answered, "Do not mis understand me, Peter; for I do not speak of that compounded ointment and tempor al oil, but of that simple and eternal ointment, which you told me was made by God, after whose likeness you say that that other was compounded by men." CHAP. XLVIII. -- THE TRUE PROPHET, A PRIEST. Then Peter answered, with an appearance of indignation: "What ! do you supp ose, Clement, that all of us can know all things before the thee? But not to be drawn aside now from our proposed discourse, we shall at another time, when your progress is more manifest, explain these things more distinctly. "Then, however, a priest or a prophet, being anointed with the compounded o intment, putting fire to the altar of God, was held illustrious in all the worl d. But after Aaron, who was a priest, another is taken out of the waters. I do not speak of Moses, but of Him who, in the waters of baptism, was called by God His Son. [1] For it is Jesus who has put out, by the grace of baptism, that fire which the priest kindled for sins; for, from the thee when H e appeared, the chrism has ceased, by which the priesthood or the prophetic or the kingly office was conferred. CHAP. XLIX. -- TWO COMINGS OF CHRIST. "His coming, therefore, was predicted by Moses, who delivered the law of Go d to men; but by another also before him, as I have already informed you. He th erefore intimated that He should come, humble indeed in His first coming, but g lorious in His second. And the first, indeed, has been already accomplished; si nce He has come and taught, and He, the Judge of all, has been judged and slain . But at His second coming He shall come to judge, and shall indeed condemn the wicked, but shall take the pious into a share and association with Himself in His kingdom. Now the faith of His second coming depends upon His first. For the prophets--especially Jacob and Moses--spoke of the first, but some also of the second. But the excellency of prophecy is chiefly shown in this, that the prop hets spoke not of things to come, according to the sequence of things; otherwis e they might seem merely as wise men to have conjectured what the sequence of t hings pointed out. CHAP L. -- HIS REJECTION BY THE JEWS. "But what I say is this: It was to be expected that Christ should be receiv ed by the Jews, to whom He came, and that they should believe on Him who was ex pected for the salvation of the people, according to the traditions of the fath ers; but that the Gentiles should be averse to Him, since neither promise nor a nnouncement concerning Him had been made to them, and indeed he had never been made known to them even by name. Yet the prophets, contrary to the order and se quence of things, said that He should be the expectation of the Gentiles, and n ot of the Jews. [2] And so it happened. For when He came, he was not at all ack nowledged by those who seemed to expect Him, in consequence of the tradition of their ancestors; whereas those who had heard nothing at all of Him, both belie ve that He has come, and hope that he is to come. And thus in all things prophe cy appears faithful, which said that He was the expectation of the Gentiles. Th e Jews, therefore, have erred concerning the first coming of the Lord; and on t his point only there is disagreement betwixt us and them. For they themselves k now and expect that Christ shall come; but that he has come already in humility --even he who is called Jesus--they do not know. And this is a great confirmati on of His coming, that all do not believe on Him. 91 CHAP. LI.-- THE ONLY SAVIOUR. "Him, therefore, has God appointed in the end of the world ; because it was im possible that the evils of men could be removed by any other, provided that the nature of the human race were to remain entire, i.e., the liberty of the will being preserved. This condition, therefore, being preserved inviolate, He came to invite to His kingdom all righteous ones, and those who have been desirous t o please Him. For these He has prepared unspeakable good things, and the heaven ly city Jerusalem, which shall shine above the brightness of the sun, for the h abitation of the saints. But the unrighteous, and the wicked and those who have despised God, and have devoted the life given them to diverse wickednesses, an d have given to the practice of evil the thee which was given them for the work of righteousness He shall hand over to fitting and condign vengeance. But the rest of the things which shall then be done, it is neither in the power of ange ls nor of men to tell or to describe. This only it is enough for us to know, th at God shall confer upon the good an eternal possession of good things." CHAP. LII. -- THE SAINTS BEFORE CHRIST'S COMING. When he had thus spoken, I answered: "If those shall enjoy the kingdom of C hrist, whom His coming shall final righteous, shall then those be wholly depriv ed of the kingdom who have died before His coming?" Then Peter says: "You compe l me, O Clement, to touch upon things that are unspeakable. But so far as it is allowed to declare them, I shall not shrink from doing so. Know then that Chri st, who was from the beginning, and always, was ever present with the pious, th ough secretly, through all their generations: especially with those who waited for Him, to whom He frequently appeared. But the thee was not yet that there sh ould be a resurrection of the bodies that were dissolved; but this seemed rathe r to be their reward from God, that whoever should be found righteous, should r emain longer in the body; or, at least, as is clearly related in the writings of the law concerning a certain righteous man, that God translated him. [1] In like manner others were dealt with, who pleased His will, that, being translated to Paradise, they should be kept for the king dom. But as to those who have not been able completely to fulfil the rule of ri ghteousness, but have had some remnants of evil in their flesh, their bodies ar e indeed dissolved, but their souls are kept in good and blessed abodes, that a t the resurrection of the dead, when they shall recover their own bodies, purif ied even by the dissolu- tion, they may obtain an eternal inheritance in proportion to their good deeds. And therefore blessed are all those who shall attain to the kingdom of Christ; for not only shall they escape the pains of hell, but shall also remain incorr uptible, and shall be the first to see God the Father, and shall obtain the ran k of honour among the first in the presence of God. CHAP, LIII. -- ANIMOSITY OF THE JEWS. "Wherefore there is not the least doubt concerning Christ; and all the unbe lieving Jews are stirred up with boundless rage against us, fearing lest haply He against whom they have sinned should be He. And their fear grows all the gre ater, because they know that, as soon as they fixed Him on the cross, the whole world showed sympathy with Him; and that His body, although they guarded it wi th strict care, could nowhere be found; and that innumerable multitudes are att aching themselves to His faith. Whence they, together with the high priest Caia phas, were compelled to send to us again and again, that an inquiry might be in stituted concerning the truth of His name. And when they were constantly entrea ting that they might either learn or teach concerning Jesus, whether He were th e Christ, it seemed good to us to go up into the temple, and in the presence of all the people to bear witness concerning Him, and at the same thee to charge the Jews with many foolish things which they were doing. For the people was now divided into many parties, ever since the days of John the Baptist. CHAP. LIV. -- JEWISH SECTS. "For when the rising of Christ was at hand for the abolition of sacrifices, and for the bestowal of the grace of baptism, the enemy, understanding from th e predictions that the thee was at hand, wrought various schisms among the peop le, that, if haply it might be possible to abolish the former sin, [2] the latt er fault might be incorrigible. The first schism, therefore, was that of those who were called Sadducees, which took their rise almost in the thee of John. Th ese. as more righteous than others, began to separate themselves from the assem bly of the people, and to deny the resurrection of the dead, [3] and to assert that by an argument of infidelity, saying that it was unworthy that God should be worshipped, as it were, under the promise of a reward. The first author of t his opinion was Dositheus; [4] the second was Simon. Another schism is that of the Samaritans; for 92 they deny the resurrection of the dead, and assert that God is not to be worshi pped in Jerusalem, but on Mount Gerizim. They indeed rightly, from the predicti ons of Moses, expect the one true Prophet; but by the wickedness of Dositheus t hey were hindered from believing that Jesus is He whom they were expecting. The scribes also, and Pharisees, are led away into another schism; but these, bein g baptized by John, and holding the word of truth received from the tradition o f Moses as the key of the kingdom of heaven, have hid it from the hearing of th e people. [1] Yea, some even of the disciples of John, who seemed to be great o nes, have separated themselves from the people, and proclaimed their own master as the Christ. But all these schisms have been prepared, that by means of them the faith of Christ and baptism might be hindered. CHAP. LV. -- PUBLIC DISCUSSION. "However, as we were proceeding to say, when the high priest had often sent priests to ask us that we might discourse with one another concerning Jesus; w hen it seemed a fit opportunity, and it pleased all the Church, we went up to t he temple, and, standing on the steps together with our faithful brethren, the people kept perfect silence ; and first the high priest began to exhort the peo ple that they should hear patiently and quietly, and at the same thee witness a nd judge of those things that were to be spoken. Then, in the next place, exalt ing with many praises the rite or sacrifice which had been bestowed by God upon the human race for the remission of sins, he found fault with the baptism of o ur Jesus, as having been recently brought in in opposition to the sacrifices. B ut Matthew, [2] meeting his propositions, showed clearly, that whosoever shall not obtain the baptism of Jesus shall not only be deprived of the kingdom of he aven, but shall not be without peril at the resurrection of the dead, even thou gh he be for-titled by the prerogative of a good life and an upright dispositio n. Having made these and such like statements, Matthew stopped. CHAP. LVl. -- SADDUCEES REFUTED. "But the party of the Sadducees, who deny the resurrection of the dead, wer e in a rage, so that one of them cried out from amongst the people, saying that those greatly err who think that the dead ever arise. In opposition to him, An drew, my brother, answering, declared that it is not an error, but the surest m atter of faith, that the dead rise, in accordance with the teaching of Him of whom Moses foreto ld that He should come the true Prophet. ' Or if,' says he, 'you do not think t hat this is He whom Moses foretold, let this first be inquired into, so that wh en this is clearly proved to be He, there may be no further doubt concerning th e things which He taught.' These, and many such like things, Andrew proclaimed, and then stopped. CHAP. LVII. -- SAMARITAN REFUTED. "But a certain Samaritan, speaking against the people and against God, and asserting that neither are the dead to rise, nor is that worship of God to be m aintained which is in Jerusalem, but that Mount Gerizim is to be reverenced, ad ded also this in opposition to us, that our Jesus was not He whom Moses foretol d as a Prophet to come into the world. Against him. and another who supported h im in what he said, James and John, the sons of Zebedee, strove vigorously ; an d although they had a command not to enter into their cities, [3] nor to bring the word of preaching to them, yet, lest their discourse, unless it were confin ed, should hurt the faith of others, they replied so prudently and so powerfull y, that they put them to perpetual silence. For James made an oration concernin g the resurrection of the dead, with the approbation of all the people; while J ohn showed that if they would abandon the error of Mount Gerizim, they should c onsequently acknowledge that Jesus was indeed He who, according to the prophecy of Moses, was expected to come; since, indeed, as Moses wrought signs and mira cles, so also did Jesus. And there is no doubt but that the likeness of the sig ns proves Him to be that prophet of whom he said that He should come, ' like hi mself.' Having declared these things, and more to the same effect, they ceased. CHAP. LVIII. -- SCRIBES REFUTED. "And, behold, one of the scribes, shouting silt from the midst of the peopl e, says: 'The signs and miracles which your Jesus wrought, he wrought not as a prophet, but as a magician.' Him Philip eagerly encounters, showing that by thi s argument he accused Moses also. For when Moses wrought signs and miracles in Egypt, in like manner as Jesus also did in Judaea, it cannot be doubted that wh at was said of Jesus might as well be said of Moses. Having made these and such like protestations, Philip was silent. CHAP. LIX. -- PHARISEES REFUTED. "Then a certain Pharisee, hearing this, chid Philip because he put Jesus on a level with Mo- 93 ses. To whom Bartholomew, answering, boldly declared that we do not only say th at Jesus was equal to Moses, but that He was greater than he, because Moses was indeed a prophet, as Jesus was also, but that Moses was not the Christ, as Jes us was, and therefore He is doubtless greater who is both a prophet and the Chr ist, than he who is only a prophet. After following out this train of argument, he stopped. After him James the son of Alphaeus gave an address to the people, with the view of showing that we are not to believe on Jesus on the ground tha t the prophets foretold concerning Him, but rather that we are to believe the p rophets, that they were really prophets, because the Christ bears testimony to them; for it is the presence and coming of Christ that show that they are truly prophets: for testimony must be borne by the superior to his inferiors, not by the inferiors to their superior. After these and many similar statements, Jame s also was silent. After him Lebbaeus began vehemently to charge it upon the pe ople that they did not believe in Jesus, who had done them so much good by teac hing them the things that are of God, by comforting the afflicted, healing the sick, relieving the poor ; yet for all these benefits their return bad been hat red and death. When he had declared these and many more such things to the peop le, he ceased. CHAP. LX. -- DISCIPLES OF JOHN REFUTED. "And, behold, one of the disciples of John asserted that John was the Chris t, and not Jesus, inasmuch as Jesus Himself declared that John was greater than all men and all prophets. [1] ' If, then,' said he, ' he be greater than all, he must be held to be greater than Moses, and than Jesus himself. But if he be the greatest of all, then must he be the Christ.' To this Simon the Canaanite, answering, asserted that John was indeed greater than all the prophets, and all who are born of women, yet that he is not greater than the Son of man. Accordi ngly Jesus is also the Christ, whereas John is only a prophet: and there is as much difference between him and Jesus, as between the forerunner and Him whose forerunner he is; or as between Him who gives the law, and him who keeps the la w. Having made these and similar statements, the Canaanite also was silent. Aft er him Barnabas, [2] who also is called Matthias, who was substituted as an apo stle in the place of Judas, began to exhort the people that they should not reg ard Jesus with hatred, nor speak evil of Him. For it were far more proper, even for one who might be in ignorance or in doubt concerning Jesus, to love than t o hate Him. For God has affixed a reward to love, a penalty to hatred. ' For the very fact,' said he, ' that He assumed a Jewish body, and was born among the Jews, how has not this incited us all to love Him?' When he had spoken this, and more to the same effect, he stopped. CHAP. LXI. -- CAIAPHAS ANSWERED. "Then Caiaphas attempted to impugn the doctrine of Jesus, saying that He sp oke vain things, for He said that the poor are blessed; [3] and promised earthl y rewards; and placed the chief gift in an earthly inheritance; and promised th at those who maintain righteousness shall be satisfied with meat and drink; and many things of this sort He is charged with teaching. Thomas, in reply, proves that his accusation is frivolous ; showing that the prophets, in whom Caiaphas believes, taught these things much more, and did not show in what manner these things are to be, or how they are to be understood; whereas Jesus pointed out how they are to be taken. And when he had spoken these things, and others of li ke kind, Thomas also held his peace. CHAP. LXlI. -- FOOLISHNESS OF PREACHING. "Therefore Caiaphas, again looking at me, and sometimes in the way of warni ng and sometimes in that of accusation, said that, I ought for the future to re frain from preaching Christ Jesus, lest I should do it to my own destruction, a nd lest, being deceived myself, I should also deceive others. Then, moreover, h e charged me with presumption, because, though I was unlearned, a fisherman, an d a rustic, I dared to assume the office of a teacher. As he spoke these things , and many more of like kind, I said in reply, that I incurred less danger, if, as he said, this Jesus were not the Christ, because I received Him as a teache r of the law; but that he was in terrible danger if this be the very Christ, as assuredly He is: for I believe in Him who has appeared; but for whom else, who has never appeared, does he reserve his faith? But if I, an unlearned and uned ucated man, as you say, a fisherman and a rustic, have more understanding than wise elders, this, said I, ought the more to strike terror into you. For if I d isputed with any learning, and won over you wise and learned men, it would appe ar that I had acquired this power by long learning, and not by the grace of div ine power; but now, when, as I have said, we unskilled men convince and overcom e you wise men, who that has any sense does not perceive that this is not a wor k of human subtlety, but of divine will and gift? 94 CHAP. LXIII. -- APPEAL TO THE JEWS. "Thus we argued and bore witness; and we who were unlearned men and fisherm en, taught the priests concerning the one only God of heaven; the Sadducees, co ncerning the resurrection of the dead; the Samaritans, concerning the sacrednes s of Jerusalem (not that we entered into their cities, but disputed with them i n public); the scribes and Pharisees, concerning the kingdom of heaven; the dis ciples of John, that they should not suffer John to be a stumbling-block to the m; and all the people, that Jesus is the eternal Christ. At last, however, I wa rned them, that before we should go forth to the Gentiles, to preach to them th e knowledge of God the Father, they should themselves be reconciled to God, rec eiving His Son; for I showed them that in no way else could they be saved, unle ss through the grace of the Holy Spirit they hasted to be washed with the bapti sm of threefold invocation, and received the Eucharist of Christ the Lord, whom alone they ought to believe concerning those things which He taught, that so they might merit to attain eternal salvation; but that otherwise it was utterly impossible for them to be reconciled to God, even if they should kindle a thousand altars and a thousand high altars to Him. CHAP. LXIV. -- TEMPLE TO BE DESTROYED. "' For we.' said I, ' have ascertained beyond doubt that God is much rather displeased with the sacrifices which you offer, the thee of sacrifices having now passed away; and because ye will not acknowledge that the thee for offering victims is now past, therefore the temple shall be destroyed, and the abominat ion of desolation [1] shall stand in the holy place; and then the Gospel shall be preached to the Gentiles for a testimony against you, that your unbelief may be judged by their faith. For the whole world at different times suffers under divers maladies, either spreading generally over all, or affecting specially. Therefore it needs a physician to visit it for its salvation. We therefore bear witness to you, and declare to you what has been hidden from every one of you. It is for you to consider what is for your advantage.' CHAP. LXV. -- TUMULT STILLED BY GAMALIEL. "When I had thus spoken, the whole multitude of the priests were in a rage, because I had foretold to them the overthrow of the temple. Which when Gamalie l, a chief of the people, saw --who was secretly our brother in the faith, but by our advice remained among them -- because they were greatly enraged and move d with in- tense fury against us, he stood up, and said, [2] ' Be quiet for a lithe, O men of Israel, for ye do not perceive the trial which hangs over you. Wherefore re frain from these men; and if what they are engaged in be of human counsel, it w ill soon come to an end; but if it be from God, why will you sin without cause, and prevail nothing? For who can overpower the will of God? Now therefore, sin ce the day is declining towards evening. I shall myself dispute with these men to-morrow, in this same place, in your hearing, so that I may openly oppose and clearly confute every error.' By this speech of his their fury was to some ext ent checked, especially in the hope that next day we should be publicly convict ed of error; and so he dismissed the people peacefully. CHAP. LXVI. -- DISCUSSION RESUMED. "Now when we had come to our James, while we detailed to him all that had b een said and done, we supped, and remained with him, spending the whole night i n supplication to Almighty God, that the discourse of the approaching disputati on might show the unquestionable truth of our faith. Therefore, on the followin g day, James the bishop went up to the temple with us, and with the whole churc h. There we found a great multitude, who had been waiting for us from the midd le of the night. Therefore we took our stand in the same place as before, in o rder that, standing on an elevation, we might be seen by all the people. Then, when profound silence was obtained, Gamaliel, who, as we have said, was of our faith, but who by a dispensation remained amongst them, that if at any thee the y should attempt anything unjust or wicked against us, he might either check th em by skillfully adopted counsel, or might warn us, that we might either be on our guard or might turn it aside ;--he therefore, as if acting against us, firs t of all looking to James the bishop, addressed him in this manner: -- CHAP. LXVII.--SPEECH OF GAMALIEL. "'If I, Gamaliel, deem it no reproach either to my learning or to my old a ge to learn something from babes and unlearned ones, if haply there be anything which it is for profit or for I safety to acquire (for he who lives reasonably knows that nothing is more precious than the soul), ought not this to be the o bject of love and desire to all, to learn what they do not know, and to teach w hat they have learned? For it is most certain that neither friendship, nor kind red, nor lofty power, ought to be more precious to men than truth. Therefore yo u, O brethren, if ye know anything more, shrink not from laying it 95 before the people of God who are present, and also before your brethren; while the whole people shall willingly and in perfect quietness hear what you say. Fo r why should not the people do this, when they see even me equally with themsel ves willing to learn from you, if haply God has revealed something further to y ou? But if you in anything are deficient, be not ye ashamed in like manner to b e taught by us, that God may fill up whatever is wanting on either side. But if any fear now agitates you on account of some of our people whose minds are pre judiced against you, and if through fear of their violence you dare not openly speak your sentiments, in order that I may deliver you from this fear, I openly swear to you by Almighty God, who liveth for ever, that I will suffer no one t o lay hands upon you. Since, then, you have all this people witnesses of this m y oath, and you hold the covenant of our sacrament as a fitting pledge, let eac h one of you, without any hesitation, declare what he has learned; and let us, brethren, listen eagerly and in silence.' CHAP. LXVIII.--THE RULE OF FAITH. "These sayings of Gamaliel did not much please Caiaphas; and holding him in suspicion, as it seemed, he began to insinuate himself cunningly into the disc ussions: for, smiling at what Gamaliel had said, the chief of the priests asked of James, the chief of the bishops,[1] that the discourse concerning Christ sh ould not be drawn but from the Scriptures; 'that we may know,' said he, 'whethe r Jesus be the very Christ or no.' Then said James, 'We must first inquire from what Scriptures we are especially to derive our discussion.' Then he, with dif ficulty, at length overcome by reason, answered, that it must be derived from t he law; and afterwards he made mention also of the prophets. CHAP, LXIX.--TWO COMINGS OF CHRIST. "To him our James began to show, that whatsoever things the prophets say th ey have taken from the law, and what they have spoken is in accordance with the law. He also made some statements respecting the books of the Kings in: what w ay, and when, and by whom they were written, and how they ought to be used. And when he had discussed most fully concerning the law, and had, by a most clear exposition, brought into light whatever things are in it concerning Christ, he showed by most abundant proofs that Jesus is the Christ, and that in Him are fu lfilled all the prophecies which related to His humble advent. For he showed th at two advents of Him are foretold: one in humiliation, which He has accomplish ed; the other in glory, which is hoped for to be accomplished, when He shall co me to give the kingdom to those who believe in Him, and who observe all things which He has commanded. And when he had plainly taught the people concerning th ese things, he added this also: That unless a man be baptized in water, in the name of the threefold blessedness, as the true Prophet taught, he can neither r eceive remission of sins nor enter into the kingdom of heaven; and he declared that this is the prescription of the unbegotten God. To which he added this als o: 'Do not think that we speak of two unbegotten Gods, or that one is divided i nto two, or that the same is made male and female. But we speak of the only-beg otten Son of God, not sprung from another source, but ineffably self-originated ; and in like manner we speak of the Paraclete.[2] But when he had spoken some things also concerning baptism, through seven successive days he persuaded all the people and the high priest that they should hasten straightway to receive b aptism. CHAP. LXX.--TUMULT RAISED BY SAUL. "And when matters were at that point that they should come and be baptized, some one of our enemies,[3] entering the temple with a few men, began to cry o ut, and to say, 'What mean ye, O men of Israel? Why are you so easily hurried o n? Why are ye led headlong by most miserable men, who are deceived by Simon, a magician?' While he was thus speaking, and adding more to the same effect, and while James the bishop was refuting him, he began to excite the people and to r aise a tumult. so that the people might not be able to hear what was said. Ther efore he began to drive all into confusion with shouting, and to undo what had been arranged with much labour, and at the same time to reproach the priests, a nd to enrage them with revilings and abuse, and, like a madman, to excite every one to murder, saying, 'What do ye? Why do ye hesitate? Oh sluggish and inert, why do we not lay hands upon them, and pull all these fellows to pieces?' When he had said this, he first, seizing a strong brand from the altar, set the exa mple of smiting. Then others also, seeing him, were carried away with like read iness. Then ensued a tumult on either side, of the beating and the beaten. Much blood is shed; there is a confused flight, in the midst of which that enemy at tacked James, and threw him headlong from the top of the steps; and supposing h im to be dead, he cared not to inflict further violence upon him. 96 CHAP. LXXI.--FLIGHT TO JERICHO. "But our friends lifted him up, for they were both more numerous and more p owerful than the others; but, from their fear of God, they rather suffered them selves to be killed by an inferior force, than they would kill others. But when the evening came the priests shut up the temple, and we returned to the house of James, and spent the night there in prayer. Then before daylight we went dow n to Jericho, to the number of 5000 men. Then after three days one of the breth ren came to us from Gamaliel, whom we mentioned before, bringing to us secret t idings that that enemy had received a commission from Caiaphas, the chief pries t, that he should arrest all who believed in Jesus, and should go to Damascus w ith his letters, and that there also, employing the help of the unbelievers, he should make havoc among the faithful; and that he was hastening to Damascus ch iefly on this account, because he believed that Peter had fled thither.[1] And about thirty days thereafter he stopped on his way while passing through Jerich o going to Damascus. At that time we were absent, having gone out to the sepulc hres of two brethren which were whitened of themselves every year, by which mir acle the fury of many against us was restrained, because they saw that our bret hren were had in remembrance before God. CHAP. LXXII.--PETER SENT TO CAESAREA. "While, therefore, we abode in Jericho, and gave ourselves to prayer and fa sting, James the bishop sent for me, and sent me here to Caesarea, saying that Zacchaeus had written to him from Caesarea, that one Simon, a Samaritan magicia n, was subverting many of our people, asserting that he was one Stans,[2]--that is, in other words, the Christ, and the great power of the high God, which is superior to the Creator of the world; at the same time that he showed many mira cles, and made some doubt, and others fall away to him. He informed me of all t hings that had been ascertained respecting this man from those who had formerly been either his associates or his disciples, and had afterwards been converted to Zacchaeus. 'Many therefore there are, O Peter,' said James,' for whose safe ty's sake it behoves you to go and to refute the magician, and to teach the wor d of truth. Therefore make no delay; nor let it grieve yon that you set out alo ne, knowing that God by Jesus will go with you, and will help you, and that soo n, by His grace, you will have many associates and sympathizers. Now be sure th at you send me in writing every year an account of you sayings and doings, and especially at the end of every seven years.' With these expressions he dismisse d me, and in six days I arrived at Caesarea.[3] CHAP. LXXIII.--WELCOMED BY ZACCHAEUS. "When I entered the city, our most beloved brother Zacchaeus met me; and em bracing me, brought me to this lodging, in which he himself stayed, inquiring o f me concerning each of the brethren, especially concerning our honourable brot her James. And when I told him that he was still lame on one foot, on his immed iately asking the cause of this, I related to him all that I have now detailed to you, how we had been called by the priests and Caiaphas the high priest to t he temple, and how James the archbishop, standing on the top of the steps, had for seven successive days shown the whole people from the Scriptures of the Lor d that Jesus is the Christ; and how, when all were acquiescing that they should be baptized by him in the name of Jesus, an enemy did all those things which I have already mentioned, and which I need not repeat. CHAP. LXXIV.--SIMON MAGUS CHALLENGES PETER. "When Zacchaeus had heard these things, he told me in return of the doings of Simon; and in the meantime Simon himself--how he heard of my arrival I do no t know--sent a message to me, saying, 'Let us dispute to-morrow in the hearing of the people.' To which I answered, 'Be it so, as it pleaseth you.' And this p romise of mine was known over the whole city, so that even you, who arrived on that very day, learned that I was to hold a discussion with Simon on the follow ing day, and having found out my abode, according to the directions which yon h ad received from Barnabas, came to me. But I so rejoiced at your coming, that m y mind, moved I know not how, hastened to expound all things quickly to you, ye t especially that which is the main point in our faith, concerning the true Pro phet, which alone, I doubt not, is a sufficient foundation for the whole of our doctrine. Then, in the next place, I unfolded to you the more secret meaning o f the written law, through its several heads, which there was occasion to unfol d; neither did I conceal from you the good things of the traditions. But what r emains, beginning from to-morrow, you shall hear from day to day in connection with the questions which will be raised in the discussion with Simon, 97 until by God's favour we reach that city of Rome to which we believe that our j ourney is to be directed." I then declared that I owed him all thanks for what he had told me, and pro mised that I would most readily do all that he commanded. Then, having taken fo od, he ordered me to rest, and he also betook himself to rest. BOOK II. CHAP. I.--POWER OF HABIT. WHEN the day dawned which had been fixed for the discussion with Simon, Pet er, rising at the first cock-crowing, aroused us also: for we were sleeping in the same apartment, thirteen of us in all;[1] of whom, next to Peter, Zacchaeus was first, then Sophonius, Joseph and Michaeas, Eliesdrus, Phineas, Lazarus, a nd Elisaeus: after these I (Clement) and Nicodemus; then Niceta and Aquila, who had formerly been disciples of Simon, and were converted to the faith of Chris t under the teaching of Zacchaeus. Of the women there was no one present. As th e evening light[2] was still lasting, we all sat down; and Peter, seeing that w e were awake, and that we were giving attention to him, having saluted us, imme diately began to speak, as follows:-- "I confess, brethren, that I wonder at the power of human nature, which I s ee to be fit and suited to every call upon it. This, however, it occurs to me t o say of what I have found by experience, that when the middle of the night is passed, I awake of my own accord, and sleep does not com to me again. This happ ens to me for this reason, that I have formed the habit of recalling to memory the words of my Lord, which I heard from Himself; and for the longing I have to wards them, I constrain my mind and my thoughts to be roused, that, awaking to them, and recalling and arranging them one by one, I may retain them in my memo ry. From this, therefore, whilst I desire to cherish the sayings of the Lord wi th all delight in my heart, the habit of waking has come upon me, even if there be nothing that I wish to think of. Thus, in some unaccountable way, when any custom is established, the old custom is changed, provided indeed yon do not fo rce it above measure, but as far as the measure of nature admits. For it is not possible to be altogether without sleep; otherwise night would not have been m ade for rest." CHAP. II.--CURTAILMENT OF SLEEP. Then I, when I heard this, said: "You have very well said, O Peter; for one custom is superseded by another. For when I was at sea, I was at first distres sed, and all my system was disordered, so that I felt as if I had been beaten, and could not bear the tossing and tumult of the sea; but after a few days, whe n I had got accustomed to it, I began to bear it tolerably, so that I was glad to take food immediately in the morning along with the sailors, whereas before it was not my custom to eat anything before the seventh hour. Now, therefore, s imply from the custom which I then acquired, hunger reminds me about that time at which I used to eat with the sailors; which, however, I hope to get rid of, when once another custom shall have been formed. I believe, therefore, that you also have acquired the habit of wakefulness, as yon state; and you have wished at a fitting time to explain this to us, that we also may not grudge to throw off and dispense with some portion of our sleep, that we may be able to take in the precepts of the living doctrine. For when the food is digested, and the mi nd is under the influence of tile silence of night, those things which are seas onably taught abide in it." CHAP. III.--NEED OF CAUTION. Then Peter, being pleased to hear that I understood the purport of his pref ace, that he had delivered it for our advantage; and commending me, doubtless f or the purpose of encouraging, and stimulating me, began to deliver the followi ng discourse:[3] "It seems to me to be seasonable and necessary to have some di scussion relating to those things that are near at hand; that is, concerning Si mon. For I should wish to know of what character and of what conduct he is. Whe refore, if any one of you has any knowledge of him, let him not fail to inform me; for it is of consequence to know these things beforehand. For if we have it in charge, 98 that when we enter into a city we should first learn who in it is worthy,[1] th at we may eat with him, how much more is it proper for us to ascertain who or w hat sort of man he is to whom the words of immortality are to be committed ! Fo r we ought to be careful, yea, extremely careful, that we cast not our pearls b efore swine.[2] CHAP. IV.--PRUDENCE IN DEALING WITH OPPONENTS. "But for other reasons also it is of importance that I should have some kno wledge of this man. For if I know that in those things concerning which it cann ot be doubted that they are good, he is faultless and irreproachable,--that is to say, if he is sober, merciful, upright, gentle, and humane, which no one dou bts to be good qualities,--then it will seem to be fitting, that upon him who p ossesses these good virtues, that which is lacking of faith and knowledge shoul d be conferred; and so his life, which is in other respects worthy of approbati on, should be amended in those points in which it shall appear to be imperfect. But if he remains wrapped up and polluted in those sins which are manifestly s uch, it does not become me to speak to him at all of the more secret and sacred things of divine knowledge, but rather to protest and confront him, that he ce ase from sin, and cleanse his actions from vice. But if he insinuate himself, a nd lead us on to speak what he, while he acts improperly, ought not to hear, it will be our part to parry him cautiously. For not to answer him at all does no t seem proper, for the sake of the hearers, lest haply they may think that we d ecline the contest through want of ability to answer him, and so their faith ma y be injured through their misunderstanding of our purpose." CHAP. V.--SIMON MAGUS, A FORMIDABLE ANTAGONIST. When Peter had thus spoken to us, Niceta asks permission to say something t o him;[3] and Peter having granted permission, he says: "With your. pardon, I b eseech you, my lord Peter, to hear me, who am very anxious for thee, and who am afraid lest, in the contest which you have in band with Simon, you should seem to be overmatched. For it very frequently happens that he who defends the trut h does not gain the victory, since the hearers are either prejudiced, or have n o great interest in the better cause. But over and above all this, Simon himsel f is a most vehement orator, trained in the dialectic art. and in the meshes of syllogisms; and what is worse than all, he is greatly skilled in the magic art . And therefore I fear, test haply, being so strongly fortified on every side, he shall be thought to be defending the truth, whilst he is alleging falsehoods , in the presence of those who do not know him. For neither should we ourselves have been able to escape from him, and to be converted to the Lord, had it not been that, while we were his assistants, and the sharers of his errors, we had ascertained that he was a deceiver and a magician." CHAP. VI.--SIMON MAGUS: HIS WICKEDNESS. When Niceta had thus spoken, Aquila also, asking that he might be permitted to speak, proceeded in manner following: "Receive, I entreat thee, most excell ent Peter, the assurance of my love towards thee; for indeed I also am extremel y anxious on thy account. And do not blame us in this, for indeed to be concern ed for any one cometh of affection; whereas to be indifferent is no less than h atred. But I call God to witness that I feel for thee, not as knowing thee to b e weaker in debate,--for indeed I was never present at any dispute in which tho u wert engaged,--bit because I well know the impieties of this man, I think of thy reputation, and at the same time the souls of the hearers, anti above all, the interests of the truth itself. For this magician is vehement towards all th ings that he wishes, and wicked above measure. For in all things we know him we ll, since from boyhood we have been assistants and ministers of his wickedness; and had not the love of God rescued is from him, we should even now be engaged in the same evil deeds with him. But a certain inborn love towards God rendere d his wickedness hateful to us, and the worship of God attractive to us. Whence I think also that it was the work of Divine Providence, that we, being first m ade his associates, should take knowledge in what manner or by what art the eff ects the prodigies which he seems to work. For who is there that would not be a stonished at the wonderful things which he does? Who would not think that he wa s a god come down from heaven for the salvation of men? For myself, I confess, if I had not known latin intimately, and had taken part in his doings, I would easily have been carried away with him. Whence it was no great thing for us to be separated from his society, knowing as we did that he depends upon magic art s anti wicked devices. But if thou also thyself wish to know all about him--who , what, and whence he is, and bow he contrives what he does--then listen. CHAP. VII.--SIMON MAGUS: HIS HISTORY. "This Simon's father was Antonius, and his mother Rachel. By nation he is a Samaritan, from a village of the Gettones; by profession a magi- 99 cian yet exceedingly well trained in the Greek literature; desirous of glory, a nd boasting above all the human race, so that he wishes himself to be believed to be an exalted power, which is above God the Creator, and to be thought to be the Christ, and to be called the Standing One. And he uses this name as implyi ng that he can never be dissolved, asserting that his flesh is so compacted by the power of his divinity, that it can endure to eternity. Hence, therefore, he is called the Standing One, as though he cannot fall by any corruption. CHAP. VIII.--SIMON MAGUS: HIS HISTORY. "For after that John the Baptist was killed, as you yourself also know, whe n Dositheus had broached his heresy,[1] with thirty other chief disciples, and one woman, who was called Luna[2]--whence also these thirty appear to have been appointed with reference to the number of the days, according to the course of the moon--this Simon ambitious of evil glory, as we have said, goes to Dosithe us, and pretending friendship, entreats him, that if any one of those thirty sh ould die, he should straightway substitute him in room of the dead: for it was contrary to their rule either to exceed the fixed number, or to admit any one w ho was unknown, or not yet proved; whence also the rest, desiring to become wor thy of the place and number, are eager in every way to please, according to the institutions of their sect each one of those who aspire after admittance into the number, hoping that he may be deemed worthy to be put into the place of the deceased, when, as we have said, any one dies. Therefore Dositheus, being grea tly urged by this man, introduced Simon when a vacancy occurred among the numbe r. CHAP. IX.--SIMON MAGUS: HIS PROFESSION. "But not long after he fell in love with that woman whom they call Luna; an d he confided alI things to us as his friends: how he was a magician, and how h e loved Luna, and how, being desirous of glory, he was unwilling to enjoy her i ngloriously, but that he was waiting patiently till he could enjoy her honourab ly; yet so if we also would conspire with him towards the accomplishment of his desires. And he promised that, as a reward of this service, he would cause us to be invested with the highest honours, and we should be believed by men to be gods; 'Only, however, on condition,' says he, 'that you confer the chief place upon me, Simon, who by magic art am able to show many signs and prodigies, by means of which either my glory or our sect may be established. For I am able to render myself invisible to those who wish to lay hold of me, and again to be v isible when I am willing to be seen.[3] If I wish to flee, I can dig through th e mountains, and pass through rocks as if they were clay. If I should throw mys elf headlong from a lofty mountain, I should be borne unhurt to the earth, as i f I were held up; when bound, I can loose myself, and bind those who had bound me; being shut up in prison, I can make the barriers open of their own accord; I can render statues animated, so that those who see suppose that they are men. I can make new trees suddenly spring up, and produce sprouts at once. I can th row myself into the fire, and not be burnt; I can change my countenance, so tha t I cannot be recognised; but I can show people that I have two faces. I shall change myself into a sheep or a goat; I shall make a beard to grow upon little boys; I shall ascend by flight into the air; I shall exhibit abundance of gold, and shall make and unmake kings. I shall be worshipped as God; I shall have di vine honours publicly assigned to me, so that an image of me shall be set up, a nd I shall be worshipped and adored as God. And what need of more words? Whatev er I wish, that I shall be able to do. For already I have achieved many things by way of experiment. In short,' says he, 'once when my mother Rachel ordered m e to go to the field to reap, and I saw a sickle lying, I ordered it to go and reap; and it reaped ten times more than the others. Lately, I produced many new sprouts from the earth, and made them bear leaves and produce fruit in a momen t; and the nearest mountain I successfully bored through.' CHAP X.--SIMON MAGUS: HIS DECEPTION. "But when he spoke thus of the production of sprouts and the perforation of the mountain, I was confounded on this account, because he wished to deceive e ven us, in whom he seemed to place confidence; for we knew that those things ba d been from the days of our fathers, which he represented as having been done b y himself lately. We then, although we heard these atrocities from him, and wor se than these, yet we followed up his crimes, and suffered others to be deceive d by him, telling also many lies on his behalf; and this before he did any of t he things which he had promised, so that while as yet he had done nothing, he w as by some thought to be God. 100 CHAP. XI.--SIMON MAGUS, AT THE HEAD OF THE SECT OF DOSITHEUS. "Meantime, at the outset, as soon as he was reckoned among the thirty disci ples of Dositheus, he began to depreciate Dositheus himself, saying that he did not teach purely or perfectly, and that this was the result not of ill intenti on, but. of ignorance. But Dositheus, when he perceived that Simon was deprecia ting him, fearing lest his reputation among men might be obscured (for he himse lf was supposed to be the Standing One), moved with rage, when they met as usua l at the school, seized a rod, and began to beat Simon; hut suddenly the rod se emed to pass through his body, as if it had been smoke. On which Dositheus, bei ng astonished, says to him, 'Tell me if thou art the Standing One, that I may a dore thee.' And when Simon answered that he was, then Dositheus, perceiving tha t he himself was not the Standing One, fell down and worshipped him, and gave u p his own place as chief to Simon, ordering all the rank of thirty men to obey him; himself taking the inferior place which Simon formerly occupied. Not long after this he died. CHAP. XII.--SIMON MAGUS AND LUNA. "Therefore, after the death of Dositheus Simon took Luna to himself; and wi th her he still goes about, as you see, deceiving multitudes, and asserting tha t he himself is a certain power which is above God the Creator, while Luna, who is with him, has been brought down from the higher heavens, and that she is Wi sdom, the mother of all things, for whom, says he, the Greeks and barbarians co ntending, were able in some measure to see an image of her; but of herself, as she is, as the dweller with the first and only God, they were wholly ignorant. Propounding these and other things of the same sort, he has deceived many. But I ought also to state this, which I remember that I myself saw. Once, when this Luna of his was in a certain tower, a great multitude had assembled to see her , and were standing around the tower on all sides; but she was seen by all the people to lean forward, and to look out through all the windows of that tower.[ 2] Many other wonderful things lie did and does; so that men, being astonished at them, think that he himself is the great God. CHAP. XIII.--SIMON MAGUS: SECRET OF HIS MAGIC. "Now when Niceta and I once asked him to explain to us how these things cou ld be effected by magic art, and what was the nature of that thing, Simon bega n thus to explain it to us as his associates. ' I have,' said he, ' made the so ul of a boy, unsullied and violently slain, and invoked by unutterable adjurati ons, to assist me; and by it all is done that I command.' 'But,' said I 'is it possible for a soul to do these things?' He answered: 'I would have you know th is, that the soul of man holds the next place after God, when once it is set fr ee from the darkness of his body. And immediately it acquires prescience: where fore it is invoked for necromancy.' Then I answered: 'Why, then, do not the sou ls of persons who are slain take vengeance on their slayers?' 'Do you not remem ber,' said he, 'that I told you, that when it goes out of the body it acquires knowledge of the future?' 'I remember,' said I. 'Well, then,' said he, 'as soon as it goes out of the body, it immediately knows that there is a judgment to c ome, and that every one shall suffer punishment for those evils that he hath do ne; and therefore they are unwilling to take vengeance on their slayers, becaus e they themselves are enduring torments for their own evil deeds which they had done here, and they know that severer punishments await them in the judgment. Moreover, they are not permitted by the angels who preside over them to go out, or to do anything.' 'Them' I replied, 'if the angels do not permit them to com e hither, or to do what they please, how can the souls obey the magician who in vokes them?' 'It is not,' said he, 'that they grant indulgence to the souls tha t are willing to come: but when the presiding angels are adjured by one greater than themselves, they have the excuse of our violence who adjure them, to perm it the souls which we invoke to go out: for they do not sin who suffer violence , but we who impose necessity upon them.' Thereupon Niceta, not able longer to refrain, hastily answered, as indeed I also was about to do, only I wished firs t to get information from him on several points; but, as I said, Niceta, antici pating me, said: 'And do you not fear the day of judgment, who do violence to a ngels, and invoke souls, and deceive men, and bargain for divine honour to your self from then? And how do you persuade us that there shall be no judgment, as some of the Jews confess, and that souls are not immortal, as many suppose, tho ugh you see them with your very eyes, and receive from them assurance of the di vine judgment?' CHAP. XIV.--SIMON MAGUS, PROFESSES TO BE GOD. "At those sayings of his Simon grew pale; but after a little, recollecting himself, he thus answered: 'Do not think that I am a man of your race. I am nei ther magician, nor lover 101 of Luna, nor son of Antonius. For before my mother Rachel and he came together, she, still a virgin, conceived me, while it was in my power to be either small or great, and to appear as a man among men.[1] Therefore I have chosen you fir st as my friends, for the purpose of trying you, that I may place you first in my heavenly and unspeakable places when I shall have proved you. Therefore I ha ve pretended to be a man, that I might more clearly ascertain if you cherish en tire affection towards me.' But when I heard that, judging him indeed to be a w retch, yet wondering at his impudence; and blushing for him, and at the same th ee fearing lest he should attempt some evil against us, I beckoned to Niceta to feign for a little along with me, and said to him: 'Be not angry with us, corr uptible men, O thou incorruptible God, but rather accept our affection, and our mind willing to know who God is; for we did not till now know who thou art, no r did we perceive that thou art he whom we were seeking.' CHAP. XV.--SIMON MAGUS, PROFESSED TO HAVE MADE A BOY OF AIR. "As we spoke these and such like words with looks suited to the occasion, t his most vain fellow believed that we were deceived; and being thereby the more elated, he added also this: 'I shall now be propitious to you, for the affecti on which you bear towards me as God; for you loved me while you did not know me , and were seeking me in ignorance. But I would not have you doubt that this is truly to be God, when one is able to become small or great as he pleases; for I am able to appear to man in whatever manner I please. Now, then, I shall begi n to unfold to you what is true. Once on a thee, I, by my power, turning air in to water, and water again into blood, and solidifying it into flesh, formed a n ew human creature--a boy--and produced a much nobler work than God the Creator. For He created a man from the earth, but I from air--a far more difficult matt er; and again I unmade him and restored him to air, but not until I had placed his picture and image in my bed-chamber, as a proof and memorial of my work.' T hen we understood that he spake concerning that boy, whose soul, after he had b een slain by violence, he made use of for those services which he required. CHAP. XVI.--SIMON MAGUS: HOPELESSNESS OF HIS CASE. But Peter, hearing these things, said with: tears:[2] "Greatly do I wonder at the infinite patience of God, and, on the other hand, at the audacity of hu man rashness in some. For what further reason can be found to persuade Simon th at God judges the unrighteous, since he persuades himself that he employs the o bedience of souls for the service of his crimes? But, in truth, he is deluded b y demons. Yet, although he is sure by these very things that souls are immortal , and are judged for the deeds which they have done, and although he thinks tha t he really sees those things which we believe by faith; though, as I said, he is deluded by demons, yet he thinks that he sees the very substance of the soul . How shall such a man, I say, be brought to confess either that he acts wicked ly while he occupies such an evil position, or that he is to be judged for thos e things which he hath done, who, knowing the judgment of God, despises it, and shows himself an enemy to God, and dares commit such horrid things? Wherefore it is certain, my brethren, that some oppose the truth and religion of God, not because it appears to them that reason can by no means stand with faith, but b ecause they are either involved in excess of wickedness, or prevented by their own evils, or elated by the swelling of their heart, so that they do not even b elieve those things which they think that they see with their own eyes. CHAP. XVII.--MEN ENEMIES TO GOD. "But, inasmuch as inborn affection towards God the Creator seemed to suffic e for salvation to those who loved Him, the enemy studies to pervert this affec tion in men, and to render them hostile and ungrateful to their Creator. For I call heaven and earth to witness, that if God permitted the enemy to rage as mu ch as he desires. all men should have perished long ere now; but for His mercy' s sake God doth not suffer him. But if men would turn their affection towards G od, all would doubtless be saved, even if for some faults they might seem to be corrected for righteousness But now the most of men have been made enemies of God, whose hearts the wicked one has entered, and has turned aside towards hims elf the affection which God the Creator had implanted in them, that they might have it towards Him. But of the rest, who seemed for a thee to be watchful, the enemy, appearing in a phantasy of glory and splendour, and promising them cert ain great and mighty things, has caused their mind and heart to wander away fro m God; yet it is for some just reason that he is permitted to accomplish these things." 102 CHAP. XVIII.--RESPONSIBILITY OF MEN. "To this Aquila answered: "How, then, are men in fault, if the wicked one, transforming himself into the brightness of light,[1] promises to men greater t hings than the Creator Himself does?" Then Peter answered: "I think," says he " that nothing is more unjust than this; and now listen while I tell you how unju st it is. If your son, whom you have trained and nourished with all care, and b rought to man's estate, should be ungrateful to you, and should leave you and g o to another, whom perhaps he may have seen to be richer, and should show to hi m the honour which he owed to you, and, through hope of greater profit, should deny his birth, and refuse you your paternal rights, would this seem to you rig ht or wicked?" Then Aquila answered: "It is manifest to all that it would be wi cked." Then Peter said: "If you say that this would be wicked among men, how mu ch more so is it in the case of God, who, above all men, is worthy of honour fr om men; whose benefits we not only enjoy, but by whose means and power it is th at we began to be when we were not, and whom, if we please, we shall obtain fro m Him to be for ever in blessedness ! In order, therefore, that the unfaithful may be distinguished from the faithful, and the pious from the impious, it has been permitted to the wicked one to use those arts by which the affections of e very one towards the true Father may be proved. But if there were in truth some strange God, were it right to leave our own God, who created us, and who is ou r Father and our Maker, and to pass over to another?" "God forbid!" said Aquila . Then said Peter: "How, then, shall we say that the wicked one is the cause of our sin, when this is done by permission of God, that those may be proved and condemned in the day of judgment, who, allured by greater promises, have abando ned their duty towards their true Father and Creator; while those who have kept the faith and the love of their own Father, even with poverty, if so it has be fallen, and with tribulation, may enjoy heavenly gifts and immortal dignities i n His kingdom But we shall expound these things more carefully at another time. Meantime I desire to know what Simon did after this." CHAP. XIX.--DISPUTATION BEGUN. And Niceta answered: "When he perceived that we had found him out, having s poken to one another concerning his crimes we left him, and came to Zacchaeus, telling him those same things which we have now told to you. But he, receiving us most kindly, and instructing us concerning the faith of our Lord Jesus Chris t, enrolled us in the number of the faithful." When Niceta had done speaking, Z acchaeus, who had gone out a little before, entered, saying, "It is thee, O Pet er, that yon proceed to the disputation; for a great crowd, collected in the co urt of the house, is awaiting you, in the midst of whom stands Simon, supported by many attendants." Then Peter, when he heard this, ordering me to withdraw f or the sake of prayer (for I had not yet been washed from the sins which I had committed in ignorance), said to the rest, "Brethren, let its pray that God, fo r His unspeakable mercy through His Christ, would help me going out on behalf o f the salvation of men who have been created by Him." Having said this, at, it having prayed, he went forth to the court of the house, in which a great multit ude of people were assembled; and when he saw them all looking intently on him in profound silence, and Simon the magician standing in the midst of them like a standard-bearer, he began in manner following.[2] 103 CHAP. XX.--THE KINGDOM OF GOD AND HIS RIGHTEOUSNESS. "Peace be to all of you who are prepared to give your right hands to truth: [1] for whosoever are obedient to it seem indeed themselves to confer some favo ur upon God; whereas they do themselves obtain from Him the gift of His greates t bounty, walking in His paths of righteousness. Wherefore the first duty of al l is to inquire, into the righteousness of God and His kingdom;[2] His righteou sness, that we may be taught to act rightly; His kingdom, that we may know what is the reward appointed for labour and patience; in which kingdom there is ind eed a bestowal of eternal good things upon the good, but upon those who have ac ted contrary to the will of God, a worthy infliction of penalties in proportion to the doings of every one. It becomes you, therefore, whilst you are here,--t hat is, whilst you are in the present life,--to ascertain the will of God, whil e there is opportunity also of doing it. For if any one, before he amends his d oings, wishes to investigate concerning things which he cannot discover, such i nvestigation will be foolish and ineffectual. For the thee is short, and the ju dgment of God shall be occupied with deeds, not questions. Therefore before all things let us inquire into this, what or in what manner we must act that we ma y merit to obtain eternal life. CHAP. XXI.--RIGHTEOUSNESS THE WAY TO THE KINGDOM. "For if we occupy the short thee of this life with vain and useless questio ns, we shall without doubt go into the presence of God empty and void of good w orks, when, as I have said, our works shall be brought into judgment. For every thing has its own thee and place. This is the place, this the thee of works; th e world to come, that of recompenses. That we may not therefore be entangled, b y changing the order of places and times, let us inquire, in the first place, w hat is the righteousness of God; so that, like persons going to set out on a jo urney, we may be filled with good works as with abundant provision, so that we may be able to come to the kingdom of God, as to a very great city. For to thos e who think aright, God is manifest even by the operations of the world which H e hat made, using the evidence of His creation;[3] and therefore, since there o ught to be no doubt! about God, we have now to inquire only about His righteous ness and His kingdom. But if our mind suggest to us to make any inquiry concern ing secret and hidden things before we inquire into the works of righteousness, we ought to render to ourselves a reason, because if acting well we shall meri t to obtain salvation: then, going to God chaste and clean, we shall be filled with the Holy Spirit, and shall know all things that are secret and hidden, wit hout any cavilling of questions; whereas now, even if any one should spend the whole of his life in inquiring into these things, he not only shall not be able to find them, but shall involve himself in greater errors, because he did not first enter through the way of righteousness, and strive to reach the haven of life. CHAP. XXII.--RIGHTEOUSNESS; WHAT IT IS. "And therefore I advise that His righteousness be first inquired into, that, p ursuing our journey through it, and placed in the way of truth, we may be able to find the true Prophet, running not with swiftness of foot, but with goodness of works, and that, enjoying His guidance, we may be trader no danger of mista king the way. For if under His guidance we shall merit to enter that city to wh ich we desire to come, all things concerning which we now inquire we shall see with our eyes, being made, as it were, heirs of all things. Understand, therefo re, that the way is this course of our life; the travellers are those who do go od works; the gate is the true Prophet, of whom we speak; the city is the kingd om in which dwells the Almighty Father, whom only those can see who are of pure heart.[4] Let us not then think the labour of this journey hard, because at th e end of it there shall be rest. For the true Prophet Himself also from the beg inning of the world, through the course of time, hastens to rest. For He is pre sent with us at all times; and if at any thee it is necessary, He appears and c orrects us, that He may bring to eternal life those who obey Him. Therefore thi s is my judgment, as also it is the pleasure of the true Prophet, that inquiry should first be made concerning righteousness, by those especially who profess that they know God. If therefore any one has anything to propose which he think s better, let him speak; and when he has spoken, let him hear, hut with patienc e and quietness: for in order to this at the first, by way of salutation, I pra yed for peace to you all." CHAP. XXIII.--SIMON REFUSES PEACE. To this Simon answered:[5] "We have no need of your peace; for if there be peace and con- 104 cord, we shall not be able to make any advance towards the discovery of truth. For robbers and debauchees have peace among themselves, and every wickedness ag rees with itself; and if we have met with this view, that for the sake of peace we should give assent to all that is said, we shall confer no benefit upon the hearers; but. on the contrary, we shall impose upon them, and shall depart fri ends. Wherefore, do not invoke peace, but rather battle, which is the mother of peace; and if you can, exterminate errors. And do not seek for friendship obta ined by unfair admissions; for this I would have you know, above all, that when two fight with each other, then there will be peace when one has been defeated and has fallen. And therefore fight as best you can, and do not expect peace w ithout war, which is impossible; or if it can be attained, show us how." CHAP. XXIV.--PETER'S EXPLANATION. To this Peter answered: "Hear with all attention, O men, what we say. Let u s suppose that this world is a great plain, and that from two states, whose kin gs are at variance with each other, two generals were sent to fight: and suppos e the general of the good king gave this counsel, that both armies should witho ut bloodshed submit to the authority of the better king, whereby all should be safe without danger; but that the opposite general should say, No, hut we must fight; that not he who is worthy, but who is stronger, may reign, with those wh o shall escape;--which, I ask you, would you rather choose? I doubt not hut tha t you would give your hands to the better king, with the safety of all. And I d o not now wish, as Simon says that I do, that assent should be given, for the s ake of peace, to those things that are spoken amiss but that truth be sought fo r with quietness and order. CHAP.XXV.--PRINCIPLES ON WHICH THE DISCUSSION SHOULD BE CONDUCTED. "For some, in the contest of disputations, when they perceive that their er ror is confuted, immediately begin, for the sake of making good their retreat, to create a disturbance, and to stir up strifes, that it may not be manifest to all that they are defeated; and therefore I frequently entreat that the invest igation of the matter in dispute may be conducted with all patience and quietne ss, so that if perchance anything seem to be not rightly spoken, it may be allo wed to go back over it, and explain it more distinctly. For sometimes a thing m ay be spoken in one way and heard in another, while it is either advanced too o bscurely, or not attended to with sufficient care ; and on this account I desir e that our conversation should be conducted patiently, so that neither should t he one snatch it away from the other, nor should the unseasonable speech of one contradicting interrupt the speech of the other; and that we should not cheris h the desire of finding fault, but that we should be allowed, as I have said, t o go over again what has not been clearly enough spoken, that by fairest examin ation the knowledge of the truth may become clearer. For we ought to know, that if any one is conquered by the truth, it is not he that is conquered, but the ignorance which is in him, which is the worst of all demons; so that he who can drive it out receives the palm of salvation. For it is our purpose to benefit the hearers, not that we may conquer badly, but that we may be well conquered f or the acknowledgment of the truth. For if our speech be actuated by the desire of seeking the truth, even although we shall speak anything imperfectly throug h human frailty, God in His unspeakable goodness will fill up secretly in the u nderstandings of the hearers those things that are lacking. For He is righteous ; and according to the purpose of every one, He enables some to find easily wha t they seek, while to others He renders even that obscure which is before their eyes. Since, then, the way of God is the way of peace, let us with peace seek the things which are God's. If any one has anything to advance in answer to thi s, let him do so; but if there is no one who wishes to answer, I shall begin to speak, and I myself shall bring forward what another may object to me, and sha ll refute it." CHAP. XXVI.--SIMON'S INTERRUPTION. When therefore Peter had begun to continue his discourse, Simon, interrupti ng his speech, said: "Why do you hasten to speak whatever you please? I underst and your tricks. You wish to bring forward those matters whose explanation you have well studied, that you may appear to the ignorant crowd to be speaking wel l; but I shall not allow you this subterfuge. Now therefore, since you promise, as a brave man, to answer to all that any one chooses to bring forward, be ple ased to answer me in the first place." Then Peter said: "I am ready, only provi ded that our discussion may be with peace." Then Simon said: "Do not you see, O simpleton, that in pleading for peace you act in opposition to your Master, an d that what you propose is not suitable to him who promises that he will overth row ignorance? Or, if you are right in asking peace from the audience, then you r Master was wrong in saying, 'I have not come to send peace on earth, but a sw ord.[1] For either you say well, and he not well; or else, if your Master 105 said well, then you not at all well: for you do not understand that your statem ent is contrary to his, whose disciple you profess yourself to be." CHAP. XXVII.--QUESTIONS AND ANSWERS. Then Peter: "Neither He who sent me did amiss in sending a sword upon the e arth, nor do I act contrary to Him in asking peace of the hearers. But you both unskilfully and rashly find fault with what you do not understand: for you hav e heard that the Master came not to send peace on earth; but that He also said, 'Blessed are the peace-makers, for they shall be called the very sons of God," you have not heard. Wherefore my sentiments are not different from those of th e Master when I recommend peace, to the keepers of which He assigned blessednes s." Then Simon said: "In your desire to answer for your Master, O Peter, you ha ve brought a much more serious charge against him, if he himself came not to ma ke peace, yet enjoined upon others to keep it. Where, then, is the consistency of that other saying of his, 'it is enough for the disciple that he be as his m aster? ' " [2] CHAP. XXVIII.--CONSISTENCY OF CHRIST'S TEACHING. To this Peter answered: "Our Master, who was the true Prophet, and ever min dful of Himself, neither contradicted Himself, nor enjoined upon us anything di fferent from what Himself practised. For whereas He said, ' I am not come to se nd peace on earth, but a sword; and henceforth you shall see father separated f rom son, son from father, husband from wife and wife from husband, mother from daughter and daughter from mother, brother from brother, father-in-law from dau ghter-in-law friend from friend,' all these contain the doctrine of peace; and ; will tell you how. At the beginning of His preaching, as wishing to invite an d lead all to salvation, and induce them to bear patiently labours and trials, He blessed the poor, and promised that they should obtain the kingdom of heaven for their endurance of poverty, in order that under the influence of such a ho pe they might bear with equanimity the wright of poverty, despising covetousnes s; for covetousness is one, and the greatest, of most pernicious sins. But He p romised also that the hungry and the thirsty should be satisfied with the etern al blessings of righteousness, in order that they might bear poverty patiently, and not be led by it to undertake any unrighteous work. In like manner. also, He said that the pure in heart are blessed, and that thereby they should see Go d, in order that every one desiring so great a good might keep himself from evi l and polluted thoughts. CHAP. XXIX.--PEACE AND STRIFE. "Thus, therefore, our Master, inviting His disciples to patience, impressed upon them that the blessing of peace was also to be preserved with the labour of patience. But, on the other hand, He mourned over those who lived in riches and luxury, who bestowed nothing upon the poor; proving that they must render a n account, because they did not pity their neighbours, even when they were in p overty, whom they ought to I love as themselves. And by such sayings as these H e brought some indeed to obey Him, but others He rendered hostile. The believer s therefore, and the obedient, He charges to have peace among themselves. and s ays to them, ' Blessed are the peacemakers, for they shall be called the very s ons of God.'[3] But to those who not only did not believe, but set themselves i n opposition to His doctrine, He proclaims the war of the word and of confutati on, and says that ' henceforth ye shall see son separated from father, and husb and from wife, and daughter from mother. and brother from brother, and daughter -in-law from mother-in-law, and a man's foes shall be they of his own house.'[4 ] For in every house, when there begins to be a difference betwixt believer and unbeliever, there is necessarily a contest: the unbelievers, on the one hand. fighting against the faith; and the believers on the other, confuting the old e rror and the vices of sins in them. CHAP. XXX.--PEACE TO THE SONS OF PEACE. "In like manner, also, during the last period of His teaching, He wages war against the scribes and Pharisees, charging them with evil deeds and unsound d octrine, and with hiding the key of knowledge which they had handed down to the m from Moses, by which the gate of the heavenly kingdom might be opened.[5] But when our Master sent us forth to preach, He commanded as, that into whatsoever city or house we should enter, we should say, 'Peace be to this house.' 'And i f,' said He, 'a son of peace be there, your peace shall come upon him; but if t here be not, your peace shall return to you.' Also that, going out from that ho use or city, we should shake off upon them the very dust which adhered to our f eet. But it shall be more tolerable for the land of Sodom and Gomorrah in the d ay of judgment than for that city or house.'[6] This indeed He 106 commanded to be done at length, if first the word of truth be preached in the c ity or house, whereby they who receive the faith of the truth may become sons o f peace and sons of God; and those who will not receive it may be convicted as enemies of peace and of God. CHAP. XXXI.--PEACE AND WAR. "Thus, therefore, we, observing the commands of our Master, first offer pea ce to our hearers, that the way of salvation may be known without any tumult. B ut if any one do not receive the words of peace, nor acquiesce in the truth, we know how to direct against him the war of the word, and to rebuke him sharply by confuting his ignorance and charging home upon him his sins. Therefore of ne cessity we offer peace, that if any one is a son of peace, our peace may come u pon him; but from him who makes himself an enemy of peace, our peace shall retu rn to ourselves. We do not therefore, as you say, propose peace by agreement wi th the wicked, for indeed we should straightway have given you the right hand; but only in order that, through our discussing quietly and patiently, it might be more easily ascertained by the hearers which is the true speech. But if you differ and disagree with yourself, how shall you stand? He must of necessity fa ll who is divided in himself; ' for every kingdom divided against itself shall not stand.'[1] If you have aught to say to this, say on." CHAP. XXXII.--SIMON'S CHALLENGE. Then said Simon: "I am astonished at your folly. For you so propound the wo rds of your Master, as if it were held to be certain concerning him that he is a prophet; while I can very easily prove that he often contradicted himself. In short, I shall refute you from those words which you have yourself brought for ward. For you say, that he said that every kingdom or every city divided in its elf shall not stand; and elsewhere you say, that he said that he would send a s word, that he might separate those who are in one house, so that son shall be d ivided from father, daughter from mother, brother from brother; so that if ther e be five in one house, three shall be divided against two, and two against thr ee.[2] if, then, everything that is divided falls, he who makes divisions furni shes causes of falling; and if he is such, assuredly he is wicked. Answer this if you can." CHAP. XXXIII.--AUTHORITY. Then Peter: "Do not rashly take exception, O Simon, against the things whic h you do not understand. In the first place, I shall answer your assertion, tha t I set forth the words of my Master, and from them resolve matters about which there is still doubt. Our Lord, when He sent us apostles to preach, enjoined u s to teach all nations[3] the things which were committed to us. We cannot ther efore speak those things as they were spoken by Himself. For our commission is not to speak, but to teach those things, and from them to show how every one of them rests upon truth. Nor, again, are we permitted to speak anything of our o wn. For we are sent; and of necessity he who is sent delivers the message as he has been ordered, and sets forth the will of the sender. For if I should speak anything different from what He who sent me enjoined me, I should be a false a postle, not saying what I am commanded to say, but what seems good to myself. W hoever does this, evidently wishes to show himself to be better than he is by w hom he is sent, and without doubt is a traitor. If, on the contrary, he keeps b y the things that he is commanded, and brings forward most clear assertions of them, it will appear that he is accomplishing the work of an apostle; and it is by striving to fulfil this that I displease you. Blame me not, therefore, beca use I bring forward the words of Him who sent me. But if there is aught in them that iS not fairly spoken, you have liberty to confute me; but this can in no wise be done, for He is a prophet, and cannot be contrary to Himself. But if yo u do not think that He is a prophet, let this be first inquired into." CHAP. XXXIV.--ORDER OF PROOF. Then said Simon: "I have no need to learn this from you, but how these thin gs agree with one another. For if he shall be shown to be inconsistent, he shal l be proved at the same thee not to be a prophet." Then says Peter: "But if I f irst show Him to be a prophet, it will follow that what seems to be inconsisten cy is not such. For no one can be proved to be a prophet merely by consistency, because it is possible for many to attain this; but if consistency does not ma ke a prophet, much more inconsistency does not. Because, therefore, there are m any things which to some seem inconsistent, which yet have consistency in them on a more profound investigation; as also other things which seem to have consi stency, but which, being more carefully discussed, are found to be inconsistent ; for this reason I do not think there is any better way to judge of these thin gs than to ascertain in the first instance whether He be a prophet who has spok en those things which appear to be inconsistent. For it is evident that, if He be found a 107 prophet, those things which seem to be contradictory must have consistency, but are misunderstood. Concerning these things, therefore, proofs will be properly demanded. For we apostles are sent to expound the sayings and affirm the judgm ents of Him who has sent us; but we are not commissioned to say anything of our own, but to unfold the truth, as I have said, of His words." CHAP. XXXV.--HOW ERROR CANNOT STAND WITH TRUTH. Then Simon said: "Instruct us, therefore, how it can be consistent that he who causes divisions, which divisions cause those who are divided to fall, can either seem to be good, or to have come for the salvation of men." Then Peter s aid: "I will tell you how our Master said that every, kingdom and every house d ivided against itself cannot stand; and whereas He Himself did this, see how it makes for salvation. By the word of truth He certainly divides the kingdom of the world, which is founded in error, and every home in it, that error may fall , and truth may reign. But if it happen to any house, that error, being introdu ced by any one, divides the truth, then, where error has gained a footing, it i s certain that truth cannot stand." Then Simon said: "But it is uncertain wheth er your master divides error or truth." Then Peter: "That belongs to another qu estion; but if you are agreed that everything which is divided falls, it remain s that I show, if only you will hear in peace, that our Jesus has divided and d ispelled error by teaching truth." CHAP. XXXVI.--ALTERCATION. Then said Simon: "Do not repeat again and again your talk of peace, but exp ound briefly what it is that you think or believe." Peter answered: "Why are yo u afraid of hearing frequently of peace? or do you not know that peace is the p erfection of law? For wars and disputes spring from sins; and where there is no sin, there is peace of soul; but where there is peace, truth is found in dispu tations, righteousness in works." Then Simon: "You seem to me not to be able to profess what you think." Then Peter: "I shall speak, but according to my own j udgment, not under constraint of your tricks. For I desire that what is salutar y and profitable be brought to the knowledge of all and therefore I shall not d elay to state it as briefly as possible. There is one God; and He is the creato r of the world. a righteous judge, rendering to every one at some time or other according to his deeds.[1] But now for the assertion of these things I know th at countless thousands of words can be called forth." CHAP. XXXVII.--SIMON'S SUBTLETY. Then Simon said: "I admire, indeed, the quickness of your wit, yet I do not embrace the error of your faith. For you have wisely foreseen that you may be contradicted; and you have even politely confessed, that for the assertion of t hese things countless thousands of words will be called forth, for no one agree s with the profession of your faith. In short, as to there being one God, and t he world being His work, who can receive this doctrine? Neither, I think, any o ne of the Pagans, even if he be an unlearned man, and certainly no one of the p hilosophers; but not even the rudest and most wretched of the Jews, nor I mysel f, who am well acquainted with their law." Then Peter said: "Put aside the opin ions of those who arc not here, and tell us face to face what is your own." The n Simon said: "I can state what I really think; but this consideration makes me reluclant to do so, that if I say what is neither acceptable to you, nor seems right to this unskilled rabble, you indeed, as confounded, will straightway sh ut your ears, that they may not he polluted with blasphemy, forsooth, and will take to flight because yon cannot find an answer; while the unreasoning populac e will assent to you, and embrace you as one teaching those things Which are co mmonly received among them; and will curse me, as professing things new and unh eard of, and instilling my error into the minds of others." CHAP. XXXVIII.--SIMON'S CREED. Then Peter: "Are not you making use of long preambles, as you accused us of doing, because you have no truth to bring forward? or if you have, begin witho ut circumlocution, if you have so much confidence. And if, indeed, what you say be displeasing to any one of the hearers, he will withdraw; and those who rema in shall be compelled by your assertion to approve what is true. Begin, therefo re, to expound what seemeth to yon to be right." Then Simon said: "I say that t here are many gods; but that there is one incomprehensible and unknown to all, and that He is the God of all these gods." Then Peter answered: "This God whom you assert to he incomprehensible and unknown to all, can you prove His existen ce from the Scriptures of the Jews,[2] which are held to be of authority, or fr om some others of which we are all ignorant, 108 or from the Greek authors, or from your own writings? Certainly you are at libe rty to speak from whatever writings you please, yet so that you first show that they are prophetic; for so their authority will be held without question." CHAP. XXXIX.--ARGUMENT FOR POLYTHEISM. Then Simon said: "I shall make use of assertions from the law of the Jews o nly. For it is manifest to all who take interest in religion, that this law is of universal authority, yet that every one receives the understanding of this l aw according to his own judgment. For it has so been written by Him who created the world, that the faith of things is made to depend upon it. Whence, whether any one wishes to bring forward truth, or any one to bring forward falsehood, no assertion will be received without this law. Inasmuch, therefore, as my know ledge is most fully in accordance with the law, I rightly declared that there a re many gods, of whom one is more eminent than the rest, and incomprehensible, even He who is God of gods. But that there are many gods, the law itself inform s me. For, in the first place, it says this in the passage where one in the fig ure of a serpent speaks to Eve, the first woman, 'On the day ye eat of the tree of the knowledge of good and evil, ye shall be as gods,[1] that is, as those w ho made man; and after they have tasted of the tree, God Himself testifies, say ing to the rest of the gods, 'Behold, Adam is become as one of us; '[2] thus, t herefore, it is manifest that there were many gods engaged in the making of man . Also, whereas at the first God said to the other gods, 'Let us make man after our image and likeness;'[3] also His saying, 'Let us drive him out;'[2] and ag ain, 'Come, let us go down, and confound their language;'[4] all these things i ndicate that there are many gods. But this also is written, 'Thou shalt not cur se the gods, nor curse the chief of thy people ;'[5] and again this writing, 'G od alone led them, and there was no strange god with them,'[6] shows that there are many gods. There are also many other testimonies which might be adduced fr om the law, not only obscure, but plain, by which it is taught that there are m any gods.[7] One of these was chosen by lot, that he might be the god of the Je ws. But it is not of him that I speak, but of that God who is also his God, who m even the Jews themselves did not know. For he is not their God, but the God o f those who know him." CHAP. XL.--PETER'S ANSWER. When Peter had heard this, he answered: "Fear nothing, Simon: for, behold, we have neither shut our ears, nor fled; but we answer with words of truth to t hose things which you have spoken falsely, asserting this first, that there is one God, even the God of the Jews, who is the only God, the Creator of heaven a nd earth, who is also the God of all those whom you call gods. If, then, I shal l show you that none is superior to Him, but that He Himself is above all, you will confess that your error is above all."[8] Then Simon said: "Why, indeed, t hough I should be unwilling to confess it, would not the hearers who stand by c harge me with unwillingness to profess the things that are true?" CHAP. XLI.--THE ANSWER, CONTINUED. "Listen, then," says Peter, "that you may know, first of all, that even if there are many gods, as you say, they are subject to the God of the Jews, to wh om no one is equal, than whom no one can be greater; for it is written that the prophet Moses thus spoke to the Jews: 'The Lord your God is the God of gods, a nd the Lord of lords, the great God.'[9] Thus, although there are many that are called gods, yet He who is the God of the Jews is alone called the God of gods . For not every one that is called God is necessarily God. Indeed, even Moses i s called a god to Pharaoh,[10] and it is certain that he was a man; and judges were called gods, and it is evident that they were mortal. The idols also of th e Gentiles are called gods, and we all know that they are not; but this has bee n inflicted as a punishment on the wicked, that because they would not acknowle dge the true God, they should regard as God whatever form or image should occur to them. Because they refused to receive the knowledge of the One who, as I sa id, is God of all, therefore it is permitted to them to have as gods those who can do nothing for their worshippers. For what can either dead images or living creatures confer upon men, since the power of all things is with One? CHAP. XLII.--GUARDIAN ANGELS. "Therefore the name God is applied in three ways:[11] either because he to whom it is given is truly God, or because be is the servant of him who is truly ; and for the honour of the sender, that his authority may be full, he that is sent is 109 called by the name of him who sends, as is often done in respect of angels: for when they appear to a man, if he is a wise and intelligent man, he asks the na me of him who appears to him, that he may acknowledge at once the honour of the sent, and the authority of the sender. For every nation has an angel, to whom God has committed the government of that nation; and when one of these appears, although he be thought and called God by those over whom he presides, yet, bei ng asked, he does not give such testimony to himself. For the Most High God, wh o alone holds the power of all things, has divided all the nations of the earth into seventy-two parts, and over these He hath appointed angels as princes. Bu t to the one among the archangels who is greatest, was committed the government of those who, before all others, received the worship and knowledge of the Mos t High God. But holy men also, as we have said, are made gods to the wicked, as having received the power of life and death over them, as we mentioned above w ith respect to Moses and the judges. Wherefore it is also written concerning th em, 'Thou shalt not curse the gods, and thou shalt not curse the prince of thy people.'[1] Thus the princes of the several nations are called gods. But Christ is God of princes, who is Judge of all. Therefore neither angels, nor men, nor any creature, can be truly gods, forasmuch as they arc placed under authority, being created and changeable: angels, for they were not, and are; men, for the y are mortal; and every creature, for it is capable of dissolution, if only He dissolve it who made it. And therefore He alone is the true God, who not only H imself lives, but also bestows life upon others, which He can also take away wh en it pleaseth Him. CHAP. XLIII.--NO GOD BUT JEHOVAH. "Wherefore the Scripture exclaims in name of the God of the Jews, saying, ' Behold, behold, seeing that I am God, and there is none else besides me, I wil l kill, and I will make alive; I will smite, and I will heal; and there is none who can deliver out of my hands.'[2] See therefore how, by some ineffable virt ue, the Scripture, opposing the future errors of those who should affirm that e ither in heaven or on earth there is any other god besides Him who is the God o f the Jews, decides thus: 'The Lord your God is one God, in heaven above, and i n the earth beneath; and besides Him there is none else.'[3] How, then, hast th ou dared to say that there is any other God besides Him who is the God of the J ews? And again the Scripture says, 'Behold, to the Lord thy God belong the heav en, and the heaven of heavens, the earth, and all things that are in them: neve rtheless I have chosen your fathers, that I might love them, and you after them .'[4] Thus that judgment is supported by the Scripture on every side, that He w ho created the world is the true and only God. CHAP. XLIV.--THE SERPENT, THE AUTHOR OF POLYTHEISM. "But even if there be others, as we have said, who are called gods, they ar e under the power of the God of the Jews; for thus saith the Scripture to the J ews, 'The Lord our God, He is God of gods, and Lord of lords.'[5] Him alone the Scripture also commands to be worshipped, saying, 'Thou shall worship the Lord thy God, and Him only shall thou serve;'[6] and, 'Hear, O lsrael: the Lord thy God is one God.'[7] Yea, also the saints, filled with the Spirit of God, and b edewed with the drops of His mercy, cried out, saying, 'Who is like unto Thee a mong the gods? O Lord, who is like unto Thee?'[8] And again, 'Who is God, but t he Lord; and who is God, but our Lord?'[9] Therefore Moses, when he saw that th e people were advancing, by degrees initiated them in the understanding of the monarchy and the faith of one God, as he says in the following words: 'Thou sha lt not make negation of the names of other gods;'[10] doubtless remembering wit h what penalty the serpent was visited, which had first named gods.[11] For it is condemned to feed upon dust, and is judged worthy of such food, for this cau se. that it first of all introduced the name of gods into the world. But if you also wish to introduce many gods, see that you partake not the serpent's doom. CHAP. XLV.--POLYTHEISM INEXCUSABLE. "For be sure of this. that you shall not have us participators in this atte mpt; nor will we suffer ourselves to be deceived by you. For it will not serve us for an excuse in the judgment, if we say that you deceived us; because neith er could it excuse the first woman, that she had unhappily believed the serpent ; but she was condemned to death, because she believed badly. For this cause th erefore, Moses, also commending the faith of one God to the people, says, 'Take heed to thyself, that thou be not seduced from the Lord thy God.'[12] Observe that he 110 makes use of the same word which the first woman also made use of in excusing h erself, saying that she was seduced; but it profited her nothing. But over and above all this, even if some true prophet should arise, who should perform sign s and miracles, but should wish to persuade us to worship other gods besides th e God of the Jews, we should never be able to believe him. For so the divine la w has taught us, handing down a secret injunction more purely by means of tradi tion, for thus it saith: 'If there arise among you a prophet, or one dreaming a dream, and give you signs or wonders, and these signs or wonders come to pass, and he say to you, Let us go and worship strange gods, whom ye know not; ye sh all not hear the words of that prophet, nor the dream of that dreamer, because proving he hath proved you, that he may see if ye love the 'Lord your God.'[1] CHAP. XLVI.--CHRIST ACKNOWLEDGED THE GOD OF THE JEWS. "Wherefore also our Lord, who wrought signs and wonders, preached the God o f the Jews; and therefore we are right in believing what He preached. But as fo r you, even if you were really a prophet, and performed signs and wonders, as y ou promise to do, if you were to announce other gods besides Him who is the tru e God, it would be manifest that you were raised up as a trial to the people of God; and therefore you can by no means be believed. For He alone is the true G od, who is the God of the Jews; and for this reason our Lord Jesus Christ did n ot teach them that they must inquire after God, for Him they knew well already, but that they must seek His kingdom and righteousness,[2] which the scribes an d Pharisees, having received the key of knowledge, had not shut in, but shut ou t.[3] For if they had been ignorant of the true God, surely He would never have left the knowledge of this thing, which was the chief of all, and blamed them for small and little things, as for enlarging their fringes, and claiming the u ppermost rooms in feasts, and praying standing in the highways, and such like t hings; which assuredly, in comparison of this great charge, ignorance of God, s eem to be small and insignificant matters." CHAP. XLVII.--SIMON'S CAVIL. To this Simon replied:[4] "From the words of your master I shall refute you , because even he introduces to all men a certain God who was known. For althou gh both Adam knew the God who was his creator, and the maker of the world; and Enoch knew him, inasmuch as he was translated by him; and Noah, since he was or dered by him to construct the ark; and although Abraham, and Isaac, and Jacob, and Moses, and all, even every people and all nations, know the maker of the wo rld, and confess him to be a God, yet your Jesus, who appeared long after the p atriarchs, says: 'No one knows the Son, but the Father; neither knoweth any one the Father, but the Son, and he to whom the Son has been pleased to reveal Him .'[5] Thus, therefore, even your Jesus confesses that there is another God, inc omprehensible and unknown to all. CHAP. XLVIII.--PETER'S ANSWER. Then Peter says: "You do not perceive that you are making statements in opp osition to yourself. For if our Jesus also knows Him whom ye call the unknown G od. then He is not known by you alone. Yea, if our Jesus knows Him, then Moses also, who prophesied that Jesus should come, assuredly could not himself be ign orant of Him. For he was a prophet; and he who prophesied of the Son doubtless knew the Father. For if it is in the option of the Son to reveal the Father to whom He will, then the Son, who has been with the Father from the beginning, an d through all generations, as He revealed the Father to Moses, so also to the o ther prophets; but if this be so, it is evident that the Father has not been un known to any of them. But how could the Father be revealed to you, who do not b elieve in the Son, since the Father is known to none except him to whom the Son is pleased to reveal Him? But the Son reveals the Father to those who honour t he Son as they honour the Father."[6] CHAP. XLIX.--THE SUPREME LIGHT. Then Simon said: "Remember that you said that God has a son, which is doing Him wrong; for how can He have a son, unless He is subject to passions, like m en or animals? But on these points there is not time now to show your profound folly, for I hasten to make a statement concerning the immensity of the supreme light; and so now listen. My opinion is, that there is a certain power of imme nse and ineffable light, whose greatness may be held to be incomprehensible, of which power even the maker of the world is ignorant, and Moses the lawgiver, a nd Jesus your master."[7] 111 CHAP. L.--SIMON'S PRESUMPTION. Then Peter:[1] "Does it not seem to you to be madness, that any one should take upon himself to assert that there is another God than the God of all; and should say that he supposes there is a certain power, and should presume to aff irm this to others, before he himself is sure of what he says? Is any one so ra sh as to believe your words, of which he sees that you are yourself doubtful, a nd to admit that there is a certain power unknown to God the Creator, and to Mo ses, and the prophets, and the law, and even to Jesus our Master, which power i s so good, that it will not make itself known to any but to one only, and that one such an one as thou! Then, further, if that is a new power, why does it not confer upon us some new sense, in addition to those five which we possess, tha t by that new sense. bestowed upon us by it, we may be able to receive and unde rstand itself which is new? Or if it cannot bestow such a sense upon us, how ha s it bestowed it upon you? Or if it has revealed itself to you, why not also to us? But if you of yourself understand things which not even the prophets were able to perceive or understand, come, tell us what each one of us is thinking n ow; for if there is such a spirit in you that you know those things which are a bove the heavens, which are unknown to all, and incomprehensible by all, much m ore easily do you know the thoughts of men upon the earth. But if you cannot kn ow the thoughts of us who are standing here, how can you say that you know thos e things which, you assert, are known to none? CHAP. LI.--THE SIXTH SENSE. "But believe me, that you could never know what light is unless you had rec eived both vision and understanding from light itself; so also in other things. Hence, having received understanding, you arc framing in imagination something greater and more sublime, as if dreaming, but deriving all your hints from tho se five senses, to whose Giver you are unthankful. But be sure of this, that un til you find some new sense which is beyond those five which we all enjoy, you cannot assert the existence of a new God." Then Simon answered: "Since all thin gs that! exist are in accordance with those five senses, that power which is mo re excellent than all cannot add anything new." Then Peter said: "It is false; for there is also a sixth sense, namely that of foreknowledge: for those five s enses are capable of knowledge, but the sixth is that of foreknowledge: a,act t his the prophets possessed. How, then, can you know a God who is unknown. to al l, who do not know the prophetic sense, which is that of prescience?" Then Simo n began to say: "This power of which I speak, incomprehensible and more excelle nt than all, ay, even than that God who made the world, @neither any of the ang els has known, nor of tile i demons, nor of the Jews, nay, nor any creature i w hich subsists by means of God the creator. How, then, could that creator's law teach me that which the creator himself did not know, since neither did the law itself know it, that it might teach it?" CHAP. LII.--REDUCTIO AD ABSURDUM. Then Peter said: "I wonder how you have been able to learn more from the la w than the law was able to know or to teach; and how you say that you adduce pr oofs from the law of those things which you are pleased to assert, when you dec lare that neither the law, nor He who gave the law--that is, the Creator of the world--knows those things of which you speak! But this also I wonder at, how y ou, who alone know these things, should be standing here now with us all, circu mscribed by the limits of this small court." Then Simon, seeing Peter and all t he people laughing, said: "Do you laugh, Peter, while so great and lofty matter s are under discussion?" Then said Peter: "Be not enraged, Simon, for we are do ing no more than keeping our promise: for we are neither shutting our ears, as you said, nor did we take to flight as soon as we heard you propound your unutt erable things; but we have not even stirred from the place. For indeed you do n ot even propound things that have any resemblance to truth, which might to a ce rtain extent frighten us. Yet, at all events, disclose to us the meaning of thi s saying, how from the law you have learned of a God whom the law itself does n ot know. and of whom He who gave the law is ignorant." Then Simon said: "If you have done laughing, I shall prove it by clear assertions." Then Peter said: "A ssuredly I shall give over, that I may learn from you how you have learned from the law what neither the law nor the God of the law Himself knows." CHAP. LIII.--SIMON'S BLASPHEMY. Then says Simon: "Listen: it is manifest to all, and ascertained in a manne r of which no account can be given,[2] that there is one God, who is better tha n all, from whom all that is took its beginning; whence also of necessity, all things that are after him are subject to him, as the chief 112 and most excellent of all. When, therefore, I had ascertained that the God who created the world, according to what the law teachers, is in many respects weak , whereas weakness is utterly incompatible with a perfect God, and I saw that h e is not perfect, I necessarily concluded that there is another God who is perf ect.[1] For this God, as I have said, according to what the writing of the law teaches, is shown to be weak in many things. In the first place, because the ma n whom he formed was not able to remain such as be had intended him to be; and because he cannot be good who gave a law to the first man, that he should eat o f all the trees of paradise, but that he should not touch the tree of knowledge ; and if be should eat of it, be should die. For why should he forbid him to ea t, and to know what is good and what evil, that, knowing, he might shun the evi l and choose the good? But this he did not permit; and because he did eat in vi olation of the commandment, and discovered what is good, and learned for the sa ke of honour to cover his nakedness (for he perceived it to be unseemly to stan d naked before his Creator), he condemns to death him who had learned to do hon our to God, and curses the serpent who had shown him these things. But truly, i f man was to be injured by this means, why did he place the cause of injury in paradise at all? But if that which he placed in paradise was good, it is not th e part of one that is good to restrain another from good. CHAP. LIV.--HOW SIMON LEARNED FROM THE LAW WHAT THE LAW DOES NOT TEACH. "Thus then, since he who made man and the world is, according to what the l aw relates, imperfect, we are given to understand, without doubt, that there is another who is perfect. For it is of necessity that there be one most excellen t of all, on whose account also every creature keeps its rank. Whence also I, k nowing that it is every way necessary that there be some one more benignant and more powerful than that imperfect God who gave the law, understanding what is perfect from comparison of the imperfect, understood even from the Scripture th at God who is not mentioned there. And in this way I was able, O Peter, to lear n from the law what the law did not know. But even if the law had not given ind ications from which it might be gathered that the God who made the world is imp erfect, it was still possible for me to infer from those evils which are done i n this world, and are not corrected, either that its creator is powerless, if b e cannot correct what is done amiss; or else, if he does not wish to remove the evils, that he is himself evil; but if he neither can nor will, that he is nei ther powerful nor good. And from this it cannot but be concluded that there is another God more excellent and more powerful than all. If you have aught to say to this, say on." CHAP. LV.--SIMON'S OBJECTIONS TURNED AGAINST HIMSELF. Peter answered: "O Simon, they are wont to conceive such absurdities agains t God who do not read the law with the instruction of masters, but account them selves teachers, and think that they can understand the law, though he has not explained it to them who has learned of the Master.[2] Nevertheless now, that w e also may seem to follow the book of the law according to your apprehension of it; inasmuch as you say that the creator of the world is shown to be both impo tent and evil, how is it that you do not see that that power of yours, which yo u say is superior to all, fails and lies under the very same charges? For the v ery same thing may be said of it, that it is either powerless, since it does no t correct those things which here are done amiss; or if it can and will not, it is evil; or if it neither can nor will, then it is both impotent and imperfect . Whence that new power of yours is not only found liable to a similar charge, but even to a worse one, if, in addition to all these things, it is believed to be, when it is not. For He who created the world, His existence is manifest by His very operation in creating the world, as you yourself also confess. But th is power which you say that you alone know, affords no indication of itself, by which we might perceive, at least, that it is, and subsists. CHAP. LVI.--NO GOD ABOVE THE CREATOR. "What kind of conduct, then, would it be that we should forsake God, in who se world we live and enjoy all things necessary for life, and follow I know not whom, from whom we not only obtain no good, but cannot even know that he exist s? Nor truly does he exist. For whether you call him light, and brighter than t hat light which we see, you borrow that very name from the Creator of the world ; or whether you say that he is a substance above all, you derive from Him the idea with enlargement of speech.[3] Whether you make mention of mind, or goodne ss, or life, or whatever else, you borrow the words from Him. Since, then, you have nothing new con- 113 cerning that power you speak of, not only as regards understanding, but even in respect of naming him, how do you introduce a new God, for whom you cannot eve n find a new name? For not only is the Creator of the world called a Power, but even the ministers of His glory, and all the heavenly host. Do you not then th ink it better that we should follow our Creator God, as a Father who trains us and endows us as He knows how? But if, as you say, there be some God more benig nant than all, it is certain that he will not be angry with us; or if he be ang ry, he is evil. For if our God is angry and punishes, He is not evil, but right eous, for He corrects and amends His own sons. But he who has no concern with u s, if he shall punish us, how should he be good? Inflicting punishments upon us because we have not been drawn by vain imaginations to forsake our own Father and follow him, how can you assert that he is so good, when he cannot be regard ed as even just?" CHAP. LVII.--SIMON'S INCONSISTENCY. Then Simon: "Do you so far err, Peter, as not to know that our souls were m ade by that good God, the most excellent of all, but they have been brought dow n as captives into this world?" To this Peter answered: "Then he is not unknown by all, as you said a little while ago; and yet how did the good God permit hi s souls to be taken captive, if he be a power over all?" Then Simon said: "He s ent God the creator to make the world; and he, when he had made it, gave out th at himself was God." Then Peter said: "Then be is not, as you said, unknown to Him who made the world; nor are souls ignorant of him, if indeed they were stol en away from him. To whom, then, can he be unknown, if both the Creator of the world know him, as having been sent by him; and all souls I know him, as baring been violently withdrawn from him? Then, further, I wish you would tell us whe ther he who sent the creator of the world did not know that he would not keep faith? For if he did not know it, then he was not prescient; while if he fore knew it, and suffered it, he is himself guilty of this deed, since he did not p revent it; but if he could not, then he is not omnipotent. But if, knowing it a s good, he did not prohibit it, he is found to be better, who presumed to do th at which he who sent him did not know to be good." CHAP. LVIII.--SIMON'S GOD UNJUST. Then Simon said: "He receives those who will come to him, and does them goo d." Peter answered: "But there is nothing new in this; for He whom you acknowle dge to be the Creator of the world also does so." Then Simon: "But the good Go d bestows salvation if he is only acknowledged; but the creator of the world de mands also that the law be fulfilled." Then said Peter: "He saves adulterers an d men-slayers, if they know him ; but good, and sober, and merciful persons, if they do not know him, in consequence of their having no information concerning him, he does not save ! Great and good truly is he whom you proclaim, who is n ot so much the saviour of the evil, as he is one who shows no mercy to the good ." Then Simon: "It is truly very difficult for man to know him, as long as he i s in the flesh; for blacker than all darkness, and heavier than all clay, is th is body with which the soul is surrounded." Then says Peter: "That good God of yours demands things which are difficult; but He who is truly God seeks easier things. Let him then, since he is so good, leave us with our Father and Creator ; and when once we depart from the body, and leave that darkness that you speak of, we shall more easily know Him; and then the soul shall better understand t hat God is its Creator, and shall remain with Him, and shall no more be harasse d with diverse imaginations; nor shall wish to betake itself to another power, which is known to none but Simon only, and which is of such goodness that no on e can come to it, unless he be first guilty of impiety towards his own father! I know not how this power can be called either good or just, which no one can p lease except by acting impiously towards him by whom he was made !" CHAP. LIX.--THE CREATOR OUR FATHER, Then Simon: "It is not impious for the sake of greater profit and advantage to rice to him who is of richer glory." Then Peter: "If, as you say, it is not impious to flee to a stranger, it is at all events much more pious to remain w ith our own father, even if he be poor. But if you do not think it impious to l eave our father, and flee to another, as being better than he; and you do not b elieve that our Creator will take this amiss; much more the good God will not b e angry, because, when we were strangers to him, we have not fled to him, but h ave remained with our own Creator. Yea, I think he will rather commend us the m ore for this, that we have kept faith with God our Creator; for he will consid er that, if we had been his creatures, we should never have been seduced by the allurements of any other to forsake him. For if any one, allured by richer pro mises, shall leave his own father and betake himself to a stranger, it may be t hat he will leave him in his turn, and go to another who shall promise him grea ter things, and this the rather because he is not his son, since he could leave even him who by nature was his father." Then Simon said: "But what if souls 114 are from him, and do not know him, and he is truly their father?" CHAP. LX.--THE CREATOR THE SUPREME GOD. Then Peter said: "You represent him as weak enough. For if, as you say, he is more powerful than all, it can never be believed the weaker wrenched the spo ils from the stronger.[1] Or if God the Creator was able by violence to bring d own souls into this world, how can it be that, when they are separated from the body and freed from the bonds of captivity, the good God shall call them to th e sufferance of punishment, on the ground that they, either through his remissn ess or weakness, were dragged away to this place, and were involved in the body , as in the darkness of ignorance? You seem to me not to know what a father and a God is: but I could tell you both whence souls are, and when and how they we re made; but it is not permitted to me now to disclose these things to you, who are in such error in respect of the knowledge of God." Then said Simon: "A tim e will come when you shah be sorry that you did not understand me speaking of t he ineffable power." Then said Peter: "Give us then, as I have often said, as b eing yourself a new God, or as having .yourself come down from him, some new se nse, by means of which we may know that new God of whom you speak; for those fi ve senses, which God our Creator has given us, keep faith to their own Creator, and do not perceive that there is any other God, for so their nature necessita tes them." CHAP. LXI.--IMAGINATION. To this Simon answered: "Apply your mind to those things which I am going t o say, and cause it, walking in peaceable paths, to attain to those things whic h I shall demonstrate. Listen now, therefore. Did you never in thought reach fo rth your mind into regions or islands situated far away, and remain so fixed in them, that you could not even see the people that were before you, or know whe re yourself were sitting, by reason of the delightfulness of those things on wh ich yon were gazing?" And Peter said: "It is true, Simon, this has often occurr ed to me." Then Simon said: "In this way now reach forth your sense into heaven , yea above the heaven, and behold that there must be some place beyond the wor ld, or outside the world, in which there is neither heaven nor earth, and where no shadow of these things produces darkness; and consequently, since there are neither bodies in it, nor darkness occasioned by bodies, there must of necessi ty be immense light; and consider of what sort that light must be, which is nev er succeeded by darkness. For if the light of this sun fills this whole world, how great do you suppose that bodiless and infinite light to be? So great, dou btless, that this light of the sun would seem to be darkness and not light, in comparison." CHAP. LXII.--PETER'S EXPERIENCE OF IMAGINATION. When Simon thus spoke, Peter answered:[2] "Now listen patiently concerning both these matters, that is, concerning the example of stretching out the sense s, and concerning the immensity of light. I know that I myself, O Simon, have sometimes in thought extended my sense, as you say, into regions and islands si tuated afar off, and have seen them with my mind not less than if it had been w ith my eyes. When I was at Capernaum, occupied in the taking of fishes, and sat upon a rock, holding in my hand a hook attached to a line, and fitted for dece iving the fishes, I was so absorbed that I did not feel a fish adhering to it w hile my mind eagerly ran through my beloved Jerusalem, to which I had frequentl y gone up, waking, for the sake of offerings and prayers. But I was accustomed also to admire this Caesarea, hearing of it from others, and to long to see it; and I seemed to myself to see it, although I had never been in it; and I thoug ht of it what was suitable to be thought of a great city, its gates, walls, bat hs, streets, lanes, markets, and the like, in accordance with what I had seen i n other cities; and to such an extent was I delighted with the intentness of su ch inspection, that, as you said, neither saw one who was present and standing by me, nor knew where myself was sitting." Then said Simon: "Now you say well. " CHAP. LXIII.--PETER'S REVERIE. Then Peter: "In short, when I did not perceive, through the occupation of m y mind, that I had caught a very large fish which was attached to the hook, and that although it was dragging the hook-line from my hand, my brother Andrew. w ho was sitting by me, seeing me in a reverie and almost ready to fall, thrustin g his elbow into my side as if he would awaken me from sleep, said: 'Do you not see, Peter, what a large fish you have caught? Are you out of your senses, tha t you are thus in a stupor of astonishment? Tell me, What is the matter with yo u?' But i was angry with him for a little, because he had withdrawn me from the delight of those things which I was contemplating; then I answered that I was not suffering from any malady, but that I was mentally gazing on the beloved J erusalem, and at the same time on Caesarea; and 115 that, while I was indeed with him in the body, in my mind I was wholly carried away thither. But he, I know not whence inspired, uttered a hidden and secret w ord of truth. CHAP. LXIV.--ANDREW'S REBUKE. "'Give over,' says he, 'O Peter. What is it that you are doing? For those w ho are beginning to be possessed with a demon, or to be disturbed in their mind s, begin in this way. They are first carried away by fancies to some pleasant a nd delightful things, then they are poured out in vain and fond motions towards things which have no existence. Now this happens from a certain disease of min d, by reason of which they see not the things which are, but long to bring to t heir sight those which are not. But thus it happens also to those who are suffe ring phrenzy, and seem to themselves to see many images, because their soul, be ing torn and withdrawn from its place by excess of cold or of heat, suffers a f ailure of its natural service. But those also who are in distress through thir st, when they fall asleep, seem to themselves to see rivers and fountains, and to drink; but this befalls them through being distressed by the dryness of the unmoistened body. Wherefore it is certain that this occurs through some ailment either of the soul or body.' CHAP. LXV.--FALLACY OF IMAGINATION. "In short, that you may receive the faith of the matter; concerning Jerusal em, which I had often seen, I told my brother what places and what gatherings o f people I had seemed to myself to see. But also concerning Caesarea, which I h ad never seen, I nevertheless contended that it was such as I had conceived it in my mind and thought. But when I came hither, and saw nothing at all like to those things which I had seen in phantasy, I blamed myself, and observed distin ctly, that I had assigned to it gates, and walls, and buildings from others whi ch I had seen, taking the likeness in reality from others. Nor indeed can any o ne imagine anything new, and of which no form has ever existed. For even if any one should fashion from his imagination bulls with five heads, he only forms t hem with five heads out of those which he has seen with one head. And you there fore, now, if truly you seem to yourself to perceive anything with your thought , and to look above the heavens, there is no doubt but that you imagine them fr om those things which you see, placed as you are upon the earth. But if you thi nk that there is easy access for your mind above the heavens, and that you are able to conceive the things that are there, and to apprehend knowledge of that immense light, I think that for him who can comprehend these things, it were ea sier to throw his sense, which knows how to ascend thither, into the heart and breast of some one of us who stand by, and to tell what thoughts he is cherishi ng in his breast. If therefore you can declare the thoughts of the heart of any one of us, who is not pre-engaged in your favour, we shall perhaps be able to believe you, that you are able to know those things that are above the heavens, although these are much loftier." CHAP. LXVI.--EXISTENCE AND CONCEPTION. To this Simon replied:[1] "O thou who hast woven a web of many frivolities, listen now. It is impossible that anything which comes into a man's thoughts s hould not also subsist in truth and reality. For things that do not subsist, h ave no appearances;[2] but things that have no appearances, cannot present them selves to our thoughts." Then said Peter: "If everything that can come into ou r thoughts has a subsistence, then, with respect to that place of immensity whi ch you say is outside the world, if one thinks in his heart that it is light, a nd another that it is darkness, how can one and the same place be both light an d darkness, according to their different thoughts concerning it?" Then said Sim on: "Let pass for the present what I have said; and tell us what you suppose to be above the heavens." CHAP. LXVII.--THE LAW TEACHES OF IMMENSITY. Then said Peter: "If you believed concerning the true fountain of light, I could instruct you what and of what sort is that which is immense, and should r ender, not a vain fancy, but a consistent and necessary account of the truth, a nd should make use, not of sophistical assertions, but testimonies of the law a nd nature, that you might know that the law especially contains what we ought t o believe in regard to immensity. But if the doctrine of immensity is not unkno wn to the law, then assuredly, nought else can be unknown to it; and therefore it is a false supposition of yours, that there is anything of which the law is not cognisant. Much more shall nothing be unknown to Him who gave the law. Yet I cannot speak anything to you of immensity and of those things which are wit hout limit, unless first you either accept our account of those heavens which a re bounded by a certain limit, or else propound your own account of them. But i f you cannot understand concerning those which are comprehended within fixed bo undaries, much more can you neither know nor learn anything concerning those wh ich are without limit." 116 CHAP. LXVIII.--THE VISIBLE AND THE INVISIBLE HEAVEN. To this Simon answered: "It seems to me to be better to believe simply that God is, and that that heaven which we see is the only heaven in the whole univ erse." But Peter said: "Not so; but it is proper to confess one God who truly i s; but that there are heavens, which were made by Him, as also the law says, of which one is the higher, in which also is contained the visible firmament; and that that higher heaven is perpetual and eternal, with those who dwell in it; but that this visible heaven is to be dissolved and to pass away at the end of the world, in order that that heaven which is older and higher may appear aft er the judgment to the holy and the worthy." To this Simon answered: "That thes e things are so, as you say, may appear to those who believe them; but to him w ho seeks for reasons of these things, it is impossible that they can be produce d from the law, and especially concerning the immensity of light." CHAP. LXIX.--FAITH AND REASON. Then Peter: "Do not think that we say that these things are only to be rece ived by faith, but also that they are to be asserted by reason. For indeed it i s not safe to commit these things to bare faith without reason, since assuredly truth cannot be without reason. And therefore he who has received these things fortified by reason, call never lose them; whereas he who receives them withou t proofs, by an assent to a simple statement of them, can neither keep them saf ely, nor is certain if they are true; because he who easily believes, also easi ly yields. But he who has sought reason for those things which he has believed and received, as though bound by chains of reason itself, can never be torn awa y or separated from those things which he hath believed. And therefore, accordi ng as any one is more anxious in demanding a reason, by so much will he be the firmer in preserving his faith." CHAP. LXX.--ADJOURNMENT. To this Simon replied: "It is a great thing which you promise, that the ete rnity of boundless light can be shown from the law." And when Peter said, "I sh all show it whenever you please," Simon answered: "Since now it is a late hour, I shall stand by you and oppose you to-morrow; and if you can prove that this world was created, and that souls are immortal, you shall have me to assist you in your preaching." When he had said thus, he departed, and was followed by a third part of all the people who had conic with him, who were about one thousan d men. But the rest with bended knees prostrated themselves before Peter; and h e, invoking upon them the name of God, cured some who had demons, healed others who were sick, and so dismissed the people rejoicing, commanding them to come early the next day. But Peter, when the crowds had withdrawn, commanded the tab le to be spread on the ground, in the open air, in the court where the disputat ion had been held, and sat down together with those eleven; but I dined reclini ng with some others who also had made a beginning of hearing I the word of God, and were greatly beloved. CHAP. LXXI.--SEPARATION FROM THE UNCLEAN. But Peter, most benignantly regarding me, lest haply that separation might cause me sorrow, says to me: "It is not from pride, O Clement, that I do not ea t with those who have not yet been purified; but I fear lest perhaps I should i njure myself, and do no good to them.[1] For this I would have you know for cer tain, that every one who has at any time worshipped idols, and has adored those whom the pagans call gods, or has eaten of the things sacrificed to them, is n ot without an unclean spirit; for he has become a guest of demons, and has been partaker with that demon of which he has formed the image in his mind, either through fear or love.[2] And by these means he is not free from an unclean spir it, and therefore needs the purification of baptism, that the unclean spirit ma y go out of him, which has made its abode in the inmost affections of his soul, and what is worse, gives no indication that it lurks within, for fear it shoul d be exposed and expelled. CHAP. LXXII.--THE REMEDY. "For these unclean spirits love to dwell in the bodies of men, that they ma y fulfil their own desires by their service, and, inclining the motions of thei r souls to those things which they themselves desire, may compel them to obey t heir own lusts, that they may become wholly vessels of demons.[3] One of whom i s this Simon, who is seized with such disease, and cannot now be healed, becaus e he is sick in his will and purpose. Nor does the demon dwell in him against h is will; and therefore, if any one would drive it out of him, since it is insep arable from himself, and, so to speak, has now become his very soul, he should seem rather to kill him, and to incur the guilt of manslaughter. Let no one of you therefore be saddened at being separated from eating with us, for every one ought to observe that it is for just so long a time as he 117 pleases. For he who wishes soon to be baptized is separated but for a little ti me, but he for a longer who wishes to be baptized later. Every one therefore ha s it in his own power to demand a shorter or a longer time for his repentance; and therefore it lies with you, when you wish it, to come to our table; and not with us, who are not permitted to take food with any one who has not been bapt ized. It is rather you, therefore, who hinder us from eating with you, if you i nterpose delays in the way of your purification, and defer your baptism." Havin g said thus, and having blessed, he took food. And afterwards, when he had give n thanks to God, he went into the house and went to bed; and we all did the lik e, for it was now night. BOOK III.[1] CHAP. 1.--PEARLS BEFORE SWINE. Meantime Peter, rising at the crowing of the cock, and wishing to rouse us, found us awake, the evening light still burning; and when, according to custom , he had saluted us, and we had all sat down, he thus began. "Nothing is more d ifficult, thy brethren, than to reason concerning the truth in the presence of a mixed multitude of people. For that which is may not be spoken to all as it i s, on account of those who hear wickedly and treacherously; yet it is not prope r to deceive, on account of those who desire to hear the truth sincerely. What, then, shall he do who has to address a mixed multitude? Shall he conceal what is true? How, then, shall he instruct those who are worthy? But if he set forth pure truth to those who do not desire to obtain salvation, he does injury to H im by whom he has been sent, and from whom he has received commandment not to t hrow the pearls of His words before swine and dogs,[2] who, striving against th em with arguments and sophisms, roll them in the rand of carnal understanding, and by their barkings and base answers break and weary the preachers of God's w ord. Wherefore I also, for the most part, by using a certain circumlocution, en deavour to avoid publishing the chief knowledge concerning the Supreme Divinity to unworthy ears." Then, beginning from the Father, and the Son, and the Holy Spirit, he briefly and plainly expounded to us, so that all of us hearing him w ondered that men have forsaken the truth, and have turned themselves to vanity. CHAP. XII.[3]--SECOND DAY'S DISCUSSION. But when the day had dawned, some one came in and said: "There is a very gr eat multitude waiting in the court, and in the midst of them stands Simon, ende avouring to preoccupy the ears of the people with most wicked persuasions." The n Peter, immediately going out, stood in the place where he had disputed the da y before, and all the people turning to him with joy, gave heed to him. But whe n Simon perceived that the people rejoiced at the sight of Peter, and were move d to love him, he said in confusion: "I wonder at the folly of then, who call m e a magician, and love Peter; whereas, having knowledge of me of old, they ough t to love me rather. And therefore from this sign those who have sense may unde rstand that Peter may rather seem to be the magician, since affection is not bo rne to me, to whom it is almost due from acquaintance, but is abundantly expend ed upon him, to whom it is not due by any familiarity."[4] CHAP. XIII.--SIMON A SEDUCER. While Simon was talking on in this style, Peter, having saluted the people in his usual way. thus answered: "O Simon, his own conscience is sufficient for every one to confute him; but if you wonder at this, that those who are acquai nted with yon not only do not love you but even hate you, learn the reason from me. Since you are a seducer yon profess to proclaim the truth; and on this acc ount you had many friends who had a desire to learn the truth. But when they sa w in you things contrary to what you professed, they being, as I said, lovers o f truth, began not only not to love you, but even to hate you. But yet they did not immediately forsake you, because you still promised that you could show th em what is true. As long, therefore, as no one was present who could show them , they bore with you; but since the hope of better instruction has dawned upon them, they despise you, and seek to know what they understand to be better. And you indeed, acting by nefarious arts, thought at first that you should escape detection. But 118 you are detected. For you are driven into a corner, and, contrary to your expec tation, you are made notorious, not only as being ignorant of the truth, but as being unwilling to hear it from those who know it. For if you had been willing to hear, that saying would have been exemplified in you, of Him who said that 'there is nothing hidden which shall not be known, nor covered which shall not be disclosed.'"[1] CHAP. XIV.--SIMON CLAIMS THE FULFILMENT OF PETER'S PROMISE. While Peter spoke these words, and others to the same effect, Simon answere d: "I will not have you detain me with long speeches, Peter; I claim from you w hat you promised yesterday. You then said that you could show that the law teac hes concerning the immensity of the eternal light, and that there are only two heavens, and these created, and that the higher is the abode of that light, in which the ineffable Father dwells alone for ever; but that after the pattern of that heaven is made this visible heaven, which you asserted is to pass away. Y ou said, therefore, that the Father of all is one, because there cannot be two infinites; else neither of them would be infinite, because in that in which the one subsists, he makes a limit of the subsistence of the other. Since then you not only promised this, but are able to show it from the law, leave off other matters and set about this." Then Peter said: "If I were asked to speak of thes e things only on your account, who come only for the purpose of contradicting, you should never hear a single discourse from me; but seeing it is necessary th at the husbandman, wishing to sow good ground, should sow some seeds, either in stony places, or places that are to be trodden of men, or in places filled wit h brambles and briers (as our Master also set forth, indicating by these the di versities of the purposes of several souls),[2] I shall not delay." CHAP. XV.--SIMON'S ARROGANCE. Then said Simon: "You seem to me to be angry; but if it be so, it is not ne cessary to enter into the conflict." Then Peter: "I see that you perceive that you are to be convicted, and you wish politely to escape from the contest; for what have you seen to have made me angry against you, a man desiring to deceive so great a multitude, and when you have nothing to say, pretending moderation , who also command, forsooth, by your authority that the controversy shall be c onducted as you please, and not as order demands?" Then Simon: "I shall enforce myself to bear patiently your unskilfulness, that I may show that you indeed w ish to seduce the people, but that I teach the truth. But now I refrain from a discussion concerning that boundless light. Answer me, therefore, what I ask o f you. Since God, as you say, made all things, whence comes evil?"[3] Then said Peter: "To put questions in this way is not the part of an opponent, but of a learner. If therefore you wish to learn, confess it; and I shall first teach yo u how you ought to learn, and when you have learned to listen, then straightway I shall begin to teach you. But if you do not wish to learn, as though you kne w all things, I shall first set forth the faith which I preach, and do you also set forth what you think to be true; and when the profession of each of us has been disclosed, let our hearers judge whose discourse is supported by truth." To this Simon answered: "This is a good joke: behold a fellow who offers to tea ch me! Nevertheless I shall suffer you, and bear with your ignorance and your a rrogance. I confess, then, I do wish to learn; let us see how you can teach me. " CHAP. XVI.--EXISTENCE OF EVIL. Then Peter said: "If you truly wish to learn, I then first learn this, how unskilfully you have framed your question; for you say, Since. God has created all things, whence is evil? But before you asked this, three sorts of questions should have had the precedence: First, Whether there be evil? Secondly, What e vil is? Thirdly, To whom it is, and whence?" To this Simon answered:" Oh thou m ost unskilful and unlearned, is there any man who does not confess that there i s evil in this life? Whence I also, thinking that you had even the common sense of all men, asked, whence evil is; not as wishing to learn, since I know all t hings, least of all from you, who know nothing, but that I might show you to be ignorant of all things. And that you may not suppose that it is because I am a ngry that I speak somewhat sternly, know that I am moved with compassion for th ose who are present, whom you are attempting to deceive." Then Peter said: "The more wicked are you, if you can do such wrong, not being angry; but smoke must rise where there is fire. Nevertheless I shall tell you, lest I should seem to take you up with words, so as not to answer to those things which you have spo ken disorderly. You say that all confess the existence of evil, which is verily false; for, first of all, the whole Hebrew nation deny its existence." CHAP. XVII.--NOT ADMITTED BY ALL. Then Simon, interrupting his discourse, said: "They do rightly who say that there is no evil." 119 Then Peter answered: "We do not propose to speak of this now, but only to state the fact that the existence of evil is not universally admitted. But the secon d question that you should have asked is, What is evil?--a substance, an accide nt, or an act? And many other things of the same sort. And after that, towards what, or how it is, or to whom it is evil,--whether to God, or to angels, or to men, to the righteous or the wicked, to all or to some, to one's self or to no one? And then you should inquire, Whence it is?--whether from God, or from not hing; whether it has always been, or has had its beginning in time; whether it is useful or useless? and many other things which a proposition of this sort de mands." To this Simon answered: "Pardon me; I was in error concerning the first question; but suppose that I now ask first, whether evil is or not?" CHAP. XVIII.--MANNER OF CONDUCTING THE DISCUSSION. Then Peter said: "In what way do you put the question; as wishing to learn, or to teach or for the sake of raising the question? If indeed as wishing to l earn, I have something to teach you first, that coining by consequence and the right order of doctrine, yon may understand from yourself what evil is. But if you put the question as an instructor, I have no need to be taught by you, for I have a Master from whom I have learned all things. But if you ask merely for the sake of raising a question and disputing, let each of us first set forth hi s opinion, and so let the matter be debated. For it is not reasonable that you should ask as one wishing to learn, and contradict as one teaching, so that aft er my answer it should be in your discretion to say whether I have spoken well or ill. Wherefore you cannot stand in the place of a gainsayer and be judge of what we say. And therefore, as I said, if a discussion is to be held, let each of us state his sentiments; and while we are placed in conflict, these religiou s hearers will be just judges." CHAP. XIX.--DESIRE OF INSTRUCTION. Then Simon said: "Does it not seem to you to be absurd that an unskilled pe ople should sit in judgment upon our sayings?" Then Peter: "It is not so; for w hat perhaps is less clear to one, can be investigated by many, for oftentimes e ven a popular rumour has the aspect of a prophecy. But in addition to all this, all these people stand here constrained by the love of i God, and by a desire to know the truth, and therefore all these are to he regarded as one, by reason of their affection being one and the same towards the truth; as, on the other hand, two are many and diverse, if they disagree with each other. But if you wi sh to receive an indication how all these people who stand before us are as one man, consider from their very silence and quietness how with all patience, as you see, they do honour to the truth of God, even before they learn it, for the y have not yet learned the greater observance which they owe to it. Wherefore I hope, through the mercy of God, that He will accept the religious purpose of t heir mind towards Him, and will give the palm of victory to him who preaches th e truth, that He may make manifest to them the herald of truth." CHAP. XX.--COMMON PRINCIPLES. Then Simon: "On what subject do yon wish the discussion to be held? Tell me , that I also may define what I think, and so the inquiry may begin." And Peter answered: "If indeed, you will do as I think right, I would have it done accor ding to the precept of my Master, who first of all commanded the Hebrew nation, whom He knew to have knowledge of God, and that it is He who made the world, n ot that they should inquire about Him whom they knew, but that, knowing Him, th ey should investigate His will and His righteousness; because it is placed in m en's power that, searching into these things, they may find, and do, and observ e those things concerning which they are to be judged. Therefore He commanded u s to inquire, not whence evil cometh, as you asked just now, but to seek the ri ghteousness of the good God, and His kingdom; and all these things, says He, sh all be added to you."[1] Then Simon said: "Since these things are commanded to Hebrews, as having a right knowledge of God, and being of opinion that every on e has it in his power to do these things concerning which he is to be judged,-- but my opinion differs from theirs,--where do you wish me to begin?" CHAP. XXI.--FREEDOM OF THE WILL. Then said Peter: "I advise that the first inquiry be, whether it be in our power to know whence we are to be judged." But Simon said: "Not so; but concern ing God, about whom all who are present are desirous to hear." Then Peter: "You admit, then, that something is in the power of the will: only confess this, if it is so, and let us inquire, as you say, concerning God." To this Simon answe red: "By no means" Then Peter said: "If, then, nothing is in our power, it is u seless for us to inquire anything concerning God, since it is not in the power of those who seek to find; hence I said well, that this should be the first inq uiry, whether 120 anything is in the power of the will."[1] Then said Simon: "We cannot even unde rstand this that you say, if there is anything in the power of the will." But P eter, seeing that he was turning to contention, and, through fear of being over come, was confounding all things as being in general uncertain, answered: "How then do you know that it is not in the power of man to know anything, since thi s very thing at least you know?" CHAP. XXII.--RESPONSIBILITY. Then Simon said: "I know not whether I know even this; for every one, accor ding as it is decreed to him by fate, either does, or understands, or suffers." Then Peter said: "See, my brethren, into what absurdities Simon has fallen, wh o before my coining was teaching that men have it in their power to be wise and to do what they will, hut now, driven into a corner by the force of my argumen ts, he denies that man has any power either of perceiving or of acting; and yet he presumes to profess himself to be a teacher! But tell me how then God judge s according to truth every one for his doings, if men have it not in their own power to do anything? If this opinion he held, all things are torn up by the ro ots; vain will be the desire of following after goodness; yea, even in vain do the judges of the world administer laws and punish those who do amiss, for they had it not in their power not to sin; vain also will be the laws of nations wh ich assign penalties to evil deeds. Miserable also will those be who laboriousl y keep righteousness; but blessed those who, living in pleasure, exercise tyran ny, living in luxury and wickedness. According to this. therefore, there can be neither righteousness, nor goodness, nor any virtue, nor, as you would have it , any God. But, O Simon, I know why you have spoken thus: truly because you wis hed to avoid inquiry, lest you should be openly confuted; and therefore you say that it is not in the power of man to perceive or to discern anything. But if this had really been your opinion, you would not surely, before my coming, have professed yourself before the people to be a teacher. I say, therefore, that m an is under his own control." Then said Simon: "What is the meaning of being un der his own control? Tell us." To this Peter: "If nothing can he learned, why d o you wish to hear?" And Simon said: "You have nothing to answer to this." CHAP. XXIII.--ORIGIN OF EVIL. Then said Peter: "I shall speak, not as under compulsion from you, but at t he request of the hearers. The power of choice is the sense of the soul, posses sing a quality by which it can be inclined towards what acts it wills." Then Si mon, applauding Peter for what he had spoken, said: "Truly you have expounded i t magnificently and incomparably, for it is my duty to bear testimony to your s peaking well. Now if you will explain to me this which I now ask you, in all th ings else I shall submit to you. What I wish to learn, then, is this: if what G od wishes to be, is; and what He does not wish to be, is not. Answer me this." Then Peter: "If you do not know that you are asking an absurd and incompetent q uestion, I shall pardon you and explain; but if you are aware that yon are aski ng inconsequently, you do not well." Then Simon said: "I swear by the Supreme D ivinity, whatsoever that may be, which judges and punishes those who sin, that I know not what I have said inconsequently, or what absurdity there is in my wo rds, that is, in those that I have just uttered." CHAP. XXIV.--GOD THE AUTHOR OF GOOD, NOT OF EVIL. To this Peter answered: "Since, then, you confess that you are ignorant, no w learn. Your question demanded our deliverance on two matters that are contrar y to one another. For every motion is divided into two parts, so that a certain part is moved by necessity, and another by will; and those things which are mo ved by necessity are always in motion, those which are moved by will, not alway s. For example, the sun's motion is performed by necessity to complete its appo inted circuit, and every state and service of heaven depends upon necessary mot ions. But man directs the voluntary motions of his own actions. And thus there are some things which have been created for this end, that in their services th ey should he subject to necessity, and should be unable to do aught else than w hat has been assigned to them; and when they have accomplished this service, th e Creator of all things. who thins arranged them according to His will, preserv es them. But there are other things, in which there is a power of will, and whi ch have a free choice of doing what they will. These, as I have said, do not re main always in that order in which they were created: but according as their wi ll leads them, and the judgment of their mind inclines them, they effect either good or evil; and therefore He hath proposed rewards to those who do well, and penalties to those who do evil.[2] CHAP.XXV.--"WHO HATH RESISTED HIS WILL?" You say, therefore, if God wishes anything to he, it is; and if He do not w ish it, it is not. 121 But if I were to answer that what He wishes is, and what He wishes not is not, you would say that then He wishes the evil things to be which are done in the w orld, since everything that He wishes is, and everything that He wishes not is not. But if I had answered that it is not so that what God wishes is, and what He wishes not is not, then you would retort upon me that God must then be power less, if He cannot do what He wills; and you would be all the more petulant, as thinking that you had got a victory, though had said nothing to the point. The refore you are ignorant, O Simon, yea very ignorant, how the will of God acts i n each individual case. For some things, as we have said, He has so willed to b e, that they cannot be otherwise than as they are ordained by Him; and to these He has assigned neither rewards nor punishments; but those which He has willed to be so that they have it in their power to do what they will, He has assigne d to them according to their actions and their wills, to earn either rewards or punishments. Since, therefore, as I have informed you, all things that are mov ed are divided into two parts, according to the distinction that I formerly sta ted, everything that God wills is, and everything that He wills not is not. CHAP. XXVI--NO GOODNESS WITHOUT LIBERTY To this Simon answered: "Was not He able to make us all such that we should be good, and that we should not have it in our power to be otherwise?" Peter a nswered: "This also is an absurd question. For if He had made us of an unchange able nature and incapable of being moved away from good, we should not be reall y good, because we could not be aught else; and it would not be of our purpose that we were good; and what we did would not be ours, but of the necessity of o ur nature.[1] But how can that be called good which is not done of purpose? And on this account the world required long periods, until the number of souls whi ch were predestined to fill it should be completed, and then that visible heave n should be folded up like a scroll, and that which is higher should appear, an d the souls of the blessed, being restored to their bodies, should be ushered i nto light; but the souls of the wicked, for their impure actions being surround ed with fiery spirit, should be plunged into the abyss of unquenchable fire, to endure punishments through eternity. Now that these things are so, the true Pr ophet. has testified to us; concerning whom, if you wish to know that He is a p rophet, I shall instruct you by innumerable declarations. For of those things w hich were spoken by Him, even now everything that He said is being fulfilled; a nd those things which He spoke with respect to the future are believed to be ab out to be fulfilled, for faith is given to the future from those things which h ave already come to pass." CHAP. XXVII.--THE VISIBLE HEAVEN: WHY MADE. But Simon, perceiving that Peter was clearly assigning a reason from the he ad of prophecy, from which the whole question is settled, declined that the dis course should take this turn; and thus answered: "Give me an answer to the ques tions that I put, and tell me, if that visible heaven is. as you say, to be dis solved, why was it made at first?" Peter answered: "It was made for the sake of this present life of men, that there might be some sort of interposition and s eparation, lest any unworthy one might see the habitation of the celestials and the abode of God Himself, which are prepared in order to be seen by those only who are of pure heart.[2] But now, that is in the time of the conflict, it has pleased Him that those things be invisible, which are destined as a reward to the conquerers." Then Simon said: "If the Creator is good, and the world is goo d, how shall He who is good ever destroy that which is good? But if He shall de stroy that which is good, how shall He Himself be thought to be good? But if He shall dissolve and destroy it as evil, how shall He not appear to be evil, who has made that which is evil?" CHAP. XXVIII.--WHY TO BE DISSOLVED. To this Peter replied: "Since we have promised not to run away from your bl asphemies, we endure them patiently, for you shall yourself render an account f or the things that you speak. Listen now, therefore. If indeed that heaven whic h is visible and transient had been made for its own sake, there would have bee n some reason in what you say, that it ought not to be dissolved. But if it was made not for its own sake, but for the sake of something else, it must of nece ssity be dissolved, that that for which it seems to have been made may appear. As I might say, by way of illustration, however fairly and carefully the shell of the egg may seem to have been formed, it is yet necessary that it be broken and opened, that the chick may issue from it, and that may appear for which the form of the whole egg seems to have been moulded. So also, therefore, it is ne cessary that the condition of this world pass away, that that sublimer conditio n of the heavenly kingdom may shine forth." 122 CHAP. XXIX.--CORRUPTIBLE AND TEMPORARY THINGS MADE BY THE INCORRUPTIBLE AND ETE RNAL. Then Simon: "It does not seem to me that the heaven, which has been made by God, can be dissolved. For things made by the Eternal One are eternal, while t hings made by a corruptible one are temporary and decaying." Then Peter: "It is not so. Indeed corruptible and temporary things of all sorts are made by morta l creatures; but the Eternal does not always make things corruptible, nor alway s incorruptible; but according to the will of God the Creator, so will be the t hings which He creates. For the power of God is not subject to law, but His wil l is law to His creatures." Then Simon answered: "I call you back to the first question. You said now that God is visible to no one; but when that heaven shal l be dissolved, and that superior condition of the heavenly kingdom shall shine forth, then those who are pure in heart[1] shall see God; which statement is c ontrary to the law, for there it is written that God said, 'None shall see my f ace and live.'"[2] CHAP. XXX.--HOW THE PURE IN HEART SEE GOD. Then Peter answered: "To those who do not read the law according to the tra dition of Moses, my speech appears to be contrary to it; but I will show you ho w it is not contradictory. God is seen by the mind, not by the body; by the spi rit, not by the flesh. Whence also angels, who are spirits, see God; and theref ore men, as long as they are men, cannot see Him. But after the resurrection of the dead, when they shall have been made like the angels,[3] they shall be abl e to see God. And thus my statement is not contrary to the law; neither is that which our Master said, 'Blessed are they of a pure heart, for they shall see G od.'[1] For He showed that a time shall come in which of men shall be made ange ls, who in the spirit of their mind shall see God." After these and many simila r sayings, Simon began to assert with many oaths, saying: "Concerning one thing only render me a reason, whether the soul is immortal, and I shall submit to y our will in all things. But let it be to-morrow, for to-day it is late." When t herefore Peter began to speak, Simon went out, and with him a very few of his a ssociates; and that for shame. But all the rest, turning to Peter, on bended kn ees prostrated themselves before him; and some of those who were afflicted with diverse sicknesses, or invaded by demons, were healed by the prayer of Peter, and departed rejoicing, as having obtained at once the doctrine of the true God , and also His mercy. When therefore the crowds had withdrawn, and only we his attendants remained with him, we sat down on couches placed on the ground, each one recognising his accustomed place, and having taken food, and given thanks to God, we went to sleep. CHAP. XXXI.--DILIGENCE IN STUDY. But on the following day, Peter, as usual, rising before dawn, found us alr eady awake and ready to listen; and thus began: "I entreat you, my brethren and fellow-servants, that if any of you is not able to wake, he should not torment himself through respect to my presence, because sudden change is difficult; bu t if for a long time one gradually accustoms himself, that will not be distress ing which comes of use. For we had not all the same training; although in cours e of time we shall be able to be moulded into one habit, for they say that cust om holds the place of a second nature. But I call God to witness that I am not offended, if any one is not able to wake; but rather by this, if, when any one sleeps all through the night, he does not in the course of the day fulfil that which he omitted in the night. For it is necessary to give heed intently and un ceasingly, to the study of doctrine, that our mind may be filled with the thoug ht of God only: because in the mind which is filled with the thought of God, no place will be given to the wicked one." CHAP. XXXII.--PETER'S PRIVATE INSTRUCTION. When Peter spoke thus to us, every one of us eagerly assured him, that ere now we were awake, being satisfied with short sleep, but that we were afraid to arouse him, because it did not become the disciples to command the master; "an d yet even this O Peter we had almost ventured to take upon ourselves, because our hearts, agitated with longing for your words, drove sleep wholly from our e ves. But again our affection towards you opposed it, and did not suffer us viol ently to rouse you." Then Peter said: "Since therefore you assert that you are willingly awake through desire of hearing, I wish to repeat to you more careful ly, and to explain in their order, the things that were spoken yesterday withou t arrangement. And this I propose to do throughout these daily disputations, th at by night, when privacy of time and place is afforded, I shall unfold in corr ect order, and by a straight line of explanation, anything that in the controve rsy has not been stated with sufficient fulness." And then he began to point ou t to us how the yesterday's discussion ought to have been conducted, and how it could not be so conducted on account of the contentiousness or the unskilfulne ss of his opponent; and how therefore he only made use of assertion, 123 and only overthrew what was said by his adversary, but did not expound his own doctrines either completely or distinctly. Then repeating the several matters t o us, he discussed them in regular order and with full reason. CHAP. XXXIII.--LEARNERS AND CAVILLERS. But when the day began to be light, after prayer he went out to the crowds and stood in his accustomed place, for the discussion; and seeing Simon standin g in the middle of the crowd, he saluted the people in his usual way, and said to them: "I confess that I am grieved with respect to some men, who come to us in this way that they may learn something, but when we begin to teach them, the y profess that they themselves are masters, and while indeed they ask questions as ignorant persons, they contradict as knowing trees. But perhaps some one wi ll say, that he who puts a question, puts it indeed in order that he may learn, but when that which he hears does not seem to him to be right, it is necessary that he should answer, and that seems to he contradiction which is not contrad iction, but further inquiry. CHAP. XXXIV.--AGAINST ORDER IS AGAINST REASON. "Let such a one then hear this: The teaching of all doctrine has a certain order, and there are some things which must be delivered first, others in the s econd place, and others in the third, and so all in their order; and if these t hings be delivered in their order, they become plain; but if they be brought fo rward out of order, they will seem to be spoken against reason. And therefore o rder is to be observed above all things, if we seek for the purpose of finding what we seek. For he who enters rightly upon the road, will observe the second place in due order, and from the second will more easily find the third; and th e further he proceeds, so much the more will the way of knowledge become open t o him, even until he arrive at the city of truth, whither he is bound, and whic h he desires to reach. But he who is unskilful, and knows not the way of inquir y,as a traveller in a foreign country, ignorant and wandering, if he will not e mploy a native of the country as a guide,--undoubtedly when he has strayed from the way of truth, shall remain outside the gates of life, and so, involved in the darkness of black night, shall walk through the paths of perdition. Inasmuc h therefore, as, if those things which are to be sought, be sought in an orderl y manner, they can most easily be found, but the unskilful man is ignorant of t he order of inquiry, it is right that the ignorant man should yield to the know ing one, and first learn' the order of inquiry, that so at length he may find t he method of asking and answering. CHAP. XXXV.--LEARNING BEFORE TEACHING. To this Simon replied: "Then truth is not the property of all, but of those only who know the art of disputation, which is absurd; for it cannot be, since He is equally the God of all, that all should not be equally able to know His will." Then Peter: "All were made equal by Him, and to all He has given equally to be receptive of truth. But that none of those who are born, are born with e ducation, but education is subsequent to birth, no one can doubt. Since, theref ore, the birth of men holds equity in this respect, that all are equally capabl e of receiving discipline, the diference is not in nature, but in education. Wh o does not know that the things which any one learns, he was ignorant of before he learned them?" Then Simon said' "You say truly." Then Peter said · "If then in those arts which are in common use, one first learns and then teaches, how much more ought those who profess to be the educators of souls, first to learn, and so to teach, that they may not expose themselves to ridicule, if they prom ise to afford knowledge to others, when they themselves are unskilful?" Then Si mon: "This is true in respect of those arts which are in common use; but in the word of knowledge, as soon as any one has heard, he has learned." CHAP.XXXVI.--SELF-EVIDENCE OF TIlE TRUTH, Then said Peter: "If indeed one hear in an orderly and regular manner he is able to know what is true; but he who refuses to submit to the rule of a refor med life and a pure conversation, which truly is the proper result of knowledge of the truth, will not confess that he knows what he does know. For this is ex actly what we see in the case of some who, abandoning the trades which they lea rned in their youth, betake themselves to other performances, and by way of exc using their own sloth, begin to find fault with the trade as unprofitable." The n Simon: "Ought all who hear to believe that whatever they hear is true?" Then Peter: "Whoever hears an orderly statement of the truth, cannot by any means ga insay it, but knows that what is spoken is true, provided he also willingly sub mit to the rules of life. But those who, when they hear, are unwilling to betak e themselves to good works, are prevented by the desire of doing evil from acqu iescing in those things which they judge to be right. Hence it is manifest that it is in the power of the hearers to choose which of the two they prefer. But if all who hear were to obey, it would be rather a necessity of nature, leading all in one way. For as no one can be persuaded to become shorter or taller, be cause the force of nature does not permit it; so also, if either all were conve rted to the truth by a word, or all were not 124 converted, it would be the force of nature which compelled all in the one case, and none at all in the other, to be converted." CHAP. XXXVII.--GOD RIGHTEOUS AS WELL AS GOOD. Then said Simon: "Inform us, therefore, what he who desires to know the tru th must first learn." Then Peter: "Before all things it must be inquired what i t is possible for man to find out. For of necessity the judgment of God turns u pon this, if a man was able to do good and did it not. And therefore men must i nquire whether they have it in their power by seeking to find what is good, and to do it when they have found it; for this is that for which they are to be ju dged. But more than this there is no occasion for any one but a prophet to know : for what is the need for men to know how the world was made? This, indeed, wo uld be necessary to be learned if we had to enter upon a similar construction. But now it is sufficient for us, in order to the worship of God, to know that H e made the world; hut how He made it is no subject of inquiry for us, because, as I have said, it is not incumbent upon us to acquire the knowledge of that ar t, as though we were about to make something similar. But neither are we to be judged for this, why we have not learned how the world was made, but only for t hat, if we be without knowledge of its Creator. For we shall know that the Crea tor of the world is the righteous and good God, if we seek Him in the paths of righteousness. For if we only know regarding Him that He is good, such knowledg e is not sufficient for salvation. For in the present life not only the worthy, but also the unworthy, enjoy His goodness and His benefits. But if we believe Him to be not only good, but also righteous, and if, according to what we belie ve concerning God, we observe righteousness in the whole course of our life, we shall enjoy His goodness for ever. In a word, to the Hebrews, whose opinion co ncerning God was that He is only good, our Master said that they should seek al so His righteousness;[1] that is, that they should know that He is good indeed in this present time, that all may live in His goodness, but that He shall be r ighteous at the day of judgment, to bestow eternal rewards upon the worthy, fro m which the unworthy shall be excluded. CHAP. XXXVIII.--GOD'S JUSTICE SHOWN AT THE DAY OF JUDGMENT. Then Simon: "How can one and the same being be both good and righteous?"[2] Peter answered: "Because without righteousness, goodness would be unrighteousn ess; for it is the part of a good God to bestow His sunshine and rain equally o n the just and the unjust;[3] but this would seem to be unjust, if He treated t he good and the bad always with equal fortune, and were it not that He does it for the sake of the fruits, which all may equally enjoy who are born in this wo rld. But as the rain given by God equally nourishes the corn and the tares, but at the time of harvest the crops are gathered into the barn, but the chaff or the tares are burnt in the fire,[4] so in the day of judgment, when the righteo us shall be introduced into the kingdom of heaven, and the unrighteous shall be cast out, then also the justice of God shall be shown. For if He remained for ever alike to the evil and the good, this would not only not be good, but even unrighteous and unjust; that the righteous and the unrighteous should be held b y Him in one order of desert." CHAP. XXXIX.--IMMORTALITY OF THE SOUL. Then said Simon: "The one point on which I should wish to be satisfied is, whether the soul is immortal; for I cannot take up the burden of righteousness unless I know first concerning the immortality of the soul; for indeed if it is not immortal, the profession of your preaching cannot stand." Then said Peter: "Let us first inquire whether God is just; for if this were ascertained, the p erfect order of order of religion would straight-way be established." Then Simo n: "With all your boasting of your knowledge of the order of discussion, you se em to me now to have answered contrary to order; for when I ask you to show w hether the soul is immortal, you say that we must first inquire whether God is just." Then said Peter: "That is perfectly right and regular." Simon: "I should wish to learn how." CHAP. XL.--PROVED BY THE SUCCESS OF THE WICKED IN THIS LIFE. "Listen, then," said Peter: "Some men who are blasphemers against God, and who spend their whole life in injustice and pleasure die in their own bed and o btain honourable burial; while others who worship God, and maintain their life frugally with all honesty and sobriety, die in deserted places for their observ ance of righteousness, so that they are not even thought worthy of burial. Wher e, then, is the justice of God, if there be no immortal soul to suffer punishme nt in the future for impious deeds, or enjoy rewards for piety and rectitude?" Then Simon said: "It is this indeed that makes me 125 incredulous, because many well-doers perish miserably, and again many evil-doer s finish long lives in happiness."[1] CHAP. XLI.--CAVILS OF SIMON. Then said Peter: "This very thing which draws you into incredulity, affords to us a certain conviction that there shall be a judgment. For since it is cer tain that God is just, it is a necessary consequence that there is another worl d, in which every one receiving according to his deserts, shall prove the justi ce of God. But if all men were now receiving according to their deserts, we sho uld truly seem to be deceivers when we say that there is a judgment to come; an d therefore this very fact, that in the present life a return is not made to ev ery one according to his deeds, affords, to those who know that God is just, an indubitable proof that there shall be a judgment." Then said Simon: "Why, then , am I not persuaded of it?" Peter: "Because you have not heard the true Prophe t saying, 'Seek first His righteousness, and all these things shall be added to you.'"[2] Then said Simon: "Pardon me if I am unwilling to seek righteousness, before I know if the soul is immortal." Then Peter: "You also pardon me this o ne thing, because I cannot do otherwise than the Prophet of truth has instructe d me." Then said Simon: "It is certain that you cannot assert that the soul is immortal, and therefore you cavil, knowing that if it be proved to be mortal, t he whole profession of that religion which you are attempting to propagate will be plucked up by the roots. And therefore, indeed, I commend your prudence, wh ile I do not approve your persuasiveness; for you persuade many to embrace your religion, and to submit to the restraint of pleasure, in hope of future good t hings; to whom it happens that they lose the enjoyment of things present, and a re deceived with hopes of things future. For as soon as they die, their soul sh all at the same time be extinguished." CHAP. XLII.--"FULL OF ALL SUBTLETY AND ALL MISCHIEF." But Peter, when he heard him speak thus, grinding his teeth, and rubbing hi s forehead with his hand, and sighing with profound grief, said:[3] "Armed with the cunning of the old serpent, you stand forth to deceive souls; and therefor e, as the serpent is more subtile than any other beast, you profess that you ar e a teacher from the beginning. And again, like the serpent you wished to intro duce many gods; but now, being confuted in that, you assert that there is no Go d at all. For by occasion of I know not what unknown God, you denied that the C reator of the world is God, but asserted that He is either an evil being, or th at He has many equals, or, as we have said, that He is not God at all. And when you had been overcome in this position, you now assert that the soul is mortal , so that men may not live righteously and uprightly in hope of things to come. For if there be no hope for the future, why should not mercy be given up, and men indulge in luxury and pleasures, from which it is manifest that all unright eousness springs? And while you introduce so impious a doctrine into the misera ble life of men, you call yourself pious, and me impious, because, under the ho pe of future good things, I will not suffer men to take up arms and fight again st one another, plunder and subvert everything, and attempt whatsoever lust may dictate. And what will be the condition of that life which you would introduce , that men will attack and be attacked, be enraged and disturbed, and live alwa ys in fear.? For those who do evil to others must expect like evil to themselve s. Do you see that you are a leader of disturbance and not of peace, of iniquit y and not of equity? But I feigned anger, not because I could not prove that th e soul is immortal, but because I pity the souls which you are endeavouring to deceive. I shall speak, therefore, but not as compelled by you; for I know how I should speak; and you will be the only one who wants not so much persuasion a s admonition on this subject. But those who are really ignorant of this, I shal l instruct as is suitable." CHAP. XLIII.--SIMON'S SUBTERFUGES. Then says Simon: "If you are angry, I shall neither ask you any questions, nor do I wish to hear you." Then Peter: "If you are now seeking a pretext for e scaping, you have full liberty, and need not use any special pretext. For all h ave heard you speaking all amiss, and have perceived that you can prove nothing , but that you only asked questions for the sake of contradiction; which any on e can do. For what difficulty is there in replying, after the clearest proofs h ave been adduced, 'You have said nothing to the purpose?' But that you may know that I am able to prove to you in a single sentence that the soul is immortal, I shall ask you with respect to a point which all know; answer me, and I shall prove to you in one sentence that it is immortal." Then Simon, who had thought that he had got, from the anger of Peter, a pretext for departing, stopped on account of the remarkable promise that was 126 made to him, and said: "Ask me then, and I shall answer you what all know, that I may hear in a single sentence, as you have promised, how the soul is immorta l." CHAP. XLIV.--SIGHT OR HEARING? Then Peter: "I shall speak so that it may be proved to you before all the r est. Answer me, therefore, which of the two can better persuade an incredulous man. seeing or hearing?" Then Simon said: "Seeing." Then Peter: "Why then do yo u wish to learn from me by words, what is proved to you by the thing itself and by sight?" Then Simon: "I know not what you mean." Then Peter: "If you do not know, go now to your house, and entering the inner bed-chamber you will see an image placed, containing the figure of a murdered boy clothed in purple; ask hi m, and he will inform you either by hearing or seeing. For what need is there t o hear from him if the soul is immortal, when you see it standing before you? F or if it were not in being, it assuredly' could not be seen. But if you know no t what image I speak of, let us straightway go to your house, with ten other me n, of those who are here present."[1] CHAP. XLV.--A HOME-THRUST. But Simon hearing this, and being smitten by his conscience, changed colour and became bloodless; for he was afraid, if he denied it, that his house would be searched, or that Peter in his indignation would betray him more openly, an d so all would learn what he was. Thus he answered: "I beseech thee, Peter, by that good God who is in thee, to overcome the wickedness that is in me. Receive me to repentance, and you shall have me as an. assistant in your preaching. Fo r now I have learned in very deed that you are a prophet of the true God, and t herefore you alone know the secret anti hidden things of men."[2] Then said Pet er: "You see, brethren, Simon seeking repentance; in a little while yon shall s ee him returning again to his infidelity. For, thinking that I am a prophet, fo rasmuch as I have disclosed his wickedness, which he supposed to be secret and hidden, he has promised that he will repent. But it is not lawful for me to lie , nor must I deceive, whether this infidel be saved or not saved. For I call he aven and earth to witness, that I spoke not by a prophetic spirit what I said, and what I intimated, as far as was possible, to the listening crowds; liter I learned from some who once were his associates in his works, but have now been converted to our faith, what things he did in secret. Therefore I spoke what I knew, not what I foreknew." CHAP. XLVI.--SIMON'S RAGE. But when Simon heard this, he assailed Peter with curses and reproaches, sa ying: "Oh most wicked and most deceitful of men, to whom fortune, not truth, ha th given the victory. But I sought repentance not for defect of knowledge, but in order that you, thinking that by repentance I should become your disciple, m ight entrust to me all the secrets of your profession. and so at length, knowin g them all, I might confute you. But as you cunningly understood for what reaso n I had pretended penitence, and acquiesed as if yon did not understand my stra tagem, that you might first expose me in presence of the people as unskilful, t hen fore-seeing that being thus exposed to the people, I must of necessity be i ndignant, and confess that I was not truly penitent, you anticipated me, that y ou might say, that I should, after my penitence, again return to my infidelity, that you might seem to have conquered on all sides, both if I continued in the penitence which I hart professed, and if I did not continue; and so you should be believed to be wise, because you had foreseen these things, while I should seem to be deceived, because I did not foresee your trick. But you foreseeing m ine, have used subtlety and circumvented me. But, as I said, your victory is th e result of fortune, not of truth: yet I know why I did not foresee this; becau se I stood by you and spoke with you in my, goodness, and bore patiently with y ou. But now I shall show you the power of my divinity, so that you shall quickl y fall down and worship me. CHAP. XLVII.--SIMON'S VAUNT. "I am the first power, who am always, and without beginning.[3] But having entered the womb of Rachel, I was born of her as a man, that I might be visibl e to men. I have flown through the air; I have been mixed with fire, and been m ade one betty with it; I have marie statues to move; I have animated lifeless t hings; I have made stones bread; I have flown front mountain to mountain; I hav e moved from place to place, upheld by angels' hands, and have lighted on the e arth. Not only bare I done these things; but even now I am able to do them, tha t by facts I may prove to all, that I am the Son of God, enduring to eternity, and that I can make those who believe on me endure in like manner for ever. But your words are all vain; nor can you perform any real works such as I have no w mentioned, 127 as he also who sent you is a magician, who yet could not deliver himself from t he suffering of the cross." CHAP. XLVIII.--ATTEMPTS TO CREATE A DISTURBANCE. To this speech of Simon, Peter answered: "Do not meddle with the things tha t belong to others; for that you are a magician, you have confessed and made ma nifest by the very deeds that you have done; but our Master, who is the Son of God and of man, is manifestly good; and that he is truly the Son of God has bee n told, and shall be told to those to whom it is fitting. But if your will not confess that you are a magician, let us go, with all this multitude, to your ho use, and then it will be evident who is a magician." While Peter was speaking t hus, Simon began to assail him with blasphemies and curses, that he might make a riot, and excite all so that he could not be refuted, and that Peter, withdra wing on account of his blasphemy, might seem to be overcome. But he stood fast, and began to charge him more vehemently. CHAP. XLIX.--SIMON'S RETREAT. Then the people in indignation cast Simon from the court, and drove him for th from the gate of the house; and only one person followed him when he was dri ven out.[1] Then silence being obtained, Peter began to address the people in t his manner: "You ought, brethren, to bear with wicked men patiently; knowing th at although God could cat them off, yet He suffers them to remain even till the day appointed, in which judgment shall pass upon all. Why then should not wc b ear with those whom, God suffers? Why should not we bear with fortitude the wro ngs that they do to us, when He who is almighty does not take vengeance on the m, that both His own goodness and the impiety of the wicked may be known? But i f the wicked one had not found Simon to be his minister, he would doubtless ha ve found another: for it is of necessity that in this life offences come, 'but woe to that man by whom they come;'[2] and therefore Simon is rather to be mour ned over, because he has become a choice vessel for the wicked one, which undou btedly would not have happened had he not received power over him for ills form er sins. For why should I further say that he once believed in our Jesus, and w as persuaded that Souls are immortal?[3] Although in this he is deluded by demo ns, yet he has persuaded himself that he has the soul of a murdered boy ministe ring to him in whatever he pleases to employ it in; in which truly, as I have s aid, he is deluded by demons, and therefore I spoke to him according to his own ideas: for he has learned from the Jews, that judgment and vengeance are to be brought forth against those who set themselves against the true faith, and do not repent. But here are men to whom, as being perfect in crimes, the wicked on e appears, that he may deceive them, so that they may never be turned to repent ance. CHAP. L.--PETER'S BENEDICTION. "You therefore who are turned to the Lord by repentance, bend to Him your k nees." When he had said this, all the multitude bent their knees to God; and Pe ter, looking towards heaven, prayed for them with tears that God, for His goodn ess, would deign to receive those betaking themselves to Him. And after he had prayed and had instructed them to meet early the next day, he dismissed the mul titude. Then according to custom, having taken food, we went to sleep. CHAP. LI.--PETER'S ACCESSIBILITY. Peter, therefore, rising at the usual hour of the night. found us waking; a nd when, saluting us, in his usual manner, he had taken his seat, first of all Niceta, said: "If you will permit me, my lord Peter, I have something to ask of you." Then Peter said: "I permit not only you, but all, and not only now, but always, that every one confess what moves him, and the part in his mind that is pained, in order that he may obtain healing. For things which are covered with silence, and are not made known to us, arc cured with difficulty, like maladie s of long standing; and therefore, since the medicine of seasonable and necessa ry discourse cannot easily be applied t those who keep silence, every one ought to declare in what respect his mind is feeble through ignorance. But to him wh o keeps silence, it belongs to God alone to give a remedy. We indeed also can d o it, but by the lapse of a long time. For it is necessary than the discourse o f doctrine, proceeding in order from the beginning, and meeting each single que stion, should disclose all things, and resolve and reach to all things, even to that which every one required in his mind; but that, as I have said, can only be done in the course of a long time. Now, then, ask what you please." CHAP. LII.--FALSE SIGNS AND MIRACLES. Then Niceta said: "I give you abundant thanks, O most clement Peter; but th is is what I desire to learn. how Simon, who is the enemy 128 of God, is able to do such and so great things? For indeed he told no lie in hi s declaration of what he has done." To this the blessed Peter thus answered: "G od, who is one and true, has resolved to prepare good and faithful friends for His first begotten; but knowing that none can be good, unless they have in thei r power that perception by which they may become good, that they may be of thei r own intent what they choose to be,--and otherwise they could not be truly goo d, if they were kept in goodness not by purpose, but by necessity,--has given t o every one the power of his own will, that he may be what he wishes to be. And again, foreseeing that that power of will would make some choose good things a nd others evil, and so that the human race would necessarily be divided into tw o classes, He has permitted each class to choose both a place and a king, whom they would. For the good King; rejoices in the good, and the wicked one in the evil. And although I have expounded those things more fully to you, O Clement, in that treatise in which I discoursed on predestination and the end, yet it is fitting that I should now make clear to Niceta also, as he asks me, what is th e reason than Simon, whose thoughts are against God, is able to do so great mar vels. CHAP. LIII.--SELF-LOVE THE FOUNDATION OF GOODNESS. "First of all, then, he is evil, in the judgment of God, who will not inqui re what is advantageous to himself. For how can any one love another, if he doe s not love himself? Or to whom will that man not be an enemy, who cannot be a friend to himself? In order, therefore, that there might be a distinction betwe en those who choose good and those who choose evil, God has concealed that whic h is profitable to men, i.e., the possession of the kingdom of heaven, and has laid it up and hidden it as a secret treasure, so that no one can easily attain it by his own power or knowledge. Yet He has brought the report of it, under v arious names and opinions, through successive generations, to the hearing of al l: so that whosoever should be lovers of good, hearing it, might inquire and di scover what is profitable and salutary to them; but that they should ask it, no t from themselves, but from Him who has hidden it, and should pray that access and the way of knowledge might be given to them: which way is opened to those o nly who love it above all the good things of this world; and on no other condit ion can any one even understand it, however wise he may seem; but that those wh o neglect to inquire what is profitable and salutary to themselves, as self-hat ers and self-enemies, should be deprived of its good things, as lovers of evil things. CHAP. LIV.--GOD TO BE SUPREMELY LOVED. "It behoves, therefore, the good to love that way above all things, that is , above riches, glory, rest, parents, relatives, friends, and everything in the world. But he who perfectly loves this possession of the kingdom of heaven, wi ll undoubtedly cast away all practice of evil habit, negligence, sloth, malice, anger, and such like. For if you prefer any of these to it, as loving the vice s of your own lust more than God, you shall not attain to the possession of the heavenly kingdom; for truly it is foolish to love anything more than God. For whether they be parents, they die; or relatives, they do not continue; or frien ds, they change. But God alone is eternal, and abideth unchangeable. He, theref ore, who will not seek after that which is profitable to himself, is evil, to s uch an extent that his wickedness exceeds the very prince of impiety. For he ab uses the goodness of God to the purpose of his own wickedness, and pleases hims elf; but the other neglects the good things of his own salvation, that by his o wn destruction he may please the evil one. CHAP. LV.--TEN COMMANDMENTS CORRESPONDING TO THE PLAGUES OF EGYPT. "On account of those, therefore, who by neglect of their own salvation plea se the evil one, and those who by study of their own profit seek to please the good One, ten things have been prescribed as a test to this present age, accord ing to the number of the ten plagues which were brought upon Egypt. For when Mo ses, according to the commandment of God, demanded of Pharaoh that he should le t the people go, and in token of his heavenly commission showed signs, his rod being thrown upon the ground was turned into a serpent.[1] And when Pharaoh cou ld not by these means be brought to consent, as having freedom of will, again t he magicians seemed to do similar signs, by permission of God, that the purpose of the king might be proved from the freedom of his will, whether he would rat her believe the signs wrought by Moses, who was sent by God, or those which the magicians rather seemed to work than actually wrought. For truly he ought to h ave understood from their very name that they were not workers of truth, becaus e they were not called messengers of God, but magicians, as the tradition also intimates. Moreover, they seemed to maintain the contest up to a certain point, and afterwards they confessed of themselves, and yielded to their superior.[2] Therefore the last plague is inflicted,[3] the de- 129 struction of the first-born, and then Moses is commanded to consecrate the peop le by the sprinkling of blood; and so, gifts being presented, with much entreat y he is asked to depart with the people. CHAP. LVI.--SIMON RESISTED PETER, AS THE MAGICIANS MOSES. "In a similar transaction I see that I am even now engaged. For as then, wh en Moses exhorted the king to believe God, the magicians opposed him by a prete nded exhibition of similar signs, and so kept back the unbelievers from salvati on; so also now, when I have come forth to teach all nations to believe in the true God, Simon the magician resists me, acting in opposition to me, as they a lso did in opposition to Moses; in order that whosoever they be from among the nations that do not use sound judgment, they may be made manifest; but that tho se may be saved who rightly distinguish signs from signs." While Peter thus spo ke, Niceta answered: "I beseech you that you would permit me to state whatever occurs to my mind." Then Peter, being delighted with the eagerness of his disci ples, said: "Speak what you will." CHAP. LVII.--MIRACLES OF THE MAGICIANS. Then said Niceta: "In what respect did the Egyptians sin in not believing M oses, since the magicians wrought like signs, even although they were done rat her in appearance than in truth? For if I had been there then, should I not hav e thought, from the fact that the magicians did like things to those which Mose s did, either that Moses was a magician, or that the magicians wrought their si gns by divine commission? For I should not have thought it likely that the same things could be effected by magicians, even in appearance, which he who was se nt by God performed. And now, in what respect do they sin who believe Simon, si nce they see him do so great marvels? Or is it not marvellous to fly through th e air, to be so mixed with fire as to become one body with it, to make statues walk, brazen dogs bark, and other such like things, which assuredly are suffi ciently wonderful to those who know not how to distinguish? Yea, he has also be en seen to make bread of stones. But if he sins who believes those who do signs , how shall it appear that he also does not sin who has believed our Lord for H is signs and works of power?" CHAP. LVIII.--TRUTH VEILED WITH LOVE. Then said Peter: "I take it well that you bring the truth to the rule, and do not suffer hindrances of faith to lurk in your soul. For thus you can easily obtain the remedy. Do you remember that I said, that the worst of all things i s when any one neglects to learn what is for his good?" Niceta answered: "I rem ember." Then Peter: "And again, that God has veiled His truth, that He may disc lose it to those who faithfully follow Him?" "Neither," said Niceta, "have I fo rgotten this." Then said Peter: "What think you then? That God has buried His t ruth deep in the earth, and has heaped mountains upon it, that it may be found by those only who are able to dig down into the depths? It is not so; but as He has surrounded the mountains and the earth with the expanse of heaven, so hath He veiled the truth with the curtain of His own love, that he alone may be abl e to reach it, who has first knocked at the gate of divine love. CHAP. LIX.--GOOD AND EVIL IN PAIRS. "For, as I was beginning to say,[1] God has appointed for this world certai n pairs; and he who comes first of the pairs is of evil, he who comes second, o f good. And in this is given to every man an occasion of right judgment, whethe r he is simple or prudent. For if he is simple, and believes him who comes firs t, though moved thereto by signs and prodigies, he must of necessity, for the s ame reason, believe him who comes second; for he will be persuaded by signs and prodigies, as he was before. When he believes this second one, he will learn f rom him that he ought not to believe the first, who comes of evil; and so the e rror of the former is corrected by the emendation of the latter. But if he will not receive the second, because he has believed the first, he will deservedly be condemned as unjust; for unjust it is, that when he believed the first on ac count of his signs, he will not believe the second, though he bring the same, o r even greater signs. But if he has not believed the first, it follows that he may be moved to believe the second. For his mind has not become so completely i nactive but that it may be roused by the redoubling of marvels. But if he is pr udent, he can make distinction of the signs. And if indeed he has believed in t he first, he will be moved to the second by the increase in the miracles, and b y comparison he will apprehend which are better; although clear tests of miracl es are recognised by all learned men, as we have shown in the regular order of our discussion. But if any one, as being whole and not needing a physician, is not moved to the first, he will be drawn to the second by the very continuance of the thing, and will make a distinction of signs and marvels after this fashi on;--he who is of 130 the evil one, the signs that he works do good to no one; but those which the go od man worketh are profitable to men. CHAP. LX.--USELESSNESS OF PRETENDED MIRACLES. "For tell me, I pray you, what is the use of showing statues walking, dogs of brass or stone barking, mountains dancing, of flying through the air, and su ch like things, which you say that Simon did? But those signs which are of the good One, are directed to the advantage of men. as are those which were done by our Lord, who gave sight to the blind and hearing to the deaf, raised up the f eeble and the lame, drove away sicknesses and demons, raised the dead, and did other like things, as yon see also that I do. Those signs, therefore, which mak e for the benefit of men, and confer some good upon them, the wicked one cannot do, excepting only at the end of the world. For then it shall be permitted him to mix hip with his signs some good ones, as the expelling of demons or the he aling of diseases; by this means going beyond his bounds, and being divided aga inst himself, and fighting against himself, he shall be destroyed. And therefo re the Lord has foretold, that in the last t rues there shall be such temptatio n, that, if it be possible, the very elect shall be deceived; that is to say, that by the marks of signs being confused, even those must be disturbed who se em to be expert in discovering spirits and distinguishing miracles. CHAP. LXI.--TEN PAIRS. "The ten pairs[1] of which we have spoken have therefore been assigned to t his world from the beginning of time. Cain and Abel were one pair. The second w as the giants and Noah; the third, Pharaoh and Abraham; the fourth, the Philist ines and Isaac; the fifth, Esau and Jacob; the sixth, the magicians and Moses t he lawgiver; the seventh, the tempter and the Son of man; the eighth, Simon and I, Peter; the ninth, all nations, and he who shall be sent to sow the word amo ng the nations; the tenth, Antichrist and Christ. Concerning these pairs we sha ll give you fuller information at another time." When Peter spoke thus, Aquila said: "Truly there is need of constant teaching, that one may learn what is tru e about everything." CHAP. LXII.--THE CHRISTIAN LIFE. But Peter said: "Who is he that is earnest toward instruction, and that stu diously inquires into every particular, except him who loves his own soul to s alvation, and renounces all the affairs of this world, that he may have leisure to attend to the word of God only? Such is he whom alone the true Prophet deem s wise, even he who sells all that he has and buys the one true pearl,[2] who u nderstands what is the difference between temporal things and eternal, small an d great, men and God. For he understands what is the eternal hope in presence o f the true and good God. But who is he that loves God, save him who knows His w isdom? And how can any one obtain knowledge of God's wisdom, unless he be const ant in hearing His word? Whence it comes, that he conceives a love for Him, and venerates Him with worthy honour, pouring out hymns and prayers to Him, and mo st pleasantly resting in these, accounteth it his greatest damage if at any tim e he speak or do aught else even for a moment of time; because, in reality, th e soul which is filled with the love of God can neither look upon anything exce pt what pertains to God, nor, by reason of love of Him, can be satisfied with m editating upon those things which it knows to be pleasing to Him. But those who have not conceived affection for Him, nor bear His love lighted up in their mi nd, are as it were placed in darkness and cannot see light; and therefore, even before they begin to learn anything of God, they immediately faint as though w orn out by labour; and filled with weariness, they are straightway hurried by t heir own peculiar habits to those words with which they are pleased. For it is wearisome and annoying to such persons to hear anything about God; and that for the reason I have stated, because their mind has received no sweetness of divi ne love." CHAP. LXIII.--A DESERTER FROM SIMON'S CAMP. While Peter was thus speaking, the day dawned; and, behold, one of the disc iples of Simon came, crying out:[3] "I beseech thee, O Peter, receive me, a wre tch, who have been deceived by Simon the magician, to whom I gave heed as to a heavenly God, by reason of those miracles which I saw him perform. But when I h eard your discourses, I began to think him a man, and indeed a wicked man; neve rtheless, when he went out from this I alone followed him, for I had not yet cl early perceived his impieties. But when he saw me following him, he called me b lessed, and led me to his house; and about the middle of the night he said to m e, 'I shall make you better than all men, if you will remain with me even till the end.' When I had promised him this, he demanded of me an oath of perseveran ce; and having got this, he placed upon my shoulders some of his polluted and a ccursed secret things, that I might carry them, and or- 131 dered me to follow him. But when we came to the sea, he went aboard a boat whic h happened to be there, and took from my neck what he had ordered me to carry. And as he came out a little after, bringing nothing with him, he must have thro wn it into the sea. Then he asked me to go with him, saying that he was going t o Rome, and that there he would please the people so much, that he should be re ckoned a god, and publicly gifted with divine honours. 'Then,' said he, 'if you wish to return hither, I shall send you back, loaded with all riches, and uphe ld by various services.' When I heard this, and saw nothing in him in accordanc e with this profession, but perceived that he was a magician and a deceiver, I answered: 'Pardon me, I pray you; for I have a pain in my feet, and therefore I ant not able to leave Caesarea. Besides, I have a wife and little children, wh om I cannot leave by any means.' When he heard this, he charged me with sloth, and set out towards Dora, saying, 'You will be sorry, when you hear what glory I shall get in the city of Rome.' And after this he set out for Rome, as he sai d; but I hastily returned hither, entreating you to receive me to penitence, be cause I have been deceived by him." CHAP. LXIV.--DECLARATION OF SIMON'S WICKEDNESS. When he who had returned from Simon had thus spoken, Peter ordered him to s it down in the court. And he himself going forth, and seeing immense crowds, fa r more than on the previous days, stood in his usual place; and pointing out hi m who had come, began to discourse as follows: "This man whom I point out to yo u, brethren, has just come to me, telling me of the wicked practices of Simon, and how he has thrown the implements of his wickedness into the sea, not induce d to do so by repentance, but being afraid lest, being detected, he should be s ubjected to the public laws. And he asked this man, as he tells me, to remain w ith him, promising him immense gifts; and when he could not persuade him to do so, he left him, reproaching him for sluggishness, and set out for Rome." When Peter had intimated this to the crowd, the man himself who had returned from Si mon stood up, and began to state to the people everything relating to Simon's c rimes. And when they were shocked by the things which they heard that Simon had done by his magical acts, Peter said:(1) CHAP. LXV.--PETER RESOLVES TO FOLLOW SIMON. "Be not, my brethren, distressed by those things that have been done, but g ive heed to the future: for what is passed is ended; but the things which threa ten are dangerous to those who shall fall in with them. For offences shall neve r be wanting in this world,(2) so long as the enemy is permitted to act accordi ng to his will; in order that the prudent and those who understood his wiles ma y be conquerors in the contests which he raises against them; but that those wh o neglect to learn the things that pertain to the salvation of their souls, may be taken by him with merited deceptions. Since, therefore, as you have heard, Simon has gone forth to preoccupy the ears of the Gentiles who are called to sa lvation, it is necessary that I also follow upon his track, so that whatever di sputations he raises may be corrected by us. But inasmuch as it is right that g reater anxiety should be felt concerning you who are already received within th e walls of life,--for if that which has been actually acquired perish, a positi ve loss is sustained; while with respect to that which has not yet been acquire d, if it can be got, there is so much gain; but if not, the only loss is that t here is no gain;--in order, therefore, that you may be more and more confirmed in the truth, and the nations who are called to salvation may in no way be prev ented by the wickedness of Simon, I have thought good to ordain Zacchaeus as pa stor over you,(3) and to remain with you myself for three months; and so to go to the Gentiles, lest through our delaying longer, and the crimes of Simon stal king in every direction, they should become incurable." CHAP. LXVI.--ZACCHAEUS MADE BISHOP OF CAESAREA; PRESBYTERS AND DEACONS ORDAINED . At this announcement all the people wept, hearing that he was going to leav e them; and Peter, sympathizing with them, himself also shed tears; and looking up to heaven, he said: "To Thee, O God, who hast made heaven and earth, and al l things that are in them, we pour out the prayer of supplication, that Thou wo uldest comfort those who have recourse to Thee in their tribulation. For by rea son of the affection that they have towards Thee, they do love me who have decl ared to them Thy truth. Wherefore guard them with the right hand of Thy compass ion; for neither Zacchaeus nor any other man can be a sufficient guardian to th em." When he had said this, and more to the same effect, he laid his hands upon Zacchaeus, and prayed that he might blamelessly discharge the duty of his bish opric. Then he ordained twelve presbyters and four deacons, and said: "I have 132 ordained you this Zacchaeus as a bishop, knowing that he has the fear of God, a nd is expert in the Scriptures. You ought therefore to honour him as holding th e place of Christ, obeying him for your salvation, and knowing that whatever ho nour and whatever injury is done to him, redounds to Christ, and from Christ to God. Hear him therefore with all attention, and receive from him the doctrine of the faith; and from the presbyters the monitions of life; and from the deaco ns the order of discipline. Have a religious care of widows; vigorously assist orphans; take pity on the poor; teach the young modesty;--and in a word, sustai n one another as circumstances shall demand; worship God, who created heaven an d earth; believe in Christ; love one another; be compassionate to all; and fulf il charity not only in word, but in act and deed." CHAP. LXVII.--INVITATION TO BAPTISM. When he had given them these and such like precepts, he made proclamation t o the people, saying: "Since I have resolved to stay three months with you, if any one desires it, let him be baptized; that, stripped of his former evils, he may for the future, in consequence of his own conduct, become heir of heavenly blessings, as a reward for his good actions. Whosoever will, then, let him com e to Zacchaeus and give his name to him, and let him hear from him the mysterie s of the kingdom of heaven. Let him attend to frequent fastings, and approve hi mself in all things, that at the end of these three months he may be baptized o n the day of the festival. But every one of you shall be baptized in ever flowi ng waters, the name of the Trine Beatitude being invoked over him; he being fir st anointed with oil sanctified by prayer, that so at length, being consecrated by these things, he may attain a perception of holy things."(1) CHAP. LXVIII.--TWELVE SENT BEFORE HIM. And when he had spoken at length on the subject of baptism, he dismissed th e crowd, and betook himself to his usual place of abode; and there, while the t welve stood around him (viz. Zacchaeus and Sophonias, Joseph and Michaeus, Elea zar and Phineas, Lazarus and Eliseus, I Clement and Nicodemus, Niceta and Aquil a), he addressed us to the following effect: "Let us, my brethren, consider wha t is right; for it is our duty to bring some help to the nations, which are cal led to salvation. You have yourselves heard that Simon has set out, wishing to anticipate our journey. Him we should have followed step by step, that wheresoe ver he tries to subvert any, we might immediately confute him. But since it app ears to me to be unjust to forsake those who have been already converted to God , and to bestow our care upon those who are still afar off, I think it right th at I should remain three months with those in this city who have been turned to the faith, and should strengthen them; and yet that we should not neglect thos e who are still far off, lest haply, if they be long infected with the power of pernicious doctrine, it be more difficult to recover them. Therefore I wish (o nly, however, if you also think it right), that for Zacchaeus, whom we have now ordained bishop, Benjamin the son of Saba be substituted; and for Clement (who m I have resolved to have always by me, because, coming from the Gentiles, he h as a great desire to hear the word of God) there be substituted Ananias the son of Safra; and for Niceta and Aquila, who have been but lately converted to the faith of Christ, Rubelus the brother of Zacchaeus, and Zacharias the builder. I wish, therefore, to complete the number of twelve by substituting these four for the other four, that Simon may feel that I in them am always with him."(2) CHAP. LXIX.--ARRANGEMENTS APPROVED BY ALL THE BRETHREN. Having therefore separated me, Clement, and Niceta and Aquila, he said to t hose twelve: "I wish you the day after to-morrow to proceed to the Gentiles, an d to follow in the footsteps of Simon, that you may inform me of all his procee dings. You will also inquire diligently the sentiments of every one, and announ ce to them that I shall come to them without delay; and, in short, in all place s instruct the Gentiles to expect my coming." When he had spoken these things, and others to the same effect, he said: "You also, my brethren, if you have any thing to say to these things, say on, lest haply it be not right which seems go od to me alone." Then all, with one voice applauding him, said: "We ask you rat her to arrange everything according to your own judgment, and to order what see ms good to yourself; for this we think to be the perfect work of piety, if we f ulfil what yOU command." CHAP. LXX.--DEPARTURE OF THE TWELVE. Therefore, on the day appointed, when they had ranged themselves before Pet er, they said: "Do not think, 0 Peter, that it is a small grief to us that we a re to be deprived of the privilege of hearing you for three months; but since i t is 133 good for us to do what you order, we shall most readily obey. We shall always r etain in our hearts the remembrance of your face; and so we set out actively, a s you have commanded us." Then he, having poured out a prayer to the Lord for t hem, dismissed them. And when those twelve who had been sent forward had gone, Peter entered, according to custom, and stood in the place of disputation. And a multitude of people had come together, even a larger number than usual; and a ll with tears gazed upon him, by reason of what they had heard from him the day before, that he was about to go forth on account of Simon. Then, seeing them w eeping, he himself also was similarly affected, although he endeavoured to conc eal and to restrain his tears. But the trembling of his voice, and the interrup tion of his discourse, betrayed that he was distressed by similar emotion. CHAP. LXXI.--PETER PREPARES THE CAESAREANS FOR HIS DEPARTURE. However, rubbing his forehead with his hand, he said: "Be of good courage, my brethren, and comfort your sorrowful hearts by means of counsel, referring a ll things to God, whose will alone is to be fulfilled and to be preferred in al l things. For let us suppose for a moment, that by reason of the affection that we have towards you, we should act against His will, and remain with you, is H e not able, by sending death upon me, to appoint to me a longer separation from you? And therefore it is better for us to carry out this shorter separation wi th His will, as those to whom it is prescribed to obey God in all things. Hence you also ought to obey Him with like submission, inasmuch as you love me from no other reason than on account of your love of Him. As friends of God, therefo re, acquiesce in His will; but also judge yourselves what is right. Would it no t have seemed wicked, if, when Simon was deceiving you, I had been detained by the brethren in Jerusalem, and had not come to you, and that although you had Z acchaeus among you, a good and eloquent man? So now also consider that it would be wicked, if, when Simon has gone forth to assail the Gentiles, who are wholl y without a defender, I should be detained by you, and should not follow him. W herefore let us see to it, that we do not, by an unreasonable affection, accomp lish the will of the wicked one. CHAP. LXXII.--MORE THAN TEN THOUSAND BAPTIZED. "Meantime I shall remain with you three months, as I promised. Be ye consta nt in hearing the word; and at the end of that time, if any are able and willin g to follow us, they may do so, if duty will admit of it. And when I say if dut y will admit I mean that no one by his departure must sadden any one who ought not to be saddened, as by leaving parents who ought not to be left, or a faithf ul wife, or any other person to whom he is bound to afford comfort for God's sa ke." Meantime, disputing and teaching day by day, he filled up the tithe appoin ted with the labour of teaching; and when the festival day arrived, upwards of ten thousand were baptized. CHAP. LXXIII.--TIDINGS OF SIMON. But in those days a letter was received from the brethren who had gone befo re, in which were detailed the crimes of Simon, how going from city to city he was deceiving multitudes, and everywhere maligning Peter, so that, when he shou ld come, no one might afford him a hearing. For he asserted that Peter was a ma gician, a godless man, injurious, cunning, ignorant, and professing impossible things. "For," says he, "he asserts that the dead shall rise again, which is im possible. But if any one attempts to confute him, he is cut off by secret snare s by him, through means of his attendants. Wherefore, I also," says he, "when I had vanquished him and triumphed over him, fled for fear of his snares, lest h e should destroy me by incantations, or compass my death by plots." They intima ted also that he mainly stayed at Tripolis.(1) CHAP. LXXIV.--FAREWELL TO CAESAREA. Peter therefore ordered the letter to be read to the people; and after the reading of it, he addressed them and gave them full instructions about everythi ng, but especially that they should obey Zacchaeus, whom he had ordained bishop over them. Also he commended the presbyters and the deacons to the people, and not less the people to them. And then, announcing that he should spend the win ter at Tripolis, he said: "I commend you to the grace of God, being about to de part to-morrow, with God's will. But during the whole three months which he spe nt at Caesarea, for the sake of instruction, whatever he discoursed of in the p resence of the people in the day-time, he explained more fully and perfectly in the night, in private to us, as more faithful and completely approved by him. And at the same time he commanded me, because he understood that I carefully st ored in my memory what I heard, to commit to writing whatever seemed worthy of record, and to send it to you, my lord James, as also I did, in obedience to hi s command. 134 CHAP. LXXV.--CONTENTS OF CLEMENT'S DESPATCHES TO JAMES. The first book,(1) therefore, of those that I formerly sent to you, contain s an account of the true Prophet, and of the peculiarity of the understanding o f the law, according to what the tradition of Moses teacheth. The second contai ns an account of the beginning, and whether there be one beginning or many, and that the law of the Hebrews knows what immensity is. The third, concerning God , and those things that have been ordained by Him. The fourth, that though ther e are many that are called gods, there is but one true God, according to the te stimonies of the Scriptures. The fifth, that there are two heavens, one of whic h is that visible firmament which shall pass away, but the other is eternal and invisible. The sixth, concerning good and evil; and that all things are subjec ted to good by the Father; and why, and how, and whence evil is, and that it co -operates with good, but not with a good purpose; and what are the signs of goo d, and what those of evil; and what is the difference between duality and conju nction. The seventh, what are the things which the twelve apostles treated of i n the presence of the people in the temple. The eighth, concerning the words of the Lord which seem to be contradictory, but are not; and what is the explanat ion of them. The ninth, that the law which has been given by God is righteous a nd perfect, and that it alone can make pure. The tenth, concerning the carnal b irth of men, and concerning the generation which is by baptism; and what is the succession of carnal seed in man; and what is the account of his soul, and how the freedom of the will is in it, which, seeing it is not unbegotten, but made , could not be immoveable from good. Concerning these several subjects, therefo re, whatever Peter discoursed at Caesarea, according to his command, as I have said, I have sent you written in ten volumes.(2) But on the next day, as had be en determined, we set out from Caesarea with some faithful men, who had resolve d to accompany Peter. BOOK IV. CHAP. I.--HALT AT DORA. HAVING set out from Caesarea on the way to Tripolis, we made our first stop page at a small town called Dora, because it was not far distant; and almost al l those who had believed through the preaching of Peter could scarcely bear to be separated from him, but walked along with us, again and again gazing upon hi m, again and again embracing him, again and again conversing with him, until we came to the inn. On the following day we came to Ptolemais, where we stayed te n days; and when a considerable number had received the word of God, we signifi ed to some of them who seemed particularly attentive, and wished to detain us l onger for the sake of instruction, that they might, if so disposed, follow us t o Tripolis. We acted in the same way at Tyre, and Sidon, and Berytus, and annou nced to those who desired to hear further discourses, that we were to spend the winter at Tripolis.(1) Therefore, as all those who were anxious followed Peter from each city, we were a great multitude of elect ones when we entered into T ripolis. On our arrival, the brethren who had been sent before met us before th e gates of the city; and taking us under their charge, conducted us to the vari ous lodgings which they bad prepared. Then there arose a commotion 135 in the city, and a great assemblage of persons desirous to see Peter.(1) CHAP. II.--RECEPTION IN THE HOUSE OF MARO. And when we had come to the house of